Journal articles: '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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Hudson, Martyn. "Five African American spirituals and Michael Tippett’s A Child of Our Time." Race & Class 54, no. 2 (September 18, 2012): 75–81. http://dx.doi.org/10.1177/0306396812454982.

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Peters, Penelope. "Deep Rivers: Selected Songs of Florence Price and Margaret Bonds." Canadian University Music Review 16, no. 1 (March 1, 2013): 74–95. http://dx.doi.org/10.7202/1014417ar.

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This essay examines the songs of two African-American women, Florence Price (1888–1953) and Margaret Bonds (1913–72), who embarked upon their compositional studies and careers only a couple of generations after the emancipation. Both discovered in the poetry of Langston Hughes (1902–67) the means for reconciling the musical traditions of their African-American heritage with those of their European training. Through detailed analysis of the textual and musical symbolism in Price's Song to a Dark Virgin and Bonds's The Negro Speaks of Rivers and Three Dream Portraits, the author demonstrates the influence of spirituals ("plantation songs"), blues, and jazz and reveals how these African-American idioms are integrated with the melodic and harmonic idioms from the early twentieth-century European tradition.

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Graziano, John. "The Use of Dialect in African-American Spirituals, Popular Songs, and Folk Songs." Black Music Research Journal 24, no. 2 (2004): 261. http://dx.doi.org/10.2307/4145494.

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Carroll, James T., and Wanda Cobb Finnen. "Talking Drums: Reading and Writing with African-American Stories, Spirituals, and Multimedia Resources." History Teacher 38, no. 3 (May 1, 2005): 409. http://dx.doi.org/10.2307/30037024.

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Avorgbedor, Daniel, Peter K. Siegel, and Jody Stecher. "The Real Bahamas: African American Spirituals, Gospels, and Anthems in Old Rhyming Tradition." Yearbook for Traditional Music 31 (1999): 192. http://dx.doi.org/10.2307/768030.

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Jagessar, Michael. "Smith, Yolanda Y.,Reclaiming the Spirituals: New Possibilities for African American Christian Education." Journal of Adult Theological Education 2, no. 1 (March 17, 2005): 89–90. http://dx.doi.org/10.1179/ate.2.1.517320643463761j.

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Carter-Ényì, Aaron, and Quintina Carter-Ényì. "“Bold and Ragged”: A Cross-Cultural Case for the Aesthetics of Melodic Angularity." Music & Science 3 (January 1, 2020): 205920432094906. http://dx.doi.org/10.1177/2059204320949065.

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Smaller corpora and individual pieces are compared to a large corpus of 2,447 hymns using two measures of melodic angularity: mean interval size and pivot frequency. European art music and West African melodies may exhibit extreme angularity. We argue in the latter that angularity is motivated by linguistic features of tone-level languages. We also found the mean interval sizes of African-American Spirituals and Southern Harmony exceed contemporary hymnody of the 19th century, with levels similar to Nigerian traditional music (Yorùbá oríkì and story songs from eastern Nigeria). This is consistent with the account of W. E. B. Du Bois, who argued that African melody was a primary source for the development of American music. The development of the American spiritual coincides with increasing interval size in 19th-century American hymnody at large, surpassing the same measure applied to earlier European hymns. Based on these findings, we recommend techniques of melodic construction taught by music theorists, especially preference rules for step-wise motion and gap-fill after leaps, be tempered with counterexamples that reflect broader musical aesthetics. This may be achieved by introducing popular music, African and African Diaspora music, and other non-Western music that may or may not be consistent with voice leading principles. There are also many examples from the European canon that are highly angular, like Händel’s “Hallelujah” and Schönberg’s Pierrot Lunaire. Although the tendency of textbooks is to reinforce melodic and part-writing prescriptions with conducive examples from the literature, new perspectives will better equip performers and educators for current music practice.

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DJEDJE, JACQUELINE COGDELL. "The (Mis)Representation of African American Music: The Role of the Fiddle." Journal of the Society for American Music 10, no. 1 (February 2016): 1–32. http://dx.doi.org/10.1017/s1752196315000528.

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AbstractDuring the early twentieth century, research on African American music focused primarily on spirituals and jazz. Investigations on the secular music of blacks living in rural areas were nonexistent except for the work of folklorists researching blues. Researchers and record companies avoided black fiddling because many viewed it not only as a relic of the past, but also a tradition identified with whites. In the second half of the twentieth century, rural-based musical traditions continued to be ignored because researchers tended to be music historians who relied almost exclusively on print or sound materials for analyses. Because rural black musicians who performed secular music rarely had an opportunity to record and few print data were available, sources were lacking. Thus, much of what we know about twentieth-century black secular music is based on styles created and performed by African Americans living in urban areas. And it is these styles that are often represented as the musical creations for all black people, in spite of the fact that other traditions were preferred and performed. This article explores how the (mis)representation of African American music has affected our understanding of black music generally and the development of black fiddling specifically.

