黑人塔罗牌:非裔美国妇女和恢复力的神圣过程

IF 0.1 0 RELIGION Liturgy Pub Date : 2021-10-02 DOI:10.1080/0458063X.2021.1990665
Marcelitte Failla
{"title":"黑人塔罗牌:非裔美国妇女和恢复力的神圣过程","authors":"Marcelitte Failla","doi":"10.1080/0458063X.2021.1990665","DOIUrl":null,"url":null,"abstract":"After our meeting in an online occult Facebook group, Amanda decided to come by my house to receive a tarot reading. Immediately, upon her entrance to my living room, we began getting to know one another. I introduced her to my six-month-old puppy and offered her coffee. I unwrapped my tarot cards from the gold and brown cloth where they are kept safe and asked Amanda to shuffle them while telling me what was on her mind. We spoke like old friends, sharing the deepest parts of ourselves. Amanda’s body language told me she was sad. Her shoulders hunched. Eyes cast down. She was struggling with depression. The medication that she was previously using was not working and she was scared to begin a new prescription, not knowing its effects. She was finishing college and beginning a path advocating for reproductive justice. Her goal: to become a doula and help other Black women receive quality care during childbirth. Turning to tarot, Amanda asked, “Will it work? Will I overcome this?” In America, “Black, American Indian, and Alaska Native (AI/AN) women are two to three times more likely to die from pregnancy-related causes than white women.” Helping Amanda through this reading felt important, not just for me, but for us all. This article explores African American women’s shifting tarot from a European-dominated tradition into one that cultivates resilience for Black people. Through a process of creolization, or “Hoodoo sensibility” as one of my respondents termed it, Black women make tarot Black by reimagining the Eurocentric deck into one that reflects brown and Black faces and connecting to ancestors long lost through the transatlantic slave trade. I argue that due to the reinterpretation of tarot within an Africana religious framework—what I’ve termed Black tarot—cultivates moments of resilience for Black women practitioners as a temporary experience of perseverance instead of a static state of being. As such, Black tarot acts as a resource for Black women cultivating this processual resilience by revealing the potentialities surrounding a situation, connecting the querent to her ancestors, and providing suggestions for possible courses of action. Additionally, many of my respondents—like Amanda, above—are actively engaged in social justice work. As such, Black tarot not only impacts individual decisions but has the possibility to transform wider networks through community-based action. I have been reading tarot almost all my life. My mother gave me my first tarot deck when I was twelve years old. She taught me about the suits, the major and minor arcana, and the","PeriodicalId":53923,"journal":{"name":"Liturgy","volume":null,"pages":null},"PeriodicalIF":0.1000,"publicationDate":"2021-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"1","resultStr":"{\"title\":\"Black Tarot: African American Women and Divine Processes of Resilience\",\"authors\":\"Marcelitte Failla\",\"doi\":\"10.1080/0458063X.2021.1990665\",\"DOIUrl\":null,\"url\":null,\"abstract\":\"After our meeting in an online occult Facebook group, Amanda decided to come by my house to receive a tarot reading. Immediately, upon her entrance to my living room, we began getting to know one another. I introduced her to my six-month-old puppy and offered her coffee. I unwrapped my tarot cards from the gold and brown cloth where they are kept safe and asked Amanda to shuffle them while telling me what was on her mind. We spoke like old friends, sharing the deepest parts of ourselves. Amanda’s body