African American religions encompass a broad spectrum of beliefs & practices. This book brings together in one forum the most important essays on the development of these traditions to provide an overview of the field & its most important scholars.

Since the first African American denomination was established in Philadelphia in 1818, churches have gone beyond their role as spiritual guides in African American communities and have served as civic institutions, spaces for education, and sites for the cultivation of individuality and identities in the face of limited or non-existent freedom. In this Very Short Introduction, Eddie S. Glaude Jr. explores the history and circumstances of African American religion through three examples: conjure, African American Christianity, and African American Islam. He argues that the phrase "African American religion" is meaningful only insofar as it describes how through religion, African Americans have responded to oppressive conditions including slavery, Jim Crow apartheid, and the pervasive and institutionalized discrimination that exists today. This bold claim frames his interpretation of the historical record of the wide diversity of religious experiences in the African American community. He rejects the common tendency to racialize African American religious experiences as an inherent proclivity towards religiousness and instead focuses on how religious communities and experiences have developed in the African American community and the context in which these developments took place. About the Series: Oxford's Very Short Introductions series offers concise and original introductions to a wide range of subjects--from Islam to Sociology, Politics to Classics, Literary Theory to History, and Archaeology to the Bible. Not simply a textbook of definitions, each volume in this series provides trenchant and provocative--yet always balanced and complete--discussions of the central issues in a given discipline or field. Every Very Short Introduction gives a readable evolution of the subject in question, demonstrating how the subject has developed and how it has influenced society. Eventually, the series will encompass every major academic discipline, offering all students an accessible and abundant reference library. Whatever the area of study that one deems important or appealing, whatever the topic that fascinates the general reader, the Very Short Introductions series has a handy and affordable guide that will likely prove indispensable.

Is there really a monolithic "Black church"? Distilling the arguments of Anthony B. Pinn's important and provocative work in Terror and Triumph, this brief volume asks the central question: What really is African American religion? Sketching the religious landscape of African American communities today, Pinn makes explicit the tension in traditional conversations about Black religion that privilege either Christianity in particular or organizations (with doctrines and creeds) in general. Discussing the misunderstandings and historical inaccuracies of such views, Pinn offers an alternate theory of Black religion that begins with a basic push for embodied meaning as its core impulse. In this expanded edition, Pinn offers new reflections on the state of the Black church.

"Viewing African American sectarianism as a response to racism and social stratification in the larger society, the authors trace the history, beliefs, social organization, and ritual content of religious groups in four types of sects. These include the Black mainline churches; messianic-nationalist sects, such as the Nation of Islam; conversionist sects, such as the Holiness-Pentecostal groups and Primitive Baptists; and thaumaturgical sects, including the Spiritual churches.".

African American Religion brings together in one forum the most important essays on the development of these traditions to provide an overview of the field.

Literature on North American slavery is almost inexhaustible but negligent of the religious culture of the slaves, most especially African-American Christianity. As noted in Robert Handys insightful article, for several decades AfricanAmerican Christianity appeared only as incidentals in the general historiography of American Church history. Considering the immeasurably positive role of the Church in the lives of African-Americans, this oversight is almost inexcusable. Even where studies in slave Christianity have been attempted one would search in vain for any substantial discussion of the mutual effects of the slaves original African religion and Christianity. Thus this study is a contribution to recent explorations into that vital aspect of the history of African slaves in North America their Christianization. The study focuses on the question of why the African slaves were apparently more responsive to Christianity in the Great Awakenings than during the previous evangelization efforts by the Anglican missionaries. I propose that the continuities as well as discontinuities between Christianity and African Traditional Religion were key among determinant factors in the slaves response to Christianity. Basically, the slaves responded to the type of Christianity in which these factors were more prominent, the Great Awakenings vis--vis the Anglican version. The first chapter of this study highlights the problem of past inattention to slave Christianity, especially as it relates to African Traditional Religion. In Chapter two, I argue for both West Africa as the original home of the slaves and African Traditional Religion as the predominant religious culture of that region. The third chapter describes the process, personnel, and problems encountered in slave Christianization. Chapters four and five analyze and evaluate the impact of Christianizing efforts by the Anglican missionaries and revival evangelists respectively. Chapter six summarizes and discusses the value of my findings for the African-American Church and Christianity in general. The study contains suggestions for further research.

Believing that African American religious studies has reached a crossroads, Cornel West and Eddie Glaude seek, in this landmark anthology, to steer the discipline into the future. Arguing that the complexity of beliefs, choices, and actions of African Americans need not be reduced to expressions of black religion, West and Glaude call for more careful reflection on the complex relationships of African American religious studies to conceptions of class, gender, sexual orientation, race, empire, and other values that continue to challenge our democratic ideals.

"Pinn's work provides a fascinating look, especially at Vodoo, Santeria, the Nation of Islam, and Black Humanists in the United States."--Cover.

This is a 2nd edition of the 1985 anthology that examines the religious history of African Americans.

What role did religion play in sparking the call for civil rights? Was the African American church a motivating force or a calming eddy? The conventional view among scholars of the period is that religion as a source for social activism was marginal, conservative, or pacifying. Not so, argues Johnny E. Williams. Focusing on the state of Arkansas as typical in the role of ecclesiastical activism, his book argues that black religion from the period of slavery through the era of segregation provided theological resources that motivated and sustained preachers and parishioners battling racial oppression. Drawing on interviews, speeches, case studies, literature, sociological surveys, and other sources, Williams persuasively defines the most ardent of civil rights activists in the state as products of church culture. Both religious beliefs and the African American church itself were essential in motivating blacks to act individually and collectively to confront their oppressors in Arkansas and throughout the South. Williams explains how the ideology of the black church roused disparate individuals into a community and how the church established a base for many diverse participants in the civil rights movement. He shows how church life and ecumenical education helped to sustain the protest of people with few resources and little permanent power. Williams argues that the church helped galvanize political action by bringing people together and creating social bonds even when societal conditions made action difficult and often dangerous. The church supplied its members with meanings, beliefs, relationships, and practices that served as resources to create a religious protest message of hope.