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Ling, Peter J. "Spirituals, Freedom Songs, and Lieux de Mémoire: African-American Music and the Routes of Memory." Prospects 24 (October 1999): 213–30. http://dx.doi.org/10.1017/s036123330000034x.

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In countries where the history has not assumed the same didactic role in forming the national consciousness, the history of history need not burden itself with such polemical content. For example, in the United States, a country of plural memories and diverse traditions, historiographical reflection has long been part of the discipline. Different interpretations of the American Revolution or the Civil War may involve high stakes but do not threaten to undermine the American tradition because, in a sense, there is no such thing, or if there is, it is not primarily a historical construct. In France, by contrast, historiography is iconoclastic and irreverent.

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MIYAKAWA, FELICIA M. "“A Long Ways from Home?” Hampton Institute and the Early History of “Sometimes I Feel like a Motherless Child”." Journal of the Society for American Music 6, no. 1 (February 2012): 1–49. http://dx.doi.org/10.1017/s1752196311000393.

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AbstractThe history of the well-known spiritual “Sometimes I Feel like a Motherless Child,” is wrapped up in the legacy of the Hampton Students, an ensemble of African American students modeled after the Fisk Jubilee Singers. The song's inclusion in the 1901 edition ofCabin and Plantation Songs as Sung by the Hampton Studentssolidified its place in the growing canon of spirituals. Although the tune remained in Hampton Institute's repertoire through subsequent printings ofCabin and Plantation Songs, it also entered the art music world, quickly becoming a favorite of performers and arrangers. But even as the tune journeyed away from Hampton, it remained tightly bound to composers, performers, and choir directors affiliated with what is now Hampton University. The story of “Motherless Child's” entrance into Hampton's repertoire around the turn of the twentieth century, its move beyond Hampton, and its later return is the story of the complex racial, cultural, and geographical relationships that have characterized the Institute's history. The telling of this story reveals a networked cast of characters, all invested in the health and growth of African American music in the early twentieth century, crossing paths in Tennessee, Mississippi, Massachusetts, New York, Connecticut, London, and, of course, Virginia.

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Schriber, Abbe. "Mapping a New Humanism in the 1940s: Thelma Johnson Streat between Dance and Painting." Arts 9, no. 1 (January 11, 2020): 7. http://dx.doi.org/10.3390/arts9010007.

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Thelma Johnson Streat is perhaps best known as the first African American woman to have work acquired by the Museum of Modern Art. However, in the 1940s–1950s she inhabited multiple coinciding roles: painter, performer, choreographer, cultural ethnographer, and folklore collector. As part of this expansive practice, her canvases display a peculiar movement and animacy while her dances transmit the restraint of the two-dimensional figure. Drawing from black feminist theoretical redefinitions of the human, this paper argues that Streat’s exploration of muralism, African American spirituals, Native Northwest Coast cultural production, and Yaqui Mexican-Indigenous folk music established a diasporic mapping forged through the coxtension of gesture and brushstroke. This transmedial work disorients colonial cartographies which were the products of displacement, conquest, and dispossession, aiding notions of a new humanism at mid-century.

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Pérez, Elizabeth. "Spiritist Mediumship as Historical Mediation: African-American Pasts, Black Ancestral Presence, and Afro-Cuban Religions." Journal of Religion in Africa 41, no. 4 (2011): 330–65. http://dx.doi.org/10.1163/157006611x604760.

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Abstract The scholarship on Afro-Atlantic religions has tended to downplay the importance of Kardecist Espiritismo. In this article I explore the performance of Spiritist rituals among Black North American practitioners of Afro-Cuban religions, and examine its vital role in the development of their religious subjectivity. Drawing on several years of ethnographic research in a Chicago-based Lucumí community, I argue that through Spiritist ceremonies, African-American participants engaged in memory work and other transformative modes of collective historiographical praxis. I contend that by inserting gospel songs, church hymns, and spirituals into the musical repertoire of misas espirituales, my interlocutors introduced a new group of beings into an existing category of ethnically differentiated ‘spirit guides’. Whether embodied in ritual contexts or cultivated privately through household altars, these spirits not only personify the ancestral dead; I demonstrate that they also mediate between African-American historical experience and the contemporary practice of Yorùbá- and Kongo-inspired religions.

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Chireau, Yvonne. "Conjure and Christianity in the Nineteenth Century: Religious Elements in African American Magic." Religion and American Culture: A Journal of Interpretation 7, no. 2 (1997): 225–46. http://dx.doi.org/10.1525/rac.1997.7.2.03a00030.

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Shortly before the turn of the nineteenth Century, an amateur collector of Negro Spirituals and folklore recounted a conversation that she had had with an unidentified African American clergyman. According to the collector, the clergyman, “one of the most scholarly and noted ministers of the colored race,” admitted that, even as a professed Christian, he found himself “under the influences of voodooism” and other African occult practices. He explained that, as a young pastor, he had grown “completely discouraged” after numerous unsuccessful attempts to attract new worshipers into his congregation until one day an unexpected visitor happened his way:I was in my study praying when the door opened and a little Conjure man came in and said softly: “You don't understand de people. You must get you a hand as a friend to draw 'em. Ef you will let me fix you a luck charm, you'll git 'em.”

