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Family Forestry in Twiggs County, Georgia / Live in Macon at the Douglass Theatre

...In addition to musical recording and touring, Leavell manages his pine forested Charlane Plantation located in Twiggs County, Georgia. To help shape policy and to promote sound forestry management practices...

Submission Guidelines

...accept submissions that perpetuate or promote social inequality. While we publish many experienced writers and photographers, our journal is dedicated to supporting graduate students, early-career scholars, and activists throughout the...

Segregation's Habits and Horrors: The Photographs of O. N. Pruitt

...the Chicago Defender, Jet, and Afro World. In the 1960s, SNCC used the photograph on posters to promote voting rights in Mississippi. More recently, it was used in the 2016...

Trouble the Land: Prelude to the Atlanta Movement

...new Black political clout was the desegregation of the police department. Poster promoting a march on City Hall by the United Negro Veterans and Women's Auxiliary, Atlanta, Georgia, 1946. Courtesy...

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

...of racial moderation. Centered on the 1960s, the installment traces how a white business-led power structure promoted stability and economic growth while limiting meaningful desegregation. Topics include "Atlanta's Berlin Wall,"...

Rosa Snoddy's Handkerchief Quilt [ca 1905]

...familiar format of a pieced block. Originally made from silk and tie-dyed to create decorative patterns in red or blue, bandannas were among textiles imported from India in the eighteenth...

Tuscaloosa: Riversong

...on my songs. 2. DeSoto speaks I have seen him before all over the world. This Indian, this Tuscaloosa, this red man with the black name dares to think he...

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

...Europeans, many Native American tribes had owned slaves, though none exploited slave labor on a large scale. With the introduction of African slavery, Indian nations also participated in the practice....

Tracing the Arctic Regions: Mapping 19th Century Photographs of Greenland

Presentation https://vimeo.com/171940774 Question and Answer Session https://vimeo.com/174834636 About the Speaker George Philip LeBourdais is a PhD candidate in the Department of Art and Art History at Stanford University. His research...

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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