It has been suggested that this article or section be merged into Religious fanaticism. (Discuss) Proposed since April 2012.

Fundamentalism is the demand for a strict adherence to specific theological doctrines usually understood as a reaction against Modernist theology, combined with a vigorous attack on outside threats to their religious culture.^[1] The term "fundamentalism" was originally coined by its supporters to describe a specific package of theological beliefs that developed into a movement within the Protestant community of the United States in the early part of the 20th century, and that had its roots in the Fundamentalist–Modernist Controversy of that time.^[2] The term usually has a religious connotation indicating unwavering attachment to a set of irreducible beliefs.^[3] "Fundamentalism" is sometimes used as a pejorative term, particularly when combined with other epithets (as in the phrase "right-wing fundamentalists").^[4][5]

Evangelicals share much the same theology as Fundamentalists but put much less emphasis on the aggressive defense of that theology.^{[citation needed]}

Christian[link]

Fundamentalism as a movement arose in the United States, starting among conservative Presbyterian theologians at Princeton Theological Seminary in the late 19th century. It soon spread to conservatives among the Baptists and other denominations around 1910-1920. The movement's purpose was to reaffirm key theological tenets and defend them against the challenges of liberal theology and higher criticism.^[6]

The term "fundamentalism" has its roots in the Niagara Bible Conference (1878–1897), which defined those tenets it considered fundamental to Christian belief. The term was popularized by the "The Fundamentals", a collection of twelve books on five subjects published in 1910 and funded by the brothers Milton and Lyman Stewart. This series of essays came to be representative of the "Fundamentalist-Modernist Controversy", which appeared late in the 19th century within some Protestant denominations in the United States, and continued in earnest through the 1920s. The first formulation of American fundamentalist beliefs can be traced to the Niagara Bible Conference and, in 1910, to the General Assembly of the Presbyterian Church, which distilled these into what became known as the "five fundamentals":^[7]

• The inspiration of the Bible and the inerrancy of scripture as a result of this.
• The virgin birth of Christ.
• The belief that Christ's death was the atonement for sin.
• The bodily resurrection of Christ.
• The historical reality of Christ's miracles.

By the late 1910s, theological conservatives rallying around the Five Fundamentals came to be known as "fundamentalists." In practice, the first point regarding the Bible was the focus of most of the controversy.

It is important to distinguish between "Fundamentalism" as the name of a militant style and "fundamentalism" as a theology.

Fundamentalist groups generally refuse to participate in events with any group that does not share its essential doctrines. In contrast, Evangelical groups, while they typically agree on the theology "fundamentals" as expressed in The Fundamentals, often are willing to participate in events with religious groups who do not hold to the essential doctrines.^[8]

Islamic[link]

The Shiite and Sunni religious conflicts since the 7th century created an opening for radical ideologists, such as Ali Shariati (1933–77), to merge social revolution with Islamic fundamentalism, as exemplified by Iran in the 1970s.^[9] Islamic fundamentalism has appeared in many counties;^[10] the Wahhabi version is promoted worldwide and financed by Saudi Arabia.^[11]

The Iran hostage crisis of 1979-80 marked a major turning point in the use of the term "fundamentalism". The media, in an attempt to explain the ideology of Ayatollah Khomeini and the Iranian Revolution to a Western audience described it as a "fundamentalist version of Islam" by way of analogy to the Christian fundamentalist movement in the U.S. Thus was born the term "Islamic fundamentalist", which would come to be one of the most common usages of the term in the following years.^[12]

Hindu[link]

A recent phenomenon in India has been the rise of Hindu fundamentalism that has led to political mobilization against Muslims. After eight years of agitation, Hindu fundamentalists destroyed the 450-year-old Babri Mosque in December 1992. The Shiv Sena is a political party founded in 1966 originally to express Hindu fundamentalism. It is allied with the nationalistic Bharatiya Janata Party.^[13]

Non-religious[link]

Some Christian theologians, some fundamentalists, and others pejoratively refer to any philosophy which they see as literal-minded or they believe carries a pretense of being the sole source of objective truth as fundamentalist, regardless of whether it is usually called a religion. For instance, the Archbishop of Wales has criticized "atheistic fundamentalism" broadly^[14][15][16] and said "Any kind of fundamentalism, be it Biblical, atheistic or Islamic, is dangerous,"^[17] He also said, "the new fundamentalism of our age....leads to the language of expulsion and exclusivity, of extremism and polarisation, and the claim that, because God is on our side, he is not on yours."^[18]

In The New Inquisition, Robert Anton Wilson, recognized episkopos, pope, and saint of the parody religion Discordianism, lampoons the members of skeptical organizations like the Committee for the Scientific Investigation of Claims of the Paranormal (CSICOP—now the Committee for Skeptical Inquiry) as fundamentalist materialists, alleging that they dogmatically dismiss any evidence that conflicts with materialism as hallucination or fraud.^[19]

In France, the imposition of restrictions on some displays of religion in state-run schools has been labeled by some as "secular fundamentalism".^[20][21] In the United States, private or cultural intolerance of women wearing the hijab (Islamic headcovering) and political activism by Muslims also has been labeled "secular fundamentalism" by some Muslims in the U.S.^{[22][dead link]}

The term "fundamentalism" is sometimes applied to signify a counter-cultural fidelity to some simplistic principle, as in the pejorative term "market fundamentalism" applied to an exaggerated religious-like faith in the ability of unfettered laissez-faire or free market economic views or policies to solve economic and social problems. According to economist John Quiggin, the standard features of "economic fundamentalist rhetoric" are "dogmatic" assertions and the claim that anyone who holds contrary views is not a real economist. Retired professor in religious studies Roderick Hindery first lists positive qualities attributed to political, economic, or other forms of cultural fundamentalism.^[23] They include "vitality, enthusiasm, willingness to back up words with actions, and the avoidance of facile compromise." Then, negative aspects are analyzed, such as psychological attitudes, occasionally elitist and pessimistic perspectives, and in some cases literalism.

Atheist[link]

The term "atheistic fundamentalism" is controversial. In December 2007, the Archbishop of Wales Barry Morgan criticized what he referred to as "atheistic fundamentalism", claiming that it advocated that religion has no substance and "that faith has no value and is superstitious nonsense."^[15][16] He claimed it led to situations such as councils calling Christmas "Winterval", schools refusing to put on nativity plays and crosses removed from chapels, though others have disputed this.^[24] Winterval was a name given to a whole series of winter festivals, and was not a renaming of Christmas.