language told me she was sad. Her shoulders hunched. Eyes cast down. She was struggling with depression. The medication that she was previously using was not working and she was scared to begin a new prescription, not knowing its effects. She was finishing college and beginning a path advocating for reproductive justice. Her goal: to become a doula and help other Black women receive quality care during childbirth. Turning to tarot, Amanda asked, “Will it work? Will I overcome this?” In America, “Black, American Indian, and Alaska Native (AI/AN) women are two to three times more likely to die from pregnancy-related causes than white women.” Helping Amanda through this reading felt important, not just for me, but for us all. This article explores African American women’s shifting tarot from a European-dominated tradition into one that cultivates resilience for Black people. Through a process of creolization, or “Hoodoo sensibility” as one of my respondents termed it, Black women make tarot Black by reimagining the Eurocentric deck into one that reflects brown and Black faces and connecting to ancestors long lost through the transatlantic slave trade. I argue that due to the reinterpretation of tarot within an Africana religious framework—what I’ve termed Black tarot—cultivates moments of resilience for Black women practitioners as a temporary experience of perseverance instead of a static state of being. As such, Black tarot acts as a resource for Black women cultivating this processual resilience by revealing the potentialities surrounding a situation, connecting the querent to her ancestors, and providing suggestions for possible courses of action. Additionally, many of my respondents—like Amanda, above—are actively engaged in social justice work. As such, Black tarot not only impacts individual decisions but has the possibility to transform wider networks through community-based action. I have been reading tarot almost all my life. My mother gave me my first tarot deck when I was twelve years old. She taught me about the suits, the major and minor arcana, and the\",\"PeriodicalId\":53923,\"journal\":{\"name\":\"Liturgy\",\"volume\":null,\"pages\":null},\"PeriodicalIF\":0.1000,\"publicationDate\":\"2021-10-02\",\"publicationTypes\":\"Journal Article\",\"fieldsOfStudy\":null,\"isOpenAccess\":false,\"openAccessPdf\":\"\",\"citationCount\":\"1\",\"resultStr\":null,\"platform\":\"Semanticscholar\",\"paperid\":null,\"PeriodicalName\":\"Liturgy\",\"FirstCategoryId\":\"1085\",\"ListUrlMain\":\"https://doi.org/10.1080/0458063X.2021.1990665\",\"RegionNum\":0,\"RegionCategory\":null,\"ArticlePicture\":[],\"TitleCN\":null,\"AbstractTextCN\":null,\"PMCID\":null,\"EPubDate\":\"\",\"PubModel\":\"\",\"JCR\":\"0\",\"JCRName\":\"RELIGION\",\"Score\":null,\"Total\":0}","platform":"Semanticscholar","paperid":null,"PeriodicalName":"Liturgy","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.1080/0458063X.2021.1990665","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"0","JCRName":"RELIGION","Score":null,"Total":0}
引用次数: 1

摘要

在我们在一个神秘的Facebook在线小组里见面之后,阿曼达决定来我家接受塔罗牌占卜。她一走进我的客厅,我们就开始互相了解了。我把她介绍给我六个月大的小狗,给她喝咖啡。我把我的塔罗牌从金色和棕色的布里拿出来,让阿曼达一边洗牌,一边告诉我她的想法。我们像老朋友一样交谈,分享我们内心最深处的感受。阿曼达的肢体语言告诉我她很伤心。她耸肩。目光低垂。她正与抑郁症作斗争。她之前使用的药物不起作用,她害怕开始新的处方,因为不知道它的效果。她刚刚大学毕业,开始了一条倡导生殖正义的道路。她的目标是成为一名助产师,帮助其他黑人妇女在分娩时得到优质的护理。转向塔罗牌,阿曼达问道:“管用吗?我能克服吗?”在美国,“黑人、美洲印第安人和阿拉斯加原住民(AI/AN)女性死于与怀孕有关的原因的可能性是白人女性的两到三倍。”帮助阿曼达读完这篇文章感觉很重要,不仅对我,对我们所有人都很重要。这篇文章探讨了非裔美国女性如何将塔罗牌从欧洲人主导的传统转变为培养黑人韧性的传统。通过一个克里奥尔化的过程,或者像我的一位受访者所说的“胡毒巫术敏感性”,黑人女性通过将以欧洲为中心的塔罗牌重新想象成一个反映棕色和黑色面孔的塔罗牌,并将其与长期因跨大西洋奴隶贸易而失散的祖先联系起来,使塔罗牌变得黑色。我认为,由于塔罗牌在非洲宗教框架内的重新诠释——我称之为黑人塔罗牌——为黑人女性从业者培养了坚韧的时刻,作为一种暂时的毅力体验,而不是一种静态的存在状态。因此,黑色塔罗牌是黑人女性培养这种过程弹性的一种资源,它揭示了一种情况的可能性,将来访者与她的祖先联系起来,并为可能的行动提供建议。此外,我的许多受访者——比如上面的阿曼达——都积极从事社会正义工作。因此,黑色塔罗牌不仅影响个人决策,而且有可能通过以社区为基础的行动改变更广泛的网络。我几乎一辈子都在看塔罗牌。我十二岁的时候,妈妈给了我第一副塔罗牌。她教我什么是套装,大秘法和小秘法,还有
