A mojo, in the African-American spiritual practice called Hoodoo, is an amulet consisting of a flannel bag containing one or more magical items. It is a "prayer in a bag", or a spell that can be carried with or on the host's body. Alternative American names for the mojo bag include gris-gris bag, hand, mojo hand, toby, nation sack,conjure hand, lucky hand, conjure bag, trick bag, tricken bag, root bag, and jomo. The word mojo also refers to magic and charms. Mojo containers are bags, gourds, bottles, shells, and other containers. The making of mojo bags in Hoodoo is a system of African-American occult magic. The creation of mojo bags is an esoteric system that involves sometimes housing spirits inside of bags for either protection, healing, or harm and to consult with spirits. Other times mojo bags are created to manifest results in a person's life such as good-luck, money or love.
This is a demography of the population of Bermuda including population density, ethnicity, education level, health of the populace, economic status, religious affiliations and other aspects of the population, including changes in the demographic make-up of Bermuda over the centuries of its permanent settlement.
Manumission, or enfranchisement, is the act of freeing enslaved people by their enslavers. Different approaches to manumission were developed, each specific to the time and place of a particular society. Historian Verene Shepherd states that the most widely used term is gratuitous manumission, "the conferment of freedom on the enslaved by enslavers before the end of the slave system".
Spirituals is a genre of Christian music that is associated with African Americans, which merged sub-Saharan African cultural heritage with the experiences of being held in bondage in slavery, at first during the transatlantic slave trade and for centuries afterwards, through the domestic slave trade. Spirituals encompass the "sing songs," work songs, and plantation songs that evolved into the blues and gospel songs in church. In the nineteenth century, the word "spirituals" referred to all these subcategories of folk songs. While they were often rooted in biblical stories, they also described the extreme hardships endured by African Americans who were enslaved from the 17th century until the 1860s, the emancipation altering mainly the nature of slavery for many. Many new derivative music genres emerged from the spirituals songcraft.
Hoodoo is a set of spiritual practices, traditions, and beliefs that were created by enslaved Africans in the Southern United States from various traditional African spiritualities, Christianity and elements of indigenous botanical knowledge. Practitioners of Hoodoo are called rootworkers, conjure doctors, conjure man or conjure woman, root doctors, Hoodoo doctors, and swampers. Regional synonyms for Hoodoo include conjure or rootwork. As a syncretic spiritual system, it also incorporates Islam brought over by enslaved West African Muslims and Spiritualism. Scholars define Hoodoo as a folk religion. Folk religions are syncretic traditions between two or more cultural religions, in this case African indigenous spirituality and Abrahamic religion.
The legal institution of human chattel slavery, comprising the enslavement primarily of Africans and African Americans, was prevalent in the United States of America from its founding in 1776 until 1865, predominantly in the South. Slavery was established throughout European colonization in the Americas. From 1526, during early colonial days, it was practiced in what became Britain's colonies, including the Thirteen Colonies that formed the United States. Under the law, an enslaved person was treated as property that could be bought, sold, or given away. Slavery lasted in about half of U.S. states until abolition. In the decades after the end of Reconstruction, many of slavery's economic and social functions were continued through segregation, sharecropping, and convict leasing.
Angelina Weld Grimké was an African-American journalist, teacher, playwright, and poet.
During the history of the Latter Day Saint movement, the relationship between Black people and Mormonism has included enslavement, exclusion and inclusion, official and unofficial discrimination, and friendly ties. Black people have been involved with the Latter Day Saint movement since its inception in the 1830s. Their experiences have varied widely depending on the specific denomination within Mormonism, and the time in history of their involvement. From the mid-1800s to 1978, Mormonism's largest denomination, the Church of Jesus Christ of Latter-day Saints barred Black women and men from participating in ordinances of its temples necessary for the highest level of salvation, prevented most men of Black African descent from being ordained to the church's lay, all-male priesthood, supported racial segregation in its communities and schools, taught that righteous Black people would be made White after death, and opposed interracial marriage. The temple and priesthood racial restrictions were lifted by top leaders in 1978. In 2013 the church disavowed its previous teachings on race for the first time.
Narrative of the Life of Frederick Douglass is an 1845 memoir and treatise on abolition written by African-American orator and former slave Frederick Douglass during his time in Lynn, Massachusetts. It is generally held to be the most famous of a number of narratives written by former slaves during the same period. In factual detail, the text describes the events of his life and is considered to be one of the most influential pieces of literature to fuel the abolitionist movement of the early 19th century in the United States.
