Becoming African in America: Race and Nation in the Early Black AtlanticOxford University Press, 27 սեպ, 2007 թ. - 304 էջ The first slaves imported to America did not see themselves as "African" but rather as Temne, Igbo, or Yoruban. In Becoming African in America, James Sidbury reveals how an African identity emerged in the late eighteenth-century Atlantic world, tracing the development of "African" from a degrading term connoting savage people to a word that was a source of pride and unity for the diverse victims of the Atlantic slave trade. In this wide-ranging work, Sidbury first examines the work of black writers--such as Ignatius Sancho in England and Phillis Wheatley in America--who created a narrative of African identity that took its meaning from the diaspora, a narrative that began with enslavement and the experience of the Middle Passage, allowing people of various ethnic backgrounds to become "African" by virtue of sharing the oppression of slavery. He looks at political activists who worked within the emerging antislavery moment in England and North America in the 1780s and 1790s; he describes the rise of the African church movement in various cities--most notably, the establishment of the African Methodist Episcopal Church as an independent denomination--and the efforts of wealthy sea captain Paul Cuffe to initiate a black-controlled emigration movement that would forge ties between Sierra Leone and blacks in North America; and he examines in detail the efforts of blacks to emigrate to Africa, founding Sierra Leone and Liberia. Elegantly written and astutely reasoned, Becoming African in America weaves together intellectual, social, cultural, religious, and political threads into an important contribution to African American history, one that fundamentally revises our picture of the rich and complicated roots of African nationalist thought in the U.S. and the black Atlantic. |
From inside the book
Արդյունքներ 79–ի 1-ից 5-ը:
Էջ 8
... and backward residents of the continent into progressive Christians who would assume their place within God's narrative of human progress. Such a transformation would end the slave trade in 8 Becoming African in America.
... and backward residents of the continent into progressive Christians who would assume their place within God's narrative of human progress. Such a transformation would end the slave trade in 8 Becoming African in America.
Էջ 9
... God with the prevalence of “paganism” in Africa, reaching toward a belief that American slavery represented God's plan for bringing the light of true religion to the Dark Continent. This conviction gave all three groups a shared stake ...
... God with the prevalence of “paganism” in Africa, reaching toward a belief that American slavery represented God's plan for bringing the light of true religion to the Dark Continent. This conviction gave all three groups a shared stake ...
Էջ 10
... God's newly chosen people. Such a claim to chosen-ness was not new to black Christianity, but when used to define an “African” people, it offered a link between affiliative secular narratives of identity that rested on shared oppression ...
... God's newly chosen people. Such a claim to chosen-ness was not new to black Christianity, but when used to define an “African” people, it offered a link between affiliative secular narratives of identity that rested on shared oppression ...
Էջ 15
... God in which they believed, the two lands to which they felt allegiance, and to the peoples of Africa and the diaspora whom they considered brethren. The discourse on African identity was the most important language in early black ...
... God in which they believed, the two lands to which they felt allegiance, and to the peoples of Africa and the diaspora whom they considered brethren. The discourse on African identity was the most important language in early black ...
Էջ 21
... God from within a tight evangelical sisterhood that supported her both practically and emotionally.12 It is hardly ... God's children—that Christ was an “Impartial Saviour” and that “Negros, black as Cain,/May be refin'd, and join th ...
... God from within a tight evangelical sisterhood that supported her both practically and emotionally.12 It is hardly ... God's children—that Christ was an “Impartial Saviour” and that “Negros, black as Cain,/May be refin'd, and join th ...
Բովանդակություն
3 | |
17 | |
2 Toward a Transformed Africa | 39 |
3 An African Homeland? | 67 |
4 Out of America | 91 |
5 Becoming African in the English Atlantic | 131 |
6 African Churches and an African Nation | 157 |
7 Becoming American in Liberia and in the United States 18201830 | 181 |
Epilogue | 203 |
Notes | 211 |
Bibliography | 255 |
Index | 277 |
Այլ խմբագրություններ - View all
Common terms and phrases
African identity African Masons African Methodist African nation African Union African Union Society American Colonization Society antislavery asserted Atlantic Atlantic slave trade authors Baltimore Bethel black Americans black discourse Black Loyalists brethren British Carretta chap Christian claim coast of Africa colony Colored Company Company’s congregations Cuffe's Logs Cuffe’s cultural Daniel Coker diaspora discourse on African discussions emigration England enslaved Equiano and Cugoano evangelical filiative free black freedom Freetown George God’s governor Gronniosaw hoped Hundredors Huntingdonian ibid Ignatius Sancho Interesting Narrative James Forten John Clarkson John Marrant Jones kinship Kizell land leaders Liberia living Logs and Letters London Lott Cary movement native Nova Scotians offered Olaudah Equiano oppression Paul Cuffe Peters Philadelphia political Prince Hall promised Pybus race racial racism reel religious Russwurm Savannah settlers shared Sierra Leone slave trade slavery Society’s sought Temne transformation Tythingmen United vision Wheatley and Sancho Wheatley’s William Zachary Macaulay