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Nandhini, C., and K. S. Mangayarkkarasi. "Mildred D. Taylor’s Song of the Tree: Role of Women in Protection of Nature." Shanlax International Journal of English 9, S1-i2-Dec (December 22, 2020): 15–17. http://dx.doi.org/10.34293/english.v9is1-i2-dec.3683.

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Equal to man, every woman plays an important role in maintaining natural resources management and they have the respective knowledge and experience gained through close working with environment. Even in this present condition still some writers in their work concentrate on Nature and its importance. African American Literature, the body of the literature that produced in the United States by writers of African descent, highly concentrates on slavery before the American Civil War. Their oral culture is rich in poetry that includes spirituals, gospel, music, blues, and rap. Mildred D. Taylor is an author of nine novels including The Road to Memphis and most of her works known for social issues, mainly the problem faces by African American society. Song of the Trees originally published on 1975 is her first highly acclaimed series of books about the Logan family. The Novella is all about Racism, ruling the place and how the Hunger plays a vital role in the place. This paper highly shows that even in this pathetic condition how the female characters like Caroline, Mary, and Cassie struggle to protect nature and their environment from Mr. Anderson.

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Gilmour, Ian Y. "A black Bonhoeffer?" Theology in Scotland 27, no. 1 (August 4, 2020): 53–68. http://dx.doi.org/10.15664/tis.v27i1.2103.

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This paper offers an assessment of the lifework of the African-American theologian and Civil Rights leader James H. Cone (1935–2018) by cataloguing parallels with the life and career of the German theologian Dietrich Bonhoeffer (1906-1945). Bonhoeffer's experience of studying in the US and his opposition to the Nazis provides an interesting counterpoint to Cone's development of a Black Theology that emerged from his struggles on behalf of the black community, his deep connection with spirituals and the blues, and his uncompromising commitment to following Christ.

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Williams, Sonja D. "Wade in the Water." Resonance 1, no. 1 (2020): 15–24. http://dx.doi.org/10.1525/res.2020.1.1.15.

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In January 1994, Wade in the Water: African American Sacred Music, a first-time radio series collaboration between the Smithsonian Institution and National Public Radio, began airing on hundreds of NPR affiliate stations throughout America. An ambitious and influential series of 26 hour-long documentary programs, Wade explored 200 years of black sacred music, including spirituals, ring shouts, lined hymns, jazz, and gospel. The series also featured the insights of music creators, performers, listeners, and historians who could place African American sacred music traditions within the social, political, and cultural context of their times. Wade eventually won a Peabody Award and other awards of distinction. Conceived and hosted by Smithsonian Institution curator, artist, and MacArthur Foundation “Genius” Fellow Bernice Johnson Reagon, Wade required an intensive, five-year-long fundraising, research, and production journey of commitment. As the series’ associate producer, this article’s author worked with a host of dedicated radio producers, researchers, engineers, scholars, and music collectors who helped to make Wade a reality. Therefore, this article describes the series’ production journey from the vantage point of an insider, and it serves as a personal reflection on the making of a series that would set the standard for future long-form, NPR-based music documentary productions.

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Tracy, Steven C. "Sonny in the Dark: Jazzing the Blues Spirit and the Gospel Truth in James Baldwin’s “Sonny’s Blues”." James Baldwin Review 1, no. 1 (September 29, 2015): 164–78. http://dx.doi.org/10.7227/jbr.1.10.

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The webs of musical connection are essential to the harmony and cohesion of James Baldwin’s “Sonny’s Blues.” As a result, we must explore the spectrum of musical references Baldwin makes to unveil their delicate conjunctions. It is vital to probe the traditions of African-American music—Spirituals, Blues, Jazz, and Pop—to get a more comprehensive sense of how Baldwin makes use of music from the sacred and secular continuum in the African-American community. Looking more closely at the variety of African-American musical genres to which Baldwin refers in the story, we can discern even more the nuances of unity that Baldwin creates in his story through musical allusions, and shed greater light on Baldwin’s exploration of the complexities of African-American life and music, all of which have as their core elements of human isolation, loneliness, and despair ameliorated by artistic expression, hope, and the search for familial ties. Through musical intertextuality, Baldwin demonstrates not only how closely related seemingly disparate (in the Western tradition) musical genres are, but also shows that the elements of the community that these genres flow from and represent are much more in synchronization than they sometimes seem or are allowed to be. To realize kinship across familial (Creole), socio-economic (the brother), and most importantly for this paper appreciation and meanings of musical genres advances to Sonny the communal cup of trembling that is both a mode and an instance of envisioning and treating music in its unifying terms, seeing how they coalesce through a holistic vision.

