..". an exceptionally rich source for all those interested in symbolic, religious or social studies." -- Tribus ..". an excellent book... fascinating to read." -- Research in African Literatures ..". a volume that establishes the standards by which future works on the masked festivals of the Yoruba and other Sub-Saharan African peoples will be judged." -- African Arts ..". the most sophisticated art historical analysis of a single African aesthetic tradition." -- Tribal Arts Review
Sacred art flourishes today in northeastern Brazil, where European and African religious traditions have intersected for centuries. Professional artists create images of both the Catholic saints and the African gods of Candomblé to meet the needs of a vast market of believers and art collectors. Over the past decade, Henry Glassie and Pravina Shukla conducted intense research in the states of Bahia and Pernambuco, interviewing the artists at length, photographing their processes and products, attending Catholic and Candomblé services, and finally creating a comprehensive book, governed by a deep understanding of the artists themselves. Beginning with Edival Rosas, who carves monumental baroque statues for churches, and ending with Francisco Santos, who paints images of the gods for Candomblé terreiros, the book displays the diversity of Brazilian artistic techniques and religious interpretations. Glassie and Shukla enhance their findings with comparisons from art and religion in the United States, Nigeria, Portugal, Turkey, India, Bangladesh, and Japan and gesture toward an encompassing theology of power and beauty that brings unity into the spiritual art of the world.
Listen to the artists of the Brazilian Northeast. Their work, they say, comes of continuity and creativity. Continuity runs along lines of learning toward social coherence. Creativity brings challenges and deep personal satisfaction. What they say and do in Brazil aligns with ethnographic evidence from New Mexico and North Carolina; from Ireland, Portugal, and Italy; from Nigeria, Turkey, India, and Bangladesh; from China and Japan. This book is about that, about folk art as a sign of human unity.
This Atlantic world history centers on the life of Juan Nepomuceno Prieto (c. 1773–c. 1835), a member of the West African Yoruba people enslaved and taken to Havana during the era of the Atlantic slave trade. Richly situating Prieto's story within the context of colonial Cuba, Henry B. Lovejoy illuminates the vast process by which thousands of Yoruba speakers were forced into life-and-death struggles in a strange land. In Havana, Prieto and most of the people of the Yoruba diaspora were identified by the colonial authorities as Lucumi. Prieto's evolving identity becomes the fascinating fulcrum of the book. Drafted as an enslaved soldier for Spain, Prieto achieved self-manumission while still in the military. Rising steadily in his dangerous new world, he became the religious leader of Havana's most famous Lucumi cabildo, where he contributed to the development of the Afro-Cuban religion of Santeria. Then he was arrested on suspicion of fomenting slave rebellion. Trial testimony shows that he fell ill, but his ultimate fate is unknown. Despite the silences and contradictions that will never be fully resolved, Prieto's life opens a window onto how Africans creatively developed multiple forms of identity and resistance in Cuba and in the Atlantic world more broadly.
From the Pharaohs to Fanon, Dictionary of African Biography provides a comprehensive overview of the lives of the men and women who shaped Africa's history. Unprecedented in scale, DAB covers the whole continent from Tunisia to South Africa, from Sierra Leone to Somalia. It also encompasses the full scope of history from Queen Hatsheput of Egypt (1490-1468 BC) and Hannibal, the military commander and strategist of Carthage (243-183 BC), to Kwame Nkrumah of Ghana (1909-1972), Miriam Makeba and Nelson Mandela of South Africa (1918 -).
DANIEL JOHNSTON, raised on a farm in Randolph County, returned from Thailand with a new way to make monumental pots. Back home in North Carolina, he built a log shop and a whale of a kiln for wood-firing. Then he set out to create beautiful pots, grand in scale, graceful in form, and burned bright in a blend of ash and salt. With mastery achieved and apprentices to teach, Daniel Johnston turned his brain to massive installations. First, he made a hundred large jars and lined them along the rough road that runs past his shop and kiln. Next, he arranged curving clusters of big pots inside pine frames, slatted like corn cribs, to separate them from the slick interiors of four fine galleries in succession. Then, in concluding the second phase of his professional career, Daniel Johnston built an open-air installation on the grounds around the North Carolina Museum of Art, where 178 handmade, wood-fired columns march across a slope in a straight line, 350 feet in length, that dips and lifts with the heave while the tops of the pots maintain a level horizon. In 2000, when he was still Mark Hewitt's apprentice, Daniel Johnston met Henry Glassie, who has done fieldwork on ceramic traditions in the United States, Brazil, Italy, Turkey, Bangladesh, China, and Japan. Over the years, during a steady stream of intimate interviews, Glassie gathered the understanding that enabled him to compose this portrait of Daniel Johnston, a young artist who makes great pots in the eastern Piedmont of North Carolina.
