Relevant bibliographies by topics / African American spirituals

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'African American spirituals'

Author: Grafiati
Published: 4 June 2021
Last updated: 18 February 2022

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Journal articles on the topic "African American spirituals"

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Costen, Melva W. "African American Spirituals." Journal of Religious & Theological Information 4, no. 3 (November 2001): 59–87. http://dx.doi.org/10.1300/j112v04n03_05.

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Johnson, Lonnell E. "Servant Imagery in African-American Spirituals." Black Sacred Music 2, no. 1 (March 1, 1988): 45–50. http://dx.doi.org/10.1215/10439455-2.1.45.

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Smith, Yolanda Y. "Christian Education and the African-American Spirituals: Recommended Resources." Religious Education 101, no. 4 (December 2006): 533–38. http://dx.doi.org/10.1080/00344080600956822.

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Ramey, L. "The theology of the lyric tradition in African American spirituals." Journal of the American Academy of Religion 70, no. 2 (June 1, 2002): 347–63. http://dx.doi.org/10.1093/jaar/70.2.347.

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Hummon, David M. "Climbing Jacob's Ladder: Reconstructing the Ladder in African American Spirituals." Journal of American Culture 31, no. 2 (June 2008): 164–74. http://dx.doi.org/10.1111/j.1542-734x.2008.00670.x.

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Sebryuk, Anna. "Slave Songs: Key Features and Hidden Meanings of African American Spirituals." USA & Canada: Economics – Politics – Culture, no. 3 (2020): 107–20. http://dx.doi.org/10.31857/s268667300008136-9.

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Weisenfeld, Judith. "“The Secret at the Root”: Performing African American Religious Modernity in Hall Johnson's Run, Little Chillun." Religion and American Culture: A Journal of Interpretation 21, no. 1 (2011): 39–79. http://dx.doi.org/10.1525/rac.2011.21.1.39.

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AbstractFrancis Hall Johnson's (1888–1970) work to preserve and promote Negro spirituals places him among the twentieth century's most influential interpreters of African American religious music. Johnson was most closely associated with Marc Connelly's 1930 Pulitzer Prize-winning play, The Green Pastures, for which he served as musical arranger and choral conductor. His participation in this production, which became a lightning rod for discussions about the nature of black religious thought, made him sharply aware of the complex terrain of popular culture representations of African American religious life for the consumption of white audiences. This article examines Johnson's 1933 “music-drama,” Run, Little Chillun, through which he hoped to counter the commonly deployed tropes of African Americans as a simple, naturally religious people. Moderately successful on Broadway, the production did particularly well when revived in California in 1938 and 1939 as part of the Federal Theatre and Federal Music projects.Most critics found Johnson's presentation of black Baptist music and worship to be thrillingly authentic but were confused by the theology of the drama's other religious community, the Pilgrims of the New Day. Examining Johnson's Pilgrims of the New Day in light of his interest in Christian Science and New Thought reveals a broader objective than providing a dramatic foil for the Baptists and a platform for endorsing Christianity. With his commitment to and expertise with vernacular forms of African American religious culture unassailable, Johnson presented a critique of the conservative tendencies and restrictive parochialism of some black church members and leaders and insisted on the ability of the individual religious self to range freely across a variety of spiritual possibilities. In doing so, he presented “the secret at the root” of black culture as not only revealing the spiritual genius of people of African descent but also as offering eternal and universal truths not bound by race.
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Jones, Arthur C. "The Foundational Influence of Spirituals in African-American Culture: A Psychological Perspective." Black Music Research Journal 24, no. 2 (2004): 251. http://dx.doi.org/10.2307/4145493.

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Abromeit, Kathleen, and Patricia Johnson Trice. "Choral Arrangements of the African-American Spirituals: Historical Overview and Annotated Listing." Notes 55, no. 4 (June 1999): 899. http://dx.doi.org/10.2307/899593.

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Schenbeck, Lawrence. "From Spirituals to Symphonies: African-American Women Composers and Their Music (review)." Notes 59, no. 3 (2003): 628–30. http://dx.doi.org/10.1353/not.2003.0037.

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Dissertations / Theses on the topic "African American spirituals"

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Diallo, Mamadou Diang. "Black Music, Racial Identity, and Black Consciousness in the Spirituals and the Blues." Master's thesis, Temple University Libraries, 2013. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/216563.

