Perils and Marvels of Afro-Americanism: An Introduction
Journal name: Archives De Sciences Sociales Des Religions
Original article title: Misères et splendeurs de l’afro-américanisme. Une introduction
The journal “Archives of Social Sciences of Religions” publishes advanced research on religion in French, English, and Spanish. It studies the sociology of religions and religious traditions or theologies. It is supported by the INSHS-CNRS (“Institut des Sciences Humaines et Sociales”)
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Marion Aubrée et Erwan Dianteill
Archives De Sciences Sociales Des Religions:
(Founded in 1956 and published quarterly”)
Full text available for: Misères et splendeurs de l’afro-américanisme. Une introduction
Year: 2002 | Doi: 10.4000/assr.2472
Copyright (license): © Archives de sciences sociales des religions
Summary of article contents:
1) Introduction
The article "Misères et splendeurs de l’afro-américanisme" by Marion Aubrée and Erwan Dianteill provides a comprehensive overview of the study of Afro-American religions, tracing their development from marginalization in the early 20th century to their recognition as significant subjects within modern anthropology. Initially regarded as pathological and aberrant due to the social and cultural mix resulting from the transatlantic slave trade, these religions have increasingly come to be seen as rich areas of study in the social sciences. The authors highlight various historical phases in the study of Afro-American religions, including early criminological perspectives, a classical age of understanding, and contemporary postmodern approaches.
2) The Early Criminological Perspective: A Pathological View
In the early 20th century, Afro-American religions were often viewed through a criminological lens, where they were seen as signs of social pathology arising from the mixing of disparate cultures. Pioneering figures like Raymundo Nina Rodrigues and Fernando Ortiz depicted these practices as remnants of "primitive" culture, associating them with criminality and mental instability. The authors argue that this negative framing, while misguided, paradoxically contributed to the later academic interest in these religions, as they drew attention to their existence and practices, paving the way for the more nuanced studies that followed.
3) The Classical Age of Afro-American Studies: Cultural Reevaluation
From the 1930s to the 1960s, there emerged a "classical age" in the study of Afro-American religions, characterized by scholars like Jean Price-Mars and Gilberto Freyre, who shifted focus from race to culture. This period saw a re-evaluation of practices like Haitian Vodou and Brazilian Candomblé, positioning them as legitimate religious systems rather than mere superstitions. Price-Mars’s work, "Ainsi Parla l’Oncle," sought to elevate Vodou to the status of a recognized religion, challenging previous prejudices and opening new avenues for understanding the cultural significance of these belief systems.
4) Postmodern Approaches: Redefining Identity and Truth
Postmodern scholarship in the 1990s further transformed the study of Afro-American religions by subverting traditional dichotomies between observer and observed, and challenging rigid notions of identity. Works such as Karen McCarthy Brown's "Mama Lola" and Jim Wafer's "The Taste of Blood" highlight how possession rituals allow for multiple identities to coexist, reflecting the fragmented nature of contemporary subjectivity. These studies incorporate narrative and personal experience into social scientific inquiry, breaking down barriers between ethnography and literature, and emphasizing the dynamic nature of identity formation within these religions.
5) Contemporary Studies and the Evolution of Afro-American Religions
Recent research continues to explore the complexities of Afro-American religions in contemporary society, delving into themes like syncretism, transnationalism, and the influence of marginalized communities. The article discusses transformation processes in practices like Santería in the United States and the dynamics of Afro-Brazilian religions within wider cultural contexts, indicating a constant evolution influenced by globalization and social struggles. This ongoing research underscores the adaptive nature of these belief systems and their role in shaping cultural identities among African descendant communities.
6) Conclusion
The authors conclude that the study of Afro-American religions has come a long way from its origins in pathological interpretations to a more nuanced understanding of their cultural significance and complexity. As these religions gain acceptance in scholarly discourse, they highlight broader themes of identity, cultural negotiation, and the interplay of tradition and modernity. The evolution of Afro-American religious study not only enriches anthropological knowledge but also serves as a testament to the resilience and creativity of cultural expression within marginalized communities.
FAQ section (important questions/answers):
What historical context shaped the study of Afro-American religions?
