By Sylvia R. Frey
The conversion of African-born slaves and their descendants to Protestant Christianity marked probably the most very important social and highbrow variations in American heritage. Come Shouting to Zion is the 1st accomplished exploration of the tactics wherein this awesome transition happened. utilizing a unprecedented array of archival resources, Sylvia Frey and Betty wooden chart the process non secular conversion from the transference of conventional African religions to the recent global during the development of Protestant Christianity within the American South and British Caribbean as much as 1830.Come Shouting to Zion depicts spiritual transformation as a posh reciprocal circulate related to black and white Christians. It highlights the position of African American preachers within the conversion technique and demonstrates the level to which African American girls have been liable for constructing exact ritual styles of worship and divergent ethical values in the black non secular group. eventually, the publication sheds mild at the ways that, by means of serving as a channel for the assimilation of Western tradition into the slave quarters, Protestant Christianity helped remodel Africans into African american citizens.
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Additional resources for Come shouting to Zion: African American Protestantism in the American South and British Caribbean to 1830
Sample text
31 From the perspective of a concept of power, traditional cosmology had important implications for religious leadership roles. Like Western Christianity, traditional religion was profoundly ambiguous toward women. Unlike Western Christianity, traditional religion combined conventional attitudes with unconventional practices. Because of their specific biological functions, women were generally regarded as unclean, with a propensity toward evil. The fear of defilement of the sacred led to taboos and restrictions on women's activities and, in some cases, to their exclusion from important religious festivals.
The reasons for doing so are several: first, because of the metropolitan-based institutional links that characterized the Anglican and Moravian missionary activity prior to the American Revolution and the conversion techniques employed by the Moravian, Baptist, and Methodist churches both on the American mainland and in the Caribbean after the Revolution; second, because of the movement of Africans and Europeans in both directions between the British sugar islands and the Southern mainland during and after the colonial and Revolutionary periods; and third, because of the critical significance of African American missionaries in establishing the Baptist and Methodist faiths among the enslaved populations of the British Caribbean during the last two decades of the eighteenth century.
It created a community of faith and provided a body of values and a religious commitment that became in time the principal solvent of ethnic differences and the primary source of cultural identity. It provided Afro-Atlantic peoples with an ideology of resistance and the means to absorb the cultural norms that turned Africans into African Americans. The churches Afro-Christians founded formed the institutional bases for these developments and served as the main training ground for the men and women who were to lead the community out of slavery and into a new identity as free African American Christians.