本文章由计算机程序翻译,如有差异,请以英文原文为准。
查看原文
分享 分享
微信好友 朋友圈 QQ好友 复制链接
本刊更多论文
Black Tarot: African American Women and Divine Processes of Resilience
After our meeting in an online occult Facebook group, Amanda decided to come by my house to receive a tarot reading. Immediately, upon her entrance to my living room, we began getting to know one another. I introduced her to my six-month-old puppy and offered her coffee. I unwrapped my tarot cards from the gold and brown cloth where they are kept safe and asked Amanda to shuffle them while telling me what was on her mind. We spoke like old friends, sharing the deepest parts of ourselves. Amanda’s body language told me she was sad. Her shoulders hunched. Eyes cast down. She was struggling with depression. The medication that she was previously using was not working and she was scared to begin a new prescription, not knowing its effects. She was finishing college and beginning a path advocating for reproductive justice. Her goal: to become a doula and help other Black women receive quality care during childbirth. Turning to tarot, Amanda asked, “Will it work? Will I overcome this?” In America, “Black, American Indian, and Alaska Native (AI/AN) women are two to three times more likely to die from pregnancy-related causes than white women.” Helping Amanda through this reading felt important, not just for me, but for us all. This article explores African American women’s shifting tarot from a European-dominated tradition into one that cultivates resilience for Black people. Through a process of creolization, or “Hoodoo sensibility” as one of my respondents termed it, Black women make tarot Black by reimagining the Eurocentric deck into one that reflects brown and Black faces and connecting to ancestors long lost through the transatlantic slave trade. I argue that due to the reinterpretation of tarot within an Africana religious framework—what I’ve termed Black tarot—cultivates moments of resilience for Black women practitioners as a temporary experience of perseverance instead of a static state of being. As such, Black tarot acts as a resource for Black women cultivating this processual resilience by revealing the potentialities surrounding a situation, connecting the querent to her ancestors, and providing suggestions for possible courses of action. Additionally, many of my respondents—like Amanda, above—are actively engaged in social justice work. As such, Black tarot not only impacts individual decisions but has the possibility to transform wider networks through community-based action. I have been reading tarot almost all my life. My mother gave me my first tarot deck when I was twelve years old. She taught me about the suits, the major and minor arcana, and the
求助全文
通过发布文献求助,成功后即可免费获取论文全文。 去求助
来源期刊
Liturgy
Liturgy RELIGION-
CiteScore
0.30
自引率
0.00%
发文量
27
期刊最新文献
Taizé: Brand or Anti-Brand? UnMute Yourself: Musings on the Obstacles of Worship’s Impact on Ethics When a Brand is Tainted: The Ethics of Song Selection in Corporate Worship “What Is Not Assumed Is Not Redeemed”: Worship Lifestyle Branding at Bethel Church UnMute Yourself: Surfing the Synthesis of the Academic and Pastoral
×
引用
GB/T 7714-2015
复制
MLA
复制
APA
复制
导出至
BibTeX EndNote RefMan NoteFirst NoteExpress
×
×
提示
您的信息不完整,为了账户安全,请先补充。
现在去补充
×
提示
您因"违规操作"
具体请查看互助需知
我知道了
×
提示
现在去查看 取消
×
提示
确定
0
微信
客服QQ
Book学术公众号 扫码关注我们
反馈
×
意见反馈
请填写您的意见或建议
请填写您的手机或邮箱
已复制链接
已复制链接
快去分享给好友吧!
我知道了
×
扫码分享
扫码分享
Book学术官方微信
Book学术文献互助
Book学术文献互助群
群 号:481959085
Book学术
文献互助 智能选刊 最新文献 互助须知 联系我们:info@booksci.cn
Book学术提供免费学术资源搜索服务,方便国内外学者检索中英文文献。致力于提供最便捷和优质的服务体验。
Copyright © 2023 Book学术 All rights reserved.
ghs 京公网安备 11010802042870号 京ICP备2023020795号-1