The Social Implications of the Negro Spiritual

Lovell, John

doi:10.2307/2292903

Cited by 7 publications

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“…According to Lovell (1969), there were "three central themes in the black spiritual during slavery: (1) a desire for freedom; (2) a desire for justice in the judgment upon his betrayers; and (3) a tacit battle, the strategy by which he expected to gain an eminent future." (pp.134-135) He continues, the slave was, "tearing down a wreck and building a new, solid world, and all along we thought he was romanticizing."…”

Section: • Social Forces Volume 84 Number 2 • December 2005mentioning

confidence: 99%

“…Yet, because growing segments of African American society continue to face social problems similar to those of their foreparents (Anderson 1997;Massey and Denton;Wilson 1986 Wilson , 1997, as suggested by Swidler (1986), Black Church culture as a tool kit influences the process by which strategies of action are developed, not by determining their necessary ends. Other studies detail lines of conduct consistently correlated with each cultural element studied here.According to Lovell (1969), there were "three central themes in the black spiritual during slavery: (1) a desire for freedom; (2) a desire for justice in the judgment upon his betrayers; and (3) a tacit battle, the strategy by which he expected to gain an eminent future." (pp.134-135) He continues, the slave was, "tearing down a wreck and building a new, solid world, and all along we thought he was romanticizing."…”

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confidence: 99%

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Black Church Culture and Community Action

Barnes

2005

Social Forces

128

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The Black Church 1 has long been considered a bulwark in the Black community. Research supports its' religious, economic, socio-cultural and political dimensions (Billingsley 1999; Drake and Cayton 1962; Dubois 1953 Dubois [1996Dubois ], 1903Dubois [2003; Ellison and Sherkat 2000;Frazier 1964;Lincoln and Mamiya 1990;Mays and Nicholson 1933;Morris 1984;Nelsen and Nelsen 1975). More contemporary studies tend to contradict some of these claims (Gregory 1998; McRoberts 2003). An ethnographic study by Pattillo-McCoy (1998) details aspects of Black Church cultural transference to Black community members in the Chicago neighborhood of Groveland. An important point of departure for her seminal analysis presupposes a relationship between cultural "tools" such as prayer, songs and other religious symbols, and community action among Black congregations. Although this correlation has been suggested based on theoretical, anecdotal or qualitative findings, to my knowledge, scholars have not tested this relationship using quantitative techniques.2 To address this limitation, I assess whether key claims, derived largely from ethnographic studies, are evident for a national sample of 1,863 Black congregations in order to test aspects of cultural theory. This study investigates whether cultural symbols such as gospel music, spirituals, prayer and social justice sermons endemic to the Black Church engender community action. Although not an exhaustive test, this study examines existing literature on the role of the Black Church as a change agent as well as possible correlates between common cultural patterns and specific strategies to address social problems in the Black community.Research also suggests variability in community action based on denomination, with less hierarchical denominations generally encouraging civic and social engagement (Harris 1995;Verba, Schlozman, and Brady 1993) and greater community support among the Methodists and Baptists than Church of God in Christ due to the historic differences in community involvement, denominational polity, socioeconomic status of the membership, infrastructure of local congregations, and theological tenure of the church culture (Billingsley 1999; CalhounBrown 1998;Lincoln and Mamiya 1990;McRoberts 1999;Park and Smith 2000). In addition to less tangible factors associated with church culture, clergy education and their personal theology as well as church size and economic stability also have been shown to influence community action (Billingsley 1992(Billingsley , 1999 Calhoun-Brown 1999; Cavendish 2001;Chaves 1999;Chaves and Higgins 1992;Day 2001;Lincoln and Mamiya 1990;McRoberts 1999;Reese and Shields 2000;Sawyer 2001;Wilmore 1994). Cultural TheorySwidler (1986) defines culture as "symbolic vehicles of meaning, including beliefs, ritual practices, art forms and ceremonies, as well as informal cultural practices such as language, gossip, stories and rituals of daily life." (p. 273) Her definition is a departure from an understanding of culture that emphasizes how ideas shape ...

