Journal articles: 'Afro-American churches in literature'

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Brown, Audrey L. "Women and Ritual Authority in Afro‐American Baptist Churches of Rural Florida." Anthropology and Humanism Quarterly 13, no. 1 (February 1988): 2–10. http://dx.doi.org/10.1525/anhu.1988.13.1.2.

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Andreeva, Larisa. "The Lynn White's challenge: African independent Churches (AIC) and ecological consciousnesSS." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 5 (2022): 123. http://dx.doi.org/10.31857/s086919080021538-8.

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This article examines the influence of the thesis of the American medieval scholar Lynn White that Christianity is responsible for environmental injustice and which has become a trigger for the formation of a new discipline in Christian theology - environmental theology and a new Christian environmental consciousness on the activities of African Independent Churches (AIC). On the African continent, it is the AICs who have made significant contributions to the development of contextual theology and environmental awareness. The main tenet of the African Independent Churches (AIC) after liberation from colonial dependence was that countries that received political liberation were to receive ecological liberation. However, it should be noted that still the main emphasis was placed on environmental action, which was an expression of the environmental consciousness of members of African independent churches. Attempts by African Independent Churches (AICs) to construct a system of ecological theology within contextual theology have relied on attempts to fit Christianity with the traditional African view, which traditionally defined certain trees, rivers, or animals as sacred or taboo. There are few such approaches in the literature on theological justification of ecology in churches initiated by Africans, but the ecological consciousness based on action has a well-rooted history in African independent churches and is, in fact, an Afro-Christian response to the challenge posed to Christianity by Lynn White.

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Boles, Richard J. "Documents Relating to African American Experiences of White Congregational Churches in Massachusetts, 1773–1832." New England Quarterly 86, no. 2 (June 2013): 310–23. http://dx.doi.org/10.1162/tneq_a_00280.

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Through membership documents, this essay traces the decline in African American affiliation with Massachusetts Congregational churches-from the pre-Revolutionary era, when enslaved blacks, such as Cuffee Wright, routinely joined Congregational churches, to 1828–32, when four African Americans applying to Lyman Beecher's Boston church were among the last wave of blacks seeking membership in northern white churches.

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Choi, Jeyoul. "Loving My New Neighbor: The Korean-American Methodists’ Response to the UMC Debate over LGBTQ Individuals in Everyday Life." Religions 12, no. 8 (July 21, 2021): 561. http://dx.doi.org/10.3390/rel12080561.

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The recent nationwide debate of American Protestant churches over the ordination and consecration of LGBTQ clergymen and laypeople has been largely divisive and destructive. While a few studies have paid attention to individual efforts of congregations to negotiate the heated conflicts as their contribution to the denominational debate, no studies have recounted how post-1965 immigrants, often deemed as “ethnic enclaves apart from larger American society”, respond to this religious issue. Drawing on an ethnographic study of a first-generation Korean Methodist church in the Tampa Bay area, Florida, this article attempts to fill this gap in the literature. In brief, I argue that the Tampa Korean-American Methodists’ continual exposure to the Methodist Church’s larger denominational homosexuality debate and their personal relationships with gay and lesbian friends in everyday life together work to facilitate their gradual tolerance toward sexual minorities as a sign of their accommodation of individualistic and democratic values of American society.

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Chan, Nathan K., and Davin L. Phoenix. "The Ties that Bind: Assessing the Effects of Political and Racial Church Homogeneity on Asian American Political Participation." Politics and Religion 13, no. 3 (May 18, 2020): 639–70. http://dx.doi.org/10.1017/s175504832000022x.

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AbstractResearch consistently emphasizes the importance of religious institutions for influencing political action among Asian Americans. The social capital literature offers two theoretical explanations for why churches increase political activity: bridging capital between different groups and bonding capital among similar groups. The latter argues that individuals who attend racially homogeneous churches are more participatory. This paper expands on these accounts by examining another aspect of bonding. That is, how does similarity in political views among church members affect Asian Americans' political participation? Results from the 2016 Collaborative Multi-Racial Post-Election Survey show that Asian Americans who attend politically homogeneous churches are more likely to vote and participate in conventional activities. The effects of racial homogeneity are limited once taking political homogeneity into consideration. These findings provide evidence that political homophily within religious organizations may facilitate the bonding of social capital between racial/ethnic minorities, and this homophily is indeed salient to democratic participation.

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Liu, Baodong. "Demythifying the “Dark Side” of Social Capital: A Comparative Bayesian Analysis of White, Black, Latino, and Asian American Voting Behavior." American Review of Politics 32 (April 1, 2011): 31–55. http://dx.doi.org/10.15763/issn.2374-7781.2011.32.0.31-55.