In The Dawkins Delusion?, Christian theologian Alister McGrath and his wife, psychologist Joanna Collicutt McGrath, compare Richard Dawkins' "total dogmatic conviction of correctness" to "a religious fundamentalism which refuses to allow its ideas to be examined or challenged."^[14]

Richard Dawkins has rejected the charge of "fundamentalism," arguing that critics mistake his "passion"—which he says may match that of evangelical Christians—for an inability to change his mind. Dawkins asserts that the atheists' position is not a fundamentalism that is unable to change its mind, but is held based on the verifiable evidence; as he puts it: "The true scientist, however passionately he may "believe" in evolution for example, knows exactly what would change his mind: evidence! The fundamentalist knows that nothing will."^[25] Dawkins has stated that, unlike religious fundamentalists, he would willingly change his mind if new evidence challenged his current position.^[25] Put another way, Dawkins states:

...Maybe scientists are fundamentalist when it comes to defining in some abstract way what is meant by 'truth'. But so is everybody else. I am no more fundamentalist when I say evolution is true than when I say it is true that New Zealand is in the southern hemisphere. We believe in evolution because the evidence supports it, and we would abandon it overnight if new evidence arose to dispute it. No real fundamentalist would ever say anything like that...^[26]

Criticism[link]

This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (August 2008)

Many criticisms of fundamentalist positions have been offered. One of the most common is that some claims made by a fundamentalist group cannot be proven, and are irrational, demonstrably false, or contrary to scientific evidence. For example, some of these criticisms were famously asserted by Clarence Darrow in the Scopes Monkey Trial.

Sociologist of religion Tex Sample asserts that it is a mistake to refer to a Muslim, Jewish, or Christian Fundamentalist. Rather, a fundamentalist's fundamentalism is their primary concern, over and above other denominational or faith considerations.^[27]

A criticism by Elliot N. Dorff: "In order to carry out the fundamentalist program in practice, one would need a perfect understanding of the ancient language of the original text, if indeed the true text can be discerned from among variants. Furthermore, human beings are the ones who transmit this understanding between generations. Even if one wanted to follow the literal word of God, the need for people first to understand that word necessitates human interpretation. Through that process human fallibility is inextricably mixed into the very meaning of the divine word. As a result, it is impossible to follow the indisputable word of God; one can only achieve a human understanding of God's will."^[28]

A criticism of fundamentalism is the claim that fundamentalists are selective in what they believe. For instance, the Book of Genesis dictates that when a man's brother dies, he must marry his widowed sister-in-law.^[29] Yet fundamentalist Christians do not adhere to this doctrine because there are laws considered addressed to the nation of Israel. The following passage is where the law comes from and it relates to the Israelite not being blotted out.

"If brothers are living together and one of them dies without a son, his widow must not marry outside the family. Her husband's brother shall take her and marry her and fulfill the duty of a brother-in-law to her. The first son she bears shall carry on the name of the dead brother so that his name will not be blotted out from Israel. (NIV Deuteronomy 25:5-7)"

However, according to New Testament theology, parts relating to sins, such as animal sacrifices (Exodus 29:36) and dietary concerns, are not normative for modern Christians; this is related to the view that Christ sanctified and fulfills the Law for the person.^[30]

"Sacrifice a bull each day as a sin offering to make atonement. Purify the altar by making atonement for it, and anoint it to consecrate it. (NIV Exodus 29:36)"

Jesus is considered the fulfillment of the law.

"Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. (NIV Gospel of Matthew 5:17)"

They may also cite passages such as Colossians 2:13-23.

"When you were dead in your sins and in the uncircumcision of your sinful nature, God made you alive with Christ. He forgave us all our sins, having canceled the written code, with its regulations, that was against us and that stood opposed to us; he took it away, nailing it to the cross. And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross.

Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day. These are a shadow of the things that were to come; the reality, however, is found in Christ. Do not let anyone who delights in false humility and the worship of angels disqualify you for the prize. Such a person goes into great detail about what he has seen, and his unspiritual mind puffs him up with idle notions. He has lost connection with the Head, from whom the whole body, supported and held together by its ligaments and sinews, grows as God causes it to grow.

Since you died with Christ to the basic principles of this world, why, as though you still belonged to it, do you submit to its rules: "Do not handle! Do not taste! Do not touch!"? These are all destined to perish with use, because they are based on human commands and teachings. Such regulations indeed have an appearance of wisdom, with their self-imposed worship, their false humility and their harsh treatment of the body, but they lack any value in restraining sensual indulgence."

Howard Thurman was interviewed in the late 1970s for a BBC feature on religion. He told the interviewer, "I say that creeds, dogmas, and theologies are inventions of the mind. It is the nature of the mind to make sense out of experience, to reduce the conglomerates of experience to units of comprehension which we call principles, or ideologies, or concepts. Religious experience is dynamic, fluid, effervescent, yeasty. But the mind can't handle these so it has to imprison religious experience in some way, get it bottled up. Then, when the experience quiets down, the mind draws a bead on it and extracts concepts, notions, dogmas, so that religious experience can make sense to the mind. Meanwhile religious experience goes on experiencing, so that by the time I get my dogma stated so that I can think about it, the religious experience becomes an object of thought."^[31]

Tom O'Golo declares that fundamentalists that use violence to further their cause contravene the root truth of all faiths:

A genuine fundamentalist is also a radical, someone who tries to get the root of the matter. A major weakness with many or perhaps most radicals is not that they don't dig, but that they don't dig deep enough. Consequently many fundamentalists end up defending or acting upon beliefs which are not really at the heart of their doctrine. For example any religious fundamentalist who harms others in the pursuit of his or her radicalism is strictly out of order as no true religion ever encounters anything but love, tolerance and understanding. 'Thou shalt not kill' is at the heart of all genuine faiths, certainly the three based upon Abraham and God. That trio comprehensively condemns intentional harm to others (and to the self as well) for what ever reason. Dying to protect one's faith is acceptable; killing to promote it isn't. Arguably, it is blasphemous to say that God needs an earthly army to fight Its battles, or perform Its revenge. God is quite capable of fighting Its own battles.^[32]

Albert Camus opposed both Nazi fascism and Stalinist communism, leading to a split with Sartre. In the Myth of Sisyphus he developed the concept of philosophical suicide. This is any ideological system or belief that claims to bridge the gap between man's yearning for absolute unity versus what he saw as the inherent irrational nature of the universe.^{[citation needed]}

Influential criticisms of Fundamentalism include James Barr's books on Christian Fundamentalism and Bassam Tibi's analysis of Islamic Fundamentalism.

Controversy[link]

This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (January 2009)

The Associated Press' AP Stylebook recommends that the term fundamentalist not be used for any group that does not apply the term to itself. A great many scholars have adopted a similar position.^[33] A good many scholars, however, use the term in the broader descriptive sense to refer to various groups in various religious traditions including those groups that would object to being classified as fundamentalists. That is the way that the term is used in The Fundamentalism Project by Martin Marty, et al., from the University of Chicago.^[34]

Christian fundamentalists, who generally consider the term to be pejorative when used to refer to themselves, often object to the placement of themselves and Islamist groups into a single category given that the fundamentals of Christianity are different from the fundamentals of Islam. They feel that characteristics based on the new definition are wrongly projected back onto Christian fundamentalists by their critics.

Many Muslims protest the use of the term when referring to Islamist groups, and object to being placed in the same category as Christian fundamentalists, whom they see as theologically incomplete. Unlike Christian fundamentalist groups, Islamist groups do not use the term fundamentalist to refer to themselves. Shia groups which are often considered fundamentalist in the western world generally are not described that way in the Islamic world.