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African American Studies
M.A.
African American Music has always served to document the history of enslaved Africans in America. It takes its roots in African Spirituality and originally pervades all aspects of African life. That Music has been transformed as soon as it got on this side of the Atlantic Ocean in a context of slavery and oppression. As historical documents, African American Music has served African Americans to deal with their experience in America from slavery to freedom. This work studies how Black Spirituals and the Blues have played a tremendous role in building an African American identity and in raising race consciousness in an oppressed people in a perpetual quest for freedom and equal rights in America.
Temple University--Theses
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Gillis, Dara Alexa. "Can You Move Me?Artistry, Expression and Education through theAfrican American Spiritual in the Public-School Classroom." The Ohio State University, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=osu1603983928763982.

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Brown, Carlos Bernard. "GOD, Give Us Men! An Examination and Introduction to the Life, TTBB Choral Music, and Scholarship of Uzee Brown, Jr." University of Cincinnati / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1571061468306883.

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Slutzky, Shana. "'Reversion' to Islam a study of racial and spiritual empowerment among African-American Muslims /." Diss., Connect to the thesis, 2007. http://hdl.handle.net/10066/1059.

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Hollowell, Ulysses O. "Spiritual formation through spiritual disciplines and spiritual gifts." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Coats, Heather Lea. "African American Elders' Psycho-Social-Spiritual Healing across Serious Illness." Diss., The University of Arizona, 2015. http://hdl.handle.net/10150/578887.

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Background: Disparities in care for seriously ill African American (AA) elders exist because of gaps in knowledge regarding culturally sensitive physiological, psychological, social, and spiritual needs and preferences. Conceptual Framework: The foundation of culturally sensitive patient-centered PC is formed from social, spiritual, psychological and physical experiences of serious illness. Purpose: Aim 1 was to describe categories and patterns of psych-social-spiritual healing from the perspective of AA elders with serious illness. Aim 2 was to examine the NIH Clinical Center's psych-social-spiritual healing measure as a valid, culturally appropriate measure for this population. Methods: A purposive sample of 28 AA elders with serious illnesses and from the Jackson MS area participated in this study. Aim One used the qualitative method of narrative analysis. Aim Two used cognitive interviewing methodology, including verbal probing and think aloud techniques. Findings: Aim One: Prior experiences, I changed, and Across past, present experiences and future expectations were the three main of the thematic analysis. The thematic categories in prior experiences were: been through it...made me strong, I thought about…others, and went down little hills...got me down. The thematic categories in I changed were: I grew stronger, changed priorities, do things I never would have done, and quit doing. The thematic categories in Across past, present experiences and future expectations were: God did and will take care of me, close-knit relationships, and life is better. The most prevalent theme of God did and will take care of me was divided into subthemes of: God did, God will and developing faith. Aim Two: Of the fifty-three items on the Psychological-Social-Spiritual Healing instrument, thirty-seven items were retained, eight items revised, and eight items deleted. Conclusions: Aim one: The narratives were stories of remarkable strength. This strength was grounded in the participants' "faith" in God that helped the aging seriously ill AA elder "overcome things." Aim Two: Linguistic validity was enhanced with expert input from the seriously ill AA elders. Pragmatic validity, using both the research team and participants' input, improved the content validity. These findings provide evidence towards a more valid and culturally sensitive tool.
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Hood, Yolanda. "African American quilt culture : an afrocentric feminist analysis of African American art quilts in the Midwest /." free to MU campus, to others for purchase, 2000. http://wwwlib.umi.com/cr/mo/fullcit?p9974639.

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Hames, April White Mark. "African American Women with Type 2 Diabetes: A Biopsychosocial-Spiritual Approach." [Greenville, N.C.] : East Carolina University, 2010. http://hdl.handle.net/10342/2791.

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Bracey, Cynthia. "Spiritual Leadership: Achieving Positive Health Outcomes in African-American Christian Churches." ScholarWorks, 2017. https://scholarworks.waldenu.edu/dissertations/3431.

