scholarly journals John L. Thomas, Jr., Voices in the Wilderness: Why Black Preaching Still Matters

Homiletic ◽  
2018 ◽  
Vol 43 (2) ◽  
Author(s):  
J. B. Blue
Keyword(s):  

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1973 ◽  
Vol 70 (3) ◽  
pp. 331-340 ◽  
Author(s):  
Henry Mitchell
Keyword(s):  

2021 ◽  
pp. 38-91
Author(s):  
Braxton D. Shelley

The chapter grapples with the oft-cited interrelation of characteristically Black preaching and gospel music, using what has been called “the musicality of Black preaching” to understand the centrality of vamps to gospel singing. This cumulative turn toward musicality is more than just a homiletical strategy: rather, it functions as the formal logic, the organizing principle, for the network of belief, performance, and reception that we have come to know as the Gospel Imagination. Tuning up catalyzes movement between “material” and “spiritual” worlds, manifesting gospel’s belief that sound is a vehicle for interworldly exchange. The chapter begins with the live recorded performance of Richard Smallwood’s song “Healing” (1998), which shows how this piece stages its own transcendence, musically performing, within the context of song, what is performed in sermons by the shift from speech to song. After using discourses drawn from homiletics, ritual theory, and phenomenology to shape an understanding of tuning up, the chapter offers a fuller sense of this constitutive practice by attending to vignettes from four sermons, and four songs: Walter Hawkins’s “Marvelous,” Judith McAllister’s “High Praise,” Myrna Summers’s “Oh, How Precious,” and Glenn Burleigh’s “Order My Steps.”


2003 ◽  
Vol 114 (12) ◽  
pp. 428-429
Author(s):  
David S.M. Hamilton
Keyword(s):  

1989 ◽  
Vol 64 (2) ◽  
pp. 137 ◽  
Author(s):  
Walter Pitts
Keyword(s):  

2016 ◽  
Vol 45 (5) ◽  
pp. 685-708
Author(s):  
Erica Britt

AbstractThis article illustrates the ‘moving parts’ involved in the stylization of the voice of the Black preacher in the comedic performances of Richard Pryor with the ultimate goal of uncovering what these linguistic features help the performer to accomplish in interaction. Overall, while Pryor often utilizes hyperbolic and exaggerated features of Black preaching traditions and potentially Southern-inflected speaking styles in his performances, I argue that he engages in a type of linguistic subterfuge, blending elements of his own voice into a more favorable depiction of a witty, street-wise preacher. In fact, stretches of working-class speech, whose features overlap considerably with Pryor's ‘stage voice’, may blur the line between Pryor's ‘own’ personal stance and that of the preacher that he is constructing. (Black preachers, performance, stylization, comedy, African American English)*


1988 ◽  
Vol 2 (1) ◽  
pp. 21-34 ◽  
Author(s):  
William C. Turner
Keyword(s):  

2012 ◽  
Vol 41 (4) ◽  
pp. 449-470 ◽  
Author(s):  
Debbie Cole ◽  
Régine Pellicer

AbstractWe observe that mediatization (Agha 2011b) creates and maintains the conditions by which some messages and uptake formulations remain unavailable to larger audiences while others are continuously recycled and increasingly accessible. We argue that the maintenance of the unequal divisions of semiotic labor in ways that mirror socioeconomic inequalities at an increasingly global scale can be facilitated by mediatization as currently practiced. An analysis of the way that the uptake formulations of a mediatized fragment of a register-shifting event varied in its pre- and postmediatized contexts reveals how premediatized value projects can be systematically replaced during mediatization, limiting the availability of premediatized value projects for wider uptake. We observe that value projects attached to mediatized fragments work to maintain the hierarchy of perduring semiotic registers (Goebel 2010) in US public discourse in which Standard English repertoires continue to dominate all others. (Mediatization, Standard, semiotic register-shifting, black preaching style)


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