Journal articles: 'African American studies|Archaeology|African history'

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Somerville, Carolyn. "Pensée 2: The “African” in Africana/Black/African and African American Studies." International Journal of Middle East Studies 41, no. 2 (May 2009): 193–95. http://dx.doi.org/10.1017/s0020743809090606.

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In Pensée 1, “Africa on My Mind,” Mervat Hatem questions the perceived wisdom of creating the African Studies Association (focused on sub-Saharan Africa) and the Middle East Studies Association a decade later, which “institutionalized the political bifurcation of the African continent into two academic fields.” The cleaving of Africa into separate and distinct parts—a North Africa/Middle East and a sub-Saharan Africa—rendered a great disservice to all Africans: it has fractured dialogue, research, and policy while preventing students and scholars of Africa from articulating a coherent understanding of the continent.

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Zeleza, Paul Tiyambe. "Building intellectual bridges: from African studies and African American studies to Africana studies in the United States." Afrika Focus 24, no. 2 (February 25, 2011): 9–31. http://dx.doi.org/10.1163/2031356x-02402003.

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The study of Africa and its peoples in the United States has a complex history. It has involved the study of both an external and internal other, of social realities in Africa and the condition of people• of African descent in the United States. This paper traces and examines the complex intellectual, institutional, and ideological histories and intersections of African studies and African American studies. It argues that the two fields were founded by African American scholar activists as part of a Pan-African project before their divergence in the historically white universities after World War II in the maelstrom of decolonization in Africa and civil rights struggles in the United States. However, from the late 1980s and 1990s, the two fields began to converge, a process captured in the development of what has been called Africana studies. The factors behind this are attributed to both demographic shifts in American society and the academy including increased African migrations in general and of African academics in particular fleeing structural adjustment programs that devastated African universities, as well as the emergence of new scholarly paradigms especially the field of diaspora studies. The paper concludes with an examination of the likely impact of the Obama era on Africana studies.

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Nadir, Aneesah. "Islam in the African-American Experience." American Journal of Islam and Society 22, no. 2 (April 1, 2005): 111–13. http://dx.doi.org/10.35632/ajis.v22i2.1714.

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Islam in the African-American Experience is a historical account of Islamin the African-American community. Written by a scholar of African-American world studies and religious studies, this book focuses on theinterconnection between African Americans’ experiences with Islam as itdeveloped in the United States. While this scholarly work is invaluable forstudents and professors in academia, it is also a very important contributionfor anyone seriously interested in Islam’s development in this country.Moreover, it serves as a central piece in the puzzle for Muslims anxious tounderstand Islam’s history in the United States and the relationship betweenAfrican-American and immigrant Muslims. The use of narrative biographiesthroughout the book adds to its personal relevance, for they relate thepersonal history of ancestors, known and unknown, to Islam’s history inthis country. Turner’s work furthers African-American Muslims’ journeytoward unlocking their history.The main concept expressed in Turner’s book is that of signification, theissue of naming and identity among African Americans. Turner argues thatsignification runs throughout the history of Islam among African Americans,dating back to the west coast of Africa, through the Nation of Islam, to manyof its members’ conversion to orthodox Sunni Islam, and through Islamicmessages disseminated via contemporary hip-hop culture. According toTurner, Charles Long refers to signification as “a process by which names,signs and stereotypes were given to non-European realities and peoples duringthe western conquest and exploration of the world” (p. 2). The renamingof Africans by their oppressors was a method of dehumanization andsubjugation.The author argues that throughout the history of African-AmericanMuslims, Islam served to “undercut signification by offering AfricanAmericans a chance to signify themselves” (p. 3). Self-signification is anantithesis to the oppressive use of signification, for it facilitates empowermentand growing independence from the dominant group. In addition,“signification involved double meanings. It was both a potent form ofoppression and a potent form of resistance to oppression” (p. 3). By choosingMuslim names, whether they were Muslim or not, Turner claims that ...

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SCHMIDT, PETER R. "HISTORICAL ARCHAEOLOGY IN EAST AFRICA: PAST PRACTICE AND FUTURE DIRECTIONS." Journal of African History 57, no. 2 (June 9, 2016): 183–94. http://dx.doi.org/10.1017/s0021853715000791.

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AbstractThis forum article explores the major intellectual trajectories in the historical archaeology of Eastern Africa over the last sixty years. Two primary perspectives are identified in historical archaeology: one that emphasizes precolonial history and oral traditions with associated archaeology, and another that focuses mostly on the era of European contact with Africa. The latter is followed by most North American practice, to the point of excluding approaches that privilege the internal dynamics of African societies. African practice today has many hybrids using both approaches. Increasingly, precolonial historical archaeology is waning in the face of a dominant focus on the modern era, much like the trend in African history. New approaches that incorporate community participation are gaining favor, with positive examples of collaboration between historical archaeologists and communities members desiring to preserve and revitalize local histories.

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VINSON, ROBERT TRENT. "‘SEA KAFFIRS’: ‘AMERICAN NEGROES’ AND THE GOSPEL OF GARVEYISM IN EARLY TWENTIETH-CENTURY CAPE TOWN." Journal of African History 47, no. 2 (July 2006): 281–303. http://dx.doi.org/10.1017/s0021853706001824.

