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Michael J. Altman

field of American religious history or the study of religion in America. “Religion, Religions, Religious” is cited in the introductory chapters of some books in the study of American religion, but it seems to be confined to studies that explicitly investigate the function of the category “religion” in

Jeffrey Wheatley


This article examines how us colonial officials understood and utilized the categories of superstition, fanaticism, and religion during the occupation of the Philippines in the early twentieth century. I adapt Jason Josephson-Storm’s model of the trinary to explore the colonial politics of these categories. I focus on ideas about Filipino supernatural charms, typically referred to as anting anting. Civil administrators like ethnologist Dean Worcester and officers of the Philippine Constabulary blamed these charms for superstitious credulity and fanatical resistance against us rule. As such, beliefs, practices, and communities categorized as superstitious or fanatical were targeted strategically for reformation or elimination. I argue that ideas about superstition, religion, and fanaticism were key parts of us war and policy, often serving racial projects of governance. Pursuing this line of inquiry allows scholars to see the material stakes of the category of religion and its proximate others.

Josef Sorett

traditions, this essay reexamines rap music within the narratives of American religious history. Specifically, through an engagement with the life, ministry, and music of Stephen Wiley — who recorded the first commercially- released Christian rap song in 1985 — this essay offers an account of hip hop as a

Geir Lie

85 The Theology of E. W. Kenyon: Plain Heresy or Within the Boundaries of Pentecostal-Charismatic "Orthodoxy"? Geir Lie Essek William Kenyon (1867-1948) is a figure not readily identified by stu- dents of American religious history, and yet his influence on the twentieth- century religious


Patrick D. Bowen


This chapter examines African American religion prior to 1920, which produced many of the religious elements that would appear in the African American Islamic Renaissance, but which was not by itself responsible for creating a major Islamic movement, despite Islam having a presence throughout black American religious history. African American religion before 1920 can be divided into two eras, each of which is based around a significant institution-shaping phenomenon: slavery and Emancipation. It is argued that during the slave era many different African religious traditions were blended with each other and with white American traditions to create the unique folk religious culture of African Americans in the United States. This religious culture was profoundly influenced by African Americans’ concerns over their experience of slavery and the American concept of race. During the second era, African American religious culture, which now primarily identified with Christianity but also contained numerous non-Christian teaching known widely as ‘hoodoo,’ experienced a major wave of religious organizing, which allowed for the institutionalization of numerous folk beliefs. Several new religious movements were also formed, but again, black religion was strongly oriented to issues around race and the treatment of African Americans by white society. Throughout both eras, Muslims and Islamic concepts were present, but they never made a major impact on black religiosity.

Luckert, Karl W.

represent an indispensible element for any understanding of American religious history. Olmec culture took hold from around 1500 to 1200 bce in the tropical forests on the southern coast of the Gulf o...

Noll, Mark A.

[German Version] (Apr 13, 1743, Albemarle County, VA – Jul 4, 1826, Monticello, VA), was the third president of the United States and played an important role in American religious history. He was the author of Virginia's landmark “Statute for Freedom of Religion” of 1786, which set the pattern

Mark McNally

Abstract: While the concept of nativism emerged within the context of nineteenth-century American religious history, it has since developed into two distinct forms; one that is dominant in American history and the other in anthropology. Within the former discipline, nativism primarily signifies

Benjamin E. Zeller

& Spirit: A Cultural History of American Metaphysical Religion on my bookcase devoted to American religious history, I noticed something peculiar: the book is nearly the same size and shape as the magnum opus of the late dean of American religious history Sydney Ahlstrom, A Religious History of the