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• W2992544186 abstract "Introduction Afro-Jamaicans' (Jamaicans of entirely or predominantly African descent) cultural and spiritual universe, between the 1820's and the 1860's, was more similar than different. And although 1834 and 1838's emancipation assigned greater freedoms, politically it's without question they remained an oppressed and despised majority. (1) Being deprived as Afro-Jamaicans were of wealth, elite connections and high social status religion offered avenues whereby they fought racial, political and economic oppression. Turning to religion fitted how Afro-Atlantic communities overall addressed problems and African peoples' religious strands covered a wide spectrum of faiths. Within this corridor Sterling Stuckey, Rachel Harding, Walter Rucker and others identify African spiritualists' contributions to liberation in the nineteenth century. (2) While spiritualists safeguarded Black communities in ways Black clergymen could not, their Christian counterparts however mostly are credited for shuttling Black people through troubling times. Dianne Stewart similarly recalls how African spiritualists called Obeah man, in Jamaica, are marginalized in the literature on Jamaica's anti-slavery and anti-colonial movements. (3) Restoring the Obeah man to his rightful place in Jamaica's Black resistance hierarchy is how to correct Obeah's demonization in Jamaica where it is common for Afro-Jamaica's mid nineteenth century religiosity to either be stamped with a Methodist, Baptist or Moravian label. While Christian conversion occurred overall there was devotion inconsistency to any particular creed. (4) Mary Turner and Robert Stewart caution us against misreading Jamaica's mid nineteenth century space as Christian driven. (5) Obsessed as much as they were with emphasizing Obeah as Myal's (Myal is linked to Obeah traditions) evil opposition in overstretching the distance between the two traditions they encounter Afro-Jamaica's cravings for West and Central African spirituality. Unwavering faith in ancestral practices or as Monica Schuler defines as the stubborn attachment to and need of African is actualized in Obeah and Myal and explains why under the banner of these two traditions African rituals proliferated in face of growing missionary belief that Afro-Jamaicans in the mid nineteenth century corridor abandoned African religious identities. (6) Expanding missionary reach failed to dislodge Obeah and Myal; this failure to eclipse African spirituality reveals the deep seated theological and cultural divide separating Afro-Jamaicans and European missionaries. Before and after emancipation Christian converts retained rather than purged many African theological concepts as European missionaries and Afro-Jamaicans theological differences reflected West and Central Africa's continued polytheistic influence. As their ancestors sensed Afro-Jamaicans felt multiple spirits were responsible for good and evil. (7) Additionally, they believed good and evil was manufactured and controlled in the physical realm through human agents. It was further felt similar to how a person's good aura could improve one's prosperity that a person's negative vibrations were a source of illness, poverty, job loss and other debilitating conditions specific to the material world. Surviving these ordeals hinged on being spiritually fortified and Christianity's outer worldly emphasis apparently seemed more possible to accept when buffered with Obeah, a tradition seemingly more designed to navigate the concrete world. Failure to totally insulate Afro-Jamaicans against the nineteenth century's challenges prevented Obeah's eradication, a central focus in the missionary thrust to spread Christianity. Irrespective of how the ungodly tag was pegged to Obeah or Myal, these traditions withstood criticism as they offered Afro-Jamaicans avenues to respond and challenge their adversaries. Its usage in offensive or preventive attacks while it occurred for leverage in domestic and community squabbles, Afro Jamaicans were conscious that their problems was deeper than a red eye neighbor or band minded relative. …" @default.
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• W2992544186 date "2016-07-01" @default.
• W2992544186 modified "2023-09-23" @default.
• W2992544186 title "Cutting across Space and Time: Obeah's Service to Jamaica's Freedom Struggle in Slavery and Emancipation" @default.
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