A unique social and cultural history capturing the African experience in the Caribbean through the Yoruba language through songs, prayers, dirges, humour and philosophy.

This volume demonstrates how, from the beginning of the Atlantic slave trade, enslaved and free Africans in the Americas used Catholicism and Christian-derived celebrations as spaces for autonomous cultural expression, social organization, and political empowerment. Their appropriation of Catholic-based celebrations calls into question the long-held idea that Africans and their descendants in the diaspora either resignedly accepted Christianity or else transformed its religious rituals into syncretic objects of stealthy resistance. In cities and on plantations throughout the Americas, men and women of African birth or descent staged mock battles against heathens, elected Christian queens and kings with great pageantry, and gathered in festive rituals to express their devotion to saints. Many of these traditions endure in the twenty-first century. The contributors to this volume draw connections between these Afro-Catholic festivals—observed from North America to South America and the Caribbean—and their precedents in the early modern kingdom of Kongo, one of the main regions of origin of men and women enslaved in the New World. This transatlantic perspective offers a useful counterpoint to the Yoruba focus prevailing in studies of African diasporic religions and reveals how Kongo-infused Catholicism constituted a site for the formation of black Atlantic tradition. Afro-Catholic Festivals in the Americas complicates the notion of Christianity as a European tool of domination and enhances our comprehension of the formation and trajectory of black religious culture on the American continent. It will be of great interest to scholars of African diaspora, religion, Christianity, and performance. In addition to the editor, the contributors include Kevin Dawson, Jeroen Dewulf, Junia Ferreira Furtado, Michael Iyanaga, Dianne M. Stewart, Miguel A. Valerio, and Lisa Voigt.

An introduction to the spiritual source of the beliefs and practices that have so profoundly shaped African American religious traditions. Most of the Africans who were enslaved and brought to the Americas were from the Yoruba nation of West Africa, an ancient and vast civilization. In the diaspora caused by the slave trade, the guiding concepts of the Yoruba spiritual tradition took root in Haiti, Puerto Rico, Cuba, Brazil, and the United States. In this accessible introduction, Baba Ifa Karade provides an overview of the Yoruba tradition and its influence in the West. He describes the sixteen Orisha, or spirit gods, and shows us how to work with divination, use the energy centers of the body to internalize the teachings of Yoruba, and create a sacred place of worship. The book also includes prayers, dances, songs, offerings, and sacrifices to honor the Orisha.

In 1838, the British government outlawed the slave trade, emancipated all of the slaves in its possessions, and began to interdict slave ships en route to the Americas. Almost at once, colonies that had depended on slave labour were faced with a liberated and unwilling labour force. At the same time, newly freed slaves in Sierra Leone (and later from America and elsewhere) were "persuaded" to emigrate to other British colonies to provide a new workforce to replace or augment remnants of the old. Some became paid labourers, others indentured servants. These two groups - one, English-speaking colonists; the other, new African immigrants - are the focus of this study of "receptive" communities in the West Indies. Adderley describes the formation of these settlements, and, working from scant records, tries to tease out information about the families of liberated Africans, the labour they performed, their religions, and the culture they brought with them. She addresses issues of gender, ethnicity, and identity, and concludes with a discussion of repatriation.

What’s inside: A celebration of the lesser known Caribbean culture, rooted in tales and memories of the history and heritage of the eastern reaches of the Caribbean. The hidden Caribbean isn’t a place but a legacy of the complex history, people, and food that exists outside the limelight of Caribbean culture. East Winds is full of Riaz's award-winning recipes, with food and travel writing interwoven throughout, giving full focus to both the violent and vibrant stories of the indentured Indian and Chinese, Indigenous tribes, and African heritage of Trinidad & Tobago, Guyana, Suriname and beyond. All equally create the kaleidoscope that is Caribbean food today. Ranging from plant-based to meat and seafood, Riaz offers up not only delicious dishes but also the inseparable stories of people and places. Get to know island favorites like hot doubles, a whole chapter dedicated to roti, a whole list of Caribbean curries, and much more. More than a cookbook, with East Winds you'll go on a culinary journey to explore the roots and evolution of the dishes you're cooking.

World Englishes and English in postcolonial contexts have been curiously neglected in an otherwise abundant research literature on text types and genres in English. This volume looks at the adaptation, transformation and emergence of genres in the particular cultural context of the Anglophone Caribbean. A comprehensive framework for the investigation of text production in postcolonial and global English communities is followed by empirically based case studies on specific text formats such as recipes, death notices and obituaries, letters to the editor, newspaper advice columns, radio phone-in programmes, online forums and the music genre calypso. Influences from oral versus literate culture as well as status and function of English versus Creole are considered by highlighting written, spoken and digital genres. All chapters present surveys from a historical and cross-cultural perspective before exploring specific linguistic and cultural features in the Caribbean texts. This volume will be highly relevant for researchers in World Englishes and Caribbean studies, postcolonial pragmatics, genre and media studies as well as linguistic anthropology.