On October 21st, BSU requested 300-500 word submissions from the student body to respond to Dr. Carter's article in the latest "Gatherings" issue titled, "The Black Church & Presidential Politics." Several students responded to the event. Students wrote a brief response, raising observations, critiques and/or questions for further discussion.
The students included:
Donyelle McCray Bernard, 1st year Th. D student
Ashon Crawley 1st year Ph. D Candidate
Amey Victoria Adkins 3rd year M. Div candidate
Reginald D. Patterson 3rd year Ph.D candidate
Read a submission from 1 of our distinguished guests:
"Mas Moun Barack: A Caribbean Carnival Allegory of Senator Obama" by Reginald Patterson candidate for Romance Studies, Duke University.
On February 5th 2008, Senator Barack Obama won become was crowned the Mardi Gras King of the United States upsetting the crowds supporting his valiant contenders. Though a carefully crafted discourse of dissidence, Barack convinced a mosaic of twenty-four states as well as the previous states, that he, indeed, should be crowned to fully realize the goal of the American Constitution.
While doing preliminary dissertation work in Guadeloupe, French West Indies, I had the privilege of seeing Senator Barack Obama and the presidential race to the White House though a different mask. The Super Tuesday victory of the presidential hopeful rightly coincided with the liturgical calendar of the Carnival Season. While doing my work in Guadeloupe, I also had the burden of defending not only Barack Obama and our electoral system, but also that of contextualizing Senator Obama’s heavily coded and signified speak for an African Diasporic Audience with whom African American share a long history—The Afro-French-Caribbeans.
The French Caribbean, as does the United States, has a rich history of political revolutions by either due to classicism and/or racism. While in Guadeloupe, I presented a speech allegorizing “Martin Luther the King the Second” and Senator Obama through the rhetoric of particularities of the Guadeloupean Carnivalesque Season. Due to the fact that Carnival in the Caribbean including New Orleans and the Civil Rights Movement of the 1960’s share a rhetoric of radical redefinitions of social spaces—marches, sit-ins, boycotts—I found that figurative “crowing” of Obama offers an alternative poetic of this historic race not only in entertaining ways of naming him a King, but also that of the ritualistic sacrifice that takes place through the agents of Carnival.
Ultimately, the question of Senator Obama multi-national background can be analyzed in a poetic of masks given his perceived racial ambiguity as métisse. In addition, , his has a number of dialogic discourses winking not only at the Black Church, by speaking in many langues (French for “tongues”) calling for a Joshua Generation Revolution and a breaking down of wall of a Post-Modern Jericho.
The students included:
Donyelle McCray Bernard, 1st year Th. D student
Ashon Crawley 1st year Ph. D Candidate
Amey Victoria Adkins 3rd year M. Div candidate
Reginald D. Patterson 3rd year Ph.D candidate
Read a submission from 1 of our distinguished guests:
"Mas Moun Barack: A Caribbean Carnival Allegory of Senator Obama" by Reginald Patterson candidate for Romance Studies, Duke University.
On February 5th 2008, Senator Barack Obama won become was crowned the Mardi Gras King of the United States upsetting the crowds supporting his valiant contenders. Though a carefully crafted discourse of dissidence, Barack convinced a mosaic of twenty-four states as well as the previous states, that he, indeed, should be crowned to fully realize the goal of the American Constitution.
While doing preliminary dissertation work in Guadeloupe, French West Indies, I had the privilege of seeing Senator Barack Obama and the presidential race to the White House though a different mask. The Super Tuesday victory of the presidential hopeful rightly coincided with the liturgical calendar of the Carnival Season. While doing my work in Guadeloupe, I also had the burden of defending not only Barack Obama and our electoral system, but also that of contextualizing Senator Obama’s heavily coded and signified speak for an African Diasporic Audience with whom African American share a long history—The Afro-French-Caribbeans.
The French Caribbean, as does the United States, has a rich history of political revolutions by either due to classicism and/or racism. While in Guadeloupe, I presented a speech allegorizing “Martin Luther the King the Second” and Senator Obama through the rhetoric of particularities of the Guadeloupean Carnivalesque Season. Due to the fact that Carnival in the Caribbean including New Orleans and the Civil Rights Movement of the 1960’s share a rhetoric of radical redefinitions of social spaces—marches, sit-ins, boycotts—I found that figurative “crowing” of Obama offers an alternative poetic of this historic race not only in entertaining ways of naming him a King, but also that of the ritualistic sacrifice that takes place through the agents of Carnival.
Ultimately, the question of Senator Obama multi-national background can be analyzed in a poetic of masks given his perceived racial ambiguity as métisse. In addition, , his has a number of dialogic discourses winking not only at the Black Church, by speaking in many langues (French for “tongues”) calling for a Joshua Generation Revolution and a breaking down of wall of a Post-Modern Jericho.
No comments:
Post a Comment