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

Record Type:	Electronic resources : Monograph/item
Title/Author:	Filling the Biblical Gap :/
Reminder of title:	Identifying Sacred Rhetoric for Blues Women Through Womanist Vernacular Discourse.
Author:	Morton, Ayo Mariama.
Description:	1 online resource (192 pages)
Notes:	Source: Dissertations Abstracts International, Volume: 84-10, Section: A.
Contained By:	Dissertations Abstracts International84-10A.
Subject:	Communication. -
Online resource:	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.
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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.
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