Clarence Bernard Henry's book is a culmination of several years of field research on sacred and secular influences of àsé, the West African Yoruba concept that spread to Brazil and throughout the African Diaspora. Àsé is imagined as power and creative energy bestowed upon human beings by ancestral spirits acting as guardians. In Brazil, the West African Yoruba concept of àsé is known as axé and has been reinvented, transmitted, and nurtured in Candomblé, an Afro-Brazilian religion that is practiced in Salvador, Bahia. The author examines how the concepts of axé and Candomblé religion have been appropriated and reinvented in Brazilian popular music and culture. Featuring interviews with practitioners and local musicians, the book explains how many Brazilian popular music styles such as samba, bossa nova, samba-reggae, ijexá, and axé have musical and stylistic elements that stem from Afro-Brazilian religion. The book also discusses how young Afro-Brazilians combine Candomblé religious music with African American music such as blues, jazz, gospel, soul, funk, and rap. Henry argues for the importance of axé as a unifying force tying together the secular and sacred Afro-Brazilian musical landscape.
This book traces the visual cultures and histories of Mami Wata and other African water divinities. Mami Wata, often portrayed with the head and torso of a woman and the tail of a fish, is at once beautiful, jealous, generous, seductive, and potentially deadly. A water spirit widely known across Africa and the African diaspora, her origins are said to lie "overseas," although she has been thoroughly incorporated into local beliefs and practics. She can bring good fortune in the form of money, and her power increased between the fifteenth and twentieth centuries, the era of growing international trade between Africa and the rest of the world. Her name, which may be translated as "Mother Water" or "Mistress Water," is pidgin English, a language developed to lubricate trade. Africans forcibly carried across the Atlantic as part of that "trade" brought with them their beliefs and practices honoring Mami Wata and other ancestral deities. Henry John Drewal is the Evjue-Bascom Professor of African and African Diaspora Arts at the University of Wisconsin-Madison. Other contributors include Marilyn Houlberg, Bogumil Jewsiewicki, Amy L. Noell, John W. Nunley, and Jill Salmons.
This book traces the visual cultures and histories of Mami Wata and other African water divinities. Mami Wata, often portrayed with the head and torso of a woman and the tail of a fish, is at once beautiful, jealous, generous, seductive, and potentially deadly. A water spirit widely known across Africa and the African diaspora, her origins are said to lie "overseas," although she has been thoroughly incorporated into local beliefs and practics. She can bring good fortune in the form of money, and her power increased between the fifteenth and twentieth centuries, the era of growing international trade between Africa and the rest of the world. Her name, which may be translated as "Mother Water" or "Mistress Water," is pidgin English, a language developed to lubricate trade. Africans forcibly carried across the Atlantic as part of that "trade" brought with them their beliefs and practices honoring Mami Wata and other ancestral deities. Henry John Drewal is the Evjue-Bascom Professor of African and African Diaspora Arts at the University of Wisconsin-Madison. Other contributors include Marilyn Houlberg, Bogumil Jewsiewicki, Amy L. Noell, John W. Nunley, and Jill Salmons.
The sights and sounds of the Yoruba cosmos are made manifest through the pervasive use of beads. This spectacular book represents a collaboration between art historian Henry John Drewal and Yoruba priest John Mason. From the forests of Africa a thousand years ago to the bustling cities of New York, Havana, and Salvador, today, Yoruba religion has used beads to convey the artistic spirit and deep connection to the other world that its practitioners feel. This illustrated volume traces the history of the beads, their use, and Yoruba aesthetics and artistry. .
..". an exceptionally rich source for all those interested in symbolic, religious or social studies." -- Tribus ..". an excellent book... fascinating to read." -- Research in African Literatures ..". a volume that establishes the standards by which future works on the masked festivals of the Yoruba and other Sub-Saharan African peoples will be judged." -- African Arts ..". the most sophisticated art historical analysis of a single African aesthetic tradition." -- Tribal Arts Review
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