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Section: • Social Forces Volume 84 Number 2 • December 2005mentioning

confidence: 99%

mentioning

confidence: 99%

Black Church Culture and Community Action

Barnes

2005

Social Forces

128

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“…These songs were influenced by African and religious traditions and would later form the basis for what is known as “Negro Spirituals”” (Berry, 2017). These songs were influenced by African and religious traditions and would later form the basis for what is known as “Negro Spirituals” (Perkins, 1922; Lovell, 1939; White, 1983). Through observation, social media, news, and conversations, there was a call for a force to heal.…”

Section: Overviewmentioning

confidence: 99%

Restoring resilience through joy: The pursuit of happiness in the midst of unprecedented times

Ekpe

Sherman

Ofoegbu

2023

Equity in Education & Society

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The coronavirus (COVID-19) pandemic presented numerous threats to the Black community. These unprecedented times called for many individuals to extend beyond what once was the “norm” to make ends meet. It is not enough that Black people were dying at a disproportionate rate (Krieger, 2020); the virus further entrenched racism and destitution, with Black people four times more likely to die from COVID-19 than white people due to inequalities in healthcare, education, and policy decision-making. Despite a pandemic that ravaged Black communities with brutal, life-threatening circumstances and months of protesting institutional injustices and extrajudicial police brutality, Black people still found joy in moments of unrest.

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“…According to John Lovell, the slave songs expressed Black slaves' longing for freedom and justice that included the judgment of their "betrayers." 36 Moreover, Lovell makes it clear that the hope for freedom and justice articulated by Black slaves was not otherworldly. Cone commends Lovell's interpretation as the "proper context" for understanding the otherworldly components of the spirituals: 37 The spirituals are the story of black people's historical striving for earthly freedom, rather than the otherworldly projections of hopeless Africans who forgot about their homeland.…”

Section: African American Slave Songsmentioning

confidence: 99%

“…Mary participates in the Jewish rite of circumcision, insuring that after eight days Jesus is named and is circumcised (Luke 2:21). She is permitted to present her son at the Jerusalem temple, and the manifestation of her role as the Lord's slave is confirmed by Simeon (Luke 2:29-35) and Anna (Luke 2: [36][37][38]. Moreover, Mary celebrated the Passover annually in Jerusalem with her family (Luke 2:41).…”

Section: Natal Alienation To Member Of the Legitimate Social Ordermentioning

confidence: 99%

Mary’s Slave Song: The Tensions and Turnarounds of Faithfully Reading Doulē in the Magnificat

Lettsome

2020

Interpretation

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This article traces the enduring legacy of slavery in the United States and its biblical foundations that create interpretive tension around the Greek words doulos/doulē for readers and translators. Following Clarice Martin’s lead, I advocate for a faithful reading of doulē as “slave” in Luke 1:38, 48 and draw parallels between African-American slave songs and Mary’s Magnificat. I then explicate the tensions inherent in reading Mary as “the slave of the Lord” and “his [God’s] slave” against the socio-historical backdrop of U.S. slavery and explore how Mary’s slave song and narrative depiction by Luke “turns around” Mary’s slave language by reversing Orlando Patterson’s three constituent elements of slavery. When using this model, Luke transforms Mary’s slave language into a homeopathic practice and Mary into the embodiment of an African- American woman’s slave song.

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The Social Implications of the Negro Spiritual

Abstract: Fenner, Thom as P., Fifty Cabin and Plan tation Songs in Hampton and Its Students,

Cited by 7 publications

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Black Church Culture and Community Action

Black Church Culture and Community Action

Restoring resilience through joy: The pursuit of happiness in the midst of unprecedented times

Mary’s Slave Song: The Tensions and Turnarounds of Faithfully Reading Doulē in the Magnificat

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