Initially viewed through a lens of social pathology, Afro-American religions faced scrutiny by social scientists, often deemed products of cultural inferiority resulting from European colonization, leading to early studies being led by criminologists and psychiatrists.
How did perspectives on Afro-American religions evolve over time?
From being seen as abnormalities in the early 20th century, Afro-American religions gained recognition in the 1990s as complex cultural expressions, valued for their rich rituals, identities, and social dynamics.
What was the 'classic age' of Afro-American studies?
The classic age, spanning from the 1930s to the 1960s, featured significant contributions from scholars like Roger Bastide and Jean Price-Mars, who began to rehabilitate and respect the complexity of these belief systems.
What role did early works play in shaping Afro-American religious studies?
Early works, despite biases, provided valuable ethnographic insights, laying groundwork for later research on the dynamics of Afro-American religions and their transformative practices in the Americas.
What are key elements of postmodern approaches to these religions?
Postmodern approaches blur distinctions between observer and observed, acknowledging multiple truths and identities, as explored in works by Karen McCarthy Brown and Jim Wafer, reflecting the complexities of possession rituals.
How do feminist and queer perspectives influence studies of Afro-American religions?
These perspectives reveal the prominence of women and LGBTQ figures in these religious traditions, emphasizing their roles and challenging existing notions of gender and sexuality within spiritual contexts.
What contemporary trends are observed in Afro-American religious studies?
Current research investigates transnational developments, syncretism, and the enduring cultural impacts of these religions, including their adaptations in various countries like the United States and Argentina.
Glossary definitions and references:
Theological and religious glossary list for “Perils and Marvels of Afro-Americanism: An Introduction”. The list explains important keywords that occur in this and other scholarly articles. It is also linked to the glossary for understanding that concept in the context of History, Religion, Philosophy, Theology, Sociology etc.
1) Religion:
Religion encompasses the various organized systems of beliefs, practices, and spiritual considerations that define the sacred in human societies. The text discusses Afro-American religions as rich and complex belief systems that offer insight into African culture, illustrating the importance of recognizing these religions beyond mere superstition.
2) Black:
Black refers to people of African descent, particularly in the context of their cultural expressions and religions in the Americas. The development of Afro-American religions challenges previous notions that linked black identity with social pathologies, thereby reframing the black experience in history and culture.
3) Cult:
Cult is a term often used to describe specific religious groups with distinct practices. In the text, Afro-American religions are referred to as cults, highlighting their unique rituals and beliefs, which are often mischaracterized by mainstream society.
4) Possession:
Possession involves the manifestation of deities within practitioners, a key aspect of several Afro-American religions. This phenomenon challenges traditional views of individual identity, emphasizing the multiplicity of identities within human experience.
5) Science (Scientific):
Scientific inquiry into Afro-American religions has evolved from early prejudiced approaches to more nuanced understandings. The text demonstrates the importance of adopting a scientific perspective to study these religions objectively, moving beyond historical biases.
6) Human:
Human refers to the complexities of individual identity, particularly in the context of Afro-American religions where the intersection of the divine and the human blurs traditional distinctions, showcasing the intricate relationships between people and their spiritual beliefs.
7) Sorcery:
Sorcery has often been conflated with Afro-American religious practices, as highlighted in the text. The term historically portrayed these practices negatively, but contemporary analyses argue for a more accurate characterization of these vibrant religious expressions.
8) Mars (Marsh):
Mars is referenced in the context of Jean Price-Mars, whose work aimed to legitimize Vodou as a true religion, challenging stigmas associated with African beliefs. This reflects a broader movement to acknowledge and respect the value of African religions.
9) Civilization:
Civilization refers to the advances of social and cultural structures. Afro-American religions are often viewed through a lens of ‘civilization’ that prioritizes European achievement, but the text argues for recognizing the richness and validity of African cultural systems.
10) Initiation:
Initiation is a significant ritual in many Afro-American religions, marking the transition of individuals into deeper spiritual understanding. The processes surrounding initiation reveal personal transformations and the importance of community in these religious systems.
11) Transformation (Transform, Transforming):
Transformation underscores the dynamic nature of Afro-American religions as they adapt and change through cultural interactions. This concept is central to understanding how these religions evolve and retain their significance for practitioners today.
