Search for "need to find cheap airline tickets phone number 1-800-299-7264"

The Making of the Arkansas Cemetery Angel: AIDS Activism, Care Work, and Fragmentary Archives in the Life of Ruth Coker Burks

...who largely avoided Jimmy's room and failed to convince his mother (over the phone) to come to visit her dying son, Ruth returned to Jimmy's room. And it was as...

Religion and the US South

...rebellion. Religion comforts and sustains suffering people, and a South of slavery, Civil War, poverty, racial discrimination, economic exploitation, ill health, and illiteracy surely needed that crucial support. As the...

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

...In creating a powerful text of displacement and need, they manipulated the narratives and iconography that represented them and their condition in the larger national culture in order to better...

Slavery's Traces: In Search of Ashley's Sack

...named Rose, valued at $700. The full listing reads: Slave Cicero 1,000, slave Sophia 300, slave Jane 400 Slave Jack 800, slave Rose 700, slave David 800, old woman 100...

Sài Gòn to Nashville: A Refugee Journey

...and exhausted from the suffering and hardship in their homeland, my father’s family decided that they needed to flee to the United States. At their first getaway attempt, my grandfather...

DDT Disbelievers: Health and the New Economic Poisons in Georgia after World War II

...didn't need proof from the papers to argue that the poisoning of bees had far-reaching implications. "Half" of her family's bees had died since the neighboring landowners began spraying DDT,...

Mapping the Muggleheads: New Orleans and the Marijuana Menace, 1920–1930

...city's users.11Between May 1923 and December 1929, the Times-Picayune published at least three hundred stories with references to marijuana, roughly one per week. The number of articles mentioning marijuana more...

The Tennessee Jamboree: Local Radio, the Barn Dance, and Cultural Life in Appalachian East Tennessee

...Johns Hopkins University Press, 2000), 10. Along with the automobile, telephone, and electricity, radio emerged as a key technological component in the negotiations between rural people and government agencies over...

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.

Search Results for need to find cheap airline tickets phone number 1-800-299-7264