Diaspora Conversions: Black Carib Religion and the Recovery of AfricaUniversity of California Press, 2007 M09 3 - 343 páginas By joining a diaspora, a society may begin to change its religious, ethnic, and even racial identifications by rethinking its "pasts." This pioneering multisite ethnography explores how this phenomenon is affecting the remarkable religion of the Garifuna, historically known as the Black Caribs, from the Central American coast of the Caribbean. It is estimated that one-third of the Garifuna have migrated to New York City over the past fifty years. Paul Christopher Johnson compares Garifuna spirit possession rituals performed in Honduran villages with those conducted in New York, and what emerges is a compelling picture of how the Garifuna engage ancestral spirits across multiple diasporic horizons. His study sheds new light on the ways diasporic religions around the world creatively plot itineraries of spatial memory that at once recover and remold their histories. |
Contenido
| 1 | |
1 What Is Diasporic Religion? | 30 |
Black Caribs across Three Diasporic Horizons | 60 |
3 Shamans at Work in the Villages | 99 |
4 Shamans at Work in New York | 125 |
5 Ritual in the Homeland Or Making the Land Home in Ritual | 146 |
6 Ritual in the Bronx | 186 |
7 Finding Africa in New York | 205 |
Conclusion | 227 |
Appendix Trajectory of a Moving Object the Caldero | 247 |
Notes | 251 |
Glossary | 287 |
Bibliography | 291 |
Index | 319 |
Otras ediciones - Ver todas
Diaspora Conversions: Black Carib Religion and the Recovery of Africa Paul Christopher Johnson Vista previa limitada - 2007 |
Diaspora Conversions: Black Carib Religion and the Recovery of Africa Paul Christopher Johnson Sin vista previa disponible - 2007 |
Términos y frases comunes
African American African Diaspora African Diaspora religions Afro-Cuban altar American Amerindian ancestors arrived authenticity become Belize Black Caribs British Bronx buyei caldero called Candomblé canoe Caribbean cassava Catholic Central America century chugu context Corozal Cuban dance described diasporic horizon diasporic religion diasporic ritual discourse distinct drums dügü emigrants ethnic European example French Garifuna religion Garifuna ritual Garifuna shamans global Gonzalez gubida Haitian hammocks hiyuruha Honduran villages Honduras hostland identifications identity immigrants indigenous Island Caribs Kongo La Ceiba leaders maracas McAlister memory migration mode negroes objects origins orisha Oxford Oyotunji Palmié Palo Monte past Photo by author political present race racial relation ritual ritual events ritual performance saints Santería slaves social songs space spatial specific symbolic syncretizing Tegucigalpa temple territory tions traditional trance transformation Triunfo Trujillo United University Press Vincent Vodou women York Garifuna Yoruba
Pasajes populares
Página 13 - We are the diagram of the functions of inhabiting that particular house, and all the other houses are but variations on a fundamental theme.
Página 12 - I was more destitute of human qualities than the cavedweller; but then the memory, not yet of the place in which I was, but of various other places where I had lived, and might now very possibly be, would come like a rope let down from heaven to draw me up out of the abyss of not-being...
Página 265 - Hitherto I had thought only slavery dreadful; but the state of a free negro appeared to me now equally so at least, and in some respects even worse, for they live in constant alarm for their liberty, which is but nominal, for they are universally insulted and plundered, without the possibility of redress...
Página 261 - When these orisas disappeared or "turned to stone," their children began to sacrifice to them and to continue whatever ceremonies they themselves had performed when they were on earth. This worship was passed on from one generation to the next, and today an individual considers the orisa whom he worships to be an ancestor from whom he descended.
Página 227 - Living backwards!" Alice repeated in great astonishment. "I never heard of such a thing!" " — but there's one great advantage in it, that one's memory works both ways." "I'm sure mine only works one way," Alice remarked. "I ca'n't remember things before they happen." "It's a poor sort of memory that only works backwards,
Página 259 - But if, following Foucault, we understand power as forming the subject as well, as providing the very condition of its existence and the trajectory of its desire, then power is not simply what we oppose but also, in a strong sense, what we depend on for our existence and what we harbor and preserve in the beings that we are.
Página 259 - We are used to thinking of power as what presses on the subject from the outside, as what subordinates, sets underneath, and relegates to a lower order. But if, following Foucault, we understand power as forming the subject as well, as providing the very condition of its existence and the trajectory of its desire, then power is not simply what we oppose but also, in a strong sense, what we depend on for our existence and what we harbor and preserve...
Página 125 - Arriving at each new city, the traveler finds again a past of his that he did not know he had: the foreignness of what you no longer are or no longer possess lies in wait for you in foreign, unpossessed places.