#Grimm: Tarantella

This review of last night’s Grimm comes late because I had an event at church last night. The opening scene had the eerie quotes from a Japanese fairytale, The Goblin Spider.

“Instantly, the priestess changed into a monstrous goblin-spider and the warrior found himself caught in her web.”

We are first introduced to our antagonist for the episode,Lena Marcinko played by Dollhouse’s and Angel’s Amy Acker at a fancy bourgeois art gallery. A guy named Ryan pursue her, and attempts to rape her (he being a Creature/Wesen himself) but before he does, she kills Ryan in what looks like self-defense.

Meanwhile, Juliette and Nick’s house gets egged by kids (who happen to be Wesen, and the children of Wesen). Juliette’s conversation with Nick (Grimm) leads to Nick asking, “You’re telling me you think these kids think I am some kind of monster?” Still confused, Grimm turns to our favorite Blutbat, Monroe. Eddie informs Grimm, “You’re the monster under the bed.” There continued to be a little economic commentary from Grimm’s characters; Renard and Hank both suspect that our victim Ryan is a gambler, in the Stock Market. There have been tidbits throughout the season of this, the struggle of the rich versus the poor, and I do really wish they would make that a larger part of the story, given the original historical context of the Brothers Grimm’s stories.

Nick, seeking answers to his questions, goes to the trailer to read Aunt Marie’s diary. She apparently had met a Grimm from the Asia-Pacific, by way of Singapore Steamer, Japanese doctor by name of Hasegawa who left notes with a rough translation about an unknown creature, a Spinnetod (spider-creaturely, usually a woman) who has feed on young men in order to keep her youth. GrIMM’s writers wanted to make it obvious that this story was a tribute to “The Goblin Spider”;

“Japanese? That’s interesting.”- Eddie to Grimm

Grimm and Hank discover that although Lena is behind the murders of two young men, her family happens to be a trio of Spinnetods, her husband and her teenage daughter. As a way of providing dark humor, Nick and Eddie go to a Wesen retirement home, to visit a “retired” Spinnetod named Charlotte. Charlotte tells our friends that if Spinnetods want to avoid the Mortification process (aging/dying), they must kill three young men every few years.

“The biological imperative is virtually impossible to resist.”- Charlotte to Nick.

Charlotte also tells our men that in so many words, these black widows are also gold-diggers: “We’re attracted to shiny objects, we are.” I admit that I was satisfied with this episode of Grimm, and Fred from Angel made it all the more worth to watch. Even though Grimm’s mythology borrows from fairy tales from other cultures, I wonder just how much the American myth of the woman as gold-digger as well as the evil old spinster played a part in this particular story. This specific episode, Tarantella could easily be interpreted as playing into sexist and ageist stereotypes, one in which only men win the day, and therefore patriarchy.

RodtRDH

Formerly known as Rod of Alexandria, Rod the Rogue Demon Hunter Preacher of Hope | Black Scholar of Patristics | Writer for Nonviolent Politics. Destroyer of Trolls. It must be that angry puppy.

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Dear @ejoelwatts , it’s Official: Jar Jar Binks. More Evil than #CPAC #StarWars

It’s funny how me proving to Joel how evil Jar Jar Binks was still has so much evidence. Now, a deleted scene from Star Wars Episode III has revealed that Jar Jar Binks was a traitor all along, a collaborator with the Sith. Thank the heavens this has been revealed. Now, Joel can see the light. Join the Dark Side! It’s okay, really.

So, first, Lando Calrissian betrays the Rebellion. Now, Jar Jar Binks. Apparently, George Lucas believes that black people are minstrel who are the worst traitors in the galaxy. Thanks, George Lucas! But hey, he did do Red Tails, that counts for something, right?

English: Opening logo to the Star Wars films
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RodtRDH

Formerly known as Rod of Alexandria, Rod the Rogue Demon Hunter Preacher of Hope | Black Scholar of Patristics | Writer for Nonviolent Politics. Destroyer of Trolls. It must be that angry puppy.