Islamic views on slavery represent a complex and multifaceted body of Islamic thought, with various Islamic groups or thinkers espousing views on the matter which have been radically different throughout history. Slavery was a mainstay of life in pre-Islamic Arabia and surrounding lands. The Quran and the hadith address slavery extensively, assuming its existence as part of society but viewing it as an exceptional condition and restricting its scope. Early Islamic dogma forbade enslavement of free members of Islamic society, including non-Muslims (dhimmis), and set out to regulate and improve the conditions of human bondage. Islamic law regarded as legal slaves only those non-Muslims who were imprisoned or bought beyond the borders of Islamic rule, or the sons and daughters of slaves already in captivity. In later classical Islamic law, the topic of slavery is covered at great length.
Archibald Henry Grimké was an African American lawyer, intellectual, journalist, diplomat and community leader in the 19th and early 20th centuries. He graduated from freedmen's schools, Lincoln University in Pennsylvania, and Harvard Law School and served as American Consul to the Dominican Republic from 1894 to 1898. He was an activist for rights for blacks, working in Boston and Washington, D.C. He was a national vice-president of the National Association for the Advancement of Colored People (NAACP), as well as president of its Washington, D.C. branch.
Partus sequitur ventrem was a legal doctrine passed in colonial Virginia in 1662 and other English crown colonies in the Americas which defined the legal status of children born there; the doctrine mandated that children of slave mothers would inherit the legal status of their mothers. As such, children of enslaved women would be born into slavery. The legal doctrine of partus sequitur ventrem was derived from Roman civil law, specifically the portions concerning slavery and personal property (chattels), as well as the common law of personal property.
The history of slavery in Nebraska is generally seen as short and limited. The issue was contentious for the legislature between the creation of the Nebraska Territory in 1854 and the outbreak of the American Civil War in 1861.
Samuel Williams, better known by his pen name Sam Aleckson, was an American slave and author of Before the War and After the Union: An Autobiography. Like his father, Alexander Williams, his mother, Susan Williams, and his grandfather of the same name, Samuel Williams was born into slavery in 1852 in Charleston, South Carolina. His great-grandfather, Clement Williams, was brought from Africa in the Atlantic slave trade. Samuel Williams' memoir offers a rare look into the lives of the urban enslaved in North America and the ways freedmen negotiated their ways through Reconstruction and into the 20th century. Samuel Williams had the great fortune of being taught the three "R's" by his owners. Once freed, he used his literacy to document his life and obtained publication in 1929. Williams quotes Shakespeare to readers of his autobiography by drawing from Othello: "I will a plain unvarnished tale deliver," a line often used in slave narratives but powerful here. The humbleness of this phrase belies a thoughtful, complex life story. While his memoir was actually published in 1929, Williams claims to have composed it in 1914 during a time when he feared he might go blind and wanted to document his life before that occurred. However, he did not go blind, and lived on for several more decades, most likely dying in Massachusetts in 1946.
Slavery in Virginia began with the capture and enslavement of Native Americans during the early days of the English Colony of Virginia and through the late eighteenth century. They primarily worked in tobacco fields. Africans were first brought to colonial Virginia in 1619, when 20 Africans from present-day Angola arrived in Virginia aboard the ship The White Lion.
Igbo people in Jamaica were shipped by Europeans onto the island between the 18th and 19th centuries as enslaved labour on plantations. Igbo people constituted a large portion of the African population enslaved people in Jamaica. Jamaica received the largest amount of slaves from the biafra region than anywhere else in the diaspora during the slave trade. Some slave censuses detailed the large number of enslaved Igbo people on various plantations throughout the island on different dates throughout the 18th century. Their presence was a large part in forming Jamaican culture, Igbo cultural influence remains in language, dance, music, folklore, cuisine, religion and mannerisms. In Jamaica the Igbo were often referred to as Eboe or Ibo. There are a substantial number of Igbo language loanwords in Jamaican Patois. Igbo people mostly populated the northwestern section of the island.
The treatment of slaves in the United States often included sexual abuse and rape, the denial of education, and punishments like whippings. Families were often split up by the sale of one or more members, usually never to see or hear of each other again.
On October 8, 1852, Maria Perkins, an enslaved woman in Charlottesville, Virginia, United States, addressed a letter to her husband, also enslaved. In the letter, she shares the news that their son Albert has been sold to a trader, expresses fears that she too might be sold, and says that she wants her family to be reunited. Perkins was literate, something uncommon among slaves, and all that is known about her comes from this letter.
Marriage of enslaved people in the United States was generally not legal before the American Civil War (1861–1865). Enslaved African Americans were considered chattel legally, and they were denied human or civil rights until the United States abolished slavery with the passage of the Thirteenth Amendment to the United States Constitution. Both state and federal laws denied, or rarely defined, rights for enslaved people.