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This article demonstrates that black British West Indians and black South Africans in post-First World War Cape Town viewed ‘American Negroes’ as divinely ordained liberators from South African white supremacy. These South-African based Garveyites articulated a prophetic Garveyist Christianity that provided common ideological ground for Africans and diasporic blacks through leading black South African organizations like the Universal Negro Improvement Association and African Communities League (UNIA), the African National Congress (ANC) and the Industrial and Commercial Workers Union (ICU). This study utilizes a ‘homeland and diaspora’ model that simultaneously offers an expansive framework for African history, redresses the relative neglect of Africa and Africans in African diaspora studies and demonstrates the impact of Garveyism on the country's interwar black freedom struggle.

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Allman, Jean M. "#HerskovitsMustFall? A Meditation on Whiteness, African Studies, and the Unfinished Business of 1968." African Studies Review 62, no. 3 (August 22, 2019): 6–39. http://dx.doi.org/10.1017/asr.2019.40.

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Abstract:Why is African Studies in North America dominated by white scholars? In this reflection piece, the 2018 president of the African Studies Association revisits the organization’s sixty-year history, exposing the processes by which white privilege was hardwired into African Studies at the organization’s founding in 1957 and then secured first by the displacement of the much older tradition of African American scholarship on Africa and second by the “recolonization American-style” of knowledge production on the continent in the postcolonial era.

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Samford, Patricia. "The Archaeology of African-American Slavery and Material Culture." William and Mary Quarterly 53, no. 1 (January 1996): 87. http://dx.doi.org/10.2307/2946825.

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Santamarina, Xiomara. "Thinkable Alternatives in African American Studies." American Quarterly 58, no. 1 (2006): 245–53. http://dx.doi.org/10.1353/aq.2006.0034.

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Brock, Lisa. "Questioning the Diaspora: Hegemony, Black Intellectuals and Doing International History from Below." Issue: A Journal of Opinion 24, no. 2 (1996): 9–12. http://dx.doi.org/10.1017/s0047160700502273.

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The recent debates among scholars on hegemony and race in African Studies are very exciting. Realities that African-American intellectuals know quite well—that there was a Black tradition of scholarship on Africa in the Americas long before 1948 and that peoples of African descent have been marginalized within the African Studies establishment—are finally getting a much needed airing. Although some of the opinions, such as those expressed by Phillip Curtin in the Chronicle are difficult to swallow and no doubt the cause of great unease, many of us are not surprised and are in fact elated. Silences on issues of racism are never golden, only a resolve to expose and fight them are.

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Goffman, Ethan. "Tangled Roots: History, Theory, and African American Studies." MFS Modern Fiction Studies 46, no. 4 (2000): 1008–16. http://dx.doi.org/10.1353/mfs.2000.0074.

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Paul, James C. N. "American Law Teachers and Africa: Some Historical Observations." Journal of African Law 31, no. 1-2 (1987): 18–28. http://dx.doi.org/10.1017/s0021855300009207.

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In 1961 Tony Allott, then a rather young elder statesman of African law, helped to foster my interest in that subject, and my subsequent work in Ethiopia. He and several other distinguished colleagues in London also encouraged other American initiatives to assist the development of legal education and research in Africa, efforts which began in 1962, burgeoned during the ensuing decade, and then withered rapidly.The activities of the early 60s helped to generate an extraordinary number of different kinds of projects: the temporary placement of over 150 Americans in law teaching positions in African institutions; a large and wide variety of research and writing; the founding of law reporters, law journals and university institutes of African law, both within Africa and elsewhere; the flow of a substantial number of Africans to graduate legal studies in U.S. and U.K. universities; new kinds of interactions between African, British and American scholars. These activities also contributed to the emergence (notably in North America) of that amorphous, contentious field of scholarship which came to be called “law and development”, and, then, in the latter 70s, to acrimonious critiques and agonising reappraisals of much of all this effort.Tony Allott participated in, or observed, much of this history, as anyone familiar with his career and bibliography will know. I hope that this brief account of some of these past activities may be of some interest to him, and to others interested in law and social change in Africa.

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Pappademos, Melina. "Romancing the Stone: Academe’s Illusive Template for African Diaspora Studies." Issue: A Journal of Opinion 24, no. 2 (1996): 38–39. http://dx.doi.org/10.1017/s0047160700502364.

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I began graduate school in 1994 to study the history of American peoples of African descent; I saw important similarities between their cultures and their resistance struggles and sought to develop a comparative project. However, as I began casting my long term research plan— which was to compare Afro-Cubans and Afro-North Americans—I discovered and uncovered many stumbling blocks. The primary one was that academe grouped African descended people by their European and colonially derived relationships (ex: North America, Latin America, South America, and the Caribbean) and not by their Black derived positions. I may have been naive but this seemed problematic to me.

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Brizuela-García, Esperanza. "The History of Africanization and the Africanization of History." History in Africa 33 (2006): 85–100. http://dx.doi.org/10.1353/hia.2006.0007.

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The idea of Africanization is arguably one of the most important and prevalent in African historiography and African studies. I first encountered this notion some eight years ago when I started graduate school. With a background in Mexican and Latin American history, I found it necessary to immerse myself in the historiography of Africa. It was in this process that I encountered the idea of Africanization. It was not always identified in this manner, but it was clear that historians were, in one way or another, articulating a concern about how “African” was African history.The objective of this paper is to examine the history of Africanization in African historiography. It departs from two basic premises. First, the issues that come with the idea of Africanization are more pronounced in the field of African history. When compared to other fields, such as Latin American history, this indigenizing of history is not given nearly so much attention. Second, the idea that African history needs to be Africanized has been taken for granted, and has not been critically examined. Here I will contend that the historical conditions that have framed the emergence and development of African historiography have made it necessary to emphasize the issue of Africanization. I will also argue that those conditions have changed in the past fifty years, and that the questions raised in the quest to Africanize history should be redefined in view of the new challenges for African history and of historiography at large.

