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A City Divided

...Atlanta, 1890–1930," PhD Dissertation, Emory University, 1974. George F. Cram, Layout of Atlanta's Ward System (Fourth Ward in blue), 1874. Discomfited by an influx of rental housing and change in...

Transcript of "When I Say 'Steal,' Who Do You Think Of?": Part Two

...world, to work for the treasure in heaven. So I sat waiting for Mama in the car, reading the Bible, opening the book of Revelations, longing for the place after...

The Bulletin—March 5, 2013

...discovered no trace of HIV in the baby. As The New York Times reported, transmission of HIV from mother to baby is rare in the United States, about two hundred...

The Bulletin—November 29, 2012

...later map. Joseph Hutchins Colton, "North Carolina," 1855. From Colton, G. W., Colton's Atlas of the World Illustrating Physical and Political Geography, vol. 1 (New York, 1855). Via Wikimedia Commons....

On Fair Use

...higher education. The United States Copyright Office outlines its "fair use" policy in Section 107 of Title 17 of the United States Code, enumerating "various purposes for which the reproduction...

Owning the Plantation South in the Fiction of the Early Republic

Owning the Plantation South in the Fiction of the Early Republic Part 2: Greeson explores how early national writers contrast the “Plantation South” with the nascent republican US Part 3: Greeson explores...

Mapping Souths

...lines.1William Henry Trescot, "The Position and Course of the South" (Charleston: Steam Power-Press of Walker and James, 1850), 8. Trescot's geographical logic struck a reviewer for DeBow's as absurd. "Would...

Prop Master at Charleston's Gibbes Museum of Art

...to collaborate on a major site-specific installation inspired by the Gibbes' 150 year-old collection. Dr. Laurel Fredrickson, an art history Scholar in Residence at Duke University, authored the wall text...

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

...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...

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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