Search for "cheap airline tickets to wilmington nc to atlanta phone number 1-800-299-7264"

Atlanta's T-SPLOST Referendum and Atlanta Studies

...interdisciplinary, multimedia scholarship on the Atlanta metro region—a collection we have titled "Changing Atlanta." Readers interested in such work might also be interested in the new Atlanta Studies Network, which...

Before Tuskegee: Public Health and Venereal Disease in Hot Springs, Arkansas

...of the Great Depression—just as the PHS dismantled a number of pilot projects designed to provide mass treatment to syphilitic blacks. Although many of the initiatives undertaken in Hot Springs...

Carolina's Caribbean Origins: A Review of Hubs of Empire

...Anglophone Caribbean's plantation zone. The founding of a settlement that became Charleston, South Carolina, by a group of planters from Barbados in the 1670s functions as the analytical core of...

Gordon Parks at Atlanta's High Museum of Art

...Series." Gordon Parks: A Segregation Story, on view at the High Museum of Art in Atlanta through June 21, 2015, presents the published and unpublished photographs that Parks took during...

CDC in the Pandemic's Wake

...at the Roybal Campus of the CDC, Atlanta, GA, June 23, 2013. Photograph by James Gathany. Courtesy of Wikimedia Commons. Image is in the public domain. A thorough and fully...

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...

Three Poems and a Critique of Postracialism

...places—Atlanta, Georgia. (Before going any further, let me offer an aside: One simple and overly-deterministic answer to the question, "Why Atlanta?" is biographical. As you might have heard tell, Trethewey...

In Good Faith: Working-Class Women, Feminism, and Religious Support in the Struggle to Organize J. P. Stevens Textile Workers in the Southern Piedmont, 1974–1980

...accessed June 3, 2014, http://womenadvancenc.org/are-you-one-of-the-90000-nc-women-living-on-the-edge/. For a recent essay on conservative and corporate alliances against labor and religious organizers responses in North Carolina's "Moral Mondays," see Dan T. Carter, "North...

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 cheap airline tickets to wilmington nc to atlanta phone number 1-800-299-7264