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Vinson, Ben. "Introduction: African (Black) Diaspora History, Latin American History." Americas 63, no. 1 (July 2006): 1–18. http://dx.doi.org/10.1017/s0003161500062507.

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Inspired in part by Paul Gilroy’s Black Atlantic paradigm, the past several years have witnessed a reinvigoration of Black Studies, with careful attention being paid to the approaches and methods of writing black history. The terms “African Diaspora” and “Black Diaspora” have become almost commonplace in scholarly discourse, emerging out of relative obscurity from their roots in the politically inspired Pan-Africanist and Civil Rights discourses of the 1950s and ’60s. Critiques of the Black Atlantic model and its overly narrow concentration on the English-speaking world have fueled new and important discussions that have touched fields and subfields well beyond the traditional boundaries of Black Studies.

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Elam, Harry. "A History of African American Theatre. By Errol G. Hill and James V. Hatch. Cambridge Studies in American Theatre and Drama. Cambridge: Cambridge University Press, 2003; pp. 608. $130 cloth." Theatre Survey 46, no. 1 (May 2005): 127–29. http://dx.doi.org/10.1017/s0040557405220094.

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Over the more than twenty years since the publication of two profoundly influential collections—Errol Hill's two-volume anthology of critical essays The Theatre of Black Americans (1980) and James V. Hatch's first edition of the play anthology Black Theatre USA (1974)—there has been considerable activity in African American theatre scholarship. Yet even as scholars have produced new collections of historical and critical essays that cover a wide range of African American theatre history, book-length studies that document particular moments in the historical continuum such as the Harlem Renaissance, and Samuel Hay's broader study African American Theatre: An Historical and Critical Analysis (1994), no one until now has written a comprehensive study of African American theatre history. Into this void have stepped two of the aforementioned distinguished scholars of African American theatre, Errol G. Hill and James V. Hatch. To be certain, writing a comprehensive history of African American theatre poses a daunting challenge for anyone hearty enough to undertake it. Where to begin? What to include and exclude? With their study, A History of African American Theatre, Hill and Hatch show themselves indeed worthy of the challenge. They explore the evolution of African American theatre across time and space, documenting the particular efforts of artists, writers, scholars, and practitioners, from inside as well as outside the United States, that have had an impact on our understanding of African American theatre. The authors make clear that the definition of African American theatre from the beginning has been in constant flux and that it has been affected by the changing social times in American as much as it has influenced those times.

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Hofmeyr, Isabel. "AFRICAN HISTORY AND GLOBAL STUDIES: A VIEW FROM SOUTH AFRICA." Journal of African History 54, no. 3 (November 2013): 341–49. http://dx.doi.org/10.1017/s0021853713000558.

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AbstractRecent debates on global and world history have largely been shaped in the Euro-American academy, an arrangement that appears to deepen the growing divide between metropolitan and African universities. This article takes a more optimistic view arguing that twenty years of post-apartheid life has enabled a freer flow of people and ideas across the continent. These new networks have sparked projects that explore inter-regional exchanges and transnational circuits within the continent. These developments coincide with the ‘rise of the south’ and present an opportunity for new styles of world history that take the global south as their matrix. This article examines a range of such projects and draws out their wider significance.

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Blocker, Jack S. "Writing African American Migrations." Journal of the Gilded Age and Progressive Era 10, no. 1 (January 2011): 3–22. http://dx.doi.org/10.1017/s1537781410000150.

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Efforts to write the history of the African American migrations of the Civil War era, the Gilded Age, and the Progressive Era began soon after the start of these historically significant movements. Early scholarship labored to surmount the same methodological obstacles faced by modern scholars, notably scarce documentation, but still produced pathbreaking studies such as W. E. B. Du Bois'sThe Philadelphia Negro, Carter Woodson'sA Century of Negro Migration, and Clyde Kiser'sSea Island to City. Modern scholarship since the 1950s falls into eight distinct genres. An assessment of representative works in each genre reveals a variety of configurations of strengths and weaknesses, while offering guidelines for future research.

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Thuesen, Sarah C., and Perry A. Hall. "In the Vineyard: Working in African American Studies." History of Education Quarterly 40, no. 2 (2000): 239. http://dx.doi.org/10.2307/369546.

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Bretones Lane, Fernanda. "Afro-Latin America: A Special Teaching and Research Collection of The Americas." Americas 75, S1 (April 2018): S6—S18. http://dx.doi.org/10.1017/tam.2017.178.

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In his introduction to a special issue of The Americas in 2006, Ben Vinson III noted how easily the history of Latin America had been dissociated from that of the African Diaspora. “When looking at the broad trajectory of historical writings on Latin America outside of the Caribbean and Brazil, it has long been possible to do Latin American history without referencing blackness or the African Diaspora.” A decade later, it is safe to say that the tables have turned. What were before scattered efforts to recognize black individuals' contributions to the history, culture, economy, and political developments of the region as a whole have evolved into a growing field meriting its own name: Afro-Latin American Studies. Born of the cross-pollination of scholarly debates that were previously disparate, the field of Afro-Latin American Studies has grown and developed in response to the rise of Black Studies and in connection to new realities in countries where Afro-descendants have pushed for social and economic equality.

