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Scales Intimate and Sprawling: Slavery, Emancipation, and the Geography of Marriage in Virginia

...Barbour, other whites were willing to testify to their longstanding relationship. Contacted by Barbour and by Poe to serve as a witness, Winn's former owner wrote to the local Freedmen's...

Segregation's New Geography: The Atlanta Metro Region, Race, and the Declining Prospects for Upward Mobility

...counties combined (250,885). The numbers of African American residents in "diversifying" Fayette, northern Fulton, and Gwinnett counties each approximately doubled over the course of the decade; the numbers in Henry...

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

...to city, they offered a popular commemorative formula—"two brands of the same valor"—that attracted an enormous number of spectators.68Nivison, "Fields of Mighty Memory," 292. Over 286,000 paying customers viewed the...

The Shenandoah Valley

The Shenandoah Valley Edward Beyer, Digital Restoration of "Harper's Ferry from Jefferson Rock" from Album of Virginia: Illustrations of the Old Dominion, 1858. The Shenandoah Valley's history marks it as...

"Out Yonder on the Road": Working Class Self-Representation and the 1939 Roadside Demonstration in Southeast Missouri

...the refugees saw the inequality of federal policies and their shared misery from a new perspective. When the Red Cross, U.S. Public Health Service, and Resettlement Administration (to be reorganized as...

Submission Guidelines

...and .mp4 files formats. For digital projects, please submit in the best file format for the project, or contact the Managing Editor at seditor@emory.edu. Document Formatting Text documents should include...

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

...Indians' New World: Catawbas and Their Neighbors from European Contact through the Era of Removal (Chapel Hill: University of North Carolina Press, 1989). The unearthing of new archaeological information, as...

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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