A third biblical foundation of James Baldwin’s “Sonny’s Blues”

IF 0.2 3区 文学 0 LITERATURE
Isaac James Richards
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引用次数: 0

Abstract

James Tackach, after noting the surprisingly few critical discussions of religious themes in James Baldwin’s “Sonny’s Blues,” argues that there are “two main biblical texts that form the foundation of Baldwin’s story: the Cain and Abel story from the Book of Genesis and the parable of the Prodigal Son from Luke’s gospel” (109). This brief essay offers a third biblical foundation to Baldwin’s story—the story of Joseph in Egypt—which illuminates the salvific and redemptive role that Sonny plays in the life of his brother and the lives of those who listen to his music. Joseph is Israel’s youngest son, and “Israel loved Joseph more than all his children” (Genesis 37:3). This favoritism has an adverse effect on Joseph’s eleven brothers, for “when his brethren saw that their father loved him more than all his brethren, they hated him, and could not speak peaceably unto him” (Genesis 37:4). Joseph’s dreams and visions about his superiority over the brothers only increases their dislike for him. Out of anger, “they took him, and cast him into a pit” and then sold him as a slave (Genesis 37:24). In slavery, Joseph journeys from the depths of prison to being the second most powerful man in all of Egypt, saving not only Egypt but also his own household, finally uniting with his brothers and family. Sonny has striking similarities to Joseph of Egypt. Like Joseph was favored by his father, “Sonny was the apple of his father’s eye” (114). Sonny also has a callous relationship with his older brother, who admits, “we fought almost every time we met” (126). The brother is explicit about his dislike for Sonny when he says, “I didn’t like the way he carried himself, loose and dreamlike all the time” (126). Baldwin’s chosen adjective here—dreamlike—is a compelling piece of evidence for Sonny’s connection with Joseph, and it is a trope throughout the story. Sonny is described as one of the schoolboys who amidst “the darkness of their lives ... vindictively, dreamed” (104). When he plays the piano “it was as though he were all wrapped up in some cloud some fire, some vision all his own” (125, emphasis added). Like Joseph, Sonny is a dreamer. His dreamlike attitude and vision make him different, “weird and https://doi.org/10.1080/00144940.2023.2214674
詹姆斯·鲍德温《桑尼的蓝调》的第三个圣经基础
詹姆斯·塔克赫在注意到詹姆斯·鲍德温的《桑尼的蓝调》中对宗教主题的批判性讨论少得令人惊讶后,认为“有两个主要的圣经文本构成了鲍德温故事的基础:《创世纪》中的凯恩和亚伯故事,以及卢克福音中的浪子寓言”(109)。这篇短文为鲍德温的故事——约瑟夫在埃及的故事——提供了第三个圣经基础,阐明了桑尼在他兄弟和听他的音乐的人的生活中扮演的救赎和救赎的角色。约瑟是以色列人最小的儿子,“以色列人爱约瑟胜过爱他的儿女”(创世纪37:3)。这种偏袒对约瑟的十一个兄弟产生了不利的影响,因为“当他的兄弟们看到他们的父亲爱他胜过他所有的兄弟时,他们恨他,不能平静地和他说话”(创世纪37:4)。约瑟夫的梦想和幻想是他比兄弟们优越,这只会增加他们对他的厌恶。出于愤怒,“他们把他带到坑里”,然后把他当作奴隶卖掉(创世纪37:24)。在奴隶制中,约瑟夫从监狱深处成长为全埃及第二大权力人物,不仅拯救了埃及,还拯救了自己的家庭,最终与兄弟和家人团聚。桑尼与埃及的约瑟夫有着惊人的相似之处。就像约瑟夫受到父亲的青睐一样,“桑尼是他父亲的掌上明珠”(114)。桑尼和他的哥哥也有着冷酷无情的关系,哥哥承认“我们几乎每次见面都会吵架”(126)。这位兄弟明确表示他不喜欢桑尼,他说:“我不喜欢他一直表现得松散和梦幻般”(126)。鲍德温在这里选择的形容词——梦幻般的——是桑尼与约瑟夫联系的有力证据,也是贯穿整个故事的一个比喻。桑尼被描述为“在他们生活的黑暗中……心怀报复,做梦”(104)的学生之一。当他弹钢琴时,“就好像他都被包裹在某种云里——某种火,某种视觉——都是他自己的”(125,重点补充)。和约瑟夫一样,桑尼也是个梦想家。他梦幻般的态度和视野使他与众不同,“怪异而https://doi.org/10.1080/00144940.2023.2214674
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来源期刊
EXPLICATOR
EXPLICATOR LITERATURE-
CiteScore
0.10
自引率
0.00%
发文量
17
期刊介绍: Concentrating on works that are frequently anthologized and studied in college classrooms, The Explicator, with its yearly index of titles, is a must for college and university libraries and teachers of literature. Text-based criticism thrives in The Explicator. One of few in its class, the journal publishes concise notes on passages of prose and poetry. Each issue contains between 25 and 30 notes on works of literature, ranging from ancient Greek and Roman times to our own, from throughout the world. Students rely on The Explicator for insight into works they are studying.
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