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In the United States, African-American residents are an underserved population with evidence of higher health disparities than those associated with any other race, contributing to escalating health care costs. Despite the absence of health promotion and wellness training, pastors in predominately Black churches accept the responsibility for addressing more than the spiritual needs of their church members. The purpose of this qualitative grounded theory research study was to explore the perspectives of African-American Christian pastors on giving health guidance and their lived experiences as health promotion advocates. A total of 10 African-American Christian pastors were voluntarily recruited from 3 southern U.S. states using both purposeful and theoretical sampling strategies. Interviewing was the main data collection method. Social cognitive theory along with grounded theory were used to examine the interactions based on participants' points of view, and inductive analysis was also used. The results indicated that pastors have knowledge of their congregational members' health challenges and goals and have achieved positive health outcomes. The pastors also agreed that seminary should incorporate more information on health and wellness into the curriculum. These findings suggest that pastors, who are faith-based resources outside of health care systems, need to be educated, equipped, guided, and groomed as health leaders to assist efforts to reduce or eliminate health care disparities. Members of the clergy, their church members, and surrounding community residents would all benefit from the knowledge, understanding, and development of skills to change their unhealthy lifestyle habits and effective self- management of chronic diseases to achieve positive health outcomes.
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Frazier, LaTrina Dion. "How Spiritual Values Correlate With Hospice Use for African Americans." ScholarWorks, 2015. https://scholarworks.waldenu.edu/dissertations/279.

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End of life hospice services have consistently been underused by African Americans. This disproportionate use of hospice has contributed to poor quality of life and a lack of cost-effective care for patients with terminal illness. Driven by the theory of reasoned action, the purpose of this quantitative study was to test associations between African Americans' perceptions of hospice, decisions to use hospice, and religiosity. A convenience sample of 154 African American adults was surveyed online. The survey instrument combined the AARP End of Life survey, Perception of Hospice survey, and the Religiousness Measure survey. The results of a multiple linear regression showed a significant relationship between religiosity and perception of hospice where those who reported a higher level of religiosity had a more favorable perception of hospice (B = .174, p = .041), whereas there was no support of a relationship in which religiosity was a predictor of intent to use hospice (B = -.019, p = .816). Findings also showed the more positive the perception of hospice the lower the rate of intent to use hospice (B = -.181, p = .002). This research could benefit health care providers, researchers, and community members by increasing public awareness and education of hospice. Focus on the underuse of hospice by African Americans may promote positive social change through discussion within communities and hospice agencies about the barriers to service; these results may also foster implementation of interventions and initiatives that improve service to underserved populations. Such efforts could improve quality of life for individuals, their families, and communities.
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Books on the topic "African American spirituals"

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The teachings: Drawn from African-American spirituals. New York: Harcourt Brace Jovanovich, 1992.

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African American music, spirituals: The fundamental communal music of Black Americans. 3rd ed. Culver City, Calif: Ikoro Communications, 2003.

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Taylor, Vivian. Art songs and spirituals by African-American women composers. Edited by King Betty Jackson 1928-1994, Moore Undine S, Perry Julia 1924-1979, Perry Julia 1924-1979, Bonds Margaret, and Price Florence 1887-1953. Bryn Mawr, PA: Hildegard Pub. Co., 1995.

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Abromeit, Kathleen A. An index to African-American spirituals for the solo voice. Westport, Conn: Greenwood Press, 1999.

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Slave spirituals and the Jubilee Singers. New York: Clarion Books, 2001.

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Walker-Hill, Helen. From spirituals to symphonies: African-American women composers and their music. Urbana [Ill.]: University of Illinois Press, 2007.

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Walker-Hill, Helen. From spirituals to symphonies: African-American women composers and their music. Westport, CT: Greenwood Press, 2003.

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Richard, Newman. Go down Moses: A celebration of the African-American spiritual. New York: Clarkson Potter, 1998.

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Lewis, Tamara E. Plenty good room: A Bible study based on African American spirituals : leader. Nashville, TN: Abingdon Press, 2002.

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Lewis, Tamara E. Plenty good room: A Bible study based on African American spirituals : leader. Nashville, TN: Abingdon Press, 2002.

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Book chapters on the topic "African American spirituals"

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Wolosky, Shira. "Claiming the Bible: Slave Spirituals and African-American Typology." In Poetry and Public Discourse in Nineteenth-Century America, 83–96. New York: Palgrave Macmillan US, 2010. http://dx.doi.org/10.1057/9780230113008_6.