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Bell, Danna. "Link to the Library of Congress: Harry T. Burleigh—The Man Who Brought African-American Spirituals to the Classical Stage." Music Educators Journal 104, no. 4 (June 2018): 9–11. http://dx.doi.org/10.1177/0027432118767819.

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GILKES, Cheryl Townsend. "“Go and Tell Mary and Martha”: the Spirituals, Biblical Options for Women, and Cultural Tensions in the African American Religious Experience." Social Compass 43, no. 4 (December 1996): 563–81. http://dx.doi.org/10.1177/003776896043004008.

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Ziolek-Sowinska, Malgorzata. "The Story of the Exodus and the Images of the Promised Land and Heaven in the Poetry of African American Spirituals." Zagadnienia rodzajow literackich 60, z. 4 (124) (2017): 33–47.

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Marshall, Kimberly, and Andreana Prichard. "Spiritual Warfare in Circulation." Religions 11, no. 7 (July 2, 2020): 327. http://dx.doi.org/10.3390/rel11070327.

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Without a doubt, an overenthusiastic focus on rupture, as a way of coping with neoliberal trauma, has shaped the conversation about recent religious change in Africa. Yet, rupture remains at the heart of what African charismatics understand themselves to be doing. In this paper, we attempt to nuance this conversation about rupture in religious change in Africa by discussing that various ontologies of spiritual warfare are encountered, made legible, reframed, and redeployed, through direct interactions between Africans and Americans in the context of missionization. We illustrate the patterns of these reciprocal flows through two case studies drawn from our larger research projects. One study illustrates the case of Matthew Durham, a young American missionary who, when accused of sexually assaulting children at an orphanage in Kenya, adopted the spiritual counsel of a Kenyan missionary that the reason he had no memory of the attacks was because of his possession by a demon. Another study discusses the example of a Navajo pastor who applied charismatic techniques of spiritual warfare when under metaphysical threat during a mission trip to Benin, but simultaneously focused on building ontologically protective social networks with Africans. Americans and Africans involved in the flows of global Pentecostalism are equally sympathetic to charismatic renewal. However, the reality of threats presented by malicious spiritual forces are echoed and amplified through concrete missionary networks that belie traditional North–South flows.

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Agbere, Dawud Abdul-Aziz. "Islam in the African-American Experience." American Journal of Islam and Society 16, no. 1 (April 1, 1999): 150–57. http://dx.doi.org/10.35632/ajis.v16i1.2138.

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African-American Islam, especially as practiced by the Nation oflslam, continuesto engage the attention of many scholars. The racial separatist tendency,contrasted against the color blindness of global Islam, has been the focal pointof most of these studies. The historical presence of African Americans in themidst of American racism has been explained as, among other things, the mainimpetus behind African-American nationalism and racial separatism. Islam inthe African-American Experience is yet another attempt to explain this historicalposition. Originally the author's Ph.D. dissertation, the book spans 293pages, including notes, select biographies, indices, and thirteen illustrations. Itstwo parts, "Root Sources" and "Prophets of the City," comprise six chapters; there is also an introduction and an epilogue. The book is particularly designedfor students interested in African-American Islam. The central theme of thebook is the signifktion (naming and identifying) of the African Americanwithin the context of global Islam. The author identifies three factors thatexplain the racial-separatist phenomenon of African-American Islam:American racism, the Pan-African political movements of African-Americansin the early twentieth century, and the historic patterns of racial separatism inIslam. His explanations of the first two factors, though not new to the field ofAfrican-American studies, is well presented. However, his third explanation,which tries to connect the racial-separatist tendency of African-AmericanMuslims to what he tern the “historic pattern of racial separatism” in Islam,seems both controversial and problematic.In his introduction, the author touches on the African American’s sensitivityto signification, citing the long debate in African-American circles. Islam, heargues, offered African Americans two consolations: first, a spiritual, communal,and global meaning, which discoMects them in some way from Americanpolitical and public life; second, a source of political and cultural meaning inAfrican-American popular culture. He argues that a black person in America,Muslim or otherwise, takes an Islamic name to maintain or reclaim Africancultural roots or to negate the power and meaning of his European name. Thus,Islam to the black American is not just a spiritual domain, but also a culturalheritage.Part 1, “Root Sources,” contains two chapters and traces the black Africancontact with Islam from the beginning with Bilal during the time of theProphet, to the subsequent expansion of Islam to black Africa, particularlyWest Africa, by means of conversion, conquest, and trade. He also points to animportant fact: the exemplary spiritual and intellectual qualities of NorthAmerican Muslims were major factors behind black West Africans conversionto Islam. The author discusses the role of Arab Muslims in the enslavement ofAfrican Muslims under the banner of jihad, particularly in West Africa, abehavior the author described as Arabs’ separate and radical agenda for WestAfrican black Muslims. Nonetheless, the author categorically absolves Islam,as a system of religion, from the acts of its adherents (p. 21). This notwithstanding,the author notes the role these Muslims played in the educational andprofessional development of African Muslims ...

