This notion and the memory of flight, Young concludes, endure in the tradition of the contemporary African. We find it, for instance, in the writings of Toni Morrison, Edwidge Danticat, and Nella Larson as replica of the folkloric tradition that developed during the era of slavery and the slave trade and in tales and folkloric myths that are common predominantly along the Georgia coast.
Flight became connected with death. Notions of Africa as the final resting place for slaves became common notion through plantation America. This joy and hope of returning to Africa to die is expressed in several of the slave spirituals.
The flight motif also extended itself, in African mythology, to representations of the natural world. Certain species of birds, for instance the owl, took on portentous meaning for African slaves. Slave tradition viewed the owl as a sign of death. The buzzard was another example of a creature where death and flight conjoined. In this way, flight became a symbol not only of liberty but also of impending death and disorder. Africa became a space that was especially invested with spiritual power, and Young in this chapter shows how African mythology, shaped by the slave experience, illustrated the transmigration of slaves in both this world and the next.
Personal Critique
As conclusion and summation of critique on the work, I am impressed with the amount of research that went into it, with the author's evident passion for the subject, and with the author's breadth of experience with the various methodologies and disciplines. Sufficient material corroborates the thesis to support the author's point that the slaves fashioned their mother rituals into rituals that enabled them to transcend their suffering and, by so doing, converted their brutalized bodies into instruments of spirituality. The author's argument seems reliable and convincing.
I was moved by many of the slave spirituals, understand them now in a fresh and informed way. Similarly too, growing up on the Brer Rabbit stories, I now understood...
Healing Rituals Across Islam I was just 15 years old, and one day my grandmother found me. Left by a rebel at the side of the road my, grandmother knew. She knew by the fear in my eyes that I had just been raped. When she saw me she cried, and took me inside for no one to see me. She then went to the bush to find country medicine, and
' The path however was now blocked by a symbol 'representing the White people.' Along the side of the chart were many 'Strokes' representing the vices brought by the Europeans. " (Kupperman 2000, 431) This spiritual resistance was blended with a political form of resistance as well: for them to preserve their identity as a people, as God had ordained it, the Indians had to be purified of all the vices
In addition, both governments and churches began to grow suspicious of the group, probably because of the "organization's secrecy and liberal religious beliefs" (Watson, 2009). As a result, Portugal and France banned Freemasonry; in fact, it was a capital offense to be a Freemason in Portugal (Watson, 2009). Moreover, "Pope Clement XII forbade Catholics from becoming Freemasons on penalty of excommunication" (Watson, 2009). Feeling pressure in Europe, many Freemasons
76). As automation increasingly assumes the more mundane and routine aspects of work of all types, Drucker was visionary in his assessment of how decisions would be made in the years to come. "In the future," said Drucker, "it was possible that all employment would be managerial in nature, and we would then have progressed from a society of labor to a society of management" (Witzel, p. 76). The
Culture pervasiveness and the difficulty of defining it is one of the reasons why it is attributed for many merger failures. The problem considered in this study was the unstable operating environment that existed following the acquisition of INTEC Engineering by Worley Parsons which was likely caused by differences in organizational cultures. WorleyParsons acquired SEA Engineering in 2007 and INTEC Engineering April 2008 and combined these organizations to form INTECSEA.
10). Both religions are not technically held to be systems of belief by their adherents, but rather as systems of service or patronage to higher powers. The idea was present in African feudalism, but seems to be enhanced and highlighted in Creole religions by the slave experience. Seeking for a path away from the rule of cruel Europeans, African slaves turned to the rule of benevolent and helpful Orishas and Loas.
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