12) Literature:
Literature refers to the incorporation of storytelling and narrative into the analysis of Afro-American religions. The text illustrates how ethnographic works by authors like Maya Deren enrich understanding by blending artistic expression with scholarly critique.
13) Universe:
Universe suggests the broader context in which religions like Afro-American traditions operate, including their cosmologies and beliefs in multiple deities. The interconnectedness of these beliefs highlights the diversity within religious practices.
14) Music:
Music plays a vital role in Afro-American religious practices, serving as a medium for spiritual expression and community bonding. The rhythmic and celebratory nature of these rituals connects participants deeply to their cultural heritage.
15) White:
White refers to the historical context of European settlers and the racial dynamics that have influenced how Afro-American religions have been perceived and studied. The text discusses the implications of white supremacy in shaping narratives about black identities.
16) Lola:
Lola, as referenced in K. McCarthy Brown's work *Mama Lola*, symbolizes the connection between personal narrative and spiritual identity in Vodou practices. This association underlines the individual experiences within the broader religious context.
17) Mama:
Mama represents maternal figures within Afro-American religions, linking familial and spiritual domains. The honor bestowed upon maternal roles is critical in understanding the dynamics of power and influence in these religious practices.
18) Book:
The book symbolizes scholarly contributions to the understanding of Afro-American religions. Significant texts provide insights into the complex interactions of belief, culture, and identity in the contemporary study of these traditions.
19) Multiplicity:
Multiplicity emphasizes the diverse expressions of identity present within Afro-American religions. The concept of possessing multiple identities reflects postmodern thought and enriches the study of these rich cultural traditions.
20) Nature:
Nature signifies the connection between Afro-American religions and the natural world, highlighting the reverence for elements of creation within these spiritual practices. The relationship reflects beliefs in the sanctity of the environment as a source of divine power.
21) Woman (Women):
Women have played a significant role in the practice and leadership of Afro-American religions, often dominating the spiritual sphere. The text illustrates how femininity is intrinsic to the rituals and practices of these religions.
22) Truth:
Truth relates to the various realities and perspectives within Afro-American religions, challenging singular narratives and emphasizing the legitimacy of diverse spiritual experiences. This concept connects to postmodern critiques of traditional anthropological approaches.
23) Image:
Image refers to the representations and perceptions of Afro-American religions within society. The text critiques past portrayals that framed these religions as inferior or aberrant, advocating for a more respectful and accurate understanding.
24) Divination:
Divination is a key practice in several Afro-American religions, involving consultations with spirits or deities to seek guidance and insight. This practice highlights the interaction between the human and divine realms within these belief systems.
25) Evolution:
Evolution refers to the historical changes in the understanding and perception of Afro-American religions. The text notes how the study of these religions has evolved from negative stereotypes to a recognition of their complexity and significance.
26) Confusion (Confused):
Confusion can arise from misinterpretations of Afro-American religious practices, often conflated with negative terms like 'sorcery'. The text argues for clarity in discussions surrounding these religions to avoid perpetuating misunderstandings.
27) Creation:
Creation signifies the origins and development of Afro-American religions, rooted in African traditions yet transformed through historical contexts. This concept emphasizes the agency of practitioners in shaping their spiritual identities.
28) Richness:
Richness captures the depth and diversity of Afro-American religions, demonstrating their intricate belief systems that reflect a blend of African traditions and adaptations to new cultural environments.
29) Identity:
Identity is a central theme in the study of Afro-American religions, especially regarding how individuals navigate multiple cultural influences and assert their spiritual beliefs within broader societal contexts.
30) Deity (Deities):
Deity identifies the divine beings revered in Afro-American religions, representing vital connections between practitioners and the spiritual realm. The concept of deities illustrates the polytheistic nature of these religions.
31) Worship:
Worship encompasses the varied practices and rituals performed by adherents of Afro-American religions to honor deities and spirits. The richness of these forms of worship highlights the connection between community and spirituality.
32) Devotion (Devoted):
Devoted refers to the level of commitment and reverence displayed by practitioners of Afro-American religions. This devotion is key to understanding the personal and communal aspects of their rituals and beliefs.