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Previous studies have suggested that Americans who regularly attend church develop important civic skills which facilitate their participation in politics (e.g., see Verba et al. 1995). Churches were also heralded as important repositories of social capital, particularly for disadvantaged minority groups who have fewer opportunities to develop civic skills (Putnam 2000). Moreover, social capital theorists have argued that homogenous congregations foster the development of bonding (in-group) rather than bridging (out-group) social capital. One important fact, which has not been examined closely in the voting literature, is that American churches are still highly segregated by race/ethnicity according to a recent Gallup Poll (2004). Also unclear in the literature is the differential impact of bonding versus bridging social capital on political participation. Scholarship by Putnam (2000) and Gutmann (1998) suggests that heterogeneity within associational memberships is healthier for democratic citizenship than those with more homogenous memberships. This paper evaluates this claim and investigates whether or not bonding social capital fosters or discourages political participation for both white-majority voters and minorities. Using Bayesian statistical methods, this study, for the first time, conducted a national, cross-racial analysis of whites, Blacks, Latinos, and Asian Americans based on data from the General Social Survey (2002), National Election Studies (2000), and the Pilot National Asian American Political Survey (2001). The finding suggests that church attendance is significant and positively associated with voting participation among racial/ethnic groups that attend churches with mostly homogenous memberships. Contrary to the negative implications purported to stem from the "dark side" of social capital, the results of this research show that bonding social capital positively influences participation in politics. These findings lead to important implications for understanding the mobilization of immigrant communities, a group that political parties rarely attempt to mobilize (Kim 2007; Wong 2006).

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Myazin, Nikolay. "The spread of Pentecostalism in Latin America." Latinskaia Amerika, no. 9 (2022): 83. http://dx.doi.org/10.31857/s0044748x0017752-6.

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This article presents an essay on the emergence and spread of Pentecostalism in Latin America and forecasts the further spread of Pentecostalism on the continent. The scientific novelty is due to the lack of research literature on the issue when the Pentecostal movement grew significantly in a region traditionally dominated by Catholicism. The 19th century saw the separation of church and state in most countries and the opening of borders to immigrants from Protestant countries, and at the end of the 20th century the largest Protestant Pentecostal churches became widespread. The role of international churches in Latin American Pentecostalism is analyzed, as well as regional characteristics of Protestantism development; the place of Pentecostalism in the Protestant movement is outlined. In the last decade the growth of Pentecostalism has slowed due to the secularization of society. It concludes that most of Latin America will remain Catholic, with many in the region viewing Catholicism solely as part of a cultural tradition.

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Göranzon, Anders. "What happened last night in Sweden?: To preach without fear in a Scandinavian Folk Church, in a situation when populist nationalism rises in the context of migration." International Journal of Homiletics, Supplementum Duke Conference (November 25, 2019): 79–90. http://dx.doi.org/10.21827/ijh.2019.39488.

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This article focuses on the situation in the Church of Sweden, one of the largest Lutheran churches in the world. The links between the state and the church in Sweden were only recently cut. Political parties still engage with church policy and form the majority of the Church Assembly as well as many local Church councils. When nationalistic parties also are involved in church policy this becomes a challenge. Homiletics is taught at the Church of Sweden Institute for Pastoral Education as part of the final, ministerial year. At the Institute we make use of North American literature by authors like Brueggemann, Lose, Tubbs Tisdale and Troeger. There are many differences between the Scandinavian and the North American contexts. This paper seeks to investigate how homiletical training in one context is carried out with the use of textbooks from another, different context. How can homiletics based on North American theologies fit into a Folk Church context? How does a North American homiletic approach encourage Swedish students to preach a prophetic word of God, without fear, in a situation when populist nationalism rises in the context of migration? How can prophetic preaching, as described by for instance Brueggemann and Tisdale, be contextualised in this situation? This article discusses when and how prophetic preaching inspired from the Biblical example, with its narratives and with metaphors and poetic language, should be used and when a more confrontational, head-on witness is needed.

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Song, Jiying. "Understanding Face and Shame: A Servant-Leadership and Face Management Model." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 73, no. 1 (January 21, 2019): 19–29. http://dx.doi.org/10.1177/1542305018825052.

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Clergy can have a negative impact on churches and other individuals when they knowingly or unknowingly attempt to save face, that is, try to protect their standing or reputation. The desire to gain face and the fear of losing face and feeling ashamed will likely permeate clergy’s decision-making processes without even being noticed. This study explores the essence of face and face management and the relationship between face management and two characteristics of servant-leadership—awareness and healing—in both Chinese and American churches through the methodology of hermeneutic phenomenology. Prior to this study, to my knowledge, no hermeneutic phenomenological research of face management has been conducted in a church setting. Through a review of the literature, four areas are explored: face and shame, face management, servant-leadership, and face, shame, and face management within the church. This study obtained approval from the Institutional Review Board and informed consent from the participants. Three Chinese and three American Christian ministers were chosen to complete a question sheet and participate in two semi-structured interview sessions. A first cycle of open coding and second cycle of pattern coding were used during data analysis. Face experiences are discussed in light of eight major themes: body, triggers, becoming, face concepts, strategies, emotions, servant-leadership, and the church. Findings from the study help build a servant-leadership and face management model, which can offer an anchored approach for clergy and pastoral counselors to address face and shame and to develop therapeutic interventions.