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Price, Sally. "Patchwork history : tracing artworlds in the African diaspora." New West Indian Guide / Nieuwe West-Indische Gids 75, no. 1-2 (January 1, 2001): 5–34. http://dx.doi.org/10.1163/13822373-90002556.

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Essay on interpretations of visual art in societies of the African diaspora. Author relates this to recent shifts in anthropology and art history/criticism toward an increasing combining of art and anthropology and integration of art with social and cultural developments, and the impact of these shifts on Afro-American studies. To exemplify this, she focuses on clothing (among Maroons in the Guianas), quilts, and gallery art. She emphasizes the role of developments in America in these fabrics, apart from just the African origins.

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Baugh, John. "Shanna Poplack (ed.), The English history of African American English. (Language in Society, 28.) Oxford: Blackwell, 2000. Pp. v + 277. Pb $31.95." Language in Society 30, no. 2 (April 2001): 311–16. http://dx.doi.org/10.1017/s0047404501352053.

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Poplack and other contributors to this important volume are to be commended for an exceptionally well crafted book, with a succession of groundbreaking studies of African American English (AAE). Although this work will undoubtedly add fuel to the flames of historical linguistic controversy that continue to swirl around African Americans, Poplack and her colleagues go far to advance hypotheses and analyses that argue in favor of the English origins of African American Vernacular English (AAVE).

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Masur, Laura E. "Plantation as Mission: American Indians, Enslaved Africans, and Jesuit Missionaries in Maryland." Journal of Jesuit Studies 8, no. 3 (April 19, 2021): 385–407. http://dx.doi.org/10.1163/22141332-0803p003.

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Abstract Jesuit endeavors in Maryland are difficult to categorize as either missions or plantations. Archaeological sites associated with the Maryland Mission/ Province bear similarities to Jesuit mission sites in New France as well as plantations in Latin America and the Caribbean. It is clear that in Maryland, the Jesuits did not enforce a distinction between missions as places of conversion and plantations as sites of capitalist production. Moreover, people of American Indian, African, and European ancestry have been connected with Maryland’s Jesuit plantations throughout their history. Archaeological evidence of Indian missions in Maryland—however fragmented—contributes to a narrative of the Maryland mission that is at odds with prevailing nineteenth- and twentieth-century histories. Archaeology demonstrates the importance of critically reflecting on available historical evidence, including a historiographic focus on either mission or plantation, on the written history of Jesuits in the Americas. Furthermore, historical archaeologists must reconceptualize missions as both places and practices.

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Fraden, Rena. ":A History of African American Theatre.(Cambridge Studies in American Theatre and Drama, number 18.)." American Historical Review 110, no. 3 (June 2005): 800–801. http://dx.doi.org/10.1086/ahr.110.3.800.

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Reid-Merritt, Patricia. "Temple University’s African American Studies PhD Program @ 30: Assessing the Asante Affect." Journal of Black Studies 49, no. 6 (July 18, 2018): 559–75. http://dx.doi.org/10.1177/0021934718786221.

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Temple University’s Department of Africology and African American Studies is celebrating its 30th year of operation as a PhD program. Since its inception in l988, the doctoral program at Temple has attracted and produced world-class scholars in the discipline of Africology. Initially started by students at San Francisco State University in l968 as Black Studies, the field has been called by many names, including Afro-American Studies, African American Studies, African World Studies, Africana Studies, Pan African Studies, and Africology. As this modern-day field of study marks its 50th anniversary, it is important that we examine the impact of the 30-year history of the establishment of the first PhD program in Black Studies in the nation, founded at Temple University in the City of Philadelphia. This article offers a preliminary assessment of the far-reaching impact of Temple’s academic leadership in establishing a fundamental base for innovative scholarship and the maturing of the discipline of Africology. More specifically, it focuses on Molefi Kete Asante’s influence, his vision for the discipline, and his extraordinary impact on the field of Africology.

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Beck, Thomas J. "ProQuest African American Heritage." Charleston Advisor 22, no. 3 (January 1, 2021): 39–42. http://dx.doi.org/10.5260/chara.22.3.39.

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African American Heritage a database for African American family history research, provided by ProQuest. Here, the user has access to a wide variety of military, birth, marriage, cohabitation, death, and census records. Also included are records from the Freedman’s Bank and various registers of slaves and free(d) persons of color. The former was a bank chartered by the federal government to encourage and guide the economic development of African American communities in the period following the end of slavery in the U.S. The latter refers to records, maintained by a number of states prior to 1865, of slaves and free(d) persons of color. Also available to the user are contacts to a community of genealogy researchers, who can provide assistance and mentoring. The readability of the documents available here can vary. Some are too faded to read easily, even with magnification, and others are handwritten, which can make them difficult to interpret. Navigating, enlarging, and reducing documents can be done without difficulty, though the range of movement and magnification is somewhat limited. Documents can be browsed and/or searched for by title, author, publisher, date, subject, language (although, at present, English is the only language available), surname and personal name, and location.The search and browse options here are understandable and can produce useful results, though the number produced by any one query is usually not extensive, so multiple queries may be needed for any research project. Pricing for this database is determined by library or school size and the number of potential users, and consortia discounts are available (contact ProQuest for a specific price quote). Its licensing agreement is the same as those used for all ProQuest databases, and in its length and composition is quite average. The quality and quantity of content in this resource is not exceptional, but it will certainly be of use to those researching African American family history, and more generally Africana Studies, especially in the states indicated in this review.

