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The South as Foil: A Review of This Is Not Dixie

...path; they were instead following in the well-traveled footsteps of their parents and grandparents" (199). As African Americans resisted, so too did some whites. This Is Not Dixie offers several...

Black Markets and the US-Mexico Border

...the Discourse of Drug Control," Cultural Critique, no. 71 (2009), 13. A sign at the humble ferry station for the hand-pulled Los Ebanos Ferry or El Chalan [...] that travels...

Oak Ridgidness: Lindsey Freeman’s Longing for the Bomb

...public domain. To develop the bomb, the Army Corps of Engineers constructed communities that would provide the necessary staffing and infrastructure for weapons production. In 1942, Army Corps officers travelled...

Marginalization, Mobility, and Sunday Strolls on the Farm

...After buying rural routes from the Kerrville Bus Company in 2012, the discount travel company Megabus recently discontinued service to small towns in Texas' Southwest Area Regional Transit District, leaving...

Kentucky Stonehenge, Munfordville, Kentucky, 2009

Kara Walker's Blood Sugar: A Subtlety or the Marvelous Sugar Baby

...according to ancient Greek mythology, the one who is in control of the riddle and thereby the power of knowledge. The sphinx is a cannibal who devours the travelers who...

Hillbilly Records, Zulu Yodels, and the Sounds of a Global South

Presentation Part 2: Nunn discusses how Rodgers’ music was appropriated and recontextualized in South Africa and Kenya in the 1930’s and 1940’s Part 3: Erich Nunn, Selected questions and answers About the...

Constructed Views: New Meets Old in Mid-South Cities

Introduction Since coming to Mississippi in 1999, most of my photographic energies have gone into making images of the social and cultural landscapes of the rural and small-town South. During...

Artist Repertoire Index

...So Sweet Hunt, Dixon (1969) Got on My Traveling Shoes Oh Mule Macon, Albert and/or Robert Thomas (early 1980’s) 16-20 Ain’t Gonna Pick No More Cotton Boogie Chillun Careless Love...

The Mobility of Faith: Cross Sections of Haitian Religion in Miami

...depicts Haitians traveling by passenger jet and wooden boat to Miami, framing Rey and Stepick's emphasis on religious exchange and serving as a devotional reminder of the journeys between these...

References
1.	For an extended discussion of the relationship between habitus and collusio, see Pierre Bourdieu, "The Production of Belief," Media, Culture, and Society 2 (July 1980): 261–293.
2.	Vodou is an indigenous Haitian religion, closely related to West African Vodun, that draws from multiple West African religions, in addition to Roman Catholicism, European mysticism, and freemasonery. Most practitioners of Vodou reference themselves as "servants of the spirits," and understand the religion as a worldview. See Karen McCarthy Brown, Mama Lola: A Vodou Priestess in Brooklyn (Berkeley: University of California Press, 1991); David Cosentino, Ed., Sacred Arts of Haitian Vodou (Los Angeles: UCLA Fowler Musuem of Cultural History, 1995); and Patrick Bellegard-Smith and Claudine Michel, Eds., Vodou in Haitian Life and Culture: Invisible Powers (New York: Palgrave Macmillan, 2006).
3.	The Traditionalist Catholic movement performs sacraments in accordance with church teachings prior to the Second Vatican Council (1962–1966). Vatican II made noteworthy changes to sacramental rituals. For example, the altar is closer to laypersons, and much of the liturgy is spoken in local languages rather than in Latin (63).
4.	For more on Haitian Marian devotion, see Terry Rey, Our Lady of Class Struggle: The Cult of the Virgin Mary in Haiti (Trenton: Africa World Press, 1999).
5.	The Catholic Charismatic Renewal, a direct result of Catholic encounter with Protestant Pentecostalism dates to the 1960s and is found in over two-hundred countries. In gatherings outside of Mass, members of CCR participate in prophecy, faith healing, and glossolalia. It reflects a larger Neo-Pentecostal movement of persons and groups experiencing "charismatic" worship and choosing to stay in their familiar Catholic faith tradition, as opposed to aligning with Pentecostal congregations. See Paul Josef Cordes, Call to Holiness: Reflections on the Catholic Charismatic Renewal (Collegeville: Michael Glazier, 1997) and Susan A. Maurer, The Spirit of Enthusiasm: A History of the Catholic Charismatic Movement, 1967–2000 (Lanham: University Press of America, 2010).
6.	For an example, see Regine O. Jackson, "After the Exodus: The New Catholics in Boston's Old Ethnic Neighborhoods," Religion and American Culture 17.2 (2007): 204. Jackson argues that religion sometimes become a lowest common denominator amongst co-ethnics. Religious institutions and weekly practice offer immigrants "…a way to recreate social ties and generate narratives of self-worth despite structural challenges to individual and collective mobility."
7.	See Tracey E. Hucks and Dianne Stewart Diakité, "Africana Religious Studies: Toward a Transdisciplinary Agenda in an Emerging Field," Journal of Africana Religions 1.1 (2013): 39.
8.	In an ethnography of the Tobagonian Spiritual Baptist faith, anthropologist Maarit Laitinen offers an impressive intellectual genealogy of "syncretism" between African and European religious cultures. Laitinen advances a textured theory that "does not downplay the agency of people living in creole societies, but presents them as active, creative participants in the reproduction of change and religion within particular socio-historical circumstances." Though Laitinen is one of many theorists who articulate a novel theory of religious encounter in the Caribbean, her scholar-practitioner identity is particularly concerned with "bridg[ing] the conceptual gap, often hierarchically valued, between creole cultures and 'cultures of origin'" (61). Laitinen's perspective helpfully elucidates the Caribbean religious landscape from which Vodou emerges and, by implication, problematizes "syncretism" as a primary interpretive lens of Caribbean religions. See Maarit Laitinen, Marching to Zion: Creolisation in Spiritual Baptist Rituals and Cosmology (Helsinki: Helsinki University Press, 2002).
9.	There are numerous reasons for Vodou practitioners to withhold their religious identities and practices from outsiders, including academic misrepresentation, social stigma, and political persecution. See Benjamin Blue, "They Fought the Lwa and the Lwa Won: Persecution of Haitian Vodou," The Journal of the Vodou Archive (Spring 2013): 2–7.
10.	Stephen Glazier, "Syncretism and Separation: Ritual Change in Afro-Caribbean Faith," The Journal of American Folklore 98.387 (January-March 1985): 49–62.

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