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MacArthur, Marit J. "Monotony, the Churches of Poetry Reading, and Sound Studies." Publications of the Modern Language Association of America 131, no. 1 (January 2016): 38–63. http://dx.doi.org/10.1632/pmla.2016.131.1.38.

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Engaging with and amending the terms of debates about poetry performance, I locate the origins of the default, neutral style of contemporary academic poetry readings in secular performance and religious ritual, exploring the influence of the beat poets, the black arts movement, and the African American church. Line graphs of intonation patterns demonstrate what I call monotonous incantation, a version of the neutral style that is characterized by three qualities: (1) the repetition of a falling cadence within a narrow range of pitch; (2) a flattened affect that suppresses idiosyncratic expression of subject matter in favor of a restrained, earnest tone; and (3) the subordination of conventional intonation patterns dictated by syntax, and of the poetic effects of line length and line breaks, to the prevailing cadence and slow, steady pace. This style is popularly known as “poet voice.” Recordings of four contemporary poets—Natasha Trethewey, Louise Glück, Michael Ryan, and Juliana Spahr—demonstrate this style, which contrasts with more expressive, idiosyncratic readings by poets as distinct as Frank Bidart and Kenneth Goldsmith.

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Saad, Saad Michael. "The Contemporary Life of the Coptic Orthodox Church in the United States." Studies in World Christianity 16, no. 3 (December 2010): 207–25. http://dx.doi.org/10.3366/swc.2010.0101.

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The present state of the Coptic Orthodox Church in America could not have been imagined fifty years ago. As an integral part of the Coptic Orthodox Church of Egypt, the young archdiocese in America evolved from non-existence to a formidable 151 parishes, two monasteries, three seminaries and many benevolent, educational and media organisations. Waves of immigration from Egypt brought not only Copts, but also a wealth of Coptic art, music, architecture, literature and spirituality. These treasures are being preserved and promoted by the immigrants and the second generation; in the homes, churches and community centers; and also at American universities via programs of Coptic studies. This article covers the above topics and discusses a few of the challenges that come with immigration and assimilation, especially when the community desires to maintain the depth and versatility of an ancient religious culture.

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Harrison, Tracie, David L. Kahn, and Mutsu Hsu. "A Hermeneutic Phenomenological Study of Widowhood for African-American Women." OMEGA - Journal of Death and Dying 50, no. 2 (March 2005): 131–49. http://dx.doi.org/10.2190/u122-9k12-3clm-aj9w.

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There is a dearth of bereavement and healthcare literature on the experience of widowhood for African-American women. This hermeneutic phenomenological study of 11 African-American widows used demographic questions, field notes, and in-depth interviews to understand their experience. The physical loss of the marital bond and the psychological growth toward increased independence was examined within the context of the widows' relationships with their deceased spouses, families, churches, and friends. Their experiences were contextualized within the meaning structure provided by their faith and interpreted based upon descriptions of their cultural and historical context. From the analysis, four themes emerged: Defining Needs and Relaxing Boundaries, Releasing the Sadness and Keeping Busy, Being Together, and Going on Alone.

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Hoye, J. Matthew. "Sanctuary Cities and Republican Liberty." Politics & Society 48, no. 1 (December 11, 2019): 67–97. http://dx.doi.org/10.1177/0032329219892362.

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What are sanctuary cities? What are the political stakes? The literature provides inadequate answers. Liberal migration theorists offer few insights into sanctuary city politics. Critical migration scholars primarily address the relationship between sanctuary cities and political activism, a small part of the phenomenon. The historical literature examines continuities between 1970s sanctuary church activism and contemporary sanctuary cities, confusing what is essential to sanctuary churches and what is only sometimes associated with sanctuary cities. Together these approaches obscure more than they reveal. This article suggests a republican account of sanctuary cities. Reconstructing American migration politics from the colonial era onward shows that sanctuary cities have roots in both the colonial republican revolt and the republican principle of freedom as nondomination. That reconstruction reveals much about both sanctuary cities and the federal government’s long-running assault on them. The resulting robust analytical framework clarifies what is at stake in the politics of sanctuary cities: federal sovereignty in migration politics specifically and republican liberty in migration politics generally.

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Murphy, Erin R., Destony Brooks, Julie Bryant, Noelle L. Fields, and Ling Xu. "“THEY SHOULD PUT ALZHEIMER’S GROUPS IN THE CHURCHES”: A SYNTHESIS OF AFRICAN AMERICAN CAREGIVERS’ LIVED EXPERIENCES." Innovation in Aging 3, Supplement_1 (November 2019): S969. http://dx.doi.org/10.1093/geroni/igz038.3514.

