Bondage stories of Americans relate the encounters of whites subjugated by Native Americans and Africans oppressed by early American settlers. Such stories were regularly utilized as promulgation or propaganda: accordingly, Europeans frequently stereotyped Native Americans as merciless and whites started to see subjugation of African-Americans as detestable. The purpose of this essay is to compare and contrast the two narratives which are A Narrative of the Captivity and The interesting Narrative of the Life of Olaudah Equianoa. A Narrative of Captivity by Mary Rowlandson and The Interesting Narrative of the Life of Olaudah Equiano by Olaudah Equiano are two generally read imprisonment accounts , which, individually, relate the encounters of a grown-up white lady caught by Indians and an eleven-year-old Black male caught for the American slave market. Looking at these two accounts uncovers fascinating similitudes and contrasts and in addition in the encounters and responses of these two prisoners.
He also draws attention to the important differences in cultural practice and worldview that emerge from the African ancestry of Brazil’s Afro-Brazilian population in ways that dominant political discourses, in Brazil and elsewhere, are not likely to. Examining “Quilombismo” in relation to the quilombo clause and resulting land disputes highlights the extent to which the philosophy particularly its cultural dimensions reflects the situation of rural Afro-Brazilians (Nascimento A. d., 1989). This examination also reflects the implications of Nascimento’s interpretation of the quilombos for race relations and the politics of recognition in Brazil more
The traditions of African-American slaves, from the earliest of times in colonial America, were acts and words that endowed the future of their race with the essence of their past. From the earliest of our rice crops to the females, who provided their masters through repeated sexual abuses, slaves laid ownership to their portion of colonial American history. The key to maintaining the heritage of the early African family was a combined version of their ancient tribal religion and their master’s Christianity. In order to maintain a peaceful accord with their masters, slaves learned that diversifying songs and actions from African shores with slight adjustments in order to abide by the beliefs of their Christian masters. Examples of this
Thus, the African personality movement is an effort for building up pure image of the African person, a re-establishment of the African self-a-self directed and self controlled continent.11 African identity stems out of what can be called the African world view. The African world view encompasses a holistic approach to understanding humanity and the cosmos. Within the world view are multitude of interconnections and interactions between the cosmos, high god, lesser gods; spirits; ancestors; vital force; divine kings; elders and familial bonds.12 Core to African world view is the thesis of community-individual model that tells of the interconnections of the extended family relation with the individual as the ground for personal
African-American author Toni Morrison 's book, Beloved, describes a black culture born out of a dehumanising period of slavery just after the Civil War. Culture is a means of how a group collectively believe, act, and interact on a daily basis. Those who have studied her work refer to Morrison 's narrative tales as “literature…that addresses the sacred and as an allegorical representation of black experience” (Baker-Fletcher 1993: 2). Although African Americans had a difficult time establishing their own culture during the period of slavery when they were considered less than human, Morrison believes that black culture has been built on the horrors of the past and it is this history that has shaped contemporary black culture in a positive way. Through the use of linguistic devices, her representation of black women, imagery and symbolic features, and the theme of interracial relations, Morrison illustrates that black culture that is resilient, vibrant, independent, and determined.
From reading the textbook, it can be surmised that the “Black Sacred Cosmos” is the African-American religious worldview and its spiritual rebirth to Christianity as shaped by its heritage through slavery, emancipation, segregation, and other social injustices used to withhold societal and religious freedom from African-Americans in America, in which the whole universe/cosmos is viewed as sacred. The ultimate goal in this, as it related to the church, was the personal conversion of those who were not “saved,” to coming to know God and accepting Jesus Christ as Lord and Savior. In this worldview African American Christians Afro-centrically define nuances and emphasis of their theological views. 2. Name and explain the social model presented in Chapter 1.
But African people believe that such circumstances are caused by a human or other agent who has caused it by means of a curse, witchcraft, magic, and so on. This is what Mbiti calls mystical causes of death. People go to a lot of trouble to establish the mystical causes by consulting diviners and medicine men, or through suspicion and
Evans-Pritchard and his classic work, “The Notion of Witchcraft Explains Unfortunate Events.” In this text, Evans-Pritchard discusses the Zande community in Africa, whose way of life in many aspects is affected by witchcraft. As he states witchcraft “…plays its part in every activity of Zande life; in agricultural, fishing, and hunting pursuits; in domestic life of homesteads as well as in communal life of district court” (Pritchard, 1937). Here, he examines multiple ethnographic examples within the community and how witchcraft plays an important role in their concept not only of illness, but also misfortune within the society. One example involves a young boy who had injured his foot while traveling on a path. The boy bumped his foot on the root of a tree and explains how witchcraft was the offender in this situation therefore serving as the main cause for his injury.
Packward and Vaughan, in their article, Curing Their Ills: Colonial Power and African Illness, posit: “missionary medicine focused on the control of populations for physical as well as moral health. “Healing, for medical missionaries, was part of a program of social and moral engineering through which ‘Africa’ would be saved” (Packward & Vaughan, 1992). This legacy lives on and examples of this are clearly visible in many African societies today. In Africa generally, traditional medicine is often times viewed and regarded as satanic or
“Their voices blended into a threnody of nostalgia about pain. Rising and falling, complex in 1harmony, uncertain in pitch, but constant in the recitative of pain.” The Blues Aesthetic is a catharsis of pain, suffering and cultural wisdom gathered from the age of slavery. It is a means of transmission of narratives that builds on the oral tradition of storytelling; a compilation of stories peppered with suffering, sacrifice and loss narrated through lyrics of songs, “The Blues arises as a late nineteenth century/early twentieth century secular thrust of African-American culture, whose oldest musical and lyrical heritage was Africa but whose changing contemporary expression summed up their lives and culture in the West.” In Morrison’s words,
In the book written by Laura de Mello e Souza entitled “The Devil and the Land of the Holy Cross” she explores the complexity of the religious foundation of colonial Brazil, a foundation that can be seen today in modern day Brazil. Mello e Souza delves deep into the popular religion of colonial Brazil, she uses many sources throughout the entirety of the text. This allows her to reference documents that provide evidence of the influences that helped shape Brazilian theology. The core of the text is to show Mello e Souza’s opinion that colonial Brazil was a fusion of Native, European, and African practices which created a form of hybrid religion of the three culture’s as they came and interacted with each other. Mello e Souza’s approach to
He decided to look at nationalism and Black liberation He provides questions, making individuals think for themselves as of why their lives the way they are. What is the role of family, childhood friends, cultural practices, and neighborhood political culture? and what can be the relationship between the Black Liberation movement in the US and the fight for social transformation and social justice in Africa? Muhammad’s way of solving issues is within your own culture, not just with socialism and nationalism is doing to African Americans such as wealth and the violence. Muhammad does what Eric Foner suggested to Bernie Sanders.
Martin Luther King Jr. and Malcolm X were both African American leaders of the Africa-American Civil Rights Movement during the 1960’s. Although slavery had been abolished after the Civil War, Africans were still treated unequally. Both Dr. King and Malcolm X fought to gain equality between Africans and the white Americans through the use of rhetorical techniques throughout their discourses. By examining “Letter from Birmingham Jail” by Martin Luther King Jr. and “The Ballot or the Bullet” by Malcolm X, we observe their reliance on logos and appeal to logos in order to construct their arguments. Dr. King effectively uses analogies to depict his views and beliefs to the Clergymen.