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Maingot, Anthony P., Gary Y. Okihiro, and Horace Campbell. "In Resistance: Studies in African, Caribbean, and Afro-American History." International Journal of African Historical Studies 21, no. 3 (1988): 533. http://dx.doi.org/10.2307/219466.

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Dagbovie, Pero Gaglo. "History as a Core Subject Area of African American Studies." Journal of Black Studies 37, no. 5 (March 9, 2007): 602–29. http://dx.doi.org/10.1177/0021934705282096.

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Schuler, Monica, and Gary Y. Okihiro. "In Resistance: Studies in African, Caribbean, and Afro-American History." Journal of American History 74, no. 4 (March 1988): 1318. http://dx.doi.org/10.2307/1894422.

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Neverdon-Morton, Cynthia, and Gary Y. Okihiro. "In Resistance: Studies in African, Caribbean, and Afro-American History." Journal of Southern History 54, no. 2 (May 1988): 374. http://dx.doi.org/10.2307/2209454.

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Derby, Lauren. "Sorcery in the Black Atlantic: The Occult Arts in Comparative Perspective." Journal of Interdisciplinary History 44, no. 2 (August 2013): 235–44. http://dx.doi.org/10.1162/jinh_a_00538.

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Three recent volumes—Parés and Sansi (eds.), Sorcery in the Black Atlantic; Paton and Forde (eds.), Obeah and Other Powers; and Sweet, Domingos Álvares, African Healing, and the Intellectual History of the Atlantic World—set a new bar for scholarship about Caribbean and Latin American sorcery, stressing its contingency as well as its transnational and cosmopolitan aspects. Their richly contextualized case studies of African-derived practices related to illness and health, as well as the quotidian experience of slaves outside the plantation, challenge the most entrenched assumptions about sorcery and extend its use to a range of social actors, not just slaves. In the process, they serve to relocate the practice of sorcery in Latin America within a broad comparative framework that includes Europe and the Americas as well as Africa.

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Fagan, Brian, and Theresa Singleton. ""I, Too, Am American": Archaeological Studies of African American Life." International Journal of African Historical Studies 33, no. 2 (2000): 459. http://dx.doi.org/10.2307/220718.

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Kehdy, Fernanda S. G., Mateus H. Gouveia, Moara Machado, Wagner C. S. Magalhães, Andrea R. Horimoto, Bernardo L. Horta, Rennan G. Moreira, et al. "Origin and dynamics of admixture in Brazilians and its effect on the pattern of deleterious mutations." Proceedings of the National Academy of Sciences 112, no. 28 (June 29, 2015): 8696–701. http://dx.doi.org/10.1073/pnas.1504447112.

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While South Americans are underrepresented in human genomic diversity studies, Brazil has been a classical model for population genetics studies on admixture. We present the results of the EPIGEN Brazil Initiative, the most comprehensive up-to-date genomic analysis of any Latin-American population. A population-based genome-wide analysis of 6,487 individuals was performed in the context of worldwide genomic diversity to elucidate how ancestry, kinship, and inbreeding interact in three populations with different histories from the Northeast (African ancestry: 50%), Southeast, and South (both with European ancestry >70%) of Brazil. We showed that ancestry-positive assortative mating permeated Brazilian history. We traced European ancestry in the Southeast/South to a wider European/Middle Eastern region with respect to the Northeast, where ancestry seems restricted to Iberia. By developing an approximate Bayesian computation framework, we infer more recent European immigration to the Southeast/South than to the Northeast. Also, the observed low Native-American ancestry (6–8%) was mostly introduced in different regions of Brazil soon after the European Conquest. We broadened our understanding of the African diaspora, the major destination of which was Brazil, by revealing that Brazilians display two within-Africa ancestry components: one associated with non-Bantu/western Africans (more evident in the Northeast and African Americans) and one associated with Bantu/eastern Africans (more present in the Southeast/South). Furthermore, the whole-genome analysis of 30 individuals (42-fold deep coverage) shows that continental admixture rather than local post-Columbian history is the main and complex determinant of the individual amount of deleterious genotypes.

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Wells-Oghoghomeh, Alexis. "Race and Religion in the Afterlife of Protestant Supremacy." Church History 88, no. 3 (September 2019): 767–72. http://dx.doi.org/10.1017/s0009640719001902.

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In her book Christian Slavery: Conversion and Race in the Protestant Atlantic World, Katharine Gerbner offers a rich history of Protestant planters’ efforts to tether Christian identity to free status and European descent in the American colonies, and missionaries’ answering attempts to reconcile African and indigenous conversion with enslavement. Gerbner's concept of Protestant Supremacy names the sociopolitical function and economic utility of “religious belonging,” specifically how Christian institutional, discursive, and ritual spaces demarcated boundaries between the enslaved and their enslavers, prefiguring race in the process. In this history of Atlantic slavery, religion is not subsidiary to the punitive, legal, sexual, and economic systems that enabled the enslavement of African and indigenous peoples in the Americas. Rather, Gerbner argues that Protestant Christianity provided a metastructure for the race-based caste systems that emerged in Barbados and other British colonies in the Americas. Through an intense and extensive interrogation of correspondence, missionary accounts, and institutional records from across the Atlantic, she traces how Protestant emissaries established “Christian” as a “protoracial” term and hastened the legal and discursive codification of lineage-based American caste systems in the process. The linkage of Christian identity and nascent whiteness not only exposes the Protestant architecture of American racial logics, but also sparks nuanced questions about how African, indigenous, and creole people oriented themselves toward Protestantism in early America. In this way, Gerbner definitively situates religion at the center of ongoing conversations about racial formation in the Americas, while opening up avenues for fresh speculation and imaginative intellectual trajectories in studies of American religion and Atlantic slavery.

