Renae Stahl

“Thus framed the first narrative lacuna, the first release of communal tears, in this storied journey is that the oppressive Pharaoh did not know Joseph. What it is about Joseph that this Pharaoh—only the latest in a succession of Pharaohs within the political institution—did not know is unclear and unstated. But far as epistemological amnesia screams for narrative and interpretive attention. His amnesia is corrosive to the communal and interpret of existence of the Hebrews. And it is from that abyss that the exodus-motif begins to birth Exodus-story.”
― Kenneth N Ngwa, Let My People Live: An African Reading of Exodus

“It is no longer enough to simply explore how to survive while sharing space with the structure that threatens to eliminate you; one must ask how to redesign the structure.”
― Kenneth N Ngwa, Let My People Live: An African Reading of Exodus

“The more our language evolved to express the truth of the world as we saw it, the less our ears could understand anything except the words of those who already agreed with us.”
― Gregory Coles, The Limits of My World

“The switch from “let my people go” to “let my people live” means that liberation is more than a response to oppression. Africana life and hermeneutics include a response to oppression, and so accord with epistemological and hermeneutical force of “let my people go.” The power and future of liberation—the power to transform unformed futures into formed futures—depends on making sure that those narrative lacunae speak, and that they speak not so much as perfectly designed stories with only occasional detours but as resilient voices that regenerate and produce new life and life-forms.”
― Kenneth N Ngwa, Let My People Live: An African Reading of Exodus