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Discursive Memorials: Queer Histories in Atlanta's Public Spaces

...shift is evidenced in our present moment by such organizations as Creative Time, the Public Art Fund, and Flux Projects. Based in New York, Creative Time states that it strives...

Somewhere Like Real Life: On Richard Linklater's Boyhood

...loosely interconnected vignettes depicting a day in the life of Austin, Texas, where Linklater still lives. Morning turns to night and then to a new day, and for all we've...

Three Black Towns: An Excerpt from Black Landscapes Matter

After the end of the Civil War, recently freed Black people endeavored to create their own communities. During Reconstruction, and with newfound access to political and economic power, Black towns...

Public Health in the US and Global South

...http://www.emory.edu/home/university/global-health.html; Dave Huddleston, "Atlanta's HIV 'epidemic' compared to third world African countries," WSB-TV, May 6, 2016, http://www.wsbtv.com/news/2-investigates/atlantas-hiv-epidemic-compared-to-third-world-african-countries/263337845. This Southern Spaces series examines public health in rural and industrializing places around...

African American Suburban Development in Atlanta

...primarily through new home construction during the post war period Part 4: Dr. Wiese refers to postwar growth on Atlanta’s west side to illustrate how self-contained Black neighborhoods emerged Part 5: Dr....

Mapping the "Big Minutes": Visualizing Sacred Harp's Geographic Coalescence and Expansion, 1995–2014

...Valley Singers," Sacred Harp Publishing Company Newsletter 2, no. 3 (December 31, 2013), http://originalsacredharp.com/2013/12/31/there-are-more-singings-now-than-ever-before-hugh-mcgraw-addresses-the-harpeth-valley-singers; Karlsberg, "Folklore's Filter," 105–12. In this post we complicate these narratives, drawing on a newly augmented...

Search Results for VIPREG2024 1xbet new promo code Cape Verde

Somewhere Like Real Life: On Richard Linklater's Boyhood

Three Black Towns: An Excerpt from Black Landscapes Matter

Public Health in the US and Global South

African American Suburban Development in Atlanta

Mapping the "Big Minutes": Visualizing Sacred Harp's Geographic Coalescence and Expansion, 1995–2014

The Shenandoah Valley

Making Space: A Review of Robert Paulett's An Empire of Small Places

Sài Gòn to Nashville: A Refugee Journey

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

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.