Recreating Africa: Culture, Kinship, and Religion in the by James H. Sweet

By James H. Sweet

Exploring the cultural lives of African slaves within the early colonial Portuguese global, with an emphasis at the multiple million principal Africans who survived the adventure to Brazil, James candy lifts a curtain on their lives as Africans instead of as incipient Brazilians. Focusing first at the cultures of imperative Africa from which the slaves came--Ndembu, Imbangala, Kongo, and others--Sweet identifies particular cultural rites and ideology that survived their transplantation to the African-Portuguese diaspora, arguing that they didn't cave in to rapid creolization within the New international yet remained noticeably African for a few time.

Slaves transferred many cultural practices from their homelands to Brazil, together with kinship constructions, divination rituals, judicial ordeals, ritual burials, nutritional regulations, and mystery societies. candy demonstrates that the constructions of lots of those practices remained consistent in this early interval, even though the meanings of the rituals have been usually remodeled as slaves coped with their new atmosphere and standing. spiritual rituals particularly grew to become powerful sorts of protest opposed to the establishment of slavery and its hardships. moreover, candy examines how sure African ideals and customs challenged and finally motivated Brazilian Catholicism.

Sweet's research sheds new gentle on African tradition in Brazil's slave society whereas additionally enriching our realizing of the advanced means of creolization and cultural survival.

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Recreating Africa: Culture, Kinship, and Religion in the African-Portuguese World, 1441-1770

Exploring the cultural lives of African slaves within the early colonial Portuguese international, with an emphasis at the multiple million significant Africans who survived the adventure to Brazil, James candy lifts a curtain on their lives as Africans instead of as incipient Brazilians. Focusing first at the cultures of crucial Africa from which the slaves came--Ndembu, Imbangala, Kongo, and others--Sweet identifies particular cultural rites and ideology that survived their transplantation to the African-Portuguese diaspora, arguing that they didn't collapse to speedy creolization within the New international yet remained relatively African for it slow.

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Additional resources for Recreating Africa: Culture, Kinship, and Religion in the African-Portuguese World, 1441-1770

Sample text

The slave populations on Brazilian properties remained overwhelmingly Central African throughout the end of the 1600s. ’’ This was especially true in the northeast of Brazil, where increasing numbers of Mina slaves began replacing their Central African predecessors, a trend that lasted roughly three decades. Even as we acknowledge these important shifts, we must not lose sight of the overall ethnic terrain. Central Africans formed the foundation of most Brazilian slave communities, constituting more than 90 percent of slave imports to Brazil until the last decades of the seventeenth century.

In addition, on one of the properties, Fazenda da Ilha, the documents report that ‘‘various slaves were . . ’’ Thus, the total number was greater than 60. stretches of time. Between 1620 and 1772, the Benedictine monastery of Our Lady of Monserrate in Rio de Janeiro inherited at least 193 slaves, a remarkable 31 percent of all slave acquisitions (see Table 2). 60 Sketchier evidence for the monasteries at Bahia and Brotas reveals similar trends. A number of these inherited slaves were probably African born, but because the slaves usually represented the legacies of well-established Brazilian slaveholders, there were probably fair numbers of creoles and even larger numbers of ladinos (acculturated Africans) who were also parts of the bequests.

They give as much equal consideration to the legitimate child as they do the illegitimate. ’’ 25 The reality, of course, is that many Africans forged bonds of kinship that were culturally sanctioned by their communities, not by the Catholic Church. ’’ Catholic marriage was an institution that had little resonance in the worldview of most Africans. In the Americas, slaves created a variety of arrangements in accordance with their more pliant attitudes toward human sexuality and extended kinship.

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