The black separatist movement led by Marcus Garvey has long been viewed as a phenomenon of African American organization in the urban North. But as Mary Rolinson demonstrates; the largest number of Universal Negro Improvement Association (UNIA) divisions and Garvey's most devoted and loyal followers were found in the southern Black Belt. Tracing the path of organizers from northern cities to Virginia; and then from the Upper to the Deep South; Rolinson remaps the movement to include this vital but overlooked region.Rolinson shows how Garvey's southern constituency sprang from cities; countryside churches; and sharecropper cabins. Southern Garveyites adopted pertinent elements of the movement's ideology and developed strategies for community self-defense and self-determination. These southern African Americans maintained a spiritual attachment to their African identities and developed a fiercely racial nationalism; building on the rhetoric and experiences of black organizers from the nineteenth-century South. Garveyism provided a common bond during the upheaval of the Great Migration; Rolinson contends; and even after the UNIA had all but disappeared in the South in the 1930s; the movement's tenets of race organization; unity; and pride continued to flourish in other forms of black protest for generations.
#636741 in Books The University of North Carolina Press 2003-09-29Ingredients: Example IngredientsOriginal language:EnglishPDF # 1 9.25 x .75 x 6.25l; 1.00 #File Name: 0807854824320 pages
Review
0 of 0 people found the following review helpful. Scholarly and not as biased: a benefit to all interested in any African cultureBy bamboo groveI agree with the previous 5 star review; dry but not prohibitively so with antidotes. This book focuses on the Congolisa people but also discusses elements of other african culture's spirituality; and life inside Portugal; Brazil as one of the biggest reposits of slaves and Africa. An outside perception of rites and what was seen; some inferances are made and referenced from other scholars who are modern practitioners. This book is revisive; with a modern view of the Catholic records mainly used to explore the african religious power before the gradual and not totally assumptive creolization of afrochristian practices.However at times I feel there is a lack of understanding in the hindsight between explanations of the slaves behavior and christian interactions on the part of the author or scholars referenced. The author admits christian scholars and the western mind has biased understanding of records and what was recorded even to this day.Portuguese were called white in this book or white moors keeping with the PC of calling slavers white europeans when the hispanics were of part african heritage. Although there is the admittance of african slavers and owners as well as most of the violence or poisoning was slave on slave versus slave on master. It is of common knowledge the slave owners treated their "property" for the most part horribly and the author doesn't mince words. About 30% of slave owners were the churches.This book is eye opening to those with an interest in Quimbanda candomble and Kimbanda of the afrobrazilians to the cuban congo practices of the religions of Palo; as well as some Vodun and influences throughout the diaspora.9 of 12 people found the following review helpful. Original; fascinatingBy Seth J. FrantzmanThe ubject of the slave trade has been written about before but this bookcovers the more interesting topic of the Protuguese trade in the 15th-18th century; and particularly its affects on Africans and the relationship between the church and the slaves; as well as 'others'. This book is scholarly and perhaps slightly dry; but not startinly so; in fact it is also readable and interesting; refreshing and original.Surely this book adds scholarship to the period; espcially illuminating the relationship between slaves; brazilian society and the church in both Brazil and Portugal. Of particular interest is the work regarding the inqusitions attempts to snuff out tribal religons that remained among slaves brought to the new world.Seth J. Frantzman
