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Obeah, Orisa, and Religious Identity in Trinidad is an expansive
two-volume examination of social imaginaries concerning Obeah and
Yoruba-Orisa from colonialism to the present. Analyzing their
entangled histories and systems of devotion, Tracey E. Hucks and
Dianne M. Stewart articulate how these religions were criminalized
during slavery and colonialism yet still demonstrated autonomous
modes of expression and self-defense. In Volume II, Orisa, Stewart
scrutinizes the West African heritage and religious imagination of
Yoruba-Orisa devotees in Trinidad from the mid-nineteenth century
to the present and explores their meaning-making traditions in the
wake of slavery and colonialism. She investigates the pivotal
periods of nineteenth-century liberated African resettlement, the
twentieth-century Black Power movement, and subsequent campaigns
for the civil right to religious freedom in Trinidad. Disrupting
syncretism frameworks, Stewart probes the salience of Africa as a
religious symbol and the prominence of Africana nations and
religious nationalisms in projects of black belonging and identity
formation, including those of Orisa mothers. Contributing to global
womanist thought and activism, Yoruba-Orisa spiritual mothers
disclose the fullness of the black religious imagination's
affective, hermeneutic, and political capacities.
Obeah, Orisa, and Religious Identity in Trinidad is an expansive
two-volume examination of social imaginaries concerning Obeah and
Yoruba-Orisa from colonialism to the present. Analyzing their
entangled histories and systems of devotion, Tracey E. Hucks and
Dianne M. Stewart articulate how these religions were criminalized
during slavery and colonialism yet still demonstrated autonomous
modes of expression and self-defense. In Volume II, Orisa, Stewart
scrutinizes the West African heritage and religious imagination of
Yoruba-Orisa devotees in Trinidad from the mid-nineteenth century
to the present and explores their meaning-making traditions in the
wake of slavery and colonialism. She investigates the pivotal
periods of nineteenth-century liberated African resettlement, the
twentieth-century Black Power movement, and subsequent campaigns
for the civil right to religious freedom in Trinidad. Disrupting
syncretism frameworks, Stewart probes the salience of Africa as a
religious symbol and the prominence of Africana nations and
religious nationalisms in projects of black belonging and identity
formation, including those of Orisa mothers. Contributing to global
womanist thought and activism, Yoruba-Orisa spiritual mothers
disclose the fullness of the black religious imagination's
affective, hermeneutic, and political capacities.
Studies of African-derived religious traditions have generally
focused on their retention of African elements. This emphasis, says
Dianne Stewart, slights the ways in which communities in the
African diaspora have created and formed new religious meaning. In
this fieldwork-based study Stewart shows that African people have
been agents of their own religious, ritual, and theological
formation. She examines the African-derived and African-centered
traditions in historical and contemporary Jamaica: Myal, Obeah,
Native Baptist, Revival/Zion, Kumina, and Rastafari, and draws on
them to forge a new womanist liberation theology for the Caribbean.
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