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Low Country Travelers: An African American Car Club of Charleston County, South Carolina

...interest and decided to buy a car to restore. His original impulse was “to promote unity of the brothers.” Ancrum asked two men from each area of the county to...

Highlighting Charleston's African American History through the Lowcountry Digital History Initiative

...history projects about underrepresented race, class, gender, and labor histories in the South Carolina Lowcountry and the interconnected Atlantic World. This inclusive approach to Lowcountry history promotes greater awareness and audience...

Plantation Romances and Slave Narratives: Symbiotic Genres

...works seem to have been unable to avoid using the form not only to promote their way of life but also to express their deep anxieties about it. Plantation Romances...

Toxic Knowledge: A Review of Baptized in PCBs

...effects on "impurities" and not the chemical itself. When workers became ill, their own physiology was blamed, and they were replaced with "new men" (67). This refusal and redirection is...

Daily Life, State Power, and Theory in the Lonestar State: A Review of Robert Wuthnow's Rough Country

...the April 26, 2010 issue of Newsweek. Scan by Flickr user MyEyeSees. Creative Commons license CC BY-NC-ND 2.0. Bottom, portrait of former Texas Governor Ann Richards at the Texas capitol...

New Orleans, Louisiana images

New Orleans, Louisiana: Intersection of St. Louis and Royal, French Quarter Signs of the tourist trade are evident in the French Quarter, even in the early morning hours. College Boys,...

Street scene, New Orleans, Louisiana, October 1935

Ben Shahn, Street scene, New Orleans, Louisiana, October 1935. Library of Congress Prints and Photographs Division, FSA/OWI Black-and-White Negatives Collection, LC-USF33-006097-M3....

Louisiana National Guardmen observe as water from the industrial canal overtops the levees, New Orleans, Louisiana, September 2008

Chuck Simmins, Louisiana National Guardmen observe as water from the industrial canal overtops the levees, New Orleans, Louisiana, September 2008. The Louisiana National Guard set up a road block in...

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

...Altidor. Photo by Jerry Berndt. Courtesy of New York University Press. Crossing the Water and Keeing the Faith opens with a vivid description of Alex Jean Altidor's prominent mural at...

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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