James Sweet's Recreating Africa

Gomez magnifies the untold history of the African people throughout the book. The initial three chapters of this work are referred to as “Old World Dimensions” bring Africa’s independence, strength, and significance to the forefront. The remaining five chapters examines what he refers to as the “New World Realities”. In the beginning of the book he explains the grounds and power Africans possessed in the early Eastern (Mediterranean) world. Gomez stressed two key matters throughout the book. He makes prominent that the arrival of the Europeans in the fifteenth century and the transatlantic slave trade that followed, unfortunately resulting in African Diaspora, was but the tip of the iceberg of who the people and their story. Africa and its citizens did, in fact, have a strong history prior the European’s arrival. Gomez turns to acknowledge Africa(ns)

The purpose of this book is to offer his perspective on how Africans were treated in the Americas from 1550 to 1812.

Throughout the 16th century, as there was a demographic collapse of the indigenous population, there was now a new demand for slave labor in Latin America. In Brazil, the Portuguese needed a large workforce to cultivate sugar plantations. As a result, numerous slaves from Africa were imported to work on large plantation fields. In various plantations, rural slaves experienced harsh working and living conditions. Few slaves had a high life expectancy. Robert Edgar Conrad in “Children of God’s Fire,” shares some primary sources that dealt with the types of environments and conditions many slaves faced and encountered in Brazil. The sources also gave insight into the regulations and economics/business of the slave trade. Conrad states that rural Brazil was “a hell for blacks” (Conrad 54). Many slaves dealt with extremely harsh conditions just to keep the European market in Latin American growing and profitable. This paper will analyze how rural slaves lived and worked on Brazilian sugar plantations.

The modernize approach of religion and traditions of the old African culture now converted into an Afro-Brazilian culture that still has an impact and exists today which is also still celebrated in Brazil. I believe that without slavery, many of the importance of both sides of society selling slaves and buying slaves would not have shaped humanity in the modern world. “Two centuries had seen African and European cultural religious and linguistic habits merging into unique Afro-Brazilian social and religious customs, music, and storytelling (Nellis 62).” The cultural influence of Afro-Brazilians has persistently grew from celebrations like carnaval into a mainstream popular culture. Brazil holds a variety of different ideas, culture and people. These ideas and traditions include musical interests, dancing, different food dishes, literature and art, festivities, and religious practices.

Africa’s Discovery of Europe, written by David Northrup and much as its name implies, is a monograph detailing Sub-Saharan Africa, starting from 1450 to 1850. This broad timespread starts just before Columbus sailed the ocean blue and ends just beyond the Industrial Revolution. Originally published in 2002, Northrup intended for readers to see Europe from a different perspective; from the lense of African people. The title, Africa’s Discovery of Europe, is interesting within itself. In many cases, majority of people believe it was Europe that opened up the world and conquered the Americas and discovered all this new land, and a sliver of that is true, so many countries surrounding Europe were already major, active players in the modernizing world already. In this case, as Europe was discovering Africa, Africa was also discovering Europe. It switches the mind of the reader from a Eurocentric role to an African one. Northrup discusses how contact was not one-sided, and depicts accurate descriptions of African interactions amongst other Africans and Europeans. Northrup shows the reader that African people were discovering Europe very actively, not passively; African people physically go to European countries and have first-hand experiences with European people and lifestyles.

It wasn’t until the 1790s that whites even attempted to convert slaves to Christianity. Religions that derived from West Africa, where many American slaves came from, depicted few distinctions between the palpable and divine worlds and believed that water was a symbol of life and hope. With water having a importance in Christianity in the sacrament of baptism, it’s possible that the admiration for water may have inclined slaves to acknowledge Christianity.

“It should not be possible to treat a slave with Christian fairness and instruct him in the Christian faith as a just substitute for his pagan practices, without mollifying the relationship between master and slave. It has to be. Otherwise Christianity would not be able to spread. Otherwise the African would be deemed our equal simply because he shared out faith in one God and the Afterlife. We both know of the above to be false because of the evidence of how Africans live in their Primitive Land.” (p.111)

Because certain forms of slavery had existed for centuries on the continent of Africa, Brazilian historians used to say that blacks imported from across the Atlantic were docile and ready to accept their new status as slaves. This assertion is based on the unwarranted assumption that was true of a limited area of Africa was typical of the continent as a whole.

