Making Gullah : a history of Sapelo Islanders, race, and the American imagination
著者
書誌事項
Making Gullah : a history of Sapelo Islanders, race, and the American imagination
(The John Hope Franklin series in African American history and culture)
University of North Carolina Press, c2017
- : pbk
大学図書館所蔵 全1件
  青森
  岩手
  宮城
  秋田
  山形
  福島
  茨城
  栃木
  群馬
  埼玉
  千葉
  東京
  神奈川
  新潟
  富山
  石川
  福井
  山梨
  長野
  岐阜
  静岡
  愛知
  三重
  滋賀
  京都
  大阪
  兵庫
  奈良
  和歌山
  鳥取
  島根
  岡山
  広島
  山口
  徳島
  香川
  愛媛
  高知
  福岡
  佐賀
  長崎
  熊本
  大分
  宮崎
  鹿児島
  沖縄
  韓国
  中国
  タイ
  イギリス
  ドイツ
  スイス
  フランス
  ベルギー
  オランダ
  スウェーデン
  ノルウェー
  アメリカ
注記
Includes bibliographical references (p. 267-277) and index
収録内容
- The misremembered past
- From wild savages to beloved primitives: Gullah folk take center stage
- The 1920s and 1930s voodoo craze: African survivals in American popular culture and the ivory tower
- Hunting survivals: W. Robert Moore, Lydia Parrish, and Lorenzo D. Turner discover Gullah folk on Sapelo Island
- Drums and shadows: the Federal Writers' Project, Sapelo Islanders, and the specter of African superstitions on Georgia's coast
- Reworking roots: Black women writers, the Sapelo interviews in Drums and shadows, and the making of a new Gullah folk
- Gone but not forgotten: Sapelo's vanishing folk and the Gullah Geechee Cultural Heritage Corridor
- From African survivals to the fight for survival
内容説明・目次
内容説明
During the 1920s and 1930s, anthropologists and folklorists became obsessed with uncovering connections between African Americans and their African roots. At the same time, popular print media and artistic productions tapped the new appeal of black folk life, highlighting African-styled voodoo networks, positioning beating drums and blood sacrifices as essential elements of black folk culture. Inspired by this curious mix of influences, researchers converged on one site in particular, Sapelo Island, Georgia, to seek support for their theories about ""African survivals."" The legacy of that body of research is the area's contemporary identification as a Gullah community and a set of broader notions about Gullah identity.
This wide-ranging history upends a long tradition of scrutinizing the Low Country blacks of Sapelo Island by refocusing the observational lens on those who studied them. Cooper uses a wide variety of sources to unmask the connections between the rise of the social sciences, the voodoo craze during the interwar years, the black studies movement, and black land loss and land struggles in coastal black communities in the Low Country. What emerges is a fascinating examination of Gullah people's heritage, and how it was reimagined and transformed to serve vastly divergent ends over the decades.
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