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Abstract Alzheimer’s disease and related dementias (ADRD) are challenging chronic health conditions that disproportionately impact African Americans. Caring for a family member with ADRD can be a taxing experience that impacts the mental, social, and physical realms of the caregiver’s life. Chronic fatigue and high levels of anxiety, depression, and agitation have all been associated with caregiving. The extant literature on caregivers is limited by being conducted primarily in settings with White participants, excluding the cultural attitudes and values that may impact caregiver experience. As part of a larger, mixed-methods team studying the impact of an innovative psychoeducational intervention, the researchers conducted a qualitative interpretive meta-synthesis (QIMS) to better understand the experiences and perceptions of African Americans who care for family members with ADRD. A QIMS was chosen as the methodology for this study because of its ability to create a more holistic understanding of the phenomenon, while maintaining the integrity of the original studies. An exhaustive literature search yielded 1,285 potentially relevant studies. Studies were compared across a priori inclusion criteria. Findings of this study indicate that overall knowledge of ADRD is relatively low among caregivers and participants are unsure of how to access educational materials. Synthesis of these studies also indicate a need for incorporating spiritual well-being into caregiving services. Results of this study may help social workers and other health care professionals to better understand cultural perceptions of the disease and how to better provide psychoeducational interventions related to the specific needs of African American caregivers.

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Taylor, Michael. "Rapid Transit to Salvation: American Protestants and the Bicycle in the Era of the Cycling Craze." Journal of the Gilded Age and Progressive Era 9, no. 3 (July 2010): 337–63. http://dx.doi.org/10.1017/s1537781400004096.

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In the late nineteenth century, cycling posed numerous problems for Protestant churches and other religious organizations that sought to reform the behavior of athletes and the tone of sporting events. A wide range of improper behavior, including desecration of the Sabbath, was attributed to the “cycling craze” of the 1890s, the danger of which was heightened by the privacy and anonymity that the bicycle offered as well as it popularity among women. While censuring it on the one hand, moral crusaders also adopted the bicycle for their own evangelistic purposes, recognizing its potential as a means of transport as well as its appeal to young audiences. Some argued that it would restore the health of church congregations. Others saw it as an agent of temperance reform. Missionary organizations, including the Salvation Army, used bicycles to distribute religious and social reform literature in rural areas. A symbol of the Good Roads movement, the bicycle also promised to create a mutually beneficial moral bond between town and country.

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Yurieva, Tatiyana V. "FEATURES OF THE AMERICAN PERIOD OF ICON PAINTER P.M. SOFRONOV’S WORK." Verhnevolzhski Philological Bulletin 23, no. 4 (2020): 214–20. http://dx.doi.org/10.20323/2499-9679-2020-4-23-214-220.

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The article for the first time gives an analysis of the work of the world famous, but little studied in Russia, Old Believer icon painter and restorer icons Pimen Maksimovich Sofronov in the third, American period. The author systematizes scattered information about his artistic activities in the United States, makes a chronology of the creation of his works during this period, and makes an analysis of them. The description of the temples where P.M. Sofronov worked, and the painting of their interiors, is given for the first time in scientific literature. Analyzing the biographical data and the work of the icon painter in the third, American period, which turned out to be the longest, the author of the article concludes that at this time the quality of the master's work is changing. Since, in Europe, P.M. Sofronov gained the experience of wall painting of churches, now, in North America, he was able to fully realize this side of his talent by making the transition from easel icon painting to monumental painting. Now the researcher's attention has been given to extensive temple complexes, often consisting of both stenographs and iconostases, which have their own specific program. The author interprets the canon in accordance with the architectural space that is provided to him for painting. Each time it is a new theological and artistic task. Having completed such major works as paintings of the interiors of Trinity Cathedral in Brooklyn, the Church of the Three Saints in Ansonia, the Church of Peter and Paul in Syracuse, the Vladimir Church in Trenton, St. Trinity in Weinland, the artist made a significant contribution to the church art of Russian emigration.

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Compton, John W. "Why the Covenant Worked: On the Institutional Foundations of the American Civil Religion." Religions 10, no. 6 (May 29, 2019): 350. http://dx.doi.org/10.3390/rel10060350.

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Scholars of American civil religion (ACR) have paid insufficient attention to the micro-level processes through which civil religious ideas have historically influenced beliefs and behavior. We know little about what makes such appeals meaningful to average Americans (assuming they are meaningful); nor do we know much about the mechanisms through which abstract religious themes and imagery come to be associated with specific policy aims, or what Robert Bellah called “national goals.” This article argues that a renewed focus on the relationship between civil religion and organized religion can help fill this gap in the literature. More specifically, I draw attention to three mainline Protestant institutions that for much of the twentieth-century were instrumental both in cultivating respect for the national civic faith and in connecting its abstract ideals to concrete reform programs: namely, the clergy, the state and local church councils, and the policy-oriented departments of the National Council of Churches (NCC). Finally, I argue that a fresh look at the relationship between civil religion and “church religion” sheds new light on the (arguably) diminished role of civil religious appeals in the present. If, as Bellah claimed in his later writings, ACR appeals have lost much of their power to motivate support for shared national goals, it is at least in part because the formal religious networks through which they once were transmitted and interpreted have largely collapsed.

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McDonnell, Jenny, and Ellen Idler. "Promoting advance care planning in African American faith communities: literature review and assessment of church-based programs." Palliative Care and Social Practice 14 (January 2020): 263235242097578. http://dx.doi.org/10.1177/2632352420975780.