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Pollini, Airton. "Historical archaeology in Magna Graecia: From an American perspective to the Greek colonization in South Italy." Heródoto: Revista do Grupo de Estudos e Pesquisas sobre a Antiguidade Clássica e suas Conexões Afro-asiáticas 2, no. 2 (March 23, 2018): 275–97. http://dx.doi.org/10.31669/herodoto.v2i2.281.

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The historical archaeology approach was forged for the study of the American society after the European conquest of colonial lands in the new continent. Interested in the comparison between material culture and written records, it was opposed to Prehistory and Anthropology with their methods of inquiry. Its main proposal is to use all available data, material and written, independently, without any hierarchy, but in close comparison. As such, this perspective studies the archaeology of individuals “without history”, such as Natives, slaves, women, or even the African diasporas in America, in antagonism to the white male European colonist. Issued from an explicit postcolonial background, this approach may give an important contribution to the study of other ancient societies where interpretations are based on discussions between archaeological remains and texts, such as the Greek colonial communities in Magna Graecia.

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Littlefield, Valinda W. "Using the Educational Histories of Individuals to Complicate Standard Historical Narratives about Expanding Citizenship Rights and Opportunity." History of Education Quarterly 56, no. 1 (February 2016): 157–63. http://dx.doi.org/10.1111/hoeq.12157.

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My History of Southern African American Education, 1865–Present class, a mid-level survey course, examines the history of education for African Americans in the South from Reconstruction to the twenty-first century. It draws a variety of undergraduate students, as it is cross-listed with the College of Education, Department of History, African American Studies Program, and the Institute of Southern Studies. We examine issues of power and privilege, and the ways that race, ethnicity, gender, and socioeconomic status interact with educational opportunities and achievement. A major objective is to help students understand the ways in which public education in the United States was shaped by competing economic, political, and ideological interests; this focus includes learning the ways in which schools reinforced and reshaped the larger society. Another objective is to use local, state, and regional educational issues to provide a background for understanding the history of education as well as patterns, trends, and changes in the larger historical narrative.

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Kamoie, Laura Croghan, and Theresa A. Singleton. ""I, Too, Am America": Archaeological Studies of African-American Life." Journal of Southern History 67, no. 3 (August 2001): 644. http://dx.doi.org/10.2307/3070031.

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Santamarina, Xiomara. "The Future of the Present." PMLA/Publications of the Modern Language Association of America 128, no. 2 (March 2013): 398–400. http://dx.doi.org/10.1632/s0030812900122588.

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Kenneth W. Warren offers a salutary historicizing of the field of African American literary studies that reaffirms the historical and, hence, provisional nature of group identity. His book What Was African American Literature? views black literary studies through a skeptical lens that reveals the discipline's continuing investments in cultural “blackness” as nostalgic, transhistorical, and exceptionalist. In much the same way, scholars of United States history and literature have deconstructed—with little controversy—the transhistorical notion of America and exposed the Cold War origins of “American studies.” Yet responses to What Was African American Literature? have been at best lukewarm and at worst harshly critical. Why do the implications of Warren's argument seem so worrisome? Do they suggest we must choose between the field's historical and theoretical integrity and its institutional existence? Can the critical tradition of African American literature retain its institutional authority and its progressive political integrity without resorting to anachronistic concepts of black particularity, concepts through which “the limitations of the black condition get rewritten as a paradoxically fortunate turn” (19)?

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Fleming, John E. "The Impact of Social Movements on the Development of African American Museums." Public Historian 40, no. 3 (August 1, 2018): 44–73. http://dx.doi.org/10.1525/tph.2018.40.3.44.

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The effort to preserve African American history is firmly grounded in the struggle for freedom and equality. Black people understood the relationship between heritage and the freedom struggle. Such struggles in the pre and post Civil War eras spurred the preservation of African and African American culture first in libraries and archives and later museums. The civil rights, Black Power, Black Arts and Black Studies movements helped advance social and political change, which in turn spurred the development of Black museums as formal institutions for preserving African American culture.

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Johnson, Sylvester A. "The Rise of Black Ethnics: The Ethnic Turn in African American Religions, 1916–1945." Religion and American Culture: A Journal of Interpretation 20, no. 2 (2010): 125–63. http://dx.doi.org/10.1525/rac.2010.20.2.125.

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AbstractDuring the world war years of the early twentieth century, new African American religious movements emerged that emphasized black heritage identities. Among these were Rabbi Wentworth Arthur Matthew's Congregation of Commandment Keepers (Jewish) and “Noble” Drew Ali's Moorish Science Temple of America (Islamic). Unlike African American religions of the previous century, these religious communities distinctly captured the ethos of ethnicity (cultural heritage) that pervaded American social consciousness at the time. Their central message of salvation asserted that blacks were an ethnic people distinguished not by superficial phenotype but by membership in a heritage that reached far beyond the bounds of American history and geography. The academic study of these religions has largely moved from dismissal and cynicism to serious engagement with African American Jews and Muslims as veritable forms of religion. Despite this progress among scholars, some recent studies continue todenythat Matthew’s and Ali's communities were authentically Jewish and Islamic (respectively). When scholars dispense with theological or racial biases that bifurcate religions into ‘true’ and ‘false’ forms, the study of these black ethnic religions might best yield important insights for understanding the linkage among ethnicity, the nation-state, and religion. The religious reasoning of Matthew and Ali produced resourceful, complicated challenges to dominant colonial and racist paradigms for understanding agency and history. Their theology is appropriately discerned not as illusion, hybridity, or confusion but as thoughtful anticolonial expressions of Judaism and Islam that sought inclusion and honor through black ethnicity. At a time when African Americans were viewed as cultureless and without any legacy of inheritance except the deformities of slavery, the rise of black ethnics introduced religious traditions that demonstrated blacks were indeed a people with heritage.