See also[link]

conservatism portal

Citations and footnotes[link]

References[link]

• Appleby, R. Scott, Gabriel Abraham Almond, and Emmanuel Sivan (2003). Strong Religion. Chicago: University of Chicago Press. ISBN 0-226-01497-5
• Armstrong, Karen (2001). The Battle for God: A History of Fundamentalism. New York: Ballantine Books. ISBN 0-345-39169-1
• Brasher, Brenda E. (2001). The Encyclopedia of Fundamentalism. New York: Routledge. ISBN 0-415-92244-5
• Caplan, Lionel. (1987). "Studies in Religious Fundamentalism". London: The MacMillan Press Ltd.
• Dorff, Elliot N. and Rosett, Arthur, A Living Tree; The Roots and Growth of Jewish Law, SUNY Press, 1988.
• Keating, Karl (1988). Catholicism and Fundamentalism. San Francisco: Ignatius. ISBN 0-89870-177-5
• Gorenberg, Gershom. (2000). The End of Days: Fundamentalism and the Struggle for the Temple Mount. New York: The Free Press.
• Hindery, Roderick. 2001. Indoctrination and Self-deception or Free and Critical Thought? Mellen Press: aspects of fundamentalism, pp. 69–74.
• Lawrence, Bruce B. Defenders of God: The Fundamentalist Revolt against the Modern Age. San Francisco: Harper & Row, 1989.
• Marsden; George M. (1980). Fundamentalism and American Culture: The Shaping of Twentieth Century Evangelicalism, 1870-1925 Oxford University Press.
• Marty, Martin E. and R. Scott Appleby (eds.). The Fundamentalism Project. Chicago: University of Chicago Press.
  • (1991). Volume 1: Fundamentalisms Observed. ISBN 0-226-50878-1
  • (1993). Volume 2: Fundamentalisms and Society. ISBN 0-226-50880-3
  • (1993). Volume 3: Fundamentalisms and the State. ISBN 0-226-50883-8
  • (1994). Volume 4: Accounting for Fundamentalisms. ISBN 0-226-50885-4
  • (1995). Volume 5: Fundamentalisms Comprehended. ISBN 0-226-50887-0
• Noll, Mark A. A History of Christianity in the United States and Canada. Grand Rapids: Eerdmans, 1992.
• Ruthven, Malise (2005). "Fundamentalism: The Search for Meaning". Oxford: Oxford University Press. ISBN 0-19-280606-8
• Torrey, R.A. (ed.). (1909). The Fundamentals. Los Angeles: The Bible Institute of Los Angeles (B.I.O.L.A. now Biola University). ISBN 0-8010-1264-3
• "Religious movements: fundamentalist." In Goldstein, Norm (Ed.) (2003). The Associated Press Stylebook and Briefing on Media Law 2003 (38th ed.), p. 218. New York: The Associated Press. ISBN 0-917360-22-2.

External links[link]

Look up fundamentalism in Wiktionary, the free dictionary.

• The Sword of the Lord: The Roots of Fundamentalism in an American Family, book by Andrew Himes
• Can Anyone Define Fundamentalist? Article by Terry Mattingly via Scripps Howard News Service
• Fundamentalism on In Our Time at the BBC. (listen now)
• Richard Dawkins' The God Delusion and Atheist Fundamentalism by Simon Watson, published in Anthropoetics XV,2 Spring 2010
• Shared Insights: Women's Rights Activists Define Religious Fundamentalisms
• The Appeal-and Peril-of Fundamentalism by Dr. Bert B. Beach
• The Fundamentals not complete at 2011-07-26.
• The Fundamentals: A Testimony to the Truth Online version of "The Fundamentals", not complete at 2011-07-26.
• Thoughts on "Religious Fundamentalism" Identity
• International Coalition Against Political Islam
• Revolutionary Association of the Women of Afghanistan (RAWA)
• No to Political Islam
• Psychological Issues of Former Members of Restrictive Religious Groups by Jim Moyers
• Q & A on Islamic Fundamentalism
• www.blessedquietness.com a conservative Christian website, maintained by Steve van Natten
• Women Against Fundamentalism (UK)
• The Rise of Religious Violence
• Yahya Abdul Rahman's Take On Fundamentalists And Fundamentalism
• Roots of Fundamentalism Traced to 16th Century Bible Translations, Harvard University, November 7, 2007.
• The Fundamentalist Distortion of the Islamic Message by Syed Manzar Abbas Saidi, published in Athena Intelligence Journal
• Fundamentalism linked to intimate partner violence

This article has multiple issues. Please help improve it or discuss these issues on the talk page. This biography of a living person needs additional citations for verification. Tagged since June 2011. It relies on references to primary sources or sources affiliated with the subject, rather than references from independent authors and third-party publications. Tagged since June 2011. It may contain original research. Tagged since October 2007. It may contain previously unpublished synthesis of published material that conveys ideas not attributable to the original sources. Tagged since October 2007.

John Dominic Crossan

John Dominic Crossan (born 1934) is an Irish-American New Testament scholar, historian of early Christianity, and former Catholic priest known for co-chairing the Jesus Seminar. Crossan is a major figure in the fields of anthropology of the Ancient Mediterranean and New Testament Studies, particularly in the application of postmodern hermeneutical approaches for the avant-garde Biblical studies journal Semeia.^{[citation needed]} He is also a lecturer who has appeared in television documentaries about Jesus and the Bible. He is a key figure in research into the historical Jesus.^[1]

Life[link]

Crossan was born in Nenagh, Co. Tipperary, Ireland.Though his father was a banker, Crossan was steeped in the rural Irish life, which he experienced through frequent visits to the home of his paternal grandparents. On graduation from St. Eunan's College, a boarding high school, in 1950, Crossan joined the Servites, a Catholic religious order, and moved to the United States. He was trained at Stonebridge Seminary, Lake Bluff, Illinois, then ordained a priest in 1957. Crossan returned to Ireland, where he earned his Doctor of Divinity in 1959 at St. Patrick's College Maynooth, the Irish national seminary. He then completed two more years of study in biblical languages at the Pontifical Biblical Institute in Rome. Thus equipped, he returned to the seminary where he had trained, and through four years of teaching he "first began to learn something about the Bible" as he puts it.^{[citation needed]} In 1965 Crossan embarked on two additional years of study, this time in archaeology based at the Ecole Biblique in Jordanian East Jerusalem. His work led him to journey through many Middle-Eastern countries before escaping just days prior to the outbreak of the Six Day War of 1967.^[2]

After a year at St. Mary of the Lake Seminary in Mundelein, Illinois, and a year at Catholic Theological Union in Chicago, Crossan chose to resign his priesthood. He cited as reasons both a desire for more academic freedom, and the freedom to be bound in matrimony.^{[citation needed]} He married Margaret Dagenais, a professor at Loyola University (Chicago) in the summer of 1969, and joined the faculty of DePaul University that fall, where he taught undergraduates Comparative Religion for twenty-five years until retiring in 1995. His first wife died of a heart attack in 1983. Crossan married Sarah Sexton, a social worker with two grown children, in 1986. Since his academic retirement, Crossan has lived in the Orlando, Florida, area, remaining active in research, writing, and teaching seminars.^{[citation needed]}

Career[link]

Crossan writes books for both academic and popular audiences. His two lengthiest books are The Historical Jesus: The Life of a Mediterranean Jewish Peasant (1991) and The Birth of Christianity: Discovering What Happened Immediately after the Execution of Jesus (1998).

Two of Crossan's briefer popular books are Jesus: A Revolutionary Biography (1994) and Who Killed Jesus? Exposing the Roots of Anti-Semitism in the Gospel Story of the Death of Jesus (1995).

Crossan has also co-authored a book about Jesus and another about Paul with archaeologist Jonathan L. Reed (2001, 2004), which provide contextualization of the lives and times of these two men.

In 1985, Crossan and Robert Funk founded the Jesus Seminar, a group of academics studying a historical Jesus. Crossan served as co-chair of the Jesus Seminar for its first decade. He is also a member of the Society of Biblical Literature (SBL), serving as the President of the Society in 2012.^[3] He is also featured in a number of Living the Questions programs, including "Eclipsing Empire"^[4] and "First Light."^[5]

Views and methodology[link]

Crossan suggests Jesus was an illiterate "Jewish Cynic" from a landless peasant background, initially a follower of John the Baptist.^{[citation needed]} Jesus was a healer and man of great wisdom and courage who taught a message of inclusiveness, tolerance, and liberation. "His strategy . . . was the combination of free healing and common eating . . . that negated the hierarchical and patronal normalcies of Jewish religion and Roman power . . . He was neither broker nor mediator but . . . the announcer that neither should exist between humanity and divinity or humanity and itself."^[6]

Out of his study of cross-attestation and strata of the ancient texts, Crossan asserts that many of the gospel stories of Jesus are not factual, including his "nature miracles", the virgin birth, and the raising of Lazarus.^{[citation needed]} While pointing out the meager attestation and apparent belatedness of the miracles' appearance in the trajectory of the canon, Crossan takes the opposite view, that Jesus was known during earliest Christianity as a powerful magician, which was "a very problematic and controversial phenomenon not only for his enemies but even for his friends," who began washing miracles out of the tradition early on.^{[citation needed]}

Crossan maintains the Gospels were never intended to be taken literally by their authors.^{[citation needed]} He argues that the meaning of the story is the real issue, not whether a particular story about Jesus is history or parable.^{[citation needed]} He proposes that it is historically probable that, like all but one known victim of crucifixion, Jesus' body was scavenged by animals rather than being placed in a tomb.^[7] Crossan believes in vision hypothesis "resurrection" by faith but holds that bodily resuscitation was never contemplated by early Christians.^{[citation needed]} He believes that the rapture is based on a misreading of I Thessalonians.^{[citation needed]}

Central to Crossan's methodology is the dating of texts. This is laid out more or less fully in The Historical Jesus in one of the appendices. He dates part of the Coptic Gospel of Thomas to the 50s CE, as well as the first layer of the hypothetical Q Document (in this he is heavily dependent on the work of John Kloppenborg). He also assigns a portion of the Gospel of Peter, which he calls the "Cross Gospel," to a date preceding the synoptic gospels, the reasoning of which is laid out more fully in The Cross that Spoke: The Origin of the Passion Narratives. He believes the "Cross Gospel" was the forerunner to the passion narratives in the canonical gospels. He does not date the synoptics until the mid to late 70s CE, starting with the Gospel of Mark and ending with Luke in the 90s. As for the Gospel of John, he believes part was constructed at the beginning of the 2nd century CE and another part closer to the middle of the century. Following Rudolf Bultmann, he believes there is an earlier "Signs Source" for John as well. His dating methods and conclusions are quite controversial, particularly regarding the dating of Thomas and the "Cross Gospel."^{[citation needed]} The very early dating of these non-canonical sources has not been accepted by many biblical scholars.^[8]

In God and Empire: Jesus Against Rome, Then and Now (2007), Crossan starts with the presumption of reader familiarity with key points from his earlier work on the nonviolent revolutionary Jesus, his Kingdom movement, and the surrounding matrix of the Roman imperial theological system of religion, war, victory, peace, but discusses them in the broader context of the escalating violence in world politics and popular culture of today. Within that matrix, he points out, early in the book, that "(t)here was a human being in the first century who was called 'Divine,' 'Son of God,' 'God,' and 'God from God,' whose titles were 'Lord,' 'Redeemer,' 'Liberator,' and 'Saviour of the World.'" "(M)ost Christians probably think that those titles were originally created and uniquely applied to Christ. But before Jesus ever existed, all those terms belonged to Caesar Augustus."^[9] Crossan cites the adoption of them by the early Christians to apply to Jesus as denying them of Caesar the Augustus. "They were taking the identity of the Roman emperor and giving it to a Jewish peasant. Either that was a peculiar joke and a very low lampoon, or it was what the Romans called majestas and we call high treason." ^[9] He ends the book asking the question "Is Bible-fed Christian violence supporting or even instigating our imperial violence as the New Roman Empire?"^{[citation needed]}

Bibliography[link]

• Scanning the Sunday Gospel,1966
• The Gospel of Eternal Life, 1967
• In Parables: The Challenge of the Historical Jesus, 1973, reprinted 1992, ISBN 0-06-061606-7
• The Dark Interval: Towards a Theology of Story, 1975, reprinted 1988, ISBN 0-944344-06-2
• Raid on the Articulate: Comic Eschatology in Jesus and Borges, 1976, ISBN 0-06-061607-5
• Finding Is the First Act: Trove Folktales and Jesus' Treasure Parable, 1979 ISBN 0-8006-1509-3
• Cliffs of Fall: Paradox and Polyvalence in the Parables of Jesus, 1980, ISBN 0-8164-0113-6
• A Fragile Craft: The Work of Amos Niven Wilder, 1981, ISBN 0-89130-424-X
• In Fragments: The Aphorisms of Jesus, 1983, ISBN 0-06-061608-3
• Four Other Gospels: Shadows on the Contours of Canon, 1985, reprinted 1992, ISBN 0-86683-959-3
• Sayings Parallels: A Workbook for the Jesus Tradition, 1986, ISBN 0-80062109-3
• The Cross that Spoke: The Origins of the Passion Narrative, 1988, ISBN 0-06-254843-3
• The Historical Jesus: The Life of a Mediterranean Jewish Peasant, 1991, ISBN 0-06-061629-6
• The Essential Jesus: Original Sayings and Earliest Images, 1994, reprinted 1998, ISBN 0-7858-0901-5
• Jesus: A Revolutionary Biography, 1994, ISBN 0-06-061662-8
• Who Killed Jesus? Exposing the Roots of Anti-Semitism in the Gospel Story of the Death of Jesus, 1995, ISBN 0-06-061480-3
• Who Is Jesus? Answers to Your Questions about the Historical Jesus, edited with Richard Watts, 1996, ISBN 0-664-25842-5
• The Birth of Christianity: Discovering What Happened in the Years Immediately After the Execution of Jesus, 1998, ISBN 0-06-061660-1
• Will the Real Jesus Please Stand up?: A Debate between William Lane Craig and John Dominic Crossan, 1999, ISBN 0-8010-2175-8
• The Jesus Controversy: Perspectives in Conflict (Rockwell Lecture Series), with Luke Timothy Johnson, Werner H. Kelber, 1999, ISBN 1-56338-289-X
• A Long Way from Tipperary: A Memoir, 2000, ISBN 0-06-069974-4
• Excavating Jesus: Beneath the Stones, Behind the Texts, with Jonathan L. Reed, 2001, ISBN 0-06-061634-2
• In Search of Paul: How Jesus's Apostle Opposed Rome's Empire with God's Kingdom, with Jonathan L. Reed, 2004, ISBN 0-06-051457-4
• The Last Week: A Day-by-Day Account of Jesus's Final Week in Jerusalem with Marcus J. Borg, HarperSanFrancisco (February 28, 2006) ISBN 978-0-06-084539-1
• God and Empire: Jesus Against Rome, Then and Now, HarperSanFrancisco, 2007, ISBN 978-0-06-084323-6
• The First Paul: Reclaiming the Radical Visionary Behind the Church's Conservative Icon, co-authored with Marcus Borg, 2009; ISBN 0-06-143072-2
• "The Greatest Prayer: Rediscovering the Revolutionary Message of The Lord's Prayer", 2010; ISBN 978-0-06-187567-0

Notes[link]

1. ^ "John Dominic Crossan." Encyclopædia Britannica. 2010. Encyclopædia Britannica Online. 06 Apr. 2010 <http://www.britannica.com/EBchecked/topic/144216/John-Dominic-Crossan>.
2. ^ A Long Way from Tipperary: A Memoir (2000)
3. ^ http://www.sbl-site.org/SBLcommittees_Council.aspx
4. ^ http://www.livingthequestions.com/xcart/home.php?cat=376
5. ^ http://www.livingthequestions.com/xcart/home.php?cat=410
6. ^ The Historical Jesus, p 421-22
7. ^ Jesus: A Revolutionary Biography (1994)
8. ^ Theissen, Gerd; Merz, Annette (1998). The historical Jesus: a comprehensive guide. Minneapolis: Fortress Press. ISBN 978-0-8006-3122-2. http://books.google.com/books?id=3ZU97DQMH6UC&pg=PA24&#v=onepage&q=&f=false.  footnote
9. ^ ^{a b} Crossan, John Dominic, God and Empire, 2007, p. 28

External links[link]

• Crossan's website (Promotional)

This biographical article needs additional citations for verification. Please help by adding reliable sources. Contentious material about living persons that is unsourced or poorly sourced must be removed immediately, especially if potentially libelous or harmful. (November 2009)

Dr. John
Dr. John at the 2007 New Orleans Jazz & Heritage Festival
Background information
Birth name	Malcolm John Rebennack, Jr.
Also known as	Dr. John Creaux Mac Rebennack
Born	(1940-11-21) November 21, 1940 (age 71)
Origin	New Orleans, Louisiana, United States
Genres	Blues, rock, New Orleans rhythm and blues
Occupations	Vocalist, musician
Instruments	Vocals, piano, keyboards, guitar
Years active	1950s–present
Labels	Atco, Blue Note, Nonesuch, GRP, Trip, United Artists
Associated acts	John Mayall's Bluesbreakers, Ringo Starr & His All-Starr Band, Van Morrison, Dan Auerbach, Curious George (TV series), Eric Clapton, Bob Seger, Joe Walsh
Website	http://www.nitetripper.com/

Malcolm John "Mac" Rebennack, Jr. (born November 21, 1940), better known by the stage name Dr. John (also Dr. John Creaux, or Dr. John the Night Tripper), is an American singer-songwriter, pianist and guitarist, whose music combines blues, pop, jazz as well as zydeco, boogie woogie and rock and roll.^[1]

Active as a session musician since the late 1950s, he came to wider prominence in the early 1970s with a wildly theatrical stage show inspired by medicine shows, Mardi Gras costumes and voodoo ceremonies. Rebennack has recorded over 20 albums and in 1973 scored a top-20 hit with the jaunty funk-flavored "Right Place Wrong Time", still perhaps his best-known song.

The winner of five Grammy Awards, Rebennack was inducted into the Rock and Roll Hall of Fame by singer John Legend on Monday, March 14, 2011.^[2]

Early life and career[link]

Born in New Orleans, Louisiana, United States, Dr. John's Acadian ancestry traces back to the imperial territory of Alsace-Lorraine. He claims that his lineage took root in New Orleans sometime in the early 1800s. Growing up in the Third Ward, Dr. John found early musical inspiration in the minstrel tunes sung by his grandfather and a number of aunts, uncles, and cousins who played piano. He did not take music lessons before his teens, he only endured a short stint in choir before getting kicked out.^[3] His father, the owner of an appliance store and record shop, exposed him as a young boy to prominent jazz musicians like King Oliver and Louis Armstrong. Throughout his adolescence his father's connections enabled him access to the recording rooms of burgeoning rock artists such as Little Richard and Guitar Slim. From these exposures he advanced into clubs and onto the stage with varying local artists, most notably, Professor Longhair. ^[4]

Dr. John met Professor Longhair when he was about 13 or 14 years old, the start to a period in his life that would mark rapid growth as a musician and the beginnings of his entry into professional music. He describes his initial impression of Professor Longhair with note, not only of his musical prowess, but of his style: "I was also fascinated that he was sitting out there in a turtleneck shirt with a beautiful gold chain with a watch hangin’ on it, and an Army fatigue cap on his head. And I thought, Wow, I never seen nobody dressed like this guy. Just everything about the man was totally hip. And he had gloves on him, too, beautiful silk gloves. I’ll never forget this^[5]."

At age 16 he was hired by Johnny Vincent as a producer at Ace Records. There, he worked with artists like James Booker and Earl King, his musical experience expanding notably. He struggled through intermittent years of high school, eventually focusing entirely on music. Thereafter an entry into heavy narcotics use would fuel his desire to get out of New Orleans and move to California where his character, Dr. John, was born.^[6]

In late 1950s New Orleans, Dr. John originally concentrated on guitar and he gigged with local bands including Mac Rebennack and the Skyliners, (Paul Staele/Dennis "Bootsie" Cuquet, drums; Earl Stanley, bass; Charlie Miller, trumpet; Charlie Maduell, sax; Roland "Stone" LeBlanc, vocals), Frankie Ford and the Thunderbirds, and Jerry Byrne and the Loafers. He had a regional hit with a Bo Diddley-influenced instrumental called "Storm Warning" on Rex Records in 1959. During these days he was an A&R man producing, with Charlie Miller, monophonic singles on 45s for Johnny Vincent and Joe Corona for such local labels as ACE, RON, RIC and others. For these sessions he oversaw A&R and the rhythm section while Miller wrote the horn arrangements and headed up the horns. It was a productive team until Miller decided to move to New York and to study music formally.

Rebennack's career as a guitarist came to an end when his left ring finger was injured by a gunshot while he was defending singer/keyboardist Ronnie Barron, his bandmate, Jesuit High School classmate, and longtime friend. After the injury, Rebennack concentrated on bass guitar before making piano his main instrument; pianist Professor Longhair was an important influence on Rebennack's piano-playing style.

He moved to Los Angeles in 1963 where he became a "first call" session musician on the booming Los Angeles studio scene in the 1960s and 1970s, providing backing for Sonny & Cher (and some of the incidental music for Cher's first film, Chastity), and for Canned Heat on their albums Living the Blues (1968) Future Blues (1970), and Freak Out! for Frank Zappa and the Mothers of Invention (1966); along with many other acts.

HANDCUFFED[link]

Dr. John grew up with full exposure to the realities of New Orleans. Prostitutes, pimps, thieves and addicts all marked the same nightlife scene that contributed to his development as a musician.^[7] He was introduced to marijuana at a young age, among other drugs, ultimately gaining an addiction to heroin in his teen years. He recalls being "loaded" the first time while at high school, identifying the high he would chase for all of his life. Not so fondly, Dr. John looks back on the shortsighted moneymaking schemes he would devise through his teens and twenties, all to pay only for the next dose of heroin. He sold narcotics, ran a whorehouse, and even opened a business offering abortions (illegal at the time) during the 1950s. Drug-induced nightclub furies throughout Louisiana and into Florida would result in frequent shootouts and bouts with the police, and he picked up a list of arrests that finally led to prison time in Texas. His sentence ended in 1965 and he left for Los Angeles.

His characteristic, nameless genre of jazzy funk, emphasized with a flair of psychedelic rock, was a direct image of his drug habit throughout his hoodoo albums of the 1960s and up through the 1970s. He failed to heed the warnings of friends and paid no attention to his mother's concern; through the 1980s he continued his habit, failing to beat addiction after numerous stays at rehabilitation. Finally, after experiencing cardiac problems in New York, Dr. John exited his final rehabilitation stint, sober, in December, 1989. He went on to struggle with psychiatric problems through the 1990s, but, today, is sober and mentally stable with the help of medication.^[8]

TRYING TO ESCAPE THE HANDCUFFS (NO WAY)[link]

Dr. John was always fascinated with New Orleans voodoo, and in Los Angeles he developed the idea of the Dr. John persona for his old friend Ronnie Barron. He imagined it as an interesting stage show and an emblem to their New Orleans heritage. "Well, there was a guy the name of Dr. John, a hoodoo guy in New Orleans. He was competition to Marie Laveau. He was like her opposite. I actually got a clipping from the Times Picayune newspaper about how my great-great-great-grandpa Wayne was busted with this guy for runnin’ a voodoo operation in a whorehouse in 1860. I decided I would produce the record with this as a concept." Of course, he would assume the role of Dr. John himself, which he claims, came apprehensively.^[9]

He recalls reading about the original Doctor John in his youth, a purported Senegalese prince who came to New Orleans from Haiti, a medicinal and spiritual healer. The Doctor was a free man of color who lived on Bayou Road and claimed to have fifteen wives and over fifty children. He maintained a fascination with reptiles and kept an assortment of snakes and lizards, along with embalmed scorpions and animal and human skulls. His specialization was healing, and as such, in selling Gris-Gris, voodoo amulets that protected the wearer from harm. Gris Gris, would, of course, become of the name of Dr. John, the musician's famed debut album, his own form of "voodoo medicine."^[10]

1968-1971: HANDCUFFED AGAIN[link]

Beginning in the late 1960s, Rebennack gained fame as a solo artist after adopting the persona of "Dr. John, The Night Tripper". Dr. John's act combined New Orleans-style rhythm and blues with psychedelic rock and elaborate stage shows that bordered on voodoo religious ceremonies, including elaborate costumes and headdress (reflecting and presumably inspired by Screamin' Jay Hawkins's stage act). The name "Dr. John" came from a legendary Louisiana voodoo practitioner of the early 19th century.^[11] On the earliest Dr. John records, the artist billing was "Dr. John, The Night Tripper", while the songwriting credits billed him as "Dr. John Creaux". Within a few years the "Night Tripper" subtitle was dropped, and Rebennack resumed using his real name for writing and producing/arranging credits.

Gris-Gris, his 1968 debut album combining voodoo rhythms and chants with the New Orleans music tradition, was ranked 143rd on Rolling Stone's "The 500 Greatest Albums of All Time" list. Three more albums, 1969's Babylon, 1970's Remedies, and 1971's The Sun, Moon, And Herbs were released in the same vein of Gris-Gris, but none of them have enjoyed the popularity of his first album.

During early-to-mid-1969, Dr. John toured extensively, backed by supporting musicians Richard "Didymus" Washington (congas), Richard Crooks (drums), David Leonard Johnson (bass), Gary Carino (guitar), and singers Eleanor Barooshian, Jeanette Jacobs from The Cake, and Sherry Graddie. A second lineup formed later in the year for an extensive tour of the East Coast with Crooks and Johnson joined by Doug Hastings (guitar) and Don MacAllister (mandolin). Also in 1969, Dr. John contributed to the Music from Free Creek "supersession" project, playing on three tracks with Eric Clapton. Washington and Crooks also contributed to the project.

By the time The Sun, Moon, and Herbs was released, he had gained a notable cult following, including artists such as Eric Clapton and Mick Jagger, who both took part in the sessions for that album. This album would serve as a transition from his Night Tripper voodoo, psychedelic persona to one more closely associated with traditional New Orleans R&B and funk. His next album, Dr. John's Gumbo, proved to be a landmark recording which is one of his most popular to this day; with drummer Fred Staehle serving as the band's backbone.

[edit] 1972-1974: Gumbo, In the Right Place, and Desitively Bonnaroo

Along with Gris-Gris, Dr. John is perhaps best known for his recordings during 1972-1974. 1972's Dr. John's Gumbo, an album covering several New Orleans R&B standards with only one original, is considered a cornerstone in New Orleans music. In his 1994 autobiography, Under a Hoodoo Moon, Dr. John writes, "In 1972, I recorded Gumbo, an album that was both a tribute to and my interpretation of the music I had grown up with in New Orleans in the 1940s and 1950s. I tried to keep a lot of the little changes that were characteristic of New Orleans, while working my own funknology on piano and guitar." The lead single from the album, "Iko Iko", broke into the Billboard top 40 singles chart. In 2003, Dr. John's Gumbo was ranked number 402 on Rolling Stone magazine's list of the 500 greatest albums of all time. It also earned a place on Offbeat magazine's 1999 listing of the Top 100 Louisiana CDs.

