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This book provides a narrative historical, postcolonial account of African American religions. It examines the intersection of Black religion and colonialism over several centuries to explain the relationship between empire and democratic freedom. Rather than treating freedom and its others (colonialism, slavery and racism) as opposites, Sylvester A. Johnson interprets multiple periods of Black religious history to discern how Atlantic empires (particularly that of the United States) simultaneously enabled the emergence of particular forms of religious experience and freedom movements as well as disturbing patterns of violent domination. Johnson explains theories of matter and spirit that shaped early indigenous religious movements in Africa, Black political religion responding to the American racial state, the creation of Liberia, and FBI repression of Black religious movements in the twentieth century. By combining historical methods with theoretical analysis, Johnson explains the seeming contradictions that have shaped Black religions in the modern era.
The conversion of African-born slaves and their descendants to Protestant Christianity marked one of the most important social and intellectual transformations in American history. Come Shouting to Zion is the first comprehensive exploration of the processes by which this remarkable transition occurred. Using an extraordinary array of archival sources, Sylvia Frey and Betty Wood chart the course of religious conversion from the transference of traditional African religions to the New World through the growth of Protestant Christianity in the American South and British Caribbean up to 1830. Come Shouting to Zion depicts religious transformation as a complex reciprocal movement involving black and white Christians. It highlights the role of African American preachers in the conversion process and demonstrates the extent to which African American women were responsible for developing distinctive ritual patterns of worship and divergent moral values within the black spiritual community. Finally, the book sheds light on the ways in which, by serving as a channel for the assimilation of Western culture into the slave quarters, Protestant Christianity helped transform Africans into African Americans.
On January 20th, 2009, the United States entered a new era in terms of race relations in the country. The hopes of many Americans were not to be fulfilled and many believe race relations are worse now. The reason is the legacy of race is integral to the American nation. The Religion of White Supremacy in the United States traces this legacy to show how race is defined by more than beliefs or acts of injustice. What this book reveals is that white supremacy is a religion in the United States. This book is a theo-historical account of race in the United States that argues that white supremacy functions through the Protestant Christian tradition. The Religion of White Supremacy in the United States is an interdisciplinary work of Critical Whiteness Studies, American History, and Theology to build a narrative in which the religion of white supremacy dominates U.S. culture and society. In this way, the racial tensions during the Obama era become sensible and inevitable in a nation that finds ultimacy in white supremacy.
Edward E. Curtis IV offers the first comprehensive examination of the rituals, ethics, theologies, and religious narratives of the Nation of Islam, showing how the movement combined elements of Afro-Eurasian Islamic traditions with African American traditions to create a new form of Islamic faith. --from publisher description.
Interviews with young Muslims in Chicago explore the complexity of identities formed at the crossroads of Islam and hip hop This groundbreaking study of race, religion and popular culture in the 21st century United States focuses on a new concept, “Muslim Cool.” Muslim Cool is a way of being an American Muslim—displayed in ideas, dress, social activism in the ’hood, and in complex relationships to state power. Constructed through hip hop and the performance of Blackness, Muslim Cool is a way of engaging with the Black American experience by both Black and non-Black young Muslims that challenges racist norms in the U.S. as well as dominant ethnic and religious structures within American Muslim communities. Drawing on over two years of ethnographic research, Su'ad Abdul Khabeer illuminates the ways in which young and multiethnic US Muslims draw on Blackness to construct their identities as Muslims. This is a form of critical Muslim self-making that builds on interconnections and intersections, rather than divisions between “Black” and “Muslim.” Thus, by countering the notion that Blackness and the Muslim experience are fundamentally different, Muslim Cool poses a critical challenge to dominant ideas that Muslims are “foreign” to the United States and puts Blackness at the center of the study of American Islam. Yet Muslim Cool also demonstrates that connections to Blackness made through hip hop are critical and contested—critical because they push back against the pervasive phenomenon of anti-Blackness and contested because questions of race, class, gender, and nationality continue to complicate self-making in the United States.
"When Joseph Nathaniel Beckles registered for the draft in the 1942, he rejected the racial categories presented to him and persuaded the registrar to cross out the check mark she had placed next to Negro and substitute "Ethiopian Hebrew." "God did not make us Negroes," declared religious leaders in black communities of the early twentieth-century urban North. They insisted that so-called Negroes are, in reality, Ethiopian Hebrews, Asiatic Muslims, or raceless children of God. Rejecting conventional American racial classification, many black southern migrants and immigrants from the Caribbean embraced these alternative visions of black history, racial identity, and collective future, thereby reshaping the black religious and racial landscape. Focusing on the Moorish Science Temple, the Nation of Islam, Father Divine's Peace Mission Movement, and a number of congregations of Ethiopian Hebrews, Judith Weisenfeld argues that the appeal of these groups lay not only in the new religious opportunities membership provided, but also in the novel ways they formulated a religio-racial identity. Arguing that members of these groups understood their religious and racial identities as divinely-ordained and inseparable, the book examines how this sense of self shaped their conceptions of their bodies, families, religious and social communities, space and place, and political sensibilities. Weisenfeld draws on extensive archival research and incorporates a rich array of sources to highlight the experiences of average members."--Publisher's description.
Taking the influential work of Arthur Huff Fauset as a starting point to break down the false dichotomy that exists between mainstream and marginal, a new generation of scholars offers fresh ideas for understanding the religious expressions of African Americans in the United States. Fauset's 1944 classic, Black Gods of the Metropolis, launched original methods and theories for thinking about African American religions as modern, cosmopolitan, and democratic. The essays in this collection show the diversity of African American religion in the wake of the Great Migration and consider the full field of African American religion from Pentecostalism to Black Judaism, Black Islam, and Father Divine's Peace Mission Movement. As a whole, they create a dynamic, humanistic, and thoroughly interdisciplinary understanding of African American religious history and life. This book is essential reading for anyone who studies the African American experience.
First Published in 2001. Routledge is an imprint of Taylor & Francis, an informa company.
Intended for high school and college students, teachers, adult educational groups, and general readers, this book is of value to them primarily as a learning and reference tool. It also provides a critical perspective on the actions and legacies of ordinary and elite blacks and their non-black allies.