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Walker, Juliet E. K., and Shennette Garrett-Scott. "Introduction—African American Business History: Studies in Race, Capitalism, and Power." Journal of African American History 101, no. 4 (September 2016): 395–406. http://dx.doi.org/10.5323/jafriamerhist.101.4.0395.

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Hamblin, Martha T., and Michel Veuille. "Population Structure Among African and Derived Populations of Drosophila simulans: Evidence for Ancient Subdivision and Recent Admixture." Genetics 153, no. 1 (September 1, 1999): 305–17. http://dx.doi.org/10.1093/genetics/153.1.305.

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Abstract Previous studies based on allozyme variation have found little evidence for genetic differentiation in Drosophila simulans. On the basis of DNA sequence variation at two nuclear loci in four African populations of D. simulans, we show that there is significant structure to D. simulans populations within Africa. Variation at one of the loci, vermilion, appears to be neutral and supports an eastern African origin for European and American populations. Samples from the West Indies, Europe, and North America had a nucleotide diversity lower than that of African populations at vermilion and show nonequilibrium haplotype distributions at both vermilion and G6pd, consistent with a hypothesis of recent bottleneck and possibly also admixture in the history of these populations. Directional selection, previously documented at G6pd, appears to have occurred within the coalescence time of the species, obscuring deep population history.

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Griffiths, DH, ME Pokorny, and JM Bowman. "Differences in African American and white women with myocardial infarction: history, presentation, diagnostic methods, and infarction type." American Journal of Critical Care 8, no. 2 (March 1, 1999): 101–4. http://dx.doi.org/10.4037/ajcc1999.8.2.101.

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BACKGROUND: Despite overall declining death rates from cardiovascular disease, the number of women dying of cardiovascular disease increases each year, with substantially higher rates in African American women than in white women. OBJECTIVE: To investigate differences in presentation, diagnostic method, and type of infarction between African American and white women with myocardial infarction. METHODS: Chart review of all women with discharge diagnosis of myocardial infarction. RESULTS: No significant differences were found between African American and white women in admitting diagnosis, diagnostic methods, or type of infarction. At the time of admission, 2 medical history variables, stroke and hypertension, differed significantly between African American and white women (P = .027 and P = .002, respectively). CONCLUSIONS: Healthcare professionals must be aware of possible racial differences in medical history, signs and symptoms, and prognosis when assessing patients and planning interventions. Studies with larger samples are needed to confirm these findings on African American and white women with myocardial infarction.

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Clark, Robert H. "A Narrative History of African American Marching Band: Toward A Historicultural Understanding." Journal of Historical Research in Music Education 41, no. 1 (May 6, 2019): 5–32. http://dx.doi.org/10.1177/1536600619847933.

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The purpose of this study is to construct a concise historical narrative of the development and characteristics of African American styles of marching band. While some extant research studies have been published in this area of study, the focus has been primarily on individual exemplary teachers or university band programs. In this article, much of the available published and unpublished scholarly work was reviewed for synthesis into narrative form. Unique style characteristics of African American marching bands are identified and tied to historical developments. The author proposes that African American styles of marching band be examined as an art form through the lens of historicultural research.

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Price, Richard. "Some anthropological musings on Creolization." Journal of Pidgin and Creole Languages 22, no. 1 (April 6, 2007): 17–36. http://dx.doi.org/10.1075/jpcl.22.1.03pri.

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This paper traces the move of the concept of “creolization” from the discipline of linguistics to those of anthropology and history during the second half of the twentieth century, focusing on its uses in New World slavery studies. Two positions are contrasted in recent studies of North American slavery, those of African-Centrists and those of creolists, with the first stressing the continued importance of African heritage and identities in the New World and the second emphasizing the newness of the institutions that enslaved Africans and their descendants created in the Americas. Several exemplary studies of creolization in different parts of the Americas are reviewed. The paper suggests that ideology and subject position often drive historical analyses and that only strict historicization will permit further advances in understanding the complex processes that we call “creolization.”

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Capone, Stefania. "Transatlantic Dialogue: Roger Bastide and the African American Religions." Journal of Religion in Africa 37, no. 3 (2007): 336–70. http://dx.doi.org/10.1163/157006607x211969.

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AbstractThis article considers the role played by Roger Bastide in the development of studies of religions and cultures of African origin in Brazil. Bastide's interpretation of syncretism in religious phenomena has left its imprint on Afro-Brazilian studies. I will analyze two paradigms used by this author in his treatment of the logic of syncretism: the 'principle of compartmentalization' and the opposition between material acculturation and formal acculturation. I will show how, within the Afro-American religious universe, one finds two types of differentially defined syncretism: an Afro-African syncretism, prior to slavery, that lays the foundation for the idea of a basic unity of African culture, and an Afro-western syncretism that one must fight today. The notion of 'ritual panafricanism', which accounts for this 'positive' syncretism between religions with a similar ancestry, revives the Afro-Brazilian vision of 'unity in diversity' that is largely inspired by Bastidian theories.

