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Announcing: Trouble the Land: A Personal History of the Civil Rights Movement in Five Southern Cities

"Democracy demands memory"1Julian Bond, "Democracy Demands Memory," Southern Changes 19, no. 1 (1997): 3-4. Julian Bond About the Series Trouble the Land: A Personal History of the Civil Rights Movement...

Vivir en las Fronteras: Inmigrantes Maya de Guatemala en el Sur de los Estados Unidos

...Latin American Immigration to Atlanta,” Southern Spaces, May 19, 2006, https://southernspaces.org/2006/global-lives-local-struggles-latin-american-immigrants-atlanta; Odem and Lacy, Latino Immigration and the Transformation of the U.S. South. return to top Una Segunda Ola de...

Gulf of Knowledge: The Hidden Scientific History of the Early American Southeast

Review Open Cameron B. Strang's Frontiers of Science and you will encounter a fascinating frontispiece that receives no mention in the remarkable study that follows. The image is perhaps too...

Shared Space, Separate Pasts: Versions of Slavery in Charleston

Review Historians Ethan J. Kytle and Blain Roberts, professors at California State University, Fresno, have produced a brilliantly written and thoroughly engaging place-based exploration of competing narratives of racial enslavement....

Conflict and the Senses: A Review of The Smell of Battle, the Taste of Siege

Review Sensory history is an exciting new approach to writing history. It offers a fresh take on past perceptions. Sensing between the lines of written sources, the sensory historian recasts...

Born In Violent Conquest: A Review of Jacksonland

Review In May 2015, journalist Steve Inskeep wrote an op-ed for the New York Times arguing that nineteenth-century Cherokee leader John Ross should be featured on the opposite side of...

American Coast, Imperiled Energy: Jason P. Theriot’s American Energy, Imperiled Coast

...excellent Petrochemical America, depicts the grim outcomes of the collision between oil and gas extraction and Louisiana people.4Gwen Ottinger, "Peopling Petrochemical America: A Review," Southern Spaces, November 26, 2013, https://southernspaces.org/2013/petrochemical-america-petrochemical-addiction#ottinger....

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

Review In Crossing the Water and Keeping the Faith, sociologists Terry Rey and Alex Stepick map the vibrant diasporic religious cultures of Miami, the site of the largest Haitian-descended population...

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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