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The Africana Bible: Women, Art, and Responsibility

Isaac Hayes

My Ethiopian Bible is bigger than Your White King James Bible!!!

“Let me add one more line in order to connect my African-South African reality with that of my fellow Africana sisters: ‘Isono sethu ubulili bethu besifazane–”Our sin is our female sex.’ ” Madipoane Masenya (page 33)

Like many posts I do, I begin this one with a personal story. A while back I was riding the Fort Worth T bus on the way home from a long morning at work. I sat in the back, wearing my blue “Got Jesus?” hoodie when a elderly black man across the aisle from me, informed me that my hoodie was wrong, that I had the wrong name on that shirt. And I responded, what am I doing wrong? And the man said, God’s name is Jehovah, and Jehovah only. Of course, my reply was well Jehovah is the German rendition of the divine name in the “Old Testament.” He tried to call himself persuading me to his “argument” but I tuned him out, and went on my merry way. Lovely story right? Probably wondering what exactly does that have to do with this post on Women, Art, and Responsibility in The Africana Bible?

Well, my friend, for Christians in the African Diaspora, the Bible is a cherished book. West Africans generally, according to Steed Vernyl Davidson, Justin Ukpong, and Gosnell York in “The Bible and Africana Life: A Problematic Relationship,” sometimes sleep with their Bible under their pillows (hey in Texas, it’s guns–okay okay, I kid, well maybe not) (p 39-40). The Bible is seen as being able to be reconciled with African worldview(s), but funny thing is, some white Christians identify their own brand of Christianity as THE only way of being biblical. Funny how that works, eh? The Bible permeates so much of African diasporic life that the Hebrew Bible inspires artwork, from John Edgar Wideman’s novel Two Cities to Harriet Power’s “Bible Quilt” to the spirituals of enslaved Africans sung on American shores to Isaac Hayes’ album, Black Moses. Need I go on? — see “The Hebrew Bible in Africana Art, Music, and Popular Culture” by Kimberly N. Ruffin (page 52-57).

Back to my story: is Jehovah, the German iteration of YHWH, the Holy Name, the SINGULAR, ONE AND ONLY WAY to address God, to have a relationship with God. 1000 years ago, God became Incarnate in a German Barbarian, and it is by being a part of the Prussian race that one is saved, right? Looks that way. That’s the logic my friend on the bus. My friend and his fellow co-religionists are reading the Bible irresponsibly. Rev. Wil Gafney argues that responsibly reading Israel’s Scriptures means “putting an end to the mediation of the scriptures through gentile languages, especially German, in this post-Holocaust world” (48). Indeed, even Israel’s Scriptures depiction of God’s Gender is not masculine (sorry, John Piper), but the only reproductive organ God has in the Bible is a womb (50). Whoopsy! Looks like androncentrists, sexists, and masculinists have a problem with God! Gafney continues, “The reception of the scriptures of Israel into the Christian canon was and is marked by usurpation, colonization, anti-Judaism, and anti-Semitism. Specifically in the West, the scriptures of Israel have regularly been mediated through gentilic culture and languages, particularly German, which is especially onerous in a post-Holocaust world” (47). When you think about it, misogynists who hate women, they read the Bible irresponsibly too.

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RodtRDH

Formerly known as Rod of Alexandria, Rod the Rogue Demon Hunter Preacher of Hope | Black Scholar of Patristics | Writer for Nonviolent Politics. Destroyer of Trolls. It must be that angry puppy.

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Posted in black religion, masculinity, sexism, the Bible, womanism | Tagged , , , , , | 2 Comments

Racial Justice And Science Fiction: Introduction

Or Is Theology the Queen of Sciences?

