By Michael A. Gomez
The transatlantic slave exchange introduced members from diversified African areas and cultures to a standard future within the American South. during this complete learn, Michael Gomez establishes tangible hyperlinks among the African American neighborhood and its African origins and strains the method through which African populations exchanged their special ethnic identities for one
defined basically by means of the notion of race. He examines changes within the politics, social constructions, and religions of slave populations via 1830, during which time the contours of a brand new African American identification had began to emerge.
After discussing particular ethnic teams in Africa, Gomez follows their stream to North the US, the place they tended to be gathered in recognizable concentrations inside person colonies (and, later, states). hence, he argues, it really is attainable to spot specific ethnic cultural impacts and resulting social formations that heretofore were thought of unrecoverable. utilizing assets bearing on the African continent
as good as runaway slave ads, ex-slave narratives, and folklore, Gomez unearths concrete and particular hyperlinks among specific African populations and their North American progeny, thereby laying off new gentle on next African American social formation.
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Extra info for Exchanging Our Country Marks: The Transformation of African Identities in the Colonial and Antebellum South
Sample text
23 Recent work by Patterson and Morrison substantiates the point that if such were the case for the Native American, it was doubly true for the Page 12 African. 24 Patterson's argument that the concept of freedom is inextricably connected to and derivative of the condition of slavery is particularly germane to this discussion, for people of African descent became the very essence of slavery. Although the reality is that the American national character has been thoroughly influenced by the African presence, and although American culture is distinctive largely because of the African contribution, these consequences were certainly not by design.
20 A familiar example of the phenomenon of reinterpretation is found in the realm of religion. As practiced in North America, Protestantism tended to be rigid and inflexible, hostile to the kind of association between African deities and Christian saints found in a number of Catholic societies elsewhere in the New World. Under these circumstances, the African convert to Protestantism (such conversion was relatively rare in the colonial period and increased only incrementally during the antebellum) may have very well reinterpreted the dogma and ritual of the Christian church in ways that conformed to preexisting cosmological views.
This investigation does not proceed beyond 1830, by which time the South assumes a much more militant stance in its apologetic of slavery. By that date, the relative numbers of American-born slaves far outnumber those of the native African, and the general patterns of the emerging African American identity are discernible. At the same time, there is significant diminution of explicit references in the primary sources to activities of African-born individuals (which is consistent with the fact that their numbers are dwindling), thus making it difficult to continue a line of inquiry specifically concerned with their position and role.
Exchanging Our Country Marks: The Transformation of African Identities in the Colonial and Antebellum South by Michael A. Gomez
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