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Advance care planning is under-used among Black Americans, often because of experiences of racism in the health care system, resulting in a lower quality of care at the end of life. African American faith communities are trusted institutions where such sensitive conversations may take place safely. Our search of the literature identified five articles describing faith-based advance care planning education initiatives for Black Americans that have been implemented in local communities. We conducted a content analysis to identify key themes related to the success of a program’s implementation and sustainability. Our analysis showed that successful implementation of advance care planning programs in Black American congregations reflected themes of building capacity, using existing ministries, involving faith leadership, exhibiting cultural competency, preserving a spiritual/Biblical context, addressing health disparities, building trust, selectively using technology, and fostering sustainability. We then evaluated five sets of well-known advance care planning education program materials that are frequently used by pastors, family caregivers, nurse’s aides, nurses, physicians, social workers, and chaplains from a variety of religious traditions. We suggest ways these materials may be tailored specifically for Black American faith communities, based on the key themes identified in the literature on local faith-based advance care planning initiatives for Black churches. Overall, the goal is to achieve better alignment of advance care planning education materials with the African American faith community and to increase implementation and success of advance care planning education initiatives for all groups.

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Graham, Louis F., Lamont Scott, Erus Lopeyok, Henry Douglas, Aline Gubrium, and David Buchanan. "Outreach Strategies to Recruit Low-Income African American Men to Participate in Health Promotion Programs and Research: Lessons From the Men of Color Health Awareness (MOCHA) Project." American Journal of Men's Health 12, no. 5 (April 26, 2018): 1307–16. http://dx.doi.org/10.1177/1557988318768602.

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African American men continue to bear a disproportionate share of the burden of disease. Engaging these men in health research and health promotion programs—especially lower-income, African American men who are vulnerable to chronic disease conditions such as obesity and heart disease—has historically proven quite difficult for researchers and public health practitioners. The few effective outreach strategies identified in the literature to date are largely limited to recruiting through hospital clinics, churches, and barbershops. The Men of Color Health Awareness (MOCHA) project is a grassroots, community-driven initiative that has developed a number of innovative outreach strategies. After describing these strategies, we present data on the demographic and health characteristics of the population reached using these methods, which indicate that MOCHA has been highly effective in reaching this population of men.

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YOUSAF, NAHEM. "The Local and the Global: Gina Nahai and the Taking up of Serpents and Stereotypes." Journal of American Studies 41, no. 2 (July 5, 2007): 307–30. http://dx.doi.org/10.1017/s0021875807003490.

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Region, home and transnational migration are explored in terms of the transcultural complexities that reverberate through Iranian American Gina Nahai's Sunday's Silence. Nahai grapples with stereotypes that attach to the Holiness churches in the east Tennessee region of Appalachia. This essay argues that the novel's politics rest on the intersubjectivity of strangers as bound into a metaphysics of desire. It is through this paradigm that Nahai writes against the reductive association of “minority” literature with discrete “national” models and through which she explores the local and the regional in a culturally complex narrative about the crisis of alterity.

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Rabin, Shari. "Jews in Church: Rethinking Jewish-Christian Relations in Nineteenth-Century America." Religions 9, no. 8 (August 3, 2018): 237. http://dx.doi.org/10.3390/rel9080237.

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Studies of Jewish-Christian relations in the nineteenth century have largely centered on anti-Semitism, missionary endeavors, and processes of Protestantization. In this literature, Jews and Judaism are presented as radically separate from Christians and Christianity, which threaten them, either by reinforcing their difference or by diminishing it, whether as a deliberate project or as an unconscious outcome of pressure or attraction. And yet, Jews and Christians interacted with one another’s religious traditions not only through literature and discussion, but also within worship spaces. This paper will focus on the practice of churchgoing by Jewish individuals, with some attention to Christian synagogue-going. Most Jews went to church because of curiosity, sociability, or experimentation. Within churches, they became familiar with their neighbors and with Christian beliefs but also further clarified and even strengthened their own understandings and identities. For Jews, as for other Americans, the relationship between identification and spatial presence, belief and knowledge, worship and entertainment, were complicated and religious boundaries often unclear. The forgotten practice of Jewish churchgoing sheds light on the intimacies and complexities of Jewish-Christian relations in American history.

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Pagliarini, Marie Anne. "The Pure American Woman and the Wicked Catholic Priest: An Analysis of Anti-Catholic Literature in Antebellum America." Religion and American Culture: A Journal of Interpretation 9, no. 1 (1999): 97–128. http://dx.doi.org/10.1525/rac.1999.9.1.03a00040.

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In the years between 1830 and 1860, anti-Catholicism in America became unprecedentedly virulent. In 1834, the Ursuline convent in Charlestown, Massachusetts, was burned to the ground by an angry mob, touched off in large part by the anti-Catholic sermons of Lyman Beecher and rumors of convent abuses spread by Rebecca Reed. The following years saw several attempts by State governments to legislate against convents as well as numerous incidents of violence. In 1839, thousands of people in Baltimore rioted for three days and threatened to destroy a Carmelite convent. Five years later, rioting mobs in Philadelphia killed thirteen people and left blocks of Catholic homes and two Catholic churches smoldering in ruins. And, throughout the 1850's, a political party called the Know-Nothings convulsed the nation with its violent hostility toward Catholics. The worst incidents occurred in St. Louis, where ten people were killed in 1854, and in Louisville, where twenty were killed in 1855. The Know-Nothings diminished in popularity only with the turmoil of the Civil War.

