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Slave Religion: The "Invisible Institution" in the Antebellum South (Galaxy Books), by Albert J. Raboteau
Download PDF Slave Religion: The "Invisible Institution" in the Antebellum South (Galaxy Books), by Albert J. Raboteau
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Twenty-five years after its original publication, Slave Religion remains a classic in the study of African American history and religion. In a new chapter in this anniversary edition, author Albert J. Raboteau reflects upon the origins of the book, the reactions to it over the past twenty-five years, and how he would write it differently today. Using a variety of first and second-hand sources-- some objective, some personal, all riveting-- Raboteau analyzes the transformation of the African religions into evangelical Christianity. He presents the narratives of the slaves themselves, as well as missionary reports, travel accounts, folklore, black autobiographies, and the journals of white observers to describe the day-to-day religious life in the slave communities. Slave Religion is a must-read for anyone wanting a full picture of this "invisible institution."
- Sales Rank: #1378231 in Books
- Published on: 1980-02-07
- Original language: English
- Number of items: 1
- Dimensions: 5.30" h x .90" w x 7.90" l,
- Binding: Paperback
- 400 pages
Review
"Excellent....The wealth of research Raboteau has collected makes this the summary on the subject."--M. McGlom, Avila College
"A splendid text for undergraduate students which provides insights into the nature and history of African-American religion, a subject often ignored in religion in America texts."--Bernard H. Cochran, Meredith College
"An excellent, judicious, balanced, carefully researched synthesis--raises the hard questions."--J. Careton Hayden, Univ. of the South
"With this book no American church historian can any longer neglect the black Christian story."--Church History
"Provides a convincing argument for the distinctiveness of black religion."--The Black Perspective in Music
"Sound scholarship, judicious reflection and accessible style....Raboteau provides a good synthesis of recent work on slave religion and buttresses it with his own judgments and research."--Eugene Genovese, The New Republic
"Raboteau is the first to examine in detail the religious life of the slaves....Such a book was long overdue and Raboteau's work will undoubtedly become the standard text on slave religion."--Commonweal
"Indispensable for courses in African-American religion or even in upper division undergraduate courses in American religious history. Keep it in print for manyu years to come."--Rodger Payne, University of Virginia
"It's a classic and it is still an indispensable introduction to the topic. Don't ever let it go out of print!"--Cheryl Townsend Gilkes, Colby College
About the Author
Albert J. Raboteau, Princeton University.
Most helpful customer reviews
12 of 13 people found the following review helpful.
The Classic
By Robert W. Kellemen
Some books are classics; "Slave Religion" is THE Classic in this genre. Raboteau, America's foremost scholar on African American religious history, weaves copious first-hand quotations with insightful, riveting commentary to provide a tremendous foundation for understanding Christianity among the enslaved African Americas.
Chapter after chapter, "Slave Religion" opens deeper and deeper layers of understanding. As you read, you sense Raboteau transporting you back directly into the historical experiences. His writing is so thoroughly researched as well as so adeptly penned, that scholar, student, and lay reader alike can equally enjoy and benefit from it. Peerless.
Reviewer: Bob Kellemen, Ph.D., is the author of "Beyond the Suffering: Embracing the Legacy of African American Soul Care and Spiritual Direction," "Soul Physicians," "Spiritual Friends," and the forthcoming "Sacred Friendships: Listening to the Voices of Women Soul Care-Givers and Spiritual Directors."
0 of 0 people found the following review helpful.
Five Stars
By Belinda
Thank you!
4 of 4 people found the following review helpful.
Excellent Analysis of a Rich and Unique Culture
By Matt Tippens
Albert J. Raboteau's "Slave Religion" examines the "Invisible Institution," slave religion in the Antebellum South. When Africans arrived in the New World, they were torn from "the political, social, and cultural systems that had ordered their lives" (p. 4). Raboteau explains that one of the few areas in which slaves were able to maintain their culture, linking the African past with the American present, was their religion. African religious beliefs were transformed or adapted to American Christianity. In some parts of the Americas, Raboteau contends, "the gods of Africa continued to live - in exile." (p. 5). Despite the cruelty placed on American slaves and without family and kinship systems, they were still able to develop, create, and assemble a rich and unique culture in the United States. How did they survive and adapt religion to fit their situation? This is what Raboteau attempts to answer. Much of black religious life was "hidden from the eyes of the master" and occurred in the secrecy of the quarters. The slaves combined their African ethnic religion, Muslim religion, and Christianity to form what is called the "Invisible Institution." Slaves were secretive because it was necessary for survival. Through prayer meetings, spirituals, ring shouts, slave preaching, and the conversion experience, slaves were able to adapt African rituals and beliefs to Christianity.
African American religion began out of necessity; the captured Africans needed something to sustain them during the middle passage. Once they arrived, slaves needed someone to administer rituals for special events, such as birth, marriages, illness, death, and other events that required a ceremony. Slave religion started with a heavy influence from a variety of African ethnic groups and European Christianity and has remained the same for years. Raboteau explains, "perhaps the most obvious continuity between African and Afro-American religions is the style of performance in ritual action. Drumming, singing, and dancing are essential features of African and Afro-American liturgical expression" (p. 35). "Even as the gods of Africa gave way to the God of Christianity, the African heritage of singing, dancing, spirit possession, and magic continued to influence Afro-American spirituals, ring shouts, and folk beliefs" (p. 92).
One way in which slaves adapted was to "steal away," attend secret prayer meetings apart from those of the masters' preachers who told slaves "obey your master." Of course, slaves faced severe punishment if caught. To avoid detection from Plantation owners, slaves would use wet rags and quilts to diffuse noise, hold meetings in the woods, and use an upside down pot to hear if someone was approaching. These secret meetings were very important to the slave community. Additionally, the slave preacher (whose sermons were based on the Bible) also had competition for authority with the conjurer, a proponent of the supernatural. Here, Raboteau explains, conjure and Christianity were not so much antithetical as complementary. "Conjure could, without contradiction, exist side by side with Christianity in the same individual and in the same community because, for the slaves, conjure answered purposes which Christianity did not and Christianity answered purposes which conjure did not" (p. 288). Conjurers were considered and respected as a valuable necessity in the slave community and another example of how slaves molded with Christianity to serve their own circumstances.
The conversion experience itself was another means for slaves to adapt Christianity to their situation. Even though conversion stood at the center of the evangelical Protestant tradition, slaves increasingly made the conversion experience their own. The typical conversion experience was preceded a period of anxiety over one's salvation which lasted for days or even weeks. The normal context for sinners to become seekers was the mourners' bench, or anxious seat, at prayer meetings and revivals. Conversion experiences are very personal experiences, but have some similarities. The pattern of a feeling of sinfulness, then a vision of damnation, and finally, an experience of acceptance by God and being reborn or made new was usually common.
Slave spirituals also contributed to the slaves' religious life. The singing was accompanied by an ecstasy of motion, clapping of hands, tossing of heads, and shouts. The spirituals would be shouted out in what was called a ring shout. An individual's experience would become part of the group. One person's sorrow or joy became everyone's through song. Raboteau states that it is difficult to believe that a slave sang of suffering and toil without reference to his life in slavery. In attempting to make sense out of their individual lives, the slaves found meaning in their religion. Spirituals formed the soul of communal worship in the quarters.
Slave religion allowed slaves to assert and maintain a sense of personal value. At the same time, religion became an expression of social and cultural solidarity. African folk traditions and Christianity came together and formed something new adapted to the slave condition. As Raboteau concludes, "in the midst of slavery, religion was for slaves a space of meaning, freedom, and transcendence" (p. 318).
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