Richard Price - The Birth of African-American Culture: An Anthropological Perspective
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The Birth of African-American Culture: An Anthropological Perspective
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This compelling look at the wellsprings of cultural vitality during one of the most dehumanizing experiences in history provides a fresh perspective on the African-American past.
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Beacon Press 25 Beacon Street Boston, Massachusetts 02108-2892
Beacon Press Books are published under the auspices of the Unitarian Universalist Association of Congregations.
1976 by the Institute for the Study of Human Issues, Inc. Preface 1992 by Sidney W. Mintz and Richard Price All rights reserved Printed in the United States of America
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Text design by Karen Savary
Library of Congress Cataloging-in-Publication Data
Mintz, Sidney Wilfred, 1922 [Anthropological approach to the Afro-American past] The birth of African-American culture: an anthropological perspective / Sidney W. Mintz and Richard Price. p. cm. Originally published: An anthropological approach to the Afro American past. Philadelphia: Institute for the Study of Human Issues, 1976. (ISHI occasional papers in social change: no. 2). With new pref. Includes bibliographical references (p. ) and index. ISBN 0-8070-0916-4 (cloth).ISBN 0-8070-0917-2 (paper) 1. BlacksCaribbean AreaHistory. 2. SlaveryCaribbean Area History. 3. AcculturationCaribbean AreaHistory. 4. Caribbean AreaRace relations. I. Price, Richard, 1941 . II. Title F2191.B55M56 1992 305.8960729dc20 91-41020 CIP
Page v
Contents
Preface
vii
Acknowledgments
xv
Introduction
1
1 The Encounter Model
7
2 Sociocultural Contact and Flow in Slave Societies
23
3 The Slave Sector
38
4 The Beginnings of African-American Societies and Cultures
42
5 Retentions and Survivals
52
6 Kinship and Sex Roles
61
7 Conclusion
81
Notes
85
Bibliography
105
Index
117
Page vii
Preface
What follows was written in 19721973, in the immediate aftermath of the Civil Rights struggle and the swift establishment of Afro-American and Black Studies programs in U.S. universities, part of the veritable explosion of general interest (and publication) in the sphere of Black History.1 It was intended both as credo and as primer. We were troubled by certain polarizations emerging in Afro-American Studies. It seemed that ideological preoccupations might deflect the scholarly quest charted by such pioneers as W. E. B. DuBois and Carter G. Woodson in the United States, Fernando Ortiz in Cuba, Nina Rodrigues and Arthur Ramos in Brazil, and Jean Price-Mars in Haiti, and carried forward by the generation of Melville J. Herskovits, E. Franklin Frazier, Zora Neale Hurston, Gonzalo Aguirre Beltrn, Roger Bastide, Romulo Lachataer, and others. We therefore focused on strategies or approaches for studying the African-American past, rather than presenting the results of such studies to date, with the hope of encouraging historians and others entering the field
Page viii
to employ conceptual models that did full justice to the complexity of their subject.
The argument aimed to build on the insights of Herskovits and his peers. But it was greeted in some quarters by afor ussurprising hostility, accompanied by the charge that it denied the existence of an African heritage in the Americas. It seemed that many such reactions originated in a desire to polarize Afro-Americanist scholarship into a flatly "for" or "against" position in regard to African cultural retentions. For instance, Mervyn Alleyne dubbed us "creation theorists,'' charging us with exaggerated attention to the cultural creativity of enslaved Africans in the New World; yet his own book reaches conclusions close to our own.2 Daniel Crowley castigated Sally and Richard Price's Afro-American Arts of the Suriname Rain Forest, which develops the conceptual approach in a particular historical context, as "badly overstat[ing] a good case."3 Joey Dillard found the authors "not completely on the side of the angels," their arguments "controversial if not positively heretical."4
Though such theological discourse is less common today, the contention continues. Joseph Holloway, after asserting that the effectiveness of the book "is attributable to its theoretical framework, applied methodology, and analysis of New World Africanisms," concludes that "Its limitation is its failure to look at African acculturation and retentions outside the Caribbean."5 A recent exchange between folklorist Charles Joyner and historian C. Vann Woodward suggests that the battle line is still drawn in about the same place. In an entry in the
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