東華大學圖書館 |

語系: 繁體中文

說明(常見問題)

回圖書館首頁

手機版館藏查詢

登入

回首頁

切換: 標籤 | MARC模式 | ISBD

FindBook

Google Book

Amazon

博客來

Filling the Biblical Gap : = Identifying Sacred Rhetoric for Blues Women Through Womanist Vernacular Discourse.

紀錄類型:	書目-電子資源 : Monograph/item
正題名/作者:	Filling the Biblical Gap :/
其他題名:	Identifying Sacred Rhetoric for Blues Women Through Womanist Vernacular Discourse.
作者:	Morton, Ayo Mariama.
面頁冊數:	1 online resource (192 pages)
附註:	Source: Dissertations Abstracts International, Volume: 84-10, Section: A.
Contained By:	Dissertations Abstracts International84-10A.
標題:	Communication. -
電子資源:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=30422785click for full text (PQDT)
ISBN:	9798379432249

Filling the Biblical Gap : = Identifying Sacred Rhetoric for Blues Women Through Womanist Vernacular Discourse.
Morton, Ayo Mariama.

Filling the Biblical Gap :Identifying Sacred Rhetoric for Blues Women Through Womanist Vernacular Discourse. - 1 online resource (192 pages)

Source: Dissertations Abstracts International, Volume: 84-10, Section: A.

Thesis (Ph.D.)--The University of Memphis, 2023.

Includes bibliographical references

The Blues woman, who is excommunicated from the Black church, is still deserving of affirmation, guidance, and inspiration. Her refusal to deny her authenticity invokes a marginalization that is rarely talked about within the Black community. This marginalization is an erasure/exclusion of this woman for the sake of maintaining this narrative. Rather than forcing herself on the followers of the narrative, she remains on the outskirts of the community. Attendance at church is not a requirement to have access to the biblical canon of the church. However, she is unlikely to embrace the sacred text of the institution that has cast her off. And on the slight chance that she does decide to open the canon, there is little found on the pages to serve her. With this in mind, the question becomes, what can be used to fill the gap left by the biblical canon for the Blues woman? My answer is Womanist Vernacular Discourse. I begin this work by unpacking the biblical gap, the Blues woman, and Womanist Vernacular Discourse. After identifying and exploring the vacancy, I began to find literature from what has been deemed secular in the Black community that has the potential to effectively fill the gap. Understanding the nature of the Blues woman and her hesitation to enter religious edifices, it immediately became apparent that this inspiration would have to come from sources not affiliated with the church and the tendency to lean on the bible would not be available. I looked to the places Blues women gather and how Womanist Vernacular Discourse was being exercised in those spaces. Those spaces included open mic nights, movie theaters, and book clubs. As I analyzed the popular literature utilized in these spaces, it was clear that the discourse in all of these texts expose Black women's encounters with each other and the divine. Then, I wondered if any other ministers were aiming to inspire these women and if their sermons contained a version of Womanist Vernacular Discourse that moved beyond traditional homiletics and extended grace to this woman. Because of this, I looked to how Womanist Vernacular Discourse is used in the poetic, dramatic, autobiographical, and sermonic to fill the gap left by the biblical canon.

Electronic reproduction.
Ann Arbor, Mich. :
ProQuest,
2023

Mode of access: World Wide Web

ISBN: 9798379432249Subjects--Topical Terms:

524709
Communication.
Subjects--Index Terms:

African American literatureIndex Terms--Genre/Form:

542853
Electronic books.

Filling the Biblical Gap : = Identifying Sacred Rhetoric for Blues Women Through Womanist Vernacular Discourse.
LDR:03693nmm a2200421K 4500 001 2364138
005 20231130104653.5
006 m o d
007 cr mn ---uuuuu
008 241011s2023 xx obm 000 0 eng d
020 $a 9798379432249
035 $a (MiAaPQ)AAI30422785
035 $a AAI30422785
040 $a MiAaPQ $b eng $c MiAaPQ $d NTU
100 1 $a Morton, Ayo Mariama. $3 3704935
245 1 0 $a Filling the Biblical Gap : $b Identifying Sacred Rhetoric for Blues Women Through Womanist Vernacular Discourse.
264 0 $c 2023
300 $a 1 online resource (192 pages)
336 $a text $b txt $2 rdacontent
337 $a computer $b c $2 rdamedia
338 $a online resource $b cr $2 rdacarrier
500 $a Source: Dissertations Abstracts International, Volume: 84-10, Section: A.
500 $a Advisor: Johnson, Andre E.
502 $a Thesis (Ph.D.)--The University of Memphis, 2023.
504 $a Includes bibliographical references
520 $a The Blues woman, who is excommunicated from the Black church, is still deserving of affirmation, guidance, and inspiration. Her refusal to deny her authenticity invokes a marginalization that is rarely talked about within the Black community. This marginalization is an erasure/exclusion of this woman for the sake of maintaining this narrative. Rather than forcing herself on the followers of the narrative, she remains on the outskirts of the community. Attendance at church is not a requirement to have access to the biblical canon of the church. However, she is unlikely to embrace the sacred text of the institution that has cast her off. And on the slight chance that she does decide to open the canon, there is little found on the pages to serve her. With this in mind, the question becomes, what can be used to fill the gap left by the biblical canon for the Blues woman? My answer is Womanist Vernacular Discourse. I begin this work by unpacking the biblical gap, the Blues woman, and Womanist Vernacular Discourse. After identifying and exploring the vacancy, I began to find literature from what has been deemed secular in the Black community that has the potential to effectively fill the gap. Understanding the nature of the Blues woman and her hesitation to enter religious edifices, it immediately became apparent that this inspiration would have to come from sources not affiliated with the church and the tendency to lean on the bible would not be available. I looked to the places Blues women gather and how Womanist Vernacular Discourse was being exercised in those spaces. Those spaces included open mic nights, movie theaters, and book clubs. As I analyzed the popular literature utilized in these spaces, it was clear that the discourse in all of these texts expose Black women's encounters with each other and the divine. Then, I wondered if any other ministers were aiming to inspire these women and if their sermons contained a version of Womanist Vernacular Discourse that moved beyond traditional homiletics and extended grace to this woman. Because of this, I looked to how Womanist Vernacular Discourse is used in the poetic, dramatic, autobiographical, and sermonic to fill the gap left by the biblical canon.
533 $a Electronic reproduction. $b Ann Arbor, Mich. : $c ProQuest, $d 2023
538 $a Mode of access: World Wide Web
650 4 $a Communication. $3 524709
650 4 $a Rhetoric. $3 516647
650 4 $a African American studies. $3 2122686
650 4 $a Biblical studies. $3 2122820
653 $a African American literature
653 $a Black rhetoric
653 $a Blues women
653 $a Discourse
653 $a Vernacular
653 $a Womanism
655 7 $a Electronic books. $2 lcsh $3 542853
690 $a 0459
690 $a 0681
690 $a 0296
690 $a 0321
710 2 $a ProQuest Information and Learning Co. $3 783688
710 2 $a The University of Memphis. $b Communication. $3 3349575
773 0 $t Dissertations Abstracts International $g 84-10A.
856 4 0 $u http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=30422785 $z click for full text (PQDT)