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Wright, Josephine. "New Perspectives on African American Women and MusicHelen Walker-Hill, From Spirituals to Symphonies: African-American Women Composers and Their MusicEileen M. Hayes and Linda F. Williams, Black Women and Music: More than the Blues." Journal of African American History 93, no. 3 (July 2008): 430–35. http://dx.doi.org/10.1086/jaahv93n3p430.

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Connell-Szasz, Margaret. "Whose North America is it? “Nobody owns it. It owns itself.”." American Studies in Scandinavia 50, no. 1 (January 30, 2018): 151–64. http://dx.doi.org/10.22439/asca.v50i1.5698.

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Responding to the question, “Whose North America is it?,” this essay argues North America does not belong to anyone. As a Sonoran Desert Tohono O’odham said of the mountain: “Nobody owns it. It owns itself.” Contrasting Native American and Euro-American views of the natural world, the essay maintains that European immigrants introduced the startling concept of Cartesian duality. Accepting a division between spiritual and material, they viewed the natural world as physical matter, devoid of spirituality. North America’s First People saw it differently: they perceived the Earth/Universe as a spiritual community of reciprocal relationships bound by intricate ties of kinship and respect. This clash has shaped American history. From the sixteenth century forward, many European immigrants envisioned land ownership as a dream. Creators of the Declaration of Independence and US Constitution thrust “happiness”/“property” into the nation’s mythology. Southern Euro-Americans claimed “ownership” of African Americans, defining them as “property”; Native Americans resisted Euro-Americans’ enforcement of land ownership ideology; by the late 1800s, Euro-Americans’ view of the natural world as physical matter spurred massive extraction of natural resources. The Cartesian duality persisted, but, given its dubious legacy, Native Americans question the wisdom of this interpretation of the natural world.

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Bradley, Joe. "Defining and Overcoming Barriers between Euro-American Chaplains and African American Families." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 63, no. 3-4 (September 2009): 1–7. http://dx.doi.org/10.1177/154230500906300313.

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This article describes various communication barriers between Euro-American chaplains and African American families which prevent effective spiritual care. These barriers include covert and deeply internalized racism, belief in false ideologies, persistent stereotyping, and being unaware of white privilege. Proposes potential solutions of acknowledging ones own race; becoming sensitive to the history and continuing oppression of Euro-Americans toward African Americans; building multicultural competence through education; and building equal-status relationships with African American individuals.

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Siler, Shaunna, Kelly Arora, Katherine Doyon, and Stacy M. Fischer. "Spirituality and the Illness Experience: Perspectives of African American Older Adults." American Journal of Hospice and Palliative Medicine® 38, no. 6 (January 19, 2021): 618–25. http://dx.doi.org/10.1177/1049909120988280.

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Background: Disparities in hospice and palliative care (PC) for African Americans have been linked to mistrust toward the healthcare system, racial inequalities, and cultural preferences. Spirituality has been identified as important to African Americans in general. Less is known about the influence of spirituality on African American illness experiences. Objective: The goal of this study was to understand older African Americans’ perspectives on how spirituality influences chronic illness experiences to inform the development of a culturally tailored PC intervention. Methods: In partnership with 5 churches in the Denver metropolitan area, we conducted focus groups with African American older adults (n = 50) with chronic health conditions and their family caregivers. Transcripts were analyzed using a deductive approach. The theoretical framework for this study draws on psychology of religion research. Results: Themes referenced participants’ spiritual orienting systems, spiritual coping strategies, and spiritual coping styles. Psycho-spiritual struggles, social struggles, and sources of social support were also identified. Findings suggest African Americans’ spirituality influences chronic illness experiences. Participants relied on their spirituality and church community to help them cope with illness. In addition, social struggles impacted the illness experience. Social struggles included mistrust toward the healthcare system and not being connected to adequate resources. Participants expressed a need to advocate for themselves and family members to receive better healthcare. Churches were referred to as a trusted space for health resources, as well as spiritual and social support.

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Triana, Ike Alit, and Henrikus Joko Yulianto. "Myth as a Revelation of Spiritual Values for Today’s Human Life Reflected on Sarah H. Bradford’s "Harriet Tubman: The Moses of Her People"." Rainbow: Journal of Literature, Linguistics and Cultural Studies 8, no. 2 (November 30, 2019): 69–74. http://dx.doi.org/10.15294/rainbow.v8i2.33844.