The Best Science Fiction of the Year 4

I question whether there is not some equivocation in failing to specify the virtues which entitle sacred theology to the title of ‘queen’. It might deserve that name by reason of including everything that is learned from all the other sciences and establishing everything by better methods and with profounder learning …. Or theology might be queen because of being occupied with a subject which excels in dignity all the subjects which compose the other sciences, and because her teachings are divulged in more sublime ways. — Galileo’s Letter to the Grand Duchess Dowager (1615)

 

Today, there is a group of theologians who go by the Radical Orthodoxy project, led by John Milbank and his interpretation of the idea that “Theology is the Queen of the Sciences.” As such, what you get is an ecclesiology that has a huge need for linguistic gatekeepers, since only Christians are able to understand the language of Christianity, ala post-liberalism (at least my reading of it). Each Radical Orthodox book I have read has the same blueprint: engage in what seems to be scathing critique of some “secular” discipline and practice, say, economics, and then use the last chapter to talk about how THE CHURCH is the solution to the problem.

Obviously, this take on RO on a blog may seem polemical, and granted, I am capable of more complex and generous reading of RO theology, but the reason why I introduce RO at the start of my introduction to my series on Racial Justice and Science Fiction. The implications for RO/THE CHURCH theologies is that they are closed, anti-conversational, and more biased/less critical towards traditions that just are not liberating. If indeed the RO/THE CHURCH theologians are correct, what is the point of doing other disciplines for? And furthermore, where in history has THE CHURCH been the leading teacher for solving the world’s problems? It seems to me that RO/THE CHURCH Christian thinkers are way too utopian in their collective praise for Aquinas and company.

Take the literary genre of science fiction, for example. In Adam Roberts’ Palgrave History of Science Fiction, Roberts’ argues that the emergence of Science Fiction happens in part to the Protestant Reformation. Much of the ways of knowing the world (epistemology) that the Reformers promoted was a PROTEST (zing!) against things like Geocentrism and Sacramentalism (according to Roberts), and in Roberts’ words, “Catholic fantasy.” I reject Roberts’ binary (read: Anti-Catholicism) but his argument has some merit. There cannot be science fiction prior to the birth of the scientific worldview. One could say then that Science Fiction, from the beginning was a theological, and continues to be a theological enterprise from its very inception. No, I am not saying that all science fiction works make a case for God or Higher Being of some sort, but what I am contending is that Science Fiction writings, plays, and movies have always reflected our (humanity’s) ultimate concerns.

If theology is seen as a closed conversation, since she is viewed at the top of the pyramid (ala Milbank), then prophetic critiques from the “outside” “secular” voices hold no weight. However, if theology is viewed in a non-hierarchal and conversational manner, then maybe perhaps the “secular” becomes a very integral part of the life of “THE CHURCH.” After all, the body of Christ is to be a community of the Word, which in Scripture, usually means a dialogue, and covenant, which eventually means a quest for justice.

This leads me to this series on Racial Justice and Science Fiction. Sometimes, theologians find the strangest of allies, but when it comes to advocates for racial justice and critical race theorists, perhaps this pairing is a bit too odd. Make no mistake this series will not be a dismantling of any science fiction texts on the level of my and Adam’s take on William P. Young’s The Shack (even though that is a possibility). Instead I have decided to take a random sampling of some of my favorite science fiction writings to share with the audience, and give examples have these texts can “make it plain” to folks what antiracism looks like, and in so doing, opening up the possibility for people to dream, and then work for racial justice, like that great Trekkie, Reverend Dr. Martin Luther King, Jr.

Texts/Authors included are:

Olaf Stapledon’s The Last and First Men

Aldous Huxley’s Brave New World

C.S. Lewis’ Space Trilogy (special focus on Perelandra–the 2nd piece)

Octavia Butler’s Kindred

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RodtRDH

Formerly known as Rod of Alexandria, Rod the Rogue Demon Hunter Preacher of Hope | Black Scholar of Patristics | Writer for Nonviolent Politics. Destroyer of Trolls. It must be that angry puppy.

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Introducing The Africana Bible: Not A Commentary, but A Folklore

The Africana Bible: Reading Israel’s Scriptures From Africa and the African Diaspora

Logo for WikiProject African Diaspora at :en.

