LEADER 04058oam 2200625 450 001 996518462803316 005 20230327130822.0 010 $a1-4780-9278-5 010 $a1-4780-2214-0 035 $a(CKB)5590000000918515 035 $a1341283192 035 $a(BiblioVault)org.bibliovault.9781478092780 035 $a(MiAaPQ)EBC30353057 035 $a(Au-PeEL)EBL30353057 035 $a(EXLCZ)995590000000918515 100 $a20220817d2022 uy 0 101 0 $aeng 135 $aurcn||||||||| 181 $2rdacontent 182 $2rdamedia 183 $2rdacarrier 200 10$aObeah, Orisa, and religious identity in Trinidad$hVolume I$iObeah $eAfricans in the white colonial imagination /$fTracey E. Hucks 205 $a1st ed. 210 1$aDurham :$cDuke University Press,$d2022. 215 $a1 online resource (xviii, 262 pages) $cillustrations, maps 225 1 $aReligious cultures of African and African diaspora people 311 $a1-4780-1485-7 320 $aIncludes bibliographical references and index. 327 $aThe formation of a slave colony: race, nation, and identity -- Obeah trials and social cannibalism in Trinidad's early slave -- society -- Obeah, piety, and poison in the slave son: representations of African religions in Trinidadian colonial literature -- Marked in the genuine African way: liberated Africans and Obeah doctoring in post-slavery Trinidad -- C'est vrai -- It is true. 330 $a"Obeah, Orisa, and Religious Identity in Trinidad is an expansive two-volume examination of social imaginaries concerning Obeah and Yoruba-Orisa from colonialism to the present. Analyzing their entangled histories and systems of devotion, Tracey E. Hucks and Dianne M. Stewart articulate how these religions were criminalized during slavery and colonialism yet still demonstrated autonomous modes of expression and self-defense. In Volume I, Obeah, Hucks traces the history of African religious repression in colonial Trinidad through the late nineteenth century. Drawing on sources ranging from colonial records, laws, and legal transcripts to travel diaries, literary fiction, and written correspondence, she documents the persecution and violent penalization of African religious practices encoded under the legal classification of "Obeah." A cult of antiblack fixation emerged as white settlers defined themselves in opposition to Obeah, which they imagined as terrifying African witchcraft. These preoccupations revealed the fears that bound whites to one another. At the same time, persons accused of obeah sought legal vindication and marshaled their own spiritual and medicinal technologies to fortify the cultural heritages, religious identities, and life systems of African-diasporic communities in Trinidad."--$cProvided by publisher. 410 0$aReligious cultures of African and African diaspora people. 517 3 $aObeah :$eAfricans in the white colonial imagination 606 $aObeah (Cult)$zTrinidad and Tobago$zTrinidad$xHistory 606 $aReligion and sociology$zTrinidad and Tobago$zTrinidad$xHistory 606 $aReligions$xAfrican influences 606 $aBlack people$zTrinidad and Tobago$zTrinidad$xReligion$xHistory 606 $aCults$xLaw and legislation$zTrinidad and Tobago$zTrinidad$xHistory 606 $aReligion and law$zTrinidad and Tobago$zTrinidad$xHistory 606 $aPostcolonialism$zTrinidad and Tobago$zTrinidad 615 0$aObeah (Cult)$xHistory. 615 0$aReligion and sociology$xHistory. 615 0$aReligions$xAfrican influences. 615 0$aBlack people$xReligion$xHistory. 615 0$aCults$xLaw and legislation$xHistory. 615 0$aReligion and law$xHistory. 615 0$aPostcolonialism 676 $a299.6/70972983 686 $aREL000000$aSOC056000$2bisacsh 700 $aHucks$b Tracey E.$f1965-$01156856 801 0$bNcD 801 1$bNcD 906 $aBOOK 912 $a996518462803316 996 $aObeah, Orisa, and religious identity in Trinidad$93087434 997 $aUNISA