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America is a country with Christianity as the major religion. It is the fact that Moses in Christian myth has an important role to the religion of this country. The United States President Harry Truman wrote in 1950 that the fundamental basis of the laws of the United States was the Ten Commandments that were given to Moses. America is also known for the country of freedom. Besides, American freedom has a unique historical story which is about slavery. Harriet Tubman: The Moses of Her People novel depicts the journey and struggle of Harriet in liberating African American slaves. This study aims to identify the incorporation of Moses in Christian myth to the story in the novel and its relation to the spiritual values of human’s life in the present time. The method of this study is qualitative study analysis using structuralism method of Claude Levi Strauss and the Study of Myth by Joseph Campbell. Then, the method of data analysis is based on the story in Harriet Tubman: The Moses of Her People novel and Moses in Christian myth. Bradford’s novel tells about the main character named Harriet who became the leader of African American slaves to the Northern America and Canada for freedom. While in Christian myth, Moses was chosen by God to be the leader of Israelites to go from the land of Egypt bondage for freedom. The final finding of this study shows the conflict of the novel, the incorporation of Moses in Christian myth to the story in the novel and shows the Ten Commandments of Christianity influenced the spiritual values by Americans which is also still relevant today. For instance, most Americans are Christian as the values of the First Commandment; Americans commonly regard their society as the freest and best in the world as the value of the Eight Commandment; the right of American constitutional democracy to attempt to “pursue” happiness in their own way as long as they do not infringe upon the rights of others is a result of the Tenth Commandment; Although there are still some transgressions of one or more of the Commandments, there are somehow many other Americans who are still devoted to the Ten Commandments as moral principles in their daily life. Keywords: African-American, Christian myth, Moses, Slavery, Structuralism

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Townsend, Apollo, Alice L. March, and Jan Kimball. "Can Faith and Hospice Coexist." Journal of Transcultural Nursing 28, no. 1 (July 9, 2016): 32–39. http://dx.doi.org/10.1177/1043659615600764.

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African Americans are twice as likely as Caucasian Americans to choose aggressive hospital treatment when death is imminent. Repeat hospitalizations are traumatic for patients and drain patient and health system resources. Hospice care is a specialized alternative that vastly improves patient quality of life at end-of-life. This study was conducted to determine if hospices partnering with African American churches to disseminate hospice education materials could increase utilization of hospice services by African Americans. Members of two African American churches ( N = 34) participated in focus group discussions to elicit beliefs about hospice care. Focus group transcripts were coded and comments were grouped according to theme. Six themes were identified. Lack of knowledge about hospice services and spiritual beliefs emerged as the top two contributing factors for underutilization of hospice services. Study findings support partnerships between hospices and African American churches to provide hospice education to the African American community.

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Vinson, Ebony S., and Carrie B. Oser. "Risk and Protective Factors for Suicidal Ideation in African American Women With a History of Sexual Violence as a Minor." Violence Against Women 22, no. 14 (July 9, 2016): 1770–87. http://dx.doi.org/10.1177/1077801216632614.

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Compared with other ethnic groups, African Americans have the highest rate of childhood victimization. The literature is sparse with regard to suicidal ideation among African American women with a history of sexual violence as a minor. Using survey data, this study utilized logistic regression to investigate the roles of a risk factor, criminal justice involvement, and protective factors, ethnic identity, and spiritual well-being, in experiencing suicidal ideation. Findings suggest that criminal justice involvement and the interaction of ethnic identity and spiritual well-being are important factors in understanding which African American women may be at a greater risk of experiencing suicidal ideation.

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Byerman. "Talking Back: Phillis Wheatley, Race and Religion." Religions 10, no. 6 (June 25, 2019): 401. http://dx.doi.org/10.3390/rel10060401.

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This essay examines the means by which African American poet Phillis Wheatley uses her evangelical Christianity to engage issues of race in revolutionary America. In her poetry and other writings, she addresses and even instructs white men of privilege on the spiritual equality of people of African descent.

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Kim, Mi-A. "On the Comparative Study of African American’s Blues and Korean’s Arirang." Journal of Social Sciences Research, no. 53 (March 10, 2019): 596–602. http://dx.doi.org/10.32861/jssr.53.596.602.

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There are diverse cultures which have been expressed and sublimed into the form of art when we look into the world history. When it comes to African American culture and Korean culture, African American’s blues, spirituality, and Korean’s Arirang have been in the deep ideological root of the two nations. Under unilateral dominance and colonization, African Americans and Korean nations needed something that could embrace and burst out their agony and sadness. It was the African-American spirituality, blues, and Arirang that sometimes became their mother, their partner and their social company, consoling their despair. Although the early African-American spiritual and blues and Korean’s Arirang didn’t have any specific musical form, they were the reflectors of the two nations’ emotion and culture. It is a legacy that best reflects the sentiment of two nations. The analysis on blues, Black spiritual and Arirang in this paper will be looked into the same viewpoint of Ayana Smith and J Rhee who claimed that African American’ and Korean’s positive power was originated from their singing of blues and Arirang. This paper will unceasingly try hard to analyze the traces of their positive identity through their history and their life story. Blues and Black spiritual were sung anywhere of their life to express their true story. Arirang and other folk songs were also sung anywhere Koreans scattered to burst out their anger, sadness and joy. Likewise, the examination of the history of blues, Black spiritual and Arirang let the readers face up African American’s and Korean’s real life in the form of art. The finding in this paper will supply people with more understanding of blues and Arirang for African Americans and Koreans who were in unique historical and cultural situation. This paper will look into how the musical foundation of these two nations could become the cornerstone of rebuilding up their positive identity in the harsh reality. It will be researched and analyzed in the view of Ayana Smith and J Rhee. This study will explore and analyze the history of blues, Black spiritual and Arirang, which played a crucial role in establishing the positive identity of the two peoples.

