Exploring the cultural lives of African slaves in the early colonial Portuguese world, with an emphasis on the more than one million Central Africans who survived the journey to Brazil, James Sweet lifts a curtain on their lives as Africans rather than as incipient Brazilians. Focusing first on the cultures of Central Africa from which the slaves came--Ndembu, Imbangala, Kongo, and others--Sweet identifies specific cultural rites and beliefs that survived their transplantation to the African-Portuguese diaspora, arguing that they did not give way to immediate creolization in the New World but remained distinctly African for some time. Slaves transferred many cultural practices from their homelands to Brazil, including kinship structures, divination rituals, judicial ordeals, ritual burials, dietary restrictions, and secret societies. Sweet demonstrates that the structures of many of these practices remained constant during this early period, although the meanings of the rituals were often transformed as slaves coped with their new environment and status. Religious rituals in particular became potent forms of protest against the institution of slavery and its hardships. In addition, Sweet examines how certain African beliefs and customs challenged and ultimately influenced Brazilian Catholicism. Sweet's analysis sheds new light on African culture in Brazil's slave society while also enriching our understanding of the complex process of creolization and cultural survival.
Between 1730 and 1750, powerful healer and vodun priest Domingos Alvares traversed the colonial Atlantic world like few Africans of his time--from Africa to South America to Europe--addressing the profound alienation of warfare, capitalism, and the African slave trade through the language of health and healing. In Domingos Alvares, African Healing, and the Intellectual History of the Atlantic World, James H. Sweet finds dramatic means for unfolding a history of the eighteenth-century Atlantic world in which healing, religion, kinship, and political subversion were intimately connected.
Rapid developments in brain neuroimaging methods have occurred over the past decade. These advances have revolutionized cognitive and behavioral neuroscience, and are likely to have major influence on clinical psychological, psychiatric, and neurological practice over the coming years. There are a number of excellent books that focus on specific neuroimaging methods, such as fMRI. Furthermore, cognitive and neuroscience texts have increasingly incorporated functional brain neuroimaging. Yet, there are few books to date that consider and review emerging research in the application of brain neuroimaging methods for the study and assessment of behavioral and cognitive disorders. This book provides a broad coverage of current research trends in the clinical application of brain neuroimaging methods in the context of behavioral medicine, neuropsychology, and related areas of medical psychology. It uniquely integrates current neuroimaging methods and studies with current behavioral medicine research, and presents knowledge derived from recent developments in the fields of functional and structural brain imaging. By integrating information from experimental behavioral medicine with clinical insights, this book will serve as a source book for neuropsychologists, psychologists, neurologists, psychiatrists, and other professionals in both clinical practice and academic context. This integration results in the reader having a greater understanding of how the brain controls behavior, the disturbances of behavior that may occur with different disorders, and what clinicians should consider when assessing or working with patients with behavioral problems.
Despite the many years which have passed since Sweet first published his Anglo-Saxon Reader, it remains a particularly appealing and useful anthology for the student of Old English. It contains extracts from the Anglo-Saxon Chronicle, and Bede's Ecclesiastical History of the English People, as well as poems (including part of Beowulf), riddles, charters and the Preface from King Alfred's translation of Gregory's Pastoral Care. Although most texts are in West Saxon, examples of Northumbrian, Mercian and Kentish dialects have also been included.
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