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Hip Hop’s Hostile Gospel

A Post-Soul Theological Exploration


Daniel White Hodge

In this book, Hodge takes into account the Christological, theological, and ecclesiological ruminations of a selected group of Hip Hop and rap song lyrics, interviews, and interviews from those defined as Hip Hoppers. The aim of this examination is to ascertain what a Hip Hop theology of community might entail, how it may look, and what it could feel like.

The central premise are questions: does a Hip Hop ‘theology’ even fit? Is there an actual motif which Hip Hoppers are espousing within the supernatural realm? This study concerns itself with just over 8,500 songs. Its timespan is between 1987-2011, and it contains interviews from those in the Hip Hop community.


W.L. van der Merwe

African Philosophy is related to the need for the self-reflective contextualisation of philosophy in a multicultural society. African Philosophy, understood as a family name for all the diverse articulations of philosophy from within and for the cultural contexts of Africa, is significant in this regard as it exemplifies in a paradigmatic way the historical and cultural contingency or con-textual particularity of philosophy. It is argued that a similar, though more complicated self-reflective contextualisation of philosophy is what is called for in present-day societies. By analysing the logic of modernity it is argued that modernisation and the increasing globalisation of modern culture does not mean increasing cultural homogeneity, but the extension of cultural differences and multiculturalism to a common feature of societies. In conclusion a few preliminary remarks are made about the impact of multiculturalism on philosophy and how philosophy may contribute towards the self-understanding and well-being of multicultural societies.


Ronald A. Kuipers

Privatization, the liberal political strategy for handling religious differences, has been criticized for hegemonically privileging a secularist worldview and for refusing to provide full public scope to the plurality of religious traditions that exist in contemporary democratic societies. For these and other reasons, it is important to explore alternatives to privatization that do not thereby neglect the importance of maintaining citizen solidarity in these societies. This essay explores the potential that amor mundi, a fundamental theme of Hannah Arendt’s political philosophy, has for addressing this vexing issue. In doing so, it also asks whether Arendt’s thematization of the human position between past and future, amidst the demise of tradition, holds any lessons for contemporary Christians. What would it mean for today’s Christian to love a world that has, for both good and ill, become what it is, from out of a past that remains to be discovered, in its full plurality and natal potentiality? Can Christian faith, at the end of the day, do without amor mundi?