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Cruz Banks, Ojeya, and Jeanette “Adama Jewel” Jackson. "West African Dance and Spiritual Well-Being for African Americans." In Dance and the Quality of Life, 101–15. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-95699-2_6.

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Guillory, Margarita Simon. "Introduction." In Spiritual and Social Transformation in African American Spiritual Churches, 1–8. New York : Routledge, 2018. | Series: Routledge studies in religion ; 63: Routledge, 2017. http://dx.doi.org/10.4324/9781315142241-1.

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Guillory, Margarita Simon. "Setting the agenda." In Spiritual and Social Transformation in African American Spiritual Churches, 9–38. New York : Routledge, 2018. | Series: Routledge studies in religion ; 63: Routledge, 2017. http://dx.doi.org/10.4324/9781315142241-2.

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Guillory, Margarita Simon. "Mother to the motherless." In Spiritual and Social Transformation in African American Spiritual Churches, 39–66. New York : Routledge, 2018. | Series: Routledge studies in religion ; 63: Routledge, 2017. http://dx.doi.org/10.4324/9781315142241-3.

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Guillory, Margarita Simon. "Laying on hands." In Spiritual and Social Transformation in African American Spiritual Churches, 67–94. New York : Routledge, 2018. | Series: Routledge studies in religion ; 63: Routledge, 2017. http://dx.doi.org/10.4324/9781315142241-4.

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Guillory, Margarita Simon. "Let the women speak." In Spiritual and Social Transformation in African American Spiritual Churches, 95–121. New York : Routledge, 2018. | Series: Routledge studies in religion ; 63: Routledge, 2017. http://dx.doi.org/10.4324/9781315142241-5.

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Guillory, Margarita Simon. "After the storm." In Spiritual and Social Transformation in African American Spiritual Churches, 122–56. New York : Routledge, 2018. | Series: Routledge studies in religion ; 63: Routledge, 2017. http://dx.doi.org/10.4324/9781315142241-6.

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Guillory, Margarita Simon. "Conclusion." In Spiritual and Social Transformation in African American Spiritual Churches, 157–58. New York : Routledge, 2018. | Series: Routledge studies in religion ; 63: Routledge, 2017. http://dx.doi.org/10.4324/9781315142241-7.

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Thomas, Todne. "Rebuking the Ethnic Frame: Afro Caribbean and African American Evangelicals and Spiritual Kinship." In New Directions in Spiritual Kinship, 219–44. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-48423-5_10.

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Conference papers on the topic "African American spirituals"

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Siviero, E., and V. Martini. "Bridges in the World Heritage List Between Culture and Technical Development." In IABSE Symposium, Wroclaw 2020: Synergy of Culture and Civil Engineering – History and Challenges. Zurich, Switzerland: International Association for Bridge and Structural Engineering (IABSE), 2020. http://dx.doi.org/10.2749/wroclaw.2020.0153.

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<p>The aim of this paper is to present some bridges inscribed in the UNESCO World Heritage List and their Outstanding Universal Values, which explain the importance of these works of art in terms of engineering, technology, culture and technical development. The Iron Bridge, the first metal bridge in the history of construction, is of considerable importance, not only in historic, technological and constructive terms: here, architecture and engineering are revealed to the full, making the bridge into a place. The Forth Bridge is a globally-important triumph of engineering, representing the pinnacle of 19th century bridge construction and is without doubt the world’s greatest trussed bridge. The Vizcaya Bridge, completed in 1893, was the first bridge in the world to carry people and traffic on a high suspended gondola and was used as a model for many similar bridges in Europe, Africa and America, only a few of which survive. The Mostar Bridge is an exceptional and universal symbol of coexistence of communities from diverse cultural, ethnic and religious backgrounds. The Oporto bridges, interpreted in Vitruvian terms, represent a heritage, a “set of spiritual, cultural, social or material values that belong, through inheritance or tradition, to a group of people…”, a complex grouping that marks and symbolises an era, the Eiffel's masterpiece. Because the bridge is not only a work of art, but also a thought.</p>
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Reports on the topic "African American spirituals"

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Brown, Diane R. Spiritual-Based Intervention for African American Women with Breast Cancer. Fort Belvoir, VA: Defense Technical Information Center, July 2007. http://dx.doi.org/10.21236/ada476091.

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