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McKay, Nellie Y., Charles T. Davis, Henry Louis Gates, and Michael G. Cooke. "Afro-American Literature." Contemporary Literature 27, no. 2 (1986): 270. http://dx.doi.org/10.2307/1208662.

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Steinmetz, Uwe. "Fragile Faith." Poetics Today 41, no. 3 (September 1, 2020): 417–36. http://dx.doi.org/10.1215/03335372-8519656.

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Jazz, today a broadly defined, global form of improvised music, remains a music between heaven and earth, with its roots in both nightclubs and churches. Jazz can be dance music, as well as music that triggers emotions, memories, and subjective images. It can also lead to experiences of transcendence. In which ways, though, do jazz artists connect their spiritual and religious experiences and beliefs with their individual musical language? In contrast to Western, composed sacred music, jazz generates religious meaning through its improvisatory practices, which unfold differently in each performance, depending on the performers, listeners, and performance spaces. Often, jazz musicians feel the poetic quality of their music to reside in the ambiguity and “fragile” religiosity of their music. This article discusses from a historical and contemporary perspective the “fragilization” processes at work in religiously inspired jazz. It distinguishes different levels of religious meaning, purpose, and spiritual experience. In so doing, it explores productive resonances between the characteristics of jazz and Paul Corrigan’s definition of “postsecular” American poetry written in the late twentieth and early twenty-first centuries.

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Segre, Sandro. "Religion and Black Racial Identity in Du Bois’s Sociology." American Sociologist 52, no. 3 (May 6, 2021): 656–66. http://dx.doi.org/10.1007/s12108-021-09488-y.

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Abstract This article focuses on W.E.B. Du Bois’s ambivalent reception of Protestantism, and of religion in general. It argues that he rejected institutional Protestantism as characterized by cold formalism, but thought that the teaching and practices of this religion as taking place the Negro Churches were still relevant to most American Blacks. As pointed out by some secondary literature, Du Bois maintained that religious institutions gave comfort, social cohesion and a collective identity of their own to Blacks, who were an oppressed minority; however, only the Blacks’ racial consciousness could improve their social and political position. Institutional religion was then an important identity source for Blacks in general. It was not, however, for Du Bois himself. Du Bois had experienced racial discrimination and abuse based on the color line, and had therefore formed his social identity as a member of the Black race in the United States. This identity was the most salient to him and elicited his greatest commitment.

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Morrison, Hugh. "‘It is well with the child’: Changing Views on Protestant Missionary Children's Health, 1870s–1930s." Studies in Church History 58 (June 2022): 306–29. http://dx.doi.org/10.1017/stc.2022.15.

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Esme Cleall observes that for nineteenth-century British missionary families ill-health was constructed as being ‘reflexive of and contributory to a specifically missionary identity’. This article argues that while this was a persistent theme, a new and significantly different discourse emerged emphasizing missionary families’ health. Children were central to this discursive shift. The article focuses on missionary children's health, using selected Anglo-American cases. There was an uneasy overlap of religiously motivated rhetoric that still expected illness and death to be part of missionary childhood experience, and a professionalized discourse that redefined missionary families as sites of health and well-being. This culminated in medical and academic literature within religious and missionary circles that constructed missionaries’ children as a new category. Thus churches responded both to the development of the medical profession and to the development of modern child-centred thinking and practices, in the process developing a new missiological or theological response to childhood.

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Cain, William E., Darlene Clark Hine, John David Smith, August Meier, Elliott Rudwick, Henry Louis Gates, Charles T. Davis, Henry Louis Gates, and Michael G. Cooke. "Literature, History, and Afro-American Studies." College English 50, no. 2 (February 1988): 190. http://dx.doi.org/10.2307/377648.

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Tracy, Steven C., and Houston A. Baker. "Blues, Ideology, and Afro-American Literature." MELUS 12, no. 2 (1985): 97. http://dx.doi.org/10.2307/467434.

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Williams, Kenny J. "A reconsideration of Afro-American literature." Academic Questions 6, no. 1 (March 1993): 24–40. http://dx.doi.org/10.1007/bf02683074.

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Brown, Audrey L. "Women and Ritual Authority in Afro-American Baptist Churches of Rural Florida." Anthropology Humanism Quarterly 13, no. 1 (February 1988): 2–10. http://dx.doi.org/10.1525/ahu.1988.13.1.2.

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Roshan, Mohammad Gholamnia. "The Role of Afro-American Writers in American Literature." Afro Asian Journal of Anthropology and Social Policy 4, no. 1 (2013): 18. http://dx.doi.org/10.5958/j.2229-4414.4.1.003.

