In The People’s Zion, Joel Cabrita tells the transatlantic story of Southern Africa’s largest popular religious movement, Zionism. It began in Zion City, a utopian community established in 1900 just north of Chicago. The Zionist church, which promoted faith healing, drew tens of thousands of marginalized Americans from across racial and class divides. It also sent missionaries abroad, particularly to Southern Africa, where its uplifting spiritualism and pan-racialism resonated with urban working-class whites and blacks. Circulated throughout Southern Africa by Zion City’s missionaries and literature, Zionism thrived among white and black workers drawn to Johannesburg by the discovery of gold. As in Chicago, these early devotees of faith healing hoped for a color-blind society in which they could acquire equal status and purpose amid demoralizing social and economic circumstances. Defying segregation and later apartheid, black and white Zionists formed a uniquely cosmopolitan community that played a key role in remaking the racial politics of modern Southern Africa. Connecting cities, regions, and societies usually considered in isolation, Cabrita shows how Zionists on either side of the Atlantic used the democratic resources of evangelical Christianity to stake out a place of belonging within rapidly-changing societies. In doing so, they laid claim to nothing less than the Kingdom of God. Today, the number of American Zionists is small, but thousands of independent Zionist churches counting millions of members still dot the Southern African landscape.

This is a study of the transplantation of a creed devised by and for African Americans--the African Methodist Episcopal Church--that was appropriated and transformed in a variety of South African contexts. Focusing on a transatlantic institution like the African Methodist Episcopal Church, the book studies the complex human and intellectual traffic that has bound African American and South African experience. It explores the development and growth of the African Methodist Episcopal Church both in South Africa and America, and the interaction between the two churches. This is a highly innovative work of comparative and religious history. Its linking of the United States and African black religious experiences is unique and makes it appealing to readers interested in religious history and black experience in both the United States and South Africa.

Originally published: London: C.Hurst & Co. (Publishers) Ltd., 2013.

Shrouded in the lore of legendary Indians, Mt. Timpanogos beckons the urban populace of Utah. And yet, no “Indian” legend graced the mount until Mormon settlers conjured it—once they had displaced the local Indians, the Utes, from their actual landmark, Utah Lake. On Zion’s Mount tells the story of this curious shift. It is a quintessentially American story about the fraught process of making oneself “native” in a strange land. But it is also a complex tale of how cultures confer meaning on the environment—how they create homelands. Only in Utah did Euro-American settlers conceive of having a homeland in the Native American sense—an endemic spiritual geography. They called it “Zion.” Mormonism, a religion indigenous to the United States, originally embraced Indians as “Lamanites,” or spiritual kin. On Zion’s Mount shows how, paradoxically, the Mormons created their homeland at the expense of the local Indians—and how they expressed their sense of belonging by investing Timpanogos with “Indian” meaning. This same pattern was repeated across the United States. Jared Farmer reveals how settlers and their descendants (the new natives) bestowed “Indian” place names and recited pseudo-Indian legends about those places—cultural acts that still affect the way we think about American Indians and American landscapes.

"The son of a Jewish father and Baptist mother, Paul Wilbur grew up attending synagogue. In college he was transformed by a Baptist minister's teaching about a rabbi, Jesus, who fulfilled the promise of the Torah. As he grew in his relationship with Jesus, Wilbur was reintroduced to the God of the Old Testament and began exploring his Jewish heritage. Along the way, he discovered the power of Jewish worship traditions-the weekly Shabbat, with the power of Holy Communion and dedication to family, along with other high holy traditions and feast days. Observing those ancient rituals, now infused with the power of the Holy Spirit, Wilbur heard a sound that he describes as a "roar from Zion." As evangelicals came to understand and incorporate ancient Jewish worship practices in their home and church lives, miracles broke out, fathers assumed their roles as the head of their families, prodigal children returned home, and marriages were restored. What began with one man is now becoming a movement, with tens of thousands taking part"--

This volume's contributors--dynamic and progressive African American church leaders--advocate the prophetic powers of black theology, preaching, and evangelism in support of community and economic development, ministerial and lay leadership, and enhancement of church life. Among the writers are Charles G. Adams, Randall C. Bailey, James H. Cone, James A. Forbes, Jacquelyn Grant, Obery Hendricks, Asa G. Hilliard, Dwight N. Hopkins, Cecil Murray, and Gayraud Wilmore. All were presenters in 2004 at the first Samuel DeWitt Proctor Conference, established to reinvigorate the social justice agenda of America's black churches.

"The Protocols of the Elders of Zion" is almost certainly fiction, but its impact was not. Originating in Russia, it landed in the English-speaking world where it caused great consternation. Much is made of German anti-semitism, but there was fertile soil for "The Protocols" across Europe and even in America, thanks to Henry Ford and others.