33) Family:
Family plays a pivotal role in the transmission of religious practices and beliefs within Afro-American traditions. The importance of kinship structures reflects broader cultural values that link spirituality to social identity.
34) Purity:
Purity is discussed in the context of Afro-American religions, particularly in debates about cultural retention and authenticity. The idea of purity is often contested, reflecting the dynamic intercultural exchanges among these religions.
35) Debate:
Debate pertains to the ongoing discussions within the scholarly community regarding the classification and analysis of Afro-American religions. These discussions illustrate the evolving understanding of these rich cultural expressions.
36) Sex (Sexual):
Sexual dynamics within Afro-American religions reveal the ways these practices can subvert traditional gender roles and norms. The text highlights how these religions provide spaces for exploring diverse sexual identities.
37) Magic:
Magic is often associated with mischaracterizations of Afro-American religions, leading to the term 'sorcery' being misapplied. Recognizing the distinction between magic and religious practices is essential for accurate portrayals.
38) Crime:
Crime has been a concept historically linked to the study of Afro-American religions, particularly through the lens of criminology. The text critiques these connections, advocating for a deeper understanding of the cultural practices involved.
39) Blood:
Blood represents the life force central to several rituals in Afro-American religions. Understanding the symbolic significance of blood in these practices highlights the interconnectedness of life and spirituality.
40) Space:
Space refers to the physical and spiritual realms where worship and rituals occur in Afro-American religions. The significance of space is crucial for understanding the cultural expressions and communal aspects of these faiths.
41) Taste:
Taste is evoked in discussions of the sensory experiences involved in rituals and the appreciation of cultural expressions such as music and food in Afro-American traditions, highlighting embodied spirituality.
42) Logic (Logical):
Logic is examined in the context of understanding the belief systems that underpin Afro-American religions. The text suggests that exploring the underlying logic of these traditions reveals their complexity and depth.
43) Maya (Maya°):
Maya, as in Maya Deren, represents a pivotal figure in the exploration of Afro-American religions through film and literature. Her work contributes to a multi-faceted understanding that intertwines artistic and ethnographic insights.
44) Palo:
Palo refers to Palo Monte, a Kongo-derived religion practiced in Cuba. The text addresses its distinct beliefs and practices, illustrating how Afro-American religions have retained and transformed elements from their African origins.
45) Sacrificial rite:
Sacrificial rite signifies important ceremonies within Afro-American religions where rituals involving offerings to deities are performed. Understanding these rites is crucial for grasping the full complexity of these spiritual practices.
46) Animal sacrifice:
Animal sacrifice is a significant aspect of many Afro-American religions, reflecting cultural expressions of reverence and community. These practices are often misunderstood and mischaracterized but are integral to the religious experience.
47) Human body:
The human body plays a vital role in the performances of ritual possession within Afro-American religions. Understanding how the body is used as a medium for spiritual expression highlights the connection between the physical and spiritual realms.
48) Consciousness:
Consciousness pertains to the awareness and perception of spiritual experiences within Afro-American religions. Exploring this concept illuminates the personal transformations that practitioners undergo in their religious practices.
49) Disappearance (Disappeared, Disappear, Disappearing):
Disappearance signifies the loss or marginalization of certain Afro-American practices in the face of dominant cultural narratives. The text advocates for rediscovering and valuing these practices within contemporary discussions.
50) Environment:
Environment relates to the natural world, which is often integral to the spiritual beliefs of Afro-American religions. The interplay between environment and spirituality emphasizes the respect and reverence for nature.
51) Penetration (Penetrated):
Penetration refers to the interactions and exchanges between different cultural and religious systems as Afro-American religions evolve. This concept highlights the complexities of cultural adaptability and transformation.
52) Recognition:
Recognition involves the acknowledgment of the richness and validity of Afro-American religions within academics and society. Increased recognition encourages more respectful engagement with these cultural expressions.
53) Polytheism:
Polytheism refers to the belief in multiple deities, which characterizes many Afro-American religions. Understanding the pantheon of deities highlights the diversity of spiritual expressions and belief systems.