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Bopp, Melissa, Jane A. Peterson, and Benjamin L. Webb. "A Comprehensive Review of Faith-Based Physical Activity Interventions." American Journal of Lifestyle Medicine 6, no. 6 (June 4, 2012): 460–78. http://dx.doi.org/10.1177/1559827612439285.

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This review provides a summary of physical activity interventions delivered in faith-based organizations. Electronic databases were searched to identify relevant studies. After screening, a total of n = 27 articles matched our inclusion criteria; 19 were identified as faith-based interventions (some spiritual or Biblical element included in the intervention) and 8 as faith-placed interventions (no spiritual component). Among all interventions, the most common research design was a randomized controlled trial. African American women were the most commonly targeted population and predominately Black churches were the most common setting. The majority of studies used self-report measures of physical activity. Most of the interventions did not use a theoretical framework to shape the intervention and weekly group sessions were the most frequently reported intervention approach. Overall, 12 of the faith-based and 4 of the faith-placed interventions resulted in increases in physical activity. Recommendations for future faith-based physical activity interventions include more rigorous study design, improved measures of physical activity, larger sample sizes, longer study and follow-up periods, and the use of theory in design and evaluation. Although limited, literature on faith-based physical activity interventions shows significant promise for improving physical activity participation and associated health outcomes.

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Gruesser, John C. "Afro-American Travel Literature and Africanist Discourse." Black American Literature Forum 24, no. 1 (1990): 5. http://dx.doi.org/10.2307/2904063.

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Gilenson, Boris. "Afro-American Literature in the Soviet Union." African American Review 50, no. 4 (2017): 535–37. http://dx.doi.org/10.1353/afa.2017.0092.

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35

Kennedy, James H. "Recent Afro-Brazilian Literature: A Tentative Bibliography." A Current Bibliography on African Affairs 17, no. 4 (June 1, 1985): 327–45. http://dx.doi.org/10.1177/001132558501700403.

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In recent years, increased interest in black studies in the U.S. has fostered an upswing in research in Afro-Latin American literature. The explicit focus of most studies, however, has been the works of Afro-Hispanics, while in most instances literature by Brazilians of African descent has been treated only marginally, if at all. This study delineates the factors which have caused literature by Afro-Brazilian authors to remain at the fringes of Afro-Latin American studies in the U.S. and presents an important corpus of literature written by Brazilians of African descent and published since 1960. The study of these works should not only ameliorate the general approach to Afro-Latin American literature current in the U.S. but should at the same time add a new dimension to the field of African diaspora studies as well.

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Ohene-Nyako, Pamela. "Black Women’s Transnational Activism and the World Council of Churches." Open Cultural Studies 3, no. 1 (January 1, 2019): 219–31. http://dx.doi.org/10.1515/culture-2019-0020.

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Abstract This article considers the internationalisation and institutionalisation of the fight against European and global racism and sexism within the World Council of Churches in the 1980s and 1990s. It presents the ways in which the Women Under Racism sub-programme, the SISTERS network that emerged from it, as well as their respective coordinators—the Afro-American activist Jean-Sindab and the Afro- Brazilian activist Marilia Schüller –facilitated encounters between Black-European women. In turn, this paper analyses Black-European women’s agency within these institutional and transnational antiracist and gendered spaces. I argue that the WUR and the SISTERS network were used by Black-European female activists to meet each other and other women of colour, and to voice and share their experiences publicly. These international gatherings also stimulated a transnationalisation and a Europeanisation of their activism, while being spaces where they affirmed multiple and overlapping identifications.

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Smith, Curtis C. "Werner Sollors' Beyond Ethnicity and Afro-American Literature." MELUS 14, no. 2 (1987): 65. http://dx.doi.org/10.2307/467353.

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Thomas, Gregory V. "The Canonization of Jazz and Afro-American Literature." Callaloo 25, no. 1 (2002): 288–308. http://dx.doi.org/10.1353/cal.2002.0047.

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Kishkovsky, Leonid. "Following Christ with Great Joy: Christians Called to Reconciliation." Transformation: An International Journal of Holistic Mission Studies 27, no. 1 (January 2010): 55–62. http://dx.doi.org/10.1177/0265378809353471.

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A brief description of the 20th century ecumenical journey and the Global Christian Forum (GCF) provides the setting for some specific reflections from the US context and the Orthodox perspective. A development similar to the GCF has led to the formation of Christian Churches Together in the USA which is more inclusive of the five Christian families in the USA (Afro-American, Catholic, Evangelical and Pentecostal, Orthodox, Protestant) than the National Council of Churches. The experience of CCT has shown that the GCF meets an urgent need of our time: enabling all Christian churches to encounter one another in Jesus Christ through the sharing of faith stories. The Orthodox faith story is about the presence of the Kingdom among us, the eschatological character of life, the source of which is the Eucharist, and the joy of seeing the Risen Christ in the neighbor.

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Lipski, John M. "Afro-Yungueño speech." Spanish in Context 4, no. 1 (March 16, 2007): 1–43. http://dx.doi.org/10.1075/sic.4.1.02lip.