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Dr. Raindrop Wright, Dr Dhiffaf Ibrahim Al-Shwillay,. "Property and Possession in Gayl Jones’s Novel Corregidora: A Study in African American Literature and Literary Theory." Psychology and Education Journal 58, no. 1 (January 15, 2021): 5625–35. http://dx.doi.org/10.17762/pae.v58i1.1967.

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the traumatic memory of their ancestors. The novel navigates sites of trauma, memory, and blues music while resisting the bourgeoisie-capitalist relationships that permeated not only white society but also African American communities. Jones’s novel presents the plight of an African American woman, Ursa, caught between the memory of her enslaved foremothers and her life in an emancipated world. The physical and spiritual exploitation of African American women who bear witness to the history of slavery in Corregidora materializes black women’s individuality. This article is framed by trauma studies as well as the Marxists’ concepts of commodification, accumulation, and production. Ursa, one of the Corregidora women, represents a commodified individual in her own community. However, in Ursa, Jones writes a blacks woman’s voice that undermines, interrupts, and destabilizes the patriarchal dynamic of America. Corregidora is a novel that forms from a black women’s perspective that refuses the enslavement of African American women’s bodies, hi/stories, and voices (both during and post-slavery).

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Taylor, Robert Joseph, Reuben Miller, Dawne Mouzon, Verna M. Keith, and Linda M. Chatters. "Everyday Discrimination Among African American Men." Race and Justice 8, no. 2 (August 12, 2016): 154–77. http://dx.doi.org/10.1177/2153368716661849.

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The present study examined the impact of criminal justice contact on experiences of everyday discrimination among a national sample of African American men. African American men have a high likelihood of being the targets of major discrimination as well as experiencing disproportionate contact with the criminal justice system. Few studies, however, examine everyday discrimination (e.g., commonplace social encounters of unfair treatment) among this group. Using data from the National Survey of American Life, we provide a descriptive assessment of different types of everyday discrimination among African American men. Specifically, we examined differences in everyday discrimination among men who have never been arrested, those who have been arrested but not incarcerated, and men who have a previous history of criminal justice intervention categorized by type of incarceration experienced (i.e., reform school, detention, jail, or prison). Study findings indicated overall high levels of reported everyday discrimination, with increased likelihood and a greater number of experiences associated with more serious forms of criminal justice contact. However, in many instances, there were no or few differences in reported everyday discrimination for African American men with and without criminal justice contact, indicating comparable levels of exposure to experiences with unfair treatment.

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Moody, Simanique. "New Perspectives on African American English: The Role of Black-to-Black Contact." English Today 31, no. 4 (November 2, 2015): 53–60. http://dx.doi.org/10.1017/s0266078415000401.

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One of the most widely researched language varieties in the field of sociolinguistics is African American English (AAE), a term used to describe a range of English dialects, from standard to vernacular, spoken by many (but not all) African Americans as well as by certain members of other ethnic groups who have had extensive contact with AAE speakers. Most linguists agree that AAE developed from contact between enslaved Africans and predominantly English-speaking Europeans (who spoke a range of English vernaculars) during the early to middle period of colonization of what is now known as the United States of America. Consequently, research on the development of AAE is traditionally framed in terms of the degree of contact with white English vernaculars, both during and after AAE genesis, with white vernaculars playing a primary, if not exclusive, role (McDavid & McDavid, 1951; Mufwene, 1996; Poplack, 2000; Poplack & Tagliamonte, 2001). Though some analyses of AAE allow for substrate influence from creole and/or African languages in its development (cf. Winford, 1997, 1998; Rickford, 1998, 2006; Wolfram & Thomas, 2002; Holm, 2004), many studies place a particular focus on Earlier African American varieties or Diaspora varieties, such as the Ex-Slave Recordings, Samaná English, and Liberian Settler English rather than contemporary AAE varieties spoken within U.S. borders (cf. Rickford, 1977, 1997, 2006; DeBose, 1988; Schneider 1989; Bailey, Maynor, & Cukor-Avila, 1991; Hannah, 1997; Singler, 1998, 2007a, 2007b; Kautzsch 2002). This research has helped further linguists’ understanding of AAE yet does not reflect its full history in the United States.

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Agha, Andrew. "Standing the test of time: embankment investigations, their implications for African technology transfer and effect on African American archaeology in South Carolina." Atlantic Studies 12, no. 3 (July 3, 2015): 336–54. http://dx.doi.org/10.1080/14788810.2015.1062324.

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Naimou, Angela. "Moving Futures." American Literary History 31, no. 3 (2019): 502–18. http://dx.doi.org/10.1093/alh/ajz027.

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AbstractThis essay-review discusses four books that link refugee migration and border politics to ideas of time. It reads Asfa-Wossen Asserate’s African Exodus (2018), Stephanie Li’s Pan-African American Literature (2018), Aimee Bahng’s Migrant Futures (2018), and Long T. Bui’s Returns of War (2018) as books with distinct objects of analysis, from refugee memory of the US war in Vietnam, to US literary and cultural speculative fictions, to African immigrant writers in the US, to the current so-called African migrant crisis as it affects Europe. It also considers the multiple disciplinary and methodological commitments of these books, as they participate in discussions on migration in such areas as ethnic studies, postcolonial studies, Asian American studies, critical refugee studies, scholarship on literature of African diasporas, economics, history, memory, and human rights. This essay-review considers the gains or limitations of such approaches to the study of migration in contemporary literature and/or culture.

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Journal articles on the topic 'African American studies|Archaeology|African history'

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