When I first heard of The Africana Bible, my first reaction was, oh, here we go again. What haven’t black scholars already said about Black Interpretation and The Bible. I’ve already read and own Stony the Road We Trod: African American Biblical Interpretation, as well as True To Our Native Land: An African American New Testament Commentary. I really didn’t understand the difference until I read Hugh Page Jr.’s essay, “The Africana Bible: A Rationale.” He sees The Africana Bible “as a work produced by those who function as poets and ‘storytellers’ in academic, church, and other settings” (page 5). In Page Jr.’s eyes, The Africana Bible can be used as a tool that “increases awareness of Black lived experience throughout the world” as well as “enables Black experience today to be viewed from a global perspective” (ibid). The Africana Bible is not a commentary, but a product of Africana expressive culture, as it “blurs the lines between literary prose, critical scholarship, and (at points) poetry” (page 8).

Leslie R. James’ piece, “The African Diaspora as Construct and Lived Experience” traces the history of biblical studies with the histories of oppressions of African peoples during European colonization. For example, European Christianities changed with the work of Albert Schweizer’s The Quest for the Historical Jesus; while Schweitzer seems to give up looking for Christ as a historical figure (within a particular version of European messianism), Frantz Fanon asks us to look for a New Humanity, one that lied outside the realm of Europe, and made available to all peoples in his Wretched of the Earth. Fanon had transformed the subaltern embodied experience of the colonized into a a gateway for universal truth. No, I did not stutter. The label of Africana is diasporic in nature, and we (I as a reader and the writers of this book) this term metaphorically. The allegory of Diaspora opens up the story of the Hebrew Scriptures to Christianities worldwide, and in the U.S. American context, Black Americans have learned true neighborly love, solidarity with the Other, the Israelites of the Bible through Israel’s stories. James contends, “Diaspora has to be perceived as ontological, epistemological, ecumenical, political, and practical” and may I add THEOLOGICAL as well (16)! We know that YHWH is the God of our ancestors, the God of our weary years through the stories of the First Testament, and in our experiences in Diasporic religions.

The multi-authored essay, “African and African Diasporan Hermeneutics: Reading the Hebrew Bible as Journey, Exile, and Life through My/Your Place contends that “Africana biblical hermeneutics are contextual, particular, and powerful” (19). However, Africana biblical interpretation, assuming it is done by Christians, is not rigidly situated and static, enclosed to our Africana communities. Rather, as I have argued with a Trinitarian and Black reading of the Acts of the Trinity, cultural and theological readings of Scripture are reconcilable because of the Trinitarian existence of our God, the Lord Incarnate Jesus the Messiah. Cheryl A. Kirk Duggan begins her portion of this piece, “A trinitarian God-presence and an awareness of the Bible emerged through my daily experiences of family, church, and culture” (21). Did you catch that? Trinitarianism and the concerns for holistic living (a Womanist theological concern) are not mutually exclusive; in fact, they go hand in hand! The multiplicity of ways people engage the Bible with other texts–”in multiple places and spaces”–embolden communities to work for justice and love (22). Kirk-Duggan continues,

“The Pentateuch, or Torah presents creation, sin, liberation, celebration, regulations, injustice, the mystery of God. and the import of faith. Royal histories warn us about messianism, flawed leaders and seductive failures of empires. Unfortunately prophets for justice often demonize women to show Israel/Judah their errors [me-ahem, like Ezekiel]. Wisdom literature, especially the Psalms, provides a liturgical corpus for confession, petition, and thanksgiving.” (page 22)

Africana theological hermeneutics of the First Testament should then include a reading of JUDGES that challenges the seduction of messianic bishops and pastors building empires. Africana theology and biblical scholarship should eventually become a part of the new black theology movement, and become inclusive of Early Christian writers as well. David Tuesday Adamo, in his “The Bible in Twenty-First Century Africa,” points specifically to the Alexandrian Fathers (Clement, Origen, and Athanasius) as Africans who used the Bible to fight oppression (pages 27).

Next up: The Africana Bible, Women, and the Arts.

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RodtRDH

Formerly known as Rod of Alexandria, Rod the Rogue Demon Hunter Preacher of Hope | Black Scholar of Patristics | Writer for Nonviolent Politics. Destroyer of Trolls. It must be that angry puppy.

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