By Sylvia R. Frey
The conversion of African-born slaves and their descendants to Protestant Christianity marked the most vital social and highbrow changes in American historical past. Come Shouting to Zion is the 1st finished exploration of the tactics during which this amazing transition happened. utilizing a rare array of archival resources, Sylvia Frey and Betty wooden chart the process non secular conversion from the transference of conventional African religions to the hot global throughout the development of Protestant Christianity within the American South and British Caribbean as much as 1830.Come Shouting to Zion depicts non secular transformation as a posh reciprocal circulation related to black and white Christians. It highlights the function of African American preachers within the conversion approach and demonstrates the level to which African American girls have been chargeable for constructing detailed ritual styles of worship and divergent ethical values in the black religious group. eventually, the booklet sheds gentle at the ways that, by means of serving as a channel for the assimilation of Western tradition into the slave quarters, Protestant Christianity helped rework Africans into African american citizens.
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Additional info for Come shouting to Zion: African American Protestantism in the American South and British Caribbean to 1830
Since much of it predated the Reformation, it was, for the most part, dominated by Catholic rather than Protestant efforts. 8 There are only a few scattered references in European accounts to the first African converts, but they appear to have been captives who had been sold into slavery in Portugal, where they were taught to read and write and to speak Portuguese. 9 At least nominal adherents of Christianity, they served Portugal as the first cultural missionaries to West African peoples. It took very little time for Catholic countries to realize that the best prospects for achieving their commercial and spiritual goals was contingent upon gaining the active support of the political leadership of the various African kingdoms.
12 Between 1482 and 1637, when the Dutch captured the last Portuguese fort at Axim, the governors of São Jorge and the other minor forts in the area were in continual negotiations with the rulers of the coastal kingdoms, who controlled access to the trade routes into the interior gold-producing regions of Denkyira. Sporadic attempts were made to convert the Comani people, who inhabited the kingdom of Commenda, to the west of Mina, and the Fetu, who lived to the east of it. The conversion of Sasaxy, king of the Fetu, in 1503 exemplifies the symbiotic efforts of African rulers and Europeans to gain advantage from that kind of relationship.
When Tegbesu was engaged in a war of succession and conflict over the legitimacy of his dynasty, Hwanjile obtained the spiritual submission of the people by reordering the Fon pantheon of vodon and installing Mawu-Lisa to preside over them. As priest of Mawu-Lisa, Hwanjile was the head of religious life in Dahomey. During the reign of Agonglo (178997) the Christian deity was established in Dahomey by one of his wives, Sophie, a woman of African Dutch ancestry who married a French trader in Whydah.
Come shouting to Zion: African American Protestantism in the American South and British Caribbean to 1830 by Sylvia R. Frey