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The pidginized Spanish learned by millions of Africans in Latin America had a profound but as yet underexplored impact on the formation of Spanish American dialects. Literary imitations from previous centuries are questionable, and few vestiges of actual Afro-Hispanic language remain. This paper reports on a unique Afro-American speech community in highland Bolivia, possibly the oldest surviving Afro-American variety of any language. The Afro-Yungueño dialect, now spoken in contact with regional Andean Spanish, differs systematically from any other Spanish dialect, and provides empirical evidence of the earliest stages of Afro-Hispanic language in the Americas. It also provides key evidence in the debate surrounding the possible creolization of Spanish and Portuguese in other Afro-American contexts.

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Farmer-Hinton, Raquel L., Joi D. Lewis, Lori D. Patton, and Ishwanzya D. Rivers. "Dear Mr. Kozol…. Four African American Women Scholars and the Re-Authoring of Savage Inequalities." Teachers College Record: The Voice of Scholarship in Education 115, no. 5 (May 2013): 1–38. http://dx.doi.org/10.1177/016146811311500501.

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Background In 1991, Savage Inequalities quickly became the most riveting assessment of the inequalities in U.S. public schools. When Kozol visited East St. Louis for his book, the authors of this paper lived and attended schools there. As Kozol's readers in their respective graduate and undergraduate classes, the authors found it difficult to merge his outsider views with their insider experiences because their backgrounds included many unnamed human and structural resources, valuable beyond a dominant and patriarchal framework. Objective The objective of this paper is to resituate Jonathan Kozol's Savage Inequalities by critiquing Kozol's caricaturization of East St. Louis and its schools as places where students and community members lack communal agency and resources. Through the lens of each form of capital from Yosso's (2005) Community Cultural Wealth Model, the authors show how their stories reflected access to various forms of capital as K-12 students in East St. Louis. Research Design The methodological framework for this study is narrative inquiry. The authors storied their East St. Louis experiences by generating a narrative protocol and using the protocol to share their backgrounds, historical and contemporary understandings of East St. Louis, and each author's educational and professional trajectories. Once the narratives were completed, the authors shared and analyzed the narrative texts to identify patterns and emergent themes. Findings The narratives revealed how families, teachers, community centers, churches, and extracurricular programs were sources of familial, aspirational, resistant, navigational, and social capital. The narratives also provided clarity on the power and dignity of “unnamed” family and community structures, even though these forms of capital are rarely explored in the dominant literature. Conclusion The narratives complicate Kozol's interpretation and prompt readers to look at East St. Louis (and other urban communities) with a more paradoxical frame. This study is important for future educators who read Savage Inequalities and misunderstand urban students and families as subjects who need to be saved. Educators and potential educators require a much more complicated view of urban school districts and school children since scholarship can often provide a one-sided picture of inadequacy and despair. The authors contend that although East St. Louis indeed faces critical challenges fueled by racism and classism, the authors re-storied Kozol's narrative to expose the very rich source of community cultural capital that exists in East St. Louis and other urban centers very much like it.

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Hawthorne, Evelyn J., and Bernard W. Bell. "The Afro-American Novel and Its Tradition." World Literature Today 62, no. 3 (1988): 460. http://dx.doi.org/10.2307/40144365.

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Davies, Carole Boyce, and Bernard W. Bell. "The Afro-American Novel and its Tradition." American Literature 62, no. 3 (September 1990): 499. http://dx.doi.org/10.2307/2926747.

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Tidwell, John Edgar, and Houston Baker. "Blues, Ideology, and Afro-American Literature: A Vernacular Theory." South Atlantic Review 52, no. 3 (September 1987): 141. http://dx.doi.org/10.2307/3200133.

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Cooley, John, and Houston A. Baker. "Blues, Ideology, and Afro-American Literature: A Vernacular Theory." American Literature 58, no. 2 (May 1986): 290. http://dx.doi.org/10.2307/2925831.

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Wright, George, and Houston A. Baker. "Blues, Ideology, and Afro-American Literature: A Vernacular Theory." Journal of Southern History 52, no. 1 (February 1986): 136. http://dx.doi.org/10.2307/2208987.

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Foster, Frances Smith. "Literature for Children by Afro-American Writers: 1976-1986." Children's Literature Association Quarterly 13, no. 2 (1988): 83–87. http://dx.doi.org/10.1353/chq.0.0580.

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Wahlman, Maude Southwell. "African Symbolism in Afro-American Quilts." African Arts 20, no. 1 (November 1986): 68. http://dx.doi.org/10.2307/3336568.

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Lewis, Samella, and William Ferris. "Afro-American Folk Art and Crafts." African Arts 20, no. 4 (August 1987): 85. http://dx.doi.org/10.2307/3336645.

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Miller, R. Baxter, and Bernard W. Bell. "The Afro-American Novel and Its Tradition." MELUS 17, no. 3 (1991): 127. http://dx.doi.org/10.2307/467245.

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Journal articles on the topic 'Afro-American churches in literature'

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