Argues that although evangelical Christianity involves a variety of beliefs that are incompatible with a strong ethnic identity, this religion also includes a range of ideas and practices that nourish rather than corrode black identity.
327 p., "This research is in response to the general academic need to examine how black histories have been conceived and written. Instead of folklore, I look to the Osainistas (healers and herbalists initiated into the secrets of Osain) in Cuba as possible partners in a conversation in collaborative conservation. My study of Lucumí (Yorùbá-derived) religion and Osain (deity of the sacred forests, herbs and healings) reveals an embodied understanding of nature through which the boundaries of subject as well as material and spiritual become collapsed and traversed through specialized communication techniques. Ways of knowing through invocations, praise poetry, music and dance are essential to nearly all Yorùbá ritual in which spiritual forces are actualized-evoking and thus invoking spirit into physical form. Yorùbá employ these embodied techniques to transcend boundaries and open communication among spirit, material, temporal and spatial worlds, particularly to understand and work with natural resources. This embodied knowledge is, as Yvonne Daniel argues in her book Dancing Wisdom , "rich and viable and should be referenced among other kinds of knowledge" (2005:4). This intermittently conducted 2003-06 ethnographic study, relies on what I am calling evocative ethnography, which is organized around ethnography using visual and cognitive techniques along with archival research to explore how Lucumí conceptualize nature and how I can translate these embodied perceptions." --The Author.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
399 p, Focusing on developments in Afro-Cuban religious culture, demonstrates that traditional Caribbean cultural practices are part and parcel of the same history that produced modernity and that both represent complexly interrelated hybrid formations. Palmié argues that the standard narrative trajectory from tradition to modernity, and from passion to reason, is a violation of the synergistic processes through which historically specific, moral communities develop the cultural forms that integrate them.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
374 p., This volume's transnational mixture, along with its use of creative analytical approaches, challenges existing paradigms and summons new models for studying women, religions, and diasporic shiftings across time and space. Includes "É a senzala: slavery, women, and embodied knowledge in Afro-Brazilian Candomblé" by Rachel Elizabeth Harding, "'I smoothed the way; I opened doors': women in the Yoruba-Orisha tradition of Trinidad' by Tracey E. Hucks, and "Joining the African diaspora: migration and diasporic religious culture among the Garifuna in Honduras and New York" by Paul Christopher Johnson.