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Laryea Adjetey, Wendell Nii. "In Search of Ethiopia: Messianic Pan-Africanism and the Problem of the Promised Land, 1919–1931." Canadian Historical Review 102, no. 1 (March 2021): 53–78. http://dx.doi.org/10.3138/chr-2019-0048.

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Whether native-born or immigrants from the United States, Caribbean Basin, or Africa, Black people have made Canada an integral – although still largely overlooked – site in the Black Atlantic and African Diaspora. This article examines interwar Pan-Africanism, a movement that enjoyed a popular following in Canada. Pan-Africanists considered knowledge of history and love of self as foundational to resisting anti-blackness and inspiring Black liberation. In North America, they fortified themselves with the memory of their ancestors and awareness of an ancient African past as requisites for racial redemption and community building. African-American and Caribbean immigrants embraced Ethiopianism – a messianic Pan-Africanism of sorts – which they mythologized on Canadian soil. Not only was this Black racial renaissance new in Canadian society, but also its quasi spiritualism and revanchism reveals the zeal and militance of interwar Black agency. Pan-Africanists in North America sowed the seeds of twentieth-century Black liberation in the interwar period, which helped germinate postwar Caribbean and African decolonization, and civil and human rights struggles in the United States and Canada.

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Nakanyete, Ndapewa Fenny. "Persistence of African languages and religions in Latin America since slavery." JULACE: Journal of the University of Namibia Language Centre 3, no. 1 (June 30, 2018): 80–94. http://dx.doi.org/10.32642/julace.v3i1.1377.

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This paper examines the presence of African languages and spiritual practices of Candomblé, Santería and Vodou religions in Brazil, Cuba and Haiti respectively. The three religions are known to have been originated by African slaves that were mostly captured in- and transferred from West and Central Africa to Latin America. Currently, the three religions are not only followed by African descendants, but also by people of various ethnic backgrounds worldwide. Thus, people flock to the three countries regularly to be initiated into this African-based religions and cultures. On the other hand, similar spiritual practices on the African continent seem to be generally stigmatized if not demonized. Findings presented in this paper are as a result of direct observations and open interviews over a four months of fieldwork, as well as desktop reviews of existing literature. The findings demonstrate etymologies of terms and expressions that are of various African languages origin and are used in the three religions. The paper calls for integral comparative studies of parts in Africa with parts of Latin America to auxiliary identify linguistic and spirituality similarities, and significance roles of African slaves in maintaining African traditions.

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Hodge, David R., and Trina R. Williams. "Assessing African American Spirituality with Spiritual Ecomaps." Families in Society: The Journal of Contemporary Social Services 83, no. 5 (October 2002): 585–95. http://dx.doi.org/10.1606/1044-3894.57.

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While there is increasing awareness that spirituality is a central dimension of human existence, there are few assessment instruments that operationalize spiritual strengths in a clinically useful manner. Further, instruments tailored specifically for African Americans, the population for whom spirituality may be most salient, have been almost completely lacking in the literature. Correspondingly, this paper develops a diagrammatic assessment instrument, spiritual ecomaps, for assessing African American spirituality. After delineating the theoretical components of a spiritual ecomap, practical suggestions are given for the instrument's use, including a number of possible interventions that flow from the assessment process. A case study is provided to familiarize the reader with the instrument. The paper concludes by offering suggestions for using the instrument for other populations in a culturally sensitive manner.

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Thomas, Anita Jones. "African American Women's Spiritual Beliefs." Women & Therapy 23, no. 4 (November 15, 2001): 1–12. http://dx.doi.org/10.1300/j015v23n04_01.

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Blackmon, Sha’Kema M., Laura D. Coyle, Sheron Davenport, Archandria C. Owens, and Christopher Sparrow. "Linking Racial-Ethnic Socialization to Culture and Race-Specific Coping Among African American College Students." Journal of Black Psychology 42, no. 6 (July 26, 2016): 549–76. http://dx.doi.org/10.1177/0095798415617865.