When most western people think about Native American or African religions there is a certain stigma that comes with the topic. This is in part because there is a lot of misinformation in the world about Native American and African religions. When most westerners think of African religions they think of voodoo and black magic. Likewise, the view of Native American religions is still looked at through the lens of the pilgrims who wrote about Native Americans as being savages and less than human. These stereotypes were all formed from a lack of accurate information. African and Native American religions are very similar. It is difficult to find a lot of accurate information on African and Native American indigenous religions because of the lack of written history but there is a lot of oral history that has been passed down from generation to generation. From this information, it is clear that Native American and African religions have many more similarities than they do differences. Three of these similarities will be discussed in this paper. The first topic of discussion is the similarity between African and Native American people when it comes to their perception of the spirit world. Following this topic are the similarities between Native American and African views on the afterlife and finally, the diversity of beliefs within African and Native American religions.

One of the first things that attracted the African American slaves to Christianity was a way of obtaining the salvation of theirs souls based on the Christian’s idea of a future reward in heaven or punishment in hell, which did not exist in their primary religion. The religious principles inherited from Africa sought purely physical salvation and excluded the salvation of the soul. However, they did believe in one supreme God, which made it easier for them to assimilate Christianity.

African firmly believes that there is a living communion or bond of life which makes for solidarity among members of the same family. Before Christianity, Africans did have their own system of salvation. In traditional religions, salvation can and does take the form of courage to face the reality of morality. The church was looked art as a place for political activity, a source of economic cooperation, an agency of social control, and a refuge in a hostile white world. Slaves worshiped with great enthusiasm. Religion, after all, provided a ready refuge from their daily miseries and kindled the hope that one day their sorrows might end. Planter's actually encouraged religious observances among their slaves hoping that exposure to Christian precepts might make their laborers more docile, less prone to run away, and more cooperative and efficient workers. But slaves turned biblical scriptures to their own purposes forging a theology that often emphasized the theme of liberation. It was easy for them to see, for example, in the figure of Moses a useful model for their own dreams; like the Israelites, they too were ready to cross a River Jordan into a promised land of freedom. The religious services held in the quarters provided slaves with so many positive experiences that, even as they were being exploited, they managed bravely, but perhaps not too surprisingly, to feel that they were free within themselves. In this way slaves began to achieve a degree of liberation well

During the European Renaissance, the immigration of African individual to Europe were mostly for economic purposes which, indirectly caused an increase in cultural diversity within Europe. However, a vast majority of Africans during the European Renaissance were slaves. European’s definition of “civilization” was to classify aliens and divide them into two class, “civilized” and “the barbarian”. To be considered civilized, it depended on a number of factor regarding hierarchical structure, social organisation, and descendant history. This label allowed European to distinguished themselves apart from Africans by labeling them uncivilized. Their notion forecasts the relationship with Africans in the Renaissance. Throughout the European Renaissance, not much was known about Africans due to the European's poor documentation of them. Recovering pieces of Africans’ history, especially the relationship with European, is vital because more knowledge of their past will demystify any misconceptions.

During Brazil’s first few decades of colonialism, the Portuguese decided that to control the population they would directly enslave them. Captured native people were the ones that labored on the first sugar mills. Native slavery was abolished in Brazil in the 1570s but exceptions were made if a Native was captured during “just war”. Although a loophole existed that allowed for Natives to still be enslaved, by the 1590s it didn’t matter because they were

One of these points being the differences between religion and spirituality. Religion seemed to be more structured, fear-instilled, ritualistic, and institutionalized. Alternatively, spirituality seemed to be more informal, more free, open-ended, and individual. Before colonization, African Religion was more about spirituality than religion itself. It was about believing in the supreme being and believing that this supreme being is embedded within nature. God was everywhere, God was every, and most importantly, God was good. Not only was this a concrete belief, but it was also believed that African ancestors had the ability to intervene in the life of the living. Before their ancestors would pass away, important information would be passed down from them orally. This concept of orality highly contributed to the retainment of African culture during slavery. Although this is true, a sense of culture and spirituality was lost. During colonization, religion was forced upon slaves. This concept of a White supreme being acted as fuel for White people. If the supreme being was believed to be White then it was the Africans duties to cater to the White man as they were seen as kin of the supreme being. This ultimately led to the disconnect between the African people and their sense of spirituality. Today, many Black people believe that without religion there is no sense of spirituality. Not only

African slaves were brought to America from many tribes and they brought with them a variety of beliefs and practices. In some ways, the religion that many West Africans practiced bears a striking resemble to the practices of Christianity and Judaism. There are however several differences that make it clear that it is its own separate faith. On the plantations in America slaves were taught a “modify” version of Christianity so that they would obey their masters, and often times slaves would hold their own services. Other slaves believed in and practice what was called “conjuration” along with Christianity.