Varieties of African American Religious ExperienceFortress Press, 1998 - 242 páginas "Pinn's work provides a fascinating look, especially at Vodoo, Santeria, the Nation of Islam, and Black Humanists in the United States."--Cover. |
Contenido
| 11 | |
| 15 | |
| 34 | |
THE LOAS AND THE PROBLEM OF EVIL | 53 |
ASHE | 56 |
SANTERIA | 64 |
ORISHA WORSHIP IN THE UNITED STATES | 76 |
ORISHAVODU AND THE PROBLEM OF EVIL | 97 |
HUMANISM IN THE UNITED STATES | 155 |
AFRICAN AMERICANS AND HUMANISM | 158 |
BLACK HUMANISM AND THE UNITARIANS | 173 |
AFRICAN AMERICANS FOR HUMANISM | 177 |
AFRICAN AMERICAN HUMANISM AND THE PROBLEM OF EVIL | 182 |
HOW DO WE TALK ABOUT RELIGION? | 184 |
FRAGILE CULTURAL MEMORY AND CULTURAL PRODUCTION | 186 |
THEOLOGICAL RAMIFICATIONS | 192 |
THE GREAT MAHDI HAS COME | 102 |
ISLAM IN WEST AFRICA | 109 |
ISLAM IN THE UNITED STATES | 111 |
THE NATION OF ISLAM IN MINNEAPOLIS | 143 |
THE NATION OF ISLAM AND THE PROBLEM OF EVIL | 147 |
WHAT IF GOD WERE ONE OF US? | 152 |
ON THEOLOGY AND ARCHAEOLOGY | 193 |
NOTES | 198 |
BIBLIOGRAPHY | 228 |
INDEX | 237 |
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Varieties of African American Religious Experience: Toward a Comparative ... Anthony B. Pinn Vista previa limitada - 2017 |
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Términos y frases comunes
According Adefunmi African American communities Allah ancestors argues associated believe Catholic ceremonies Christian church concerning connection cosmic Cuba cult cultural memory cultural production Dahomey deities devotees Divine Horsemen drums earth Elijah Muhammad energy forces Gardell gods Haiti Haitian Harlem holy Honorable Elijah Muhammad human humanist Ibid important initiation involvement Legba living loas Louis Farrakhan Malcolm X manifestations Marie Laveau Master Fard Master Fard Muhammad Mawu Mecca Messenger Minister moral move Muslims Nation of Islam nature Negro Oba Adefunmi Obàtálá Ògûn Olódùmarè Olokun orìsàs orishas Orleans Oseijeman oum'phor Oyotunji Oyotunji Village person Petro practices prayer present priest Priestess Miriam problem of evil Prophet questions Qur'an Raboteau Rada religious response result ritual activities saints Santería Secrets of Voodoo slavery slaves soul Spirit teachings theological tion tradition Unitarian United University Press vodou vodun Voodoo Spiritual Temple worship York Yorùbá Yorùbá religion
Pasajes populares
Página 169 - We affirm the philosophical or religious ideal of nonviolence as the foundation of our purpose, the pre-supposition of our faith, and the manner of our action.
Página 106 - Praise be to God, the Lord of the ) worlds, the Compassionate, the Merciful, King on the day of reckoning ; Thee only do we worship, and to Thee do we cry for help. Guide us on the straight path, — the path of those to whom Thou art gracious, with whom Thou art not angry ; such as go not astray.3 . . . Against the evil in His creation I betake me to the Lord of the daybreak.
Página 222 - What We Want What We Believe 1. We want freedom. We want power to determine the destiny of our black community.
Página 222 - Black people should not be forced to fight in the military service to defend a racist government that does not protect us. We will not fight and kill other people of color in the world who, like black people, are being victimized by the white racist government of America.
Página 226 - Floods" is the word they use, but in fact it is not flooding; it is remembering. Remembering where it used to be. All water has a perfect memory and is forever trying to get back to where it was. Writers are like that: remembering where we were, what valley we ran through, what the banks were like, the light that was there and the route back to our original place. It is emotional memory — what the nerves and the skin remember as well as how it appeared. And a rush of imagination is our "flooding.
Página 169 - The concept of black power rests on a fundamental premise: Before a group can enter the open society, it must first close ranks.
Página 182 - But God — and I felt this even then, so long ago, on that tremendous floor, unwillingly — is white. And if His love was so great, and if He loved all His children, why were we, the blacks, cast down so far? Why? In spite of all I said thereafter, I found no answer on the floor — not that answer, anyway — and I was on the floor all night. Over me, to bring me "through," the saints sang and rejoiced and prayed. And in the morning, when they raised me, they told me that I was "saved.
Página 155 - May it be to the world, what I believe it will be, (to some parts sooner, to others later, but finally to all,) the signal of arousing men to burst the chains under which monkish ignorance and superstition had persuaded them to bind themselves, and to assume the blessings and security of self-governtnent.
Página 192 - ... of me, and what the whites had said that I must be. Never being fully able to be myself, I had slowly learned that the South could recognize but a part of a man, could accept but a fragment of his personality, and all the rest — the best and deepest things of heart and mind — were tossed away in blind ignorance and hate.