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In 1970 the Kingdom of Oyotunji arose in the southern low country shadowed by plantations where once enslaved Africans harvested South Carolina gold rice and Gullah-Geechee lore resisted erasure. The seeds of awakening were being planted by Walter Eugene King and a dedicated group of African Americans amid the chaos of the civil rights struggle, the Black Power movement and anti-war protests, intending to restore cultural glory to African Americans. Through ancestor worship, rhythmic drumbeats, tribal marked faces, lively singing and earth shaking beneath bare dancing feet, the journey revealed in the book Seeds of Awakening: The Creation of Oyotunji African Kingdom is a story of a movement whose hiding in plain sight existence greatly influenced black identity and pride in 20th century America, and, as referenced in 2023 by the New York Times, Oyotunji is “Overlooked no more.” ...I applaud Iya Orite Olasowo-Adefunmi for documenting the history of Orisha coming to the African American community by way of Oyotunji, and I salute her enthusiastic commitment to its development and growth, alongside her husband and the priests and priestesses who supported the idea from its inception. I also celebrate the role the ancestors had me, my family and our elders play in the profound birth of a historic landmark for African Americans and their history. May Sàngo always protect you and Oyotunji. Ase’o! Oba Irawo Ernesto Pichardo Priest of Sango, Miami, Florida There is no more prolific demonstration of the presence and living history of the Yoruba presence in America than Oyotunji African Kingdom in Sheldon, SC. We commend HRG Iya Orite Olasowo-Adefunmi for being both an active contributor to and custodian of the development of Oba Oseijeman’s African Restoration Movement in America. High Chief Nathaniel B. Styles, Jr., The Nana Kwaku Ankobeahene II of Ghana and Otunba Folungbade of Yorubaland ...With an insider’s standpoint and the vantage point of a seasoned elder looking back at the phenomenal feat that created the Kingdom, former Olori (Queen] of the founder of Oyotunji offers a never before reflection of the Seeds of Cultural and Political Revolution that led to the awakening of thousands of Africans in America. A must read! Kamari Maxine Clarke, Ph.D, Professor of Anthropology at the University of California Los Angeles, author of Mapping Yoruba Networks: Power and Agency in the Making of Transnational Communities (Duke U Press, 2004).
For upwards of 25 years, Yemi D. Prince (also known as Yemi D. Ogunyemi) has systematically devoted himself to the education, research and reason of Creative Writing and from Creative Writing to Creative Thinking and from Creative Thinking to Yoruba narrative, cultural, folk philosophy. On realizing that Creative Thinking has become his area of focus and interest, he succeeds in cultivating big ideas, combining them with his life-long experiences in the Humanities, transforming them into new ways of writing, thinking or reasoning. (Some of his big ideas have led to the publication of booklets such as Yoruba Idealism, We Should All Be Philosophers, The Artist-Philosophers in Yoruba land, Codes of Morality and Pursuit of Wisdom.) Thus his big ideas have helped him separate Yoruba folk philosophy from Yoruba autochthonous religion. With his love for big ideas, born out of Creative Thinking and Critical Thinking, he has been able to put a new face on Yoruba Philosophy.
Contemporary Perspectives on Religions in Africa and the African Diaspora explores African derived religions in a globalized world. The volume focuses on the continent, on African identity in globalization, and on African religion in cultural change.
Liberation theology emphasizes the Christian mission to bring justice to the poor and oppressed. As a part of Christian theology, liberation theology has been most frequently associated with the Catholic Church in Latin America. This groundbreaking work seeks to identify how the theological concepts of liberation theology might be manifested within other world faith traditions. This is thus the first book that attempts to find a "common ground" for liberation theology across religions. All of the contributors are scholars who share the religion or belief system they describe. Throughout, they endeavor to articulate liberationist concepts from the perspective of those who have been marginalized.
Hoodoo, voodoo, and conjure are part of a mysterious world of African American spirituality that has long captured the popular imagination. These magical beliefs and practices have figured in literary works by such authors as Toni Morrison, Alice Walker, and Ishmael Reed, and they have been central to numerous films, such as The Skeleton Key. Written for students and general readers, this book is a convenient introduction to hoodoo, voodoo, and conjure. The volume begins by defining and classifying elements of these spiritual traditions. It then provides a wide range of examples and texts, which illustrate the richness of these beliefs and practices. It also examines the scholarly response to hoodoo, voodoo, and conjure, and it explores the presence of hoodoo, voodoo, and conjure in popular culture. The volume closes with a glossary and bibliography. Students in social studies classes will use this book to learn more about African American magical beliefs, while literature students will enjoy its exploration of primary sources and literary works.
This book presents twenty chapters by experts in their fields, providing a thorough and interdisciplinary overview of the theory and practice of magic in the West. Its chronological scope extends from the Ancient Near East to twenty-first-century North America; its objects of analysis range from Persian curse tablets to US neo-paganism. For comparative purposes, the volume includes chapters on developments in the Jewish and Muslim worlds, evaluated not simply for what they contributed at various points to European notions of magic, but also as models of alternative development in ancient Mediterranean legacy. Similarly, the volume highlights the transformative and challenging encounters of Europeans with non-Europeans, regarding the practice of magic in both early modern colonization and more recent decolonization.
Black Atlantic Religion illuminates the mutual transformation of African and African-American cultures, highlighting the example of the Afro-Brazilian Candomblé religion. This book contests both the recent conviction that transnationalism is new and the long-held supposition that African culture endures in the Americas only among the poorest and most isolated of black populations. In fact, African culture in the Americas has most flourished among the urban and the prosperous, who, through travel, commerce, and literacy, were well exposed to other cultures. Their embrace of African religion is less a "survival," or inert residue of the African past, than a strategic choice in their circum-Atlantic, multicultural world. With counterparts in Nigeria, the Benin Republic, Haiti, Cuba, Trinidad, and the United States, Candomblé is a religion of spirit possession, dance, healing, and blood sacrifice. Most surprising to those who imagine Candomblé and other such religions as the products of anonymous folk memory is the fact that some of this religion's towering leaders and priests have been either well-traveled writers or merchants, whose stake in African-inspired religion was as much commercial as spiritual. Morever, they influenced Africa as much as Brazil. Thus, for centuries, Candomblé and its counterparts have stood at the crux of enormous transnational forces. Vividly combining history and ethnography, Matory spotlights a so-called "folk" religion defined not by its closure or internal homogeneity but by the diversity of its connections to classes and places often far away. Black Atlantic Religion sets a new standard for the study of transnationalism in its subaltern and often ancient manifestations.
Bringing together for the first time selected articles by the distinguished anthropologist, this volume presents a comprehensive survey of Herskovits' exhaustive study of the Negro in the Western Hemisphere. The author came to perceive the Afroamerican field as a laboratory in which hypotheses of the widest scope in the study of acculturation could be tested, with ethnohistory as the control factor. Moreover, he regarded acculturation as a process of mutual exchange rather than a matter of members of minority groups taking over the cultural elements of a dominant majority. Herskovits also insisted that the study of culture be holisitc, and that the arts and values of a people be given full weight. The volume is divided into eight major sections entitled The Afroamerican Field—A Laboratory for the Study of Man; Theory and Method; Ethnohistory—The Laboratory Control in Studies of Acculturation; Ethno-psychology; The Arts; Cult Life in Brazil; The World View of an Urban Community—Paramaribo, Dutch Guiana; and Reinterpretations.
This book focuses on the location of the religious heritage of Africa within the academic study of religion - including indigenous African religions, African Christianities, African/American forms of Islam, the religions of African Americans, Afro-Caribbean religions, and Afro-Brazilian religions.