When we think of the great nations of the African diaspora — Brazil , Cuba , Haiti , the United States—the South American republic of Uruguay is not one of the first names to come to mind. In the national household survey of , 93 percent of its citizens classified themselves as white, a figure significantly higher than in the United States where 75 percent of the population classified itself as white in the census. Yet in common with other Latin American countries, during the last 25 years Uruguay has experienced a significant upsurge in black civic and political mobilization. Most of those Africans continued on to Argentina, but during the late s and early s some 20, disembarked in Montevideo and remained in Uruguay. By the national population was an estimated 25 percent African and Afro-Uruguayan. The salas bought or rented plots of land outside the city walls, on which they built headquarters to house their religious observances, meetings, and dances.
The settlers and the slaves who had not escaped returned to Haiti , whence they had come. The status of indentured servants in early Virginia and Maryland was similar to slavery. Servants could be bought, sold, or leased and they could be physically beaten for disobedience or running away. Unlike slaves, they were freed after their term of service expired or was bought out, their children did not inherit their status, and on their release from contract they received “a year’s provision of corn, double apparel, tools necessary”, and a small cash payment called “freedom dues”.
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The Trans Atlantic Slave Trade: What evidence is there for Hebrew and Israelite occupation of the Western Hemisphere even a thousand years before Christ? Was trans-Atlantic commerce and travel fairly routine in the days of king Solomon of Israel? A stone in a dry creek bed in New Mexico, discovered by early settlers in the region, is one of the most amazing archaeological discoveries in the Western Hemisphere.
It contains engraved on its flank the entire Ten Commandments written in ancient Hebrew script! Hebrew scholars, such as Cyrus Gordon of Brandeis University near Boston, have vouched for its authenticity. I visited the site of the huge boulder, near Las Lunas, New Mexico, in and photographed the Hebrew inscriptions. A local newspaper reporter guided me to the mysterious site, located out in the middle of the New Mexico desert. We watched for rattlesnakes, as we hiked in to the spot where the boulder lies, unmoved and in situ for who knows how many mysterious centuries.
Who put it there? This would place the writing on the stone to the time of the kingdom of ancient Israel under its most affluent and powerful king, Solomon, who reigned from B. Exactly how old the writing is, however, is not known.
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See Article History Alternative Title: Afro-Cuban jazz Latin jazz, also called Afro-Cuban jazz, a style of music that blends rhythms and percussion instruments of Cuba and the Spanish Caribbean with jazz and its fusion of European and African musical elements. Early in the 20th century, several American musicians adopted the Cuban habanera rhythm a syncopated four-beat pattern in their compositions; most notably, W.
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This oddity of locution — black people calling their magical practice hoodoo and white people calling it Voodoo, as if by doing so they could convince black folks that rootwork is a West African or Haitian religion — is clearly noted in Zora Neale Hurston’s important book on the subject, “Mules and Men,” published in Hurston was an African American folklorist with a fine ear for dialect who also wrote a book on Haitian Voodoo “Tell My Horse” , so she spoke with authority when she referred to her subject as “Hoodoo, or Voodoo, as it is pronounced by the whites.
Now, it could be argued that Hurston was from Florida and that she preferred the word hoodoo to Voodoo, even though the latter was the more common term in New Orleans — but such an idea can definitely be countered by referring to an interview that Ferdinand “Jelly Roll” Morton, an African American Creole native of New Orleans and a famous jazz musician in his own right gave to the folklorist and musicologist Alan Lomax of the Library of Congress in Morton, who was quite conscious of the recording of the interview and its historical importance, went out of his way to explain many local idioms and turns of speech to Lomax, who was a white man basically ignorant of such matters.
When Morton began describing to Lomax why a multiple murderer in New Orleans was never prosecuted, he interrupted the flow of his own words to explain his terminology to Lomax. I don’t mean with funds, or anything like that. Money wasn’t really in it. As I understand, she was a hoodoo woman. Examples of this error are too numerous to mention; they can be found everywhere in printed folklore studies and on the world wide web.
Furthermore, in collecting old African American songs about hoodoo, two things are quite apparent: For a clear example of this, see the lyrics transcriptions of two different recordings of “The Mojo Boogie” by J. In African American communities along the Eastern seaboard, the word “witchcraft” is often used as a synonym for hoodoo. While the work described is more African than European in character, the terminology follows the old British sense of the word, wherein “witchcraft” is viewed as both a healing art and a harmful activity.
However, whereas in mainstream English “witch” and “witchcraft” are purely nouns, in many black communities, “witchcraft” can be a verb when used in a negative context: