Black Atlantic Religion illuminates the mutual transformation of African and African-American cultures, highlighting the example of the Afro-Brazilian Candomblé religion. This book contests both the recent conviction that transnationalism is new and the long-held supposition that African culture endures in the Americas only among the poorest and most isolated of black populations. In fact, African culture in the Americas has most flourished among the urban and the prosperous, who, through travel, commerce, and literacy, were well exposed to other cultures. Their embrace of African religion is less a "survival," or inert residue of the African past, than a strategic choice in their circum-Atlantic, multicultural world. With counterparts in Nigeria, the Benin Republic, Haiti, Cuba, Trinidad, and the United States, Candomblé is a religion of spirit possession, dance, healing, and blood sacrifice. Most surprising to those who imagine Candomblé and other such religions as the products of anonymous folk memory is the fact that some of this religion's towering leaders and priests have been either well-traveled writers or merchants, whose stake in African-inspired religion was as much commercial as spiritual. Morever, they influenced Africa as much as Brazil. Thus, for centuries, Candomblé and its counterparts have stood at the crux of enormous transnational forces. Vividly combining history and ethnography, Matory spotlights a so-called "folk" religion defined not by its closure or internal homogeneity but by the diversity of its connections to classes and places often far away. Black Atlantic Religion sets a new standard for the study of transnationalism in its subaltern and often ancient manifestations.
In Queering Black Atlantic Religions Roberto Strongman examines Haitian Vodou, Cuban Lucumí/Santería, and Brazilian Candomblé to demonstrate how religious rituals of trance possession allow humans to understand themselves as embodiments ...
The author's deep engagement with his human and intellectual subjects nicely draws the reader into the unfolding story. The book will be a significant contribution to the study of transnationalism.
In this innovative work, Elizabeth Pérez reveals how seemingly trivial "micropractices" such as the preparation of sacred foods, are complex rituals in their own right.
This volume demonstrates how, from the beginning of the Atlantic slave trade, enslaved and free Africans in the Americas used Catholicism and Christian-derived celebrations as spaces for autonomous cultural expression, social organization, ...
30 Karl Mannheim, “Lukacs' Theory of the Novel,” in Ibid., p. 5. George Simmel, “Subjective Culture,” in George Simmel on Individuality and Social Forms, ed. D. Levine (Chicago: University of Chicago Press, 1971), p.
Quoting from Joshua 24:15, Hammon legitimizes the existence of slaves as dependents within the household of Christian masters: “As for my house we will serve the Lord.”16 These slave dependents, like all other members of the house, ...
Barnes' study documents how African Christians sought to maintain indigenous identity and agency in the face of colonial domination by the state and even the European Christian missions of the church.
Collectively, the essays in the volume delineate analysis and action that wrestle with the multi-dimensional nature of black wellness and with ways broad public resources and black religious resources should be mobilized and leveraged to ...
An account of the location of black intellectuals in the modern world following the end of racial slavery.
This book addresses the Lusophone Black Atlantic as a space of historical and cultural production between Portugal, Brazil, and Africa.