By William David Hart (auth.)
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Extra resources for Afro-Eccentricity: Beyond the Standard Narrative of Black Religion
A “control freak,” she was well-groomed, tastefully dressed, properly deodorized and accessorized. ” However, Avey’s well- cultivated self- control broke down aboard the cruise ship. ” As she ate a sinfully rich Peach Parfait à La Versailles, things fell apart. The parfait left her feeling bloated, with a nonspecific discomfort around her midsection. The symbolic weight of the parfait seems obvious. Marshall describes Avey’s discomfort as “indigestion” and suggests that its cause is an excessive amount of calorie- rich food.
And, above all else, that choice is ethical and political. Where Afrocentricity would erect a “Great Wall of Africa” designed to maintain its alleged purity and cultural homogeneity, AfroEccentricity throws open the gates, welcoming cultural exchange, the stranger, strange ideas and practices. We Afro-Eccentrics remember our ancestors by remembering their traditions and gods but not necessarily as they would have us remember. There is no piety with impiety; we revere ancestors enough to disagree.
From the ashes of the Negro Church the Black Church arose. This change in nomenclature signifies several things, not the least of which is the death of the servile and accommodating disposition of the Negro Church, whose peasant and working- class members consoled themselves through ecstatic liturgies, and whose middle- class members inhabited a “make believe world” of superficiality and conspicuous consumption famously described by Frazier in Black Bourgeoisie (1957). ” His sociology is driven by the theological priorities and normative assumptions of the Black Church.