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- All Subjects: African American Studies
- Creators: Moore, Moses
Description
This thesis discusses the intersection of Christian and Blues exegesis and hermeneutics in the life and lyrics of Eddie "Son" House, a Baptist and Methodist preacher and Blues singer who was born in Lyon, Mississippi. It is intended as a biographical case study that highlights and explores the complex and multifaceted relationship between Black Protestant Preaching and Blues Singing/Preaching. In doing so, it critically appropriates Religious Studies theoretical and methodological considerations, orientations, and insights--particularly those from Charles Long and Paul Ricoeur--to examine the life, artistry, ministry, and lyrics of House in light of his expressed religious orientations and dual, often conflicting roles as a Christian Minister and Blues Preacher.
ContributorsBroyles, Michael (Author) / Moore, Moses (Thesis advisor) / Ali, Souad (Committee member) / Anderson, Lisa (Committee member) / Arizona State University (Publisher)
Created2013
Description
Few studies focus on the MOVE Organization (MOVE), let alone its presences in popular media during the years prior to the MOVE-Philadelphia Conflict (1978-1985), or pre-Conflict. To date, most information about MOVE derives from Conflict research which utilizes archival materials from the Philadelphia Special Investigation Commission (MOVE Commission) hearings. Generations of dominant representations about MOVE and its members, consequently, are mainly constructed by popular media from the MOVE Commission hearings, including video broadcasts of the proceeding. Using a Conflict documentary, I highlight concerns scholars face when heavily using archival materials from MOVE Commission hearings: (a) Archival materials from MOVE Commission hearings lack active MOVE members' voices and (b) Archival materials from MOVE Commission hearings include limited pre-Conflict information about MOVE members. Influenced by Kimberly Sanders and Judson Jeffries' (2013) work about the 1985 bombing newspaper reports' favorability, this project explores pre-Conflict popular media representations of MOVE to understand how the collective first got represented to Philadelphians and the ways which MOVE used popular media to respond to these dominant portrayals.
This mix-methods project utilizes 67-piece dataset materials of various popular media texts by MOVE members and non-MOVE members. It focuses on 48 Philadelphia Tribune newspaper entries as its main text dataset, with an emphasis on the 1975 "On the MOVE" editorial column space. This investigation employs a combination of Black feminist and critical discourse analysis (CDA) methods, with Sanders and Jeffries' (2013) favorability categorizations process, to explore the racialized, gendered, and classed aspects pre-Conflict representations of MOVE.
Quantitative findings suggest that MOVE got generally represented in favorable manners during the pre-Conflict years, with over 50 percent of pre-Conflict texts about MOVE portraying the collective in positive tones. Additionally, qualitative findings propose that MOVE members' authorship and presence in pre-Conflict texts within the Philadelphia Tribune functioned as a site of resistance against dominant portrayal of the collective. CDA findings propose that MOVE's racial attribute, beliefs, and culture, specifically related to self-determination, were central discussions within most pre-Conflict by MOVE members. Unlike Sanders and Jeffries (2013), this project concludes that overall pre-Conflict popular media depictions portrayed MOVE as a positive Philadelphia collective.
This mix-methods project utilizes 67-piece dataset materials of various popular media texts by MOVE members and non-MOVE members. It focuses on 48 Philadelphia Tribune newspaper entries as its main text dataset, with an emphasis on the 1975 "On the MOVE" editorial column space. This investigation employs a combination of Black feminist and critical discourse analysis (CDA) methods, with Sanders and Jeffries' (2013) favorability categorizations process, to explore the racialized, gendered, and classed aspects pre-Conflict representations of MOVE.
Quantitative findings suggest that MOVE got generally represented in favorable manners during the pre-Conflict years, with over 50 percent of pre-Conflict texts about MOVE portraying the collective in positive tones. Additionally, qualitative findings propose that MOVE members' authorship and presence in pre-Conflict texts within the Philadelphia Tribune functioned as a site of resistance against dominant portrayal of the collective. CDA findings propose that MOVE's racial attribute, beliefs, and culture, specifically related to self-determination, were central discussions within most pre-Conflict by MOVE members. Unlike Sanders and Jeffries (2013), this project concludes that overall pre-Conflict popular media depictions portrayed MOVE as a positive Philadelphia collective.
ContributorsEkeogu, Onyekachi Joi (Author) / Quan, Helen (Thesis advisor) / Bortner, Peg (Committee member) / Gomez, Alan (Committee member) / Arizona State University (Publisher)
Created2014
Description
This dissertation takes the material culture of New Orleans’ Spiritual Churches as its point of the construction and application of academic categories in studies of religions of the African diaspora. Because I am interested in what emic explanations reveal about scholarly categories and methods, a dialogic approach in which I consult practitioners’ explanations to test the appropriateness of academic categories is central to this work. Thus, this study is grounded in an ethnographic study of the Voodoo Spiritual Temple, which was founded and is operated by Priestess Miriam Chamani, a bishop in the Spiritual Churches. The Spiritual Churches first emerged in the early twentieth century under the leadership of Mother Leafy Anderson. Voodoo, Pentecostalism, Spiritualism, and Roman Catholicism have been acknowledged as their primary tributary traditions. This study examines the material culture, such as statues and mojo bags, at the Voodoo Spiritual Temple as it reflects and reveals aspects of Temple attendees’ world views. In particular, material culture begins to illuminate attendees’ understandings of non-human beings, such as Spirit and spirits of the dead, as they are embodied in a variety of ways. Conceptions of Spirit and spirits are revealed to be interconnected with views on physical and spiritual well-being. Additionally, despite previous scholarly treatments of the Spiritual Churches as geographically, socially, and culturally isolated, the material culture of the Voodoo Spiritual Temple reveals them to be embedded in transnational and translocal cultural networks.
ContributorsBilinsky, Stephanie (Author) / Moore, Moses (Thesis advisor) / Astor-Aguilera, Miguel (Committee member) / Bruner, Jason (Committee member) / Arizona State University (Publisher)
Created2016