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Call for Submissions: Music and the US South

...South Intersections of music with place, race, ethnicity, gender, sexuality, and class Native American musics, Latina/o musics, musics of immigrant groups Local music scenes: punk, hardcore, rock, folk, hip-hop, emerging...

The Bulletin—August 21, 2012

...cases (26 deaths) of the West Nile virus disease in humans in 43 states so far this year. This number represents the highest total in late August since the CDC...

Ten Dollars and a Bus Ticket

...explore what happens after someone is released from prison. We reached out to the Foundry, a private, faith-based re-entry facility for men in Bessemer, a city adjoining Birmingham. Over the...

Confederate Literary Nationalism: Coleman Hutchison's Apples and Ashes

...that literature unimportant. Quite the contrary. The paucity and transience of Confederate literature, he contends, is its great virtue as an object of study, for it "allows us to trace...

The Border South

...it turns out, stood right on the border on the Ohio River: Jefferson County with over 10,000 enslaved persons. The Border, however, was also home to the largest numbers of...

Off-Season

...the city sprawled out like scattered masonry and split rails, Raleigh, smoked factory winds and speak easy halls. A white chicken fell off a Tyson rig, just a bit ahead...

Sams Gap, North Carolina

...area because the new road is one way of getting from Johnson City to Asheville as fast as you can. The people that are passing this road (Highway 23) right...

Darkly

...I can sit beside them hardly out of place, then watch them rise and part the city's yellow crape of light, and then a door I can open to follow...

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

Review "By branding the South as the racist section of the country," writes Brent Campney, "those narrating the identity of other sections have found a foil against which they can...

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

...the Water and Keeping the Faith dealing with African-derived religious culture of Haiti, "Vodou in the Magic City: Serving the Spirits across the Sea," demonstrates a broad understanding of religious...

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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