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All Roads Led from Rome: Facing the History of Cherokee Expulsion

...[Etowah] River."69George R. Gilmer to William Lindsay, March 14, 1838, RG 1-1-1, Series 1, Governor's Letter Books, Box 13, 197, GAs; James Mackay to A. R. Hetzel, April 2, 1838,...

Blues in the Lower Chattahoochee Valley

...Bastin, Red River Blues: The Blues Tradition in the Southeast (Champaign: University of Illinois Press, 1986), 151. Left, Georgia Fife and Drum Band, Waverly Hall, Georgia, 1969. Right, Bud Grant,...

Living Across Borders: Guatemala Maya Immigrants in the US South

...State, 1540 to 1988 (Austin: University of Texas Press, 1990). From the colonial era through most of the twentieth century, much of the Maya population lived in the Guatemala highlands...

Revisiting Flaherty's Louisiana Story

...Nanook's walrus or J.C. Boudreaux's alligator hunts.10Della Pollock, "Making History Go." Exceptional Spaces: Essays in Performance and History (Chapel Hill: University of North Carolina Press, 1998): 11. Yet to object to Flaherty's...

New Pasts: Historicizing Immigration, Race, and Place in the South

...Press, 1995); Dewey Grantham, The South in Modern America: A Region at Odds (New York: Harper Collins, 1994); and James Cobb and William Stueck, eds., Globalization and the American South...

Confederates in Mexico: Lost Cause or New South Vanguard?

...His Head": Slavery and the Texas-Mexico Border, 1810–1860," Journal of Social History 37, No. 3 (Spring 2004): 709–723. While employment by white colonists—often former slave owners—brought an unspecified number of...

In Good Faith: Working-Class Women, Feminism, and Religious Support in the Struggle to Organize J. P. Stevens Textile Workers in the Southern Piedmont, 1974–1980

...Minchin, Hiring the Black Worker: The Racial Integration of the Southern Textile Industry, 1960–1980 (Chapel Hill: University of North Carolina Press, 1999), 164–165; Timothy J. Minchin, Don't Sleep with Stevens!:...

References
1.	On the non-survival of African forms, see Albert J. Raboteau, Slave Religion: The "Invisible Institution" in the Antebellum South, updated edition (New York: Oxford University Press, 2004 [1978]), 86. Brown references Raboteau's statement in the first sentence of his Prologue, which speaks to the significance of Raboteau's text in setting the methodological agenda for many subsequent studies. For more on the influence of Raboteau's study on studies of US African American religious cultures, see Dianne M. Stewart Diakité and Tracey E. Hucks, "Africana Religious Studies: Toward a Transdisciplinary Agenda in an Emerging Field," Journal of Africana Religions 1, no. 1 (January 2013): 37. One of the most significant reports on African forms in Lowcountry religious cultures is the Georgia Writers' Project, Savannah Unit, Drums and Shadows: Survival Studies Among the Georgia Coastal Negroes, (Spartanburg, SC, Reprint Co, 1974 [1940]).
2.	Although a number of studies reference African antecedents in their analysis of African American religions, few attempt to trace the persistence of African spirits in the United States. Published in the field of art history, one notable exception is Robert Farris Thompson, Flash of the Spirit: African and Afro-American Art and Philosophy, (New York: Vintage Books, 1983).
3.	Ras Michael Brown, African-Atlantic Cultures and the South Carolina Lowcountry (New York: Cambridge University Press, 2012), 5. On the significance of the term "worldsense" to studies of African cultures, see Oyeronke Oyewumi, The Invention of Women: Making an African Sense of Western Gender Discourses (Minneapolis: University of Minnesota Press, 1997), 3.
4.	Melville J. Herskovits, The Myth of the Negro Past (Boston: Beacon Press, 1990 [1941]). E. Franklin Frazier, The Negro Family in the United States (Chicago: University of Chicago Press, 1939).
5.	Brown, 143.
6.	See Margaret Washington Creel, A Peculiar People: Slave Religion and Community Culture Among the Gullahs (New York: New York University Press, 1988); Jason R. Young, Rituals of Resistance: African Atlantic Religion in Kongo and the Lowcountry South in the Era of Slavery (Baton Rouge: Louisiana State University Press, 2007).
7.	Brown, 26–27, 30.
8.	Ibid., 102. Brown's reference to "'invisible physical forces'" comes from Buakasa Tulu Kia Mpansu, L'Impensé du Discours: "Kindoki" et "Nkisi" en Pays Kongo du Zaire (Kinshasa: Presses Universitaires du Zaire, 1973), 239–240, 299–300.
9.	Igor Kopytoff, "The Internal African Frontier: The Making of African Political Culture," in The African Frontier: The Reproduction of Traditional African Societies, ed. Igor Kopytoff (Bloomington: Indiana University Press, 1987).
10.	Brown 88. Buakasa, L'Impense du Discours, 294–295.
11.	Brown, 30, 91, 106. The simbi, nkisi, and nkita are all "spirits of place"; they are spirits of similar function in different regions of West and West-Central Africa. The nkisi are the nature spirits of the north side of the Nzadi River, and the nkita are the similar spirits of the Eastern provinces of Kongo. Brown surmounts the relative obscurity of the simbi in Kongo historical records during the period of the Trans-Atlantic slave trade by using data on the nkisi and nkita to augment his discussion of the simbi prior to the nineteenth century.
12.	This point is an elaboration upon Michael A. Gomez's concept of polyculturalism. Michael A. Gomez, Exchanging Our Country Marks: The Transformation of African Identities in the Colonial and Antebellum South (Chapel Hill: The University of North Carolina Press, 1998), 10.
13.	Lorenzo Dow Turner, Africanisms in the Gullah Dialect (Chicago: University of Chicago Press, 1949).
14.	Brown, 145.
15.	Ibid., 242, 245. Brown uses Kongo initiation societies, such as the Lemba society, to make this point. Creel, A Peculiar People, 2, 47, 285. In her exploration of the Gullah community during enslavement, Creel argues that the Poro-Sande societies of present-day Sierra Leone and Liberia were adapted to and fused with the Gullah Christian practice of "seekin" to create adult initiation rites.
16.	Brown, 209.
17.	Diakite and Hucks, "Africana Religious Studies," 51. For Diakite and Huck's assessment of Brown's book, see pages 57–59.

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