With Gumbo, Dr. John expanded his career beyond the psychedelic voodoo music and theatrics that had driven his career since he took on the Dr. John persona, although it has always remained an integral part of his music and identity. It wasn't until 1998's Anutha Zone that he would again concentrate on this aspect of his music wholly for a full album. "After we cut the new record", he wrote, "I decided I'd had enough of the mighty-coo-de-fiyo hoodoo show, so I dumped the Gris-Gris routine we had been touring with since 1967 and worked up a new act—a Mardi Gras revue featuring the New Orleans standards we had covered in Gumbo."

In early 1973 Thomas Jefferson Kaye produced an album featuring a collaboration with Dr. John, Mike Bloomfield and John Paul Hammond. This album, Triumvirate, was recorded in Columbia Studios, San Francisco, and Village Recorders, Los Angeles.

In 1973, with Allen Toussaint producing and The Meters backing, Dr. John released the seminal New Orleans funk album, In the Right Place. In the same way that Gris-Gris introduced the world to the voodoo-influenced side of his music, and in the manner that Dr. John's Gumbo began his career-long reputation as an esteemed interpreter of New Orleans standards, In the Right Place established Dr. John as one of the main ambassadors of New Orleans funk. In describing the album, Dr. John states, "The album had more of a straight-ahead dance feel than ones I had done in the past, although it was still anchored solid in R&B." It rose to #24 on the Billboard album charts, while the single "Right Place Wrong Time" landed at #9 on the Billboard Hot 100 singles chart. A second single, "Such a Night", peaked at #42. Still in heavy rotation on most classic rock stations, "Right Place Wrong Time" remains his single most recognized song. Artists such as Bob Dylan, Bette Midler, and Doug Sahm contributed single lines to the lyrics, which lists several instances of ironic bad luck and failure.

Dr. John attempted to capitalize on In the Right Place's successful formula, again collaborating with Allen Toussaint and The Meters for his next album, Desitively Bonnaroo, released in 1974. Although similar in feel to In the Right Place, it failed to catch hold in the mainstream like its predecessor. It would be his last pure funk album until 1994 with Television, although like his voodoo and traditional New Orleans R&B influences, funk has continued to heavily influence most of his work to the present day, especially in his concerts. While Dr. John stated in an interview during 1990s that he'd like to work with Toussaint again for a full album, this has yet to come to fruition.

In the mid-1970s Dr. John began an almost twenty-year-long collaboration with the R&R Hall of Fame/Songwriters Hall of Fame writer Doc Pomus to create songs for Dr. John's releases City Lights and Tango Palace and for B.B. King's Stuart Levine-produced There Must Be a Better World Somewhere, which won a Grammy for Best Ethnic or Traditional Recording in 1982. Dr. John also recorded "I'm On a Roll", the last song written with Pomus prior to Pomus' death in 1991, for the now out-of-print Rhino/Forward Records 1995 tribute to Pomus titled Til the Night Is Gone: A Tribute to Doc Pomus that also included covers of Pomus-penned songs by Bob Dylan, John Hiatt, Shawn Colvin, Brian Wilson, the Band, Los Lobos, Dion, Rosanne Cash, Solomon Burke and Lou Reed. According to Doc Pomus' daughter, Dr. John and her father were very close friends as well as writing partners; Dr. John delivered one of a number of eulogies and performed with singer Jimmy Scott at Pomus' funeral on March 17, 1991, in New York City.

On Thanksgiving Day 1976 he performed at the farewell concert for the Band, which was filmed and released as The Last Waltz. In 1979, he collaborated with the legendary Professor Longhair on Fess's (another nickname for Henry Byrd) last recording Crawfish Fiesta as a guitarist and co-producer. The album was awarded the first W.C. Handy Blues Album of the Year in 1980, and was released shortly after Longhair's death in January, 1980.

Later work[link]

Dr. John at the 2006 Jazz à Vienne festival, in Vienne, France.

By the mid-1970s, Rebennack began focusing on a blend of music that touched on blues, New Orleans R&B, Tin Pan Alley standards and more.

In 1975 Dr. John's manager, Richard Flanzer, hired legendary producer Bob Ezrin. Hollywood Be Thy Name was recorded live at Cherokee Studios in Los Angeles, California. The studio was transformed into a New Orleans nightclub for the sessions.

In 1981 and 1983 Dr. John recorded two solo piano albums for the Baltimore-based Clean Cuts label. In these two recordings Dr. John plays many of his own compositions in boogie-woogie.

He has also been a prominent session musician throughout his career, playing piano on the Rolling Stones' 1972 song "Let It Loose", as well as backing Carly Simon and James Taylor in their duet of "Mockingbird" in 1974 and Neil Diamond on 1976's Beautiful Noise. He also contributed the song "More and More" to Simon's Playing Possum album. He played on three songs on Maria Muldaur's 1973 solo debut album, including his composition "Three Dollar Bill". He sang on four songs and played piano on two songs on Muldaur's 1992 Louisiana Love Call. He was co-producer on Van Morrison's 1977 album A Period of Transition and also played keyboards and guitar. He contributed three songs as writer or co-writer ("Washer Woman", "The Ties That Bind", and "That's My Home") and also played guitar and keyboards on Levon Helm's 1977 release, Levon Helm and the RCO Allstars. He performed on the March 19, 1977 episode of NBC's Saturday Night Live. He played keyboards on the highly successful 1979 solo debut album by Rickie Lee Jones and has toured with Willy DeVille and contributed to his Return to Magenta (1978), Victory Mixture (1990), Backstreets of Desire (1992), and Big Easy Fantasy (1995) albums. His music has been featured in many films including "Such a Night" in Colors in 1988. In 1992 Dr. John released the album Goin' Back to New Orleans which included many classic songs from New Orleans and many great New Orleans based musicians like Aaron Neville, the Neville brothers, Al Hirt and Pete Fountain backed up Dr. John on this album. He performed as the first American artist at the Franco Follies festival in 1992.

Dr. John has also done vocals for Popeyes Chicken & Biscuits' "Luv dat chicken..." jingle, as well as the theme song ("My Opinionation") for the early-1990s television sitcom Blossom. A version of "Do You Know What It Means To Miss New Orleans" with Harry Connick, Jr. was released on Connick's album 20 and VHS Singin' & Swingin' in 1990. Dr. John's longtime confidant and personal manager, Paul Howrilla was responsible for moving Dr. John from Los Angeles, California to New York, New York and securing the "crossover" work, as well as modifying Dr. John's image from the 1970's to the 1990's. Paul Howrilla was the brains behind the scenes, as Dr. John would attest. They remain very close friends to the present day.

His movie credits include Martin Scorsese's documentary The Last Waltz (in which he joins the Band for a performance of his song "Such a Night"), the 1978 Beatles-inspired musical "Sgt. Pepper's Lonely Hearts Club Band", and Blues Brothers 2000 (in which he joins the fictional band the Louisiana Gator Boys to perform the songs "How Blue Can You Get" and "New Orleans"). His version of the Donovan song "Season of the Witch" was also featured in this movie and on the soundtrack.

