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Art, Diaspora, and Identity: The John Biggers Papers

...Biggers Papers, Emory University Manuscript, Archives, and Rare Book Library. In July 1957, Houston-based artist John Biggers traveled on a United Nations Educational Scientific and Cultural Organization (UNESCO) fellowship to...

Nascent Nations: A Review of Chiefdoms, Collapse, and Coalescence in the Early American South

Review When Hernando de Soto's army of six hundred soldiers reached the middle Savannah River in 1540, arriving in what is today South Carolina and Georgia, they likely thought they...

A Horrible, Beautiful Beast

...and other scholars have been so busy whittling away at that old standard story that today only a stump remains. Even the National History Standards, written and approved during a...

A Review of Matt Miller's Bounce: Rap Music and Local Identity in New Orleans

...of jazz, brass band, R&B, and funk (as well as blues and zydeco). What might all be lumped into the single category of "hiphop" in other parts of the United...

Besieged Terrain

...today. Site of a strip mine on the south-southeast border of Robinson Forest, Kentucky, 2009. Photograph courtesy of Kentucky Heartwood. The technique used to get the coal, called mountain top...

The Chesapeake Bay

...human systems and the close interaction between environmental shifts and human societal, economic, and even political change. The Chesapeake Bay is the largest estuary in the United States and its...

Whatwuzit?: The 1996 Atlanta Summer Olympics Reconsidered

..."the greatest." His speech, however, gestured toward Atlanta's emerging place on the world stage. "For one hundred years, the Olympic Games have inspired great dreams," he rhapsodized. "Today, the dream...

Queer Memory: Loss, Martyrs, and Memorialization in Southern Florida

...United States. Here, engraved on shiny Zimbabwe granite, are hundreds of names. You have come to this pier seeking this place, seeking what Heather Love calls an "emotional rescue," a...

When the Border Crossed Me

...freedom to stay in place and their need to leave home to keep their farm alive. I was a beginning farmer hiring seasoned agriculturalists from another country to help make...

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

...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...

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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