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In addition to the use of coping strategies generally shared by all Americans, research has shown that African Americans tend to make use of culture and race-specific coping styles that distinguish them from other racial/ethnic group populations. These coping styles are important for the negotiation of multiple types of stressors. Little has been written on the antecedents of culture and race-specific coping (i.e., Africultural coping and John Henryism). This exploratory online investigation sought to determine if childhood racial-ethnic socialization (i.e., a cultural practice and protective factor) experiences predicted present self-reported culture and race-specific coping among a group of African American college students ( N = 191). Results indicated that past racial socialization messages encouraging participants to engage in positive cross-racial interactions (i.e., cross-racial relationship messages) were positively predictive of spiritual-centered and collective coping. Racial socialization messages that prescribed how participants should cope with racism were negatively associated with prolonged, active high-effort coping (i.e., John Henryism). Ethnic socialization messages emphasizing participation in African American cultural activities (i.e., African American heritage messages) positively predicted spiritual-centered, collective, and ritual-centered coping. Finally, ethnic socialization messages encouraging participants to have respect for authority figures, retain close relationships with family members, and maintain a collectivistic orientation (i.e., African American cultural values messages) were negatively predictive of John Henryism. Taken together, childhood racial-ethnic socialization experiences are an important resource for coping during college.

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Winston, Carole A., Paula Leshner, Jennifer Kramer, and Gillian Allen. "Overcoming Barriers to Access and Utilization of Hospice and Palliative Care Services in African-American Communities." OMEGA - Journal of Death and Dying 50, no. 2 (March 2005): 151–63. http://dx.doi.org/10.2190/qqkg-epfa-a2fn-ghvl.

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While there is ample evidence to support the need for hospice and palliative care services for African Americans, only 8% of patients who utilize those services are from African-American communities. The underutilization of end-of-life and palliative care can be attributed to several barriers to service access including incompatibility between hospice philosophy and African-American religious, spiritual, and cultural beliefs; health care disparities; distrust of the medical establishment; physician influence; financial disincentives, and hospice admission criteria. Suggestions for dismantling barriers to care access include developing culturally competent professionals in the health and human services, expanding the philosophy of hospice to include spiritual advisors from client communities, and funding national initiatives to promote improved access to health care at all stages in the life cycle of members of all underserved communities.

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Nel, Marius. "REMEMBERING AND COMMEMORATING THE THEOLOGICAL LEGACY OF JOHN G. LAKE IN SOUTH AFRICA AFTER A HUNDRED YEARS." Studia Historiae Ecclesiasticae 41, no. 3 (May 12, 2016): 147–70. http://dx.doi.org/10.25159/2412-4265/400.

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John G. Lake visited South Africa in 1908 as part of a missionary team with the aim to propagate the message of the baptism of the Holy Spirit as experienced at the Apostolic Faith Gospel Mission in 312 Azusa Street, Los Angeles under the leadership of William Seymour, son of African-American slaves. Lake’s missionary endeavours that ended in 1913 established the Apostolic Faith Mission of South Africa and eventually also the African Pentecostal churches (‘spiritual churches’, ‘Spirit-type churches’, ‘independent African Pentecostal churches’ or ‘prophet-healing churches’) constituting the majority of so-called African Independent/Initiated/Instituted (or indigenous) churches (AICs). This article calls for remembering and commemorating Lake’s theological legacy in South Africa in terms of these two groups of churches.

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White, Mary L., and Stephanie Myers Schim. "Development of a Spiritual Self-Care Practice Scale." Journal of Nursing Measurement 21, no. 3 (2013): 450–62. http://dx.doi.org/10.1891/1061-3749.21.3.450.

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Background and Purpose: Development of a valid, reliable instrument to measure spiritual self-care practices of patients with heart failure. Methods: African American patients (N = 142) with heart failure participated in the study. Spiritual advisors from several religious groups reviewed the Spiritual Self-Care Practices Scale (SSCPS) for content validity. Construct validity was determined using a principal components factor analysis. Reliability was established using Cronbach’s alpha coefficients. Results: Religious advisors provided suggestions to improve content validity. Four factors consistent with spiritual practices (personal spiritual practices, spiritual practices, physical spiritual practices, and interpersonal spiritual practices) emerged from the factor analysis. The alpha coefficient was moderate at 0.64. Conclusions: Results indicated the SSCPS was reliable and valid for measuring spiritual self-care practices among African Americans with heart failure. Additional testing is needed to confirm results in other patient groups with chronic illnesses.

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Chandler, Diane J. "African American Spirituality: Through Another Lens." Journal of Spiritual Formation and Soul Care 10, no. 2 (November 2017): 159–81. http://dx.doi.org/10.1177/193979091701000205.

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African American spirituality provides a rich lens into the heart and soul of the black church experience, often overlooked in the Christian spiritual formation literature. By addressing this lacuna, this essay focuses on three primary shaping qualities of history: the effects of slavery, the Civil Rights Movement under Dr. Martin Luther King's leadership, and the emergence of the Black Church. Four spiritual practices that influence African American spirituality highlight the historical and cultural context of being “forged in the fiery furnace,” including worship, preaching and Scripture, the community of faith and prayer, and community outreach. The essay concludes by recognizing four areas of the lived experiences of African Americans from which the global church can glean: (1) persevering in pain and suffering, (2) turning to God for strength, (3) experiencing a living and passionate faith, and (4) affirming God's intention for freedom and justice to be afforded to every individual.

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Journal articles on the topic 'African American spirituals'

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