Reading Hebrews and 1 Peter with the African American Great Migration: diaspora, place, and identity
Diaspora space, displaced identities, and diasporic religion -- A place to call home: the Great Migration and the making of the new Negro -- Called out: Alexandrian Jewish identity in the Roman imperial context -- A better country: Hebrews and an identity formerly known as Jewish -- A peculiar peopl...
MARC
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| 100 | 1 | |e VerfasserIn |0 (DE-588)1171491832 |0 (DE-627)1040557872 |0 (DE-576)51375671X |4 aut |a Kaalund, Jennifer T. | |
| 109 | |a Kaalund, Jennifer T. | ||
| 245 | 1 | 0 | |a Reading Hebrews and 1 Peter with the African American Great Migration |b diaspora, place, and identity |c Jennifer T. Kaalund |
| 264 | 1 | |a London |a New York |a Oxford |a New Delhi |a Sydney |b T&T Clark |c 2019 | |
| 300 | |a ix, 166 pages |c 24 cm | ||
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| 490 | 1 | |a Library of New Testament studies |v 598 | |
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| 500 | |a Revision of author's thesis (Ph. D.)--Drew University, 2015 under title: Dis/locating diaspora : reading Hebrews and First Peter with the African American Great Migration | ||
| 500 | |a Includes bibliographical references (pages 146-154) and index | ||
| 520 | |a Diaspora space, displaced identities, and diasporic religion -- A place to call home: the Great Migration and the making of the new Negro -- Called out: Alexandrian Jewish identity in the Roman imperial context -- A better country: Hebrews and an identity formerly known as Jewish -- A peculiar people: 1 Peter and an identity that wil come to be known as Christian -- Called out: rethinking centers and margins. | ||
| 520 | |a In this new examination of the formation of African American identity, Jennifer Kaalund examines the constructed and contested Christian-Jewish identities in Hebrews and 1 Peter through the lens of the "New Negro," a diasporic identity similarly constructed and contested during the Great Migration in the early 20th century. As both identites emerged in a context marked by instability, creativity, and the necessity of permanence, Kaalund argues that they both also show complex internal diversity and debate that disrupts any simple articulation as purely resistant (or accommodating) to its hegmonic and oppressive environment. --Book cover | ||
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