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

...As rising tension elevated the potential for violence, numbers increasingly favored the Georgians. Fewer than nine thousand Cherokees lived on land sought by nearly 220,000 Georgians and awarded to 54,500...

Living Across Borders: Guatemala Maya Immigrants in the US South

...cost of housing and safer neighborhoods that the South seemed to offer.12Mary Odem, “Global Lives, Local Struggles: Latin American Immigration to Atlanta,” Southern Spaces, May 19, 2006, https://southernspaces.org/2006/global-lives-local-struggles-latin-american-immigrants-atlanta; Odem and...

Cosmopolitanism and Nationalism in Native American Literature: A Panel Discussion

...American literature’s inclusion in the American literary canon and actively supported Native scholars, arguing that no one can have a competent understanding of the history, or literatures, of the Americas,...

An Excerpt from Inseparable: The Original Siamese Twins and Their Rendezvous with American History

...Chinese-American historian who was present at this reunion, the sudden appearance of an African American in their midst hit a nerve. While Ethridge was a welcome presence for most on...

Going South, Coming North: Migration and Union Organizing in Morristown, Tennessee

...out of the film. Here we include a chart. This web-based format gives more freedom to readers, viewers, and listeners. They can interact with the story in different ways—choosing their...

"Within Thy Circling Pow'r I Stand": Immersive Video from Sacred Harp's Hollow Square

...the American Musicological Society 6, no. 1 (April 1, 1953): 46, https://doi.org/10.2307/829998. On fuging tunes, see also Karl Kroeger, American Fuging-Tunes, 1770–1820: A Descriptive Catalog (Westport, CT: Greenwood Press, 1994);...

Social Justice Environmentalism

...Carver (Athens: University of Georgia Press, 2011). African American hikers at Niagara Falls, ca. 1905. Photograph by Hamilton Sutton Smith. Courtesy of the Museum of African American History, Boston, Massachusetts....

The Other Side of Paradise: Glimpsing Slavery in the University's Utopian Landscapes

...and Slavery in a Georgia Community, Working Paper #2, Sloan Center for Myth and Ritual in American Life, Emory University, 2001 and Mark Auslander, "Dreams Deferred: African-Americans in the History...

Ungesund: Yellow Fever, the Antebellum Gulf South, and German Immigration

...exclusively due to their aversion to slavery, many German-American historians have cautioned against inscribing the beliefs of the outspoken Forty-Eighters on the entire German-American population, including the approximately 225,000 German-born...

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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