54) Discussion:
Discussion signifies the ongoing scholarly conversations surrounding Afro-American religions. These discussions are critical for advancing knowledge and understanding of their complexity and significance within broader cultural contexts.
55) Dramaturgy:
Dramaturgy refers to the theatrical aspects of rituals and the performative elements within Afro-American religious practices. Analyzing these aspects reveals the richness of cultural expressions involved.
56) Underworld:
Underworld is used in the context of exploring the spiritual realms present in Afro-American religions and the beliefs associated with the afterlife. Understanding these layers adds depth to the analysis of these traditions.
57) Revolution:
Revolution signifies the transformative movements within the study of Afro-American religions as they gain visibility and recognition. This concept embodies the evolving perspectives that aim to decolonize knowledge about these traditions.
58) Mythology:
Mythology is central to the narratives that shape Afro-American religions, providing frameworks for understanding existence, spirituality, and moral values. The exploration of these mythologies enriches cultural appreciation and analysis.
59) Foreigner:
Foreigner is relevant in the context of the outsider perspective in studying Afro-American religions, emphasizing the importance of insider experiences and voices in accurately representing these cultural practices.
60) Sentiment:
Sentiment reflects the emotional connections individuals have with their spiritual beliefs, which are often rooted in personal and communal histories. Understanding this sentiment is essential for grasping the engagement with religion.
61) Sacrifice:
Sacrifice is a recurring theme in Afro-American religions, involving the offering of goods or lives to deities. This concept is intertwined with community values and the recognition of shared cultural heritage.
62) Physician:
Physician references the historical figures, often from the medical or criminology fields, who studied Afro-American religions through the lens of pathology rather than spirituality. The text advocates for a re-examination of these approaches.
63) Doctrine:
Doctrine encapsulates the formalized beliefs and teachings within Afro-American religions. Understanding the doctrinal foundations helps contextualize the varied practices and the transformations they have undergone.
64) Language:
Language relates to the expression of religious practices within Afro-American cultures, reflecting the deep connections between language, identity, and spirituality. The text highlights the significance of language in representing these beliefs.
65) Politics:
Politics intersects with the study of Afro-American religions, particularly with the historical context of oppression and resistance. The role of religion in social movements is crucial for understanding their historical significance.
66) Interior:
Interior refers to the inner beliefs and personal spiritual experiences of individuals within Afro-American religions. This focus underscores the significance of personal narratives in shaping collective religious practices.
67) Crossing (Cross over):
Crossing denotes the interactions among various cultural traditions within Afro-American religions. These encounters highlight the fluidity of beliefs and the rich tapestry of religious life that emerges.
68) Critique:
Critique is central to the evolution of scholarly approaches towards Afro-American religions, encouraging deeper engagement with the assumptions underlying previous research paradigms. This critical perspective enhances understanding.
69) Animism:
Animism relates to the belief systems present in Afro-American religions that ascribe spiritual essence to nature and objects. This concept emphasizes the interconnectedness of the physical and spiritual realms within these traditions.
70) Slavery:
Slavery profoundly impacted the development of Afro-American religions, shaping their practices and beliefs in response to historical traumas. Understanding this legacy is key to grasping the context of these religions.
71) Monster:
Monster is used in reference to the disparaging comparisons made in early studies of Afro-American religions which framed them as aberrant or unnatural. The text critiques these perspectives, promoting a more respectful understanding.
72) Make-up:
Make-up refers to the cultural and spiritual practices within Afro-American religions, emphasizing the blending of diverse elements to create rich religious expressions. This concept illustrates the dynamism of cultural adaptation.
73) Network:
Network signifies the interconnectedness of communities and practices within Afro-American religions. It highlights the importance of social relations in the formation and maintenance of these religious identities.
74) Secret (Secrecy, Secretly):
Secret points to the hidden aspects of knowledge and practice within Afro-American religions, often linked to initiation and sacred traditions. The exploration of these secrets illustrates the depth of spiritual life.
75) Police:
Police reflects the historical surveillance and repression faced by Afro-American religious practices under colonial and post-colonial regimes. The relationship between policing and Afro-American religions is a significant area for investigation.
[Note: The above list is limited to 75. Total glossary definitions available: 91]