He also wrote and performed the score for the film version of John Steinbeck's "Cannery Row" released in 1982. In 1993, his hit song "Right Place Wrong Time" was used extensively in the movie Dazed and Confused.

Dr. John has also been featured in several video and audio blues and New Orleans piano lessons published by Homespun Tapes. In addition to the instructional value, there is historical context about many other blues artists. Other documentary film scores include the New Orleans dialect film Yeah You Rite! (1985) and American Tongues in 1987.

Between July and September 1989 Dr. John toured in the first Ringo Starr & His All-Starr Band, alongside Levon Helm, Rick Danko, Nils Lofgren, Jim Keltner, Joe Walsh, Billy Preston and Clarence Clemons. The tour produced the 1990 live album Ringo Starr and His All-Starr Band.

Dr.John at the Liri Blues Festival, Italy.

In 1997, he appeared on the charity single version of Lou Reed's "Perfect Day". In the same year, he played piano on the Spiritualized song "Cop Shoot Cop...", from their critically acclaimed album Ladies and Gentlemen We Are Floating in Space. Frontman Jason Pierce, a fan of John's music, reciprocated by guesting on John's 1998 album Anutha Zone along with drummer Damon Reece and guitarist Thighpaulsandra.

He recorded the live album Trippin' Live with drummer Herman Ernest, David Barard, bass, Tommy Moran, guitar, trumpeter Charlie Miller, tenor Red Tyler, and baritone sax Ronnie Cuber.

In September 2005 he performed Fats Domino's "Walkin' to New Orleans", to close the Shelter from the Storm: A Concert for the Gulf Coast telethon. This was for the relief of Hurricane Katrina victims; following the devastation of his hometown of New Orleans.

In November 2005, he released a four-song EP, Sippiana Hericane, to benefit New Orleans Musicians Clinic, Salvation Army, and the Jazz Foundation of America. On February 5, 2006, he joined fellow New Orleans native Aaron Neville, Detroit resident Aretha Franklin and a 150-member choir for the national anthem at Super Bowl XL as part of a pre-game tribute to New Orleans. On February 8, 2006, he joined Allen Toussaint, Bonnie Raitt, The Edge, and Irma Thomas to perform "We Can Can" as the closing performance at the Grammy Awards of 2006.

On May 12, 2006, Dr. John recorded a live session at Abbey Road Studios for Live from Abbey Road. His performance was aired alongside those of LeAnn Rimes and Massive Attack on the Sundance Channel in the USA and Channel 4 in the UK.

Dr. John performing at Le Poisson Rouge, New York City, 2011.

On July 30, 2006, Dr. John performed a solo piano benefit for New Orleans composer and arranger Wardell Quezergue (King Floyd's "Groove Me") at a New Orleans Musicians Relief Fund benefit at the Black Orchid Theatre in Chicago.^[12] Special guest Mike Mills of R.E.M. was in attendance, along with an all-star funk band.

Dr. John performed the theme music to the Fox drama K-Ville. He also performed and co-produced the theme song for the PBS children's show Curious George.

In 2007, Dr. John accepted an invitation to contribute to Goin' Home: A Tribute to Fats Domino. He contributed his version of Domino's "Don't Leave Me This Way".

In January 2008, Mac Rebennack, Dr. John, was inducted into The Louisiana Music Hall of Fame. Later, in February, he performed at All-Star Saturday Night, part of the NBA All-Star Weekend hosted by New Orleans.

In the 2009 Disney film The Princess and the Frog, Dr. John sings the opening tune, "Down in New Orleans".

He reigned as King of the Krewe du Vieux for the 2010 New Orleans Mardi Gras season.

Dr. John played keyboards and had a major role in shaping Gregg Allman's 2011 album Low Country Blues which was produced by T-Bone Burnett.^[13]

In 2011 he collaborated with Hugh Laurie on the song "After You've Gone" on his album Let Them Talk.

In 2011 Dr. John, Allen Toussaint and The Meters performed Desitively Bonnaroo at the Bonnaroo Music & Arts Festival in Manchester, Tennessee as part of the festival's tenth year celebration. The name of the festival was inspired by the album.

In 2012, he released Locked Down, a collaboration with Dan Auerbach of The Black Keys, who produces and plays guitar.^[11] The album received very positive reviews for its raw, Afrobeat-influenced sound. The Los Angeles Times said it showed Dr. John "exiting a period of relative creative stagnation by creating something magical, the embodiment of everything he’s done but pushed in a clear new direction."^[14]

Cover versions[link]

Dr. John's song "I Walk On Gilded Splinters" was covered in 1969 by Marsha Hunt and produced by Tony Visconti; also in June 1969 by Cher on her 3614 Jackson Highway album, and was released as a single; and in July 1970 by Johnny Jenkins, whose supporting musicians included slide guitarist Duane Allman and drummers Butch Trucks and Jai Johanny Johanson; Allman also performed on Ton Ton Macoute, the album that contained it. Allman Brothers bass guitarist Berry Oakley also appeared on other tracks on the album). "I Walk on Gilded Splinters" was also covered in the 1970s by Humble Pie on their album Performance Rockin' the Fillmore, and is track 3 on Paul Weller's 1995 album Stanley Road. Widespread Panic and The Allman Brothers Band also perform this song regularly.

Discography[link]

As leader[link]

• Gris-Gris (1968) (Atco, SD 33-234)
• Babylon (1969)
• Remedies (1970) (Atco, SD 33-316)
• The Sun, Moon & Herbs (1971) (Atco, SD 33-362)
• Dr. John's Gumbo (1972)
• In the Right Place (1973) (Atco, SD 7018)
• Desitively Bonnaroo (1974) (Atco, SD 7043)
• Hollywood Be Thy Name (1975) (UA-LA552G)
• City Lights (1978)
• Tango Palace (1979) (Horizon, SP-740)
• Dr. John Plays Mac Rebennack Vol. 1 (1981)
• Dr. John Plays Mac Rebennack Vol. 2 (The Brightest Smile in Town) (1983)
• In a Sentimental Mood (1989)
• ZuZu Man (1989) (Trip Records TLP-9518)
• Bluesianna Triangle , w/ Art Blakey and David 'Fathead' Newman (1990) (Windham Hill)
• Goin' Back to New Orleans (1992)
• Television (1994)
• Afterglow (1995)
• Trippin' Live
• Anutha Zone (1998)
• Duke Elegant (1999) (Parlophone, 7243 5 23220 2 2)
• Creole Moon (2001)
• All By Hisself, Live At The Lonestar (2003) (Skinji Brim) recorded live Dec. 22 & 23, 1986
• N'Awlinz: Dis Dat or d'Udda (2004)
• Sippiana Hericane (2005)
• Mercernary (2006) (Blue Note 54541)
• The City That Care Forgot (2008)
• Tribal (2010)
• Locked Down (2012)