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Spectacles of American Nationalism: The Battle of Atlanta Cyclorama Painting and The Birth of a Nation

...that were exclusively or almost entirely white men, enormous numbers of additional people participated in the War effort, including approximately 200,000 Black soldiers who served in the Federal army and...

Writing Appalachia

...region's literature isn't available. Poems, short stories, and novels are available electronically from a myriad of websites; however, even today's computer-savvy readers and students can flounder when the material they...

The Joneses: Home Made in Mississippi

...time Jerry) Jones and I met forty years ago as coworkers—freight clerks and passenger ticket agents at the Greyhound bus station in Jackson, Mississippi. I was a high school senior....

Telling the Raymond Andrews Story: The Making of Somebody Else, Somewhere Else

...MARBL.) At the end of Raymond's life, he and Benny had acrimonious phone conversations and exchanged angry letters. The letters referenced the phone conversations and expanded on them. By 1990,...

North Carolina: A State of Shock

...2011–2012 and 2012–2013. Even as GOP lawmakers found the funds to create a voucher system for private schools, they reduced the number of openings in the state's highly successful pre-K...

Atlanta's Charis Books and More: Histories of a Feminist Space

...were few established businesses, mainstream organizations or tradition-minded civic leaders around. There were, however, plenty of cheap rental properties available and an "anything is possible" view of the future.6According to...

John Cohen in Eastern Kentucky: Documentary Expression and the Image of Roscoe Halcomb During the Folk Revival

...High Lonesome," Folkstreams, http://www.folkstreams.net/context,92, 2-3. Roscoe Halcomb allowed Cohen to visit him at home on a number of occasions to record, photograph, and film him. Cohen produced a remarkable documentary, The...

The Podcast and the Police: S‑Town and the Narrative Form of Southern Queerness

...viewer—short-circuit both homonormative assumptions about sexuality and gay identity and metronormative assumptions about sex and homophobia in the rural South. Anecdotally, I've heard from a goodly number of southern gay...

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

...also been highly uneven. Until Hurricane Katrina and the need for cheap immigrant labor to rebuild New Orleans, for instance, Louisiana had little Latino population growth. Within the historic “Black...

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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