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Life Under the Baobab Tree: Africana Studies and Religion in a
Transitional Age is a compendium of innovating essays meticulously
written by early and later diaspora people of African descent.
Their speech arises from the depth of their experiences under the
Baobab tree and offers to the world voices of resilience,
newness/resurrection, hope, and life. Resolutely journeying on the
trails of their ancestors, they speak about setbacks and
forward-looking movements of liberation, social transformation, and
community formation. The volume is a carefully woven conversation
of intellectual substance and structure across time, space, and
spirituality that is quintessentially “Africana” in its
centering of methodological, theoretical, epistemological, and
hermeneutical complexity that assumes nonlinear and dialogical
approaches to developing liberating epistemologies in the face of
imperialism, colonialism, racism, and religious intolerance. A
critical part of this conversation is a reconceptualization and
reconfiguration of the concept of religion in its colonial and
imperial forms. Life Under the Baobab Tree examines how Africana
peoples understand their corporate experiences of the divine not as
“religion” apart from its intimate connections to social
realities of communal health, economics, culture, politics,
environment, violence, war, and dynamic community belonging. To
that end Afro-Pessimistic formulations of life placed in dialogic
relation Afro-Optimism. Both realities constitute life under the
Baobab tree and represent the sturdiness and variation that anchors
the deep ruptures that have affected Africana life and the creative
responses. The metaphor and substance of the tree resists
reductionist, essentialist, and assured conclusions about the
nature of diasporic lived experiences, both within the continent of
Africa and in the African Diaspora.
Life Under the Baobab Tree: Africana Studies and Religion in a
Transitional Age is a compendium of innovating essays meticulously
written by early and later diaspora people of African descent.
Their speech arises from the depth of their experiences under the
Baobab tree and offers to the world voices of resilience,
newness/resurrection, hope, and life. Resolutely journeying on the
trails of their ancestors, they speak about setbacks and
forward-looking movements of liberation, social transformation, and
community formation. The volume is a carefully woven conversation
of intellectual substance and structure across time, space, and
spirituality that is quintessentially “Africana” in its
centering of methodological, theoretical, epistemological, and
hermeneutical complexity that assumes nonlinear and dialogical
approaches to developing liberating epistemologies in the face of
imperialism, colonialism, racism, and religious intolerance. A
critical part of this conversation is a reconceptualization and
reconfiguration of the concept of religion in its colonial and
imperial forms. Life Under the Baobab Tree examines how Africana
peoples understand their corporate experiences of the divine not as
“religion” apart from its intimate connections to social
realities of communal health, economics, culture, politics,
environment, violence, war, and dynamic community belonging. To
that end Afro-Pessimistic formulations of life placed in dialogic
relation Afro-Optimism. Both realities constitute life under the
Baobab tree and represent the sturdiness and variation that anchors
the deep ruptures that have affected Africana life and the creative
responses. The metaphor and substance of the tree resists
reductionist, essentialist, and assured conclusions about the
nature of diasporic lived experiences, both within the continent of
Africa and in the African Diaspora.
The Afro-Brazilian religion Candomble has long been recognized as
an extraordinary resource of African tradition, values and identity
among its adherents in Bahia, Brazil. Outlawed and persecuted in
the late colonial and imperial period, Candomble nevertheless
developed as one of the major religious expressions of the
Afro-Atlantic diaspora. Drawing princially on police archives,
Harding describes the development of the religion as an
"alternative" space in which subjugated and enslaved blacks were
able to cultivate a sense of individual and collective identity
that stood in opposition to the subaltern status imposed upon them
from the dominant society. Harding works creatively against the
biases of the primary records, culling out evidence of a religious
and cultural orientation which emphasized healing, the
reconstitution of family identity, refuge and release from slavery,
and the ritual address of colonial and imperial power imbalances
(especially master-slave tensions). Placing Candomble within the
larger context of Afro-Brazilian "alternative" spaces, Harding
further examines the relationship between the religion and a
variety of other black religio-cultural forms in 19th cen
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