Ring shout

Last updated

A shout, ring shout, Hallelujah march or victory march is a Christian religious practice in which worshipers move in a circle while praying and clapping their hands, sometimes shuffling and stomping their feet as well. [1] Despite the name, shouting aloud is not an essential part of the ritual march, which varies by congregation and locality.

Contents

The earliest accounts of the practice date to the 1840s, where the ring shout was described as being a form of revivalistic Christian worship. [2] Certain authors claim that the ring shout may be inspired by cultural practices in Africa that became incorporated as a part of Christian worship and imbued with new theological meaning. [3] [4] Ring shouts may occur when a congregant experienced the New Birth or became entirely sanctified. [5] [6] Ring shouts may also occur when the congregation perceives the presence of the Holy Spirit during worship. [7]

African slaves in the West Indies and the United States partook in ring shouts upon their conversion to Christianity. [5] The ring shout was has been practiced in some Black churches into the 20th century, and it continues to the present among the Gullah people of the Sea Islands and in "singing and praying bands" associated with many Methodist congregations in Tidewater Maryland and Delaware, which have a large African American membership. [8]

Hallelujah marches are associated with the Baptist, Methodist (especially in congregations aligned with the holiness movement), and Pentecostal branches of Christianity. [9] [10] Hallelujah marches have a strong association with Christian tent meetings and camp meetings, in which the New Birth and entire sanctification are promulgated. [11] [12] [13] They have been practiced by Christians of various ethnic and racial backgrounds. [5]

A more modern form, known still as a "shout" (or "praise break"), is practiced in many Pentecostal churches, along with black churches of various denominations, to the present day. Traditionally, ushers in Arkansas and Mississippi form a circle around the church member and allows them to shout within the circle.

Description

"Shouting" often took place during or after a Christian prayer meeting or worship service. Men and women moved in a circle in a counterclockwise direction, shuffling their feet, clapping, and often spontaneously singing or praying aloud. Robert Palmer states that it "developed with the widespread conversion of slaves to Christianity during the revival fervors of the eighteenth and early nineteenth centuries." [2] He further writes that the "earliest accounts date from the 1840s; more vivid descriptions from the twentieth century leave little doubt that the dancing and stamping constituted a kind of drumming, especially when worshipers had a wooden church floor to stamp on." [2] Ring shouts have often used as an act of praise when a person accepts the message of Christianity. [2] As such, they are also known as "Hallelujah Marches", with the word Hallelujah meaning "Praise Jahweh". [14] The term "Victory March" has been used to reference the Christian concept of actively serving God and living victoriously over sin. [1]

In Jamaica and Trinidad the shout was usually performed around a special second altar near the center of a church building. In the Sea Islands of Georgia and South Carolina, shouters formed a circle outdoors, around the church building itself. [15] In some cases, enslaved people retreated into the woods at night to perform shouts, often for hours at a time, with participants leaving the circle as they became exhausted. [16] [17] In the twentieth century, churchgoers (especially those of the Methodist and Pentecostal traditions) in the United States performed shouts by forming a circle around the pulpit, in the space in front of the altar, or around the nave. [10] [18]

Ring shouts were sometimes held in honour of the dead. This custom has been practiced by traditional bands of carnival revelers in New Orleans. [19]

Origin

The Kongo cosmogram may have inspired the ring shout in African-American communities and in Jamaica. It is a sacred dance performed to become possessed by the Holy Spirit or ancestral spirits. Kongo Cosmogram 3.png
The Kongo cosmogram may have inspired the ring shout in African-American communities and in Jamaica. It is a sacred dance performed to become possessed by the Holy Spirit or ancestral spirits.

According to musicologist Robert Palmer, the first written accounts of the ring shout date from the 1840s, during the pinnacle of Christian revivalism. The stamping on the church floor and clapping in a circle was described as a kind of "drumming," and 19th-century writers described it as accompanying the conversion of slaves to Christianity. [2]

The ring shout gained ground among Methodists of the holiness movement. [22] Certain authors posit that the Christian ring shout may be assumed to be derived from African dance, and scholars usually point out the presence of melodic elements such as call-and-response singing and heterophony, [23] as well as rhythmic elements such as tresillo and "hamboned" rhythm, and aesthetic elements such as counter-clockwise dancing and ecstasy, [24] [25] [26] which makes the ring shouts of Christianity similar to ceremonies among people like the Bakongo, Igbos, Yoruba, Ibibio, Efik, Bahumono. [27] A minority of scholars have suggested that the ritual may have originated among enslaved Muslims from West Africa as an imitation of tawaf , the mass procession around the Kaaba that is an essential part of the Hajj. If so, the word "shout" may come from Arabic shawṭ, meaning "a single run", such as a single circumambulation of the Kaaba, or an open space of ground for running. [28] [29]

Influence

Sterling Stuckey in his book, Slave Culture: Nationalist Theory & the Foundations of Black America (1987, ISBN   0195042654) argues that ring shout was a unifying element of Africans in American colonies, from which field hollers, work songs, and spirituals evolved, followed by blues and jazz. [30] In his article, "Ring Shout! Literary Studies, Historical Studies, and Black Music Inquiry", Samuel A. Floyd Jr. argues that many of the stylistic elements observed during the ring shout later laid the foundations of various black music styles developed during the nineteenth and twentieth centuries. According to Floyd, "...all of the defining elements of black music are present in the ring...". [31] : 52 

These basic elements of ring shouts included calls, cries, and hollers; blue notes; call-and-response; and various rhythmic aspects. Examples of black music that would evolve from the ring include, but are not limited to, Afro-American burial music of New Orleans, the Blues, the Afro-American Symphony, as well as the music that has accompanied various dance forms also present in Afro-American culture. [31]

The ring shout has developed into the modern "shout" (or "praise break") tradition now seen across the globe. Though augmented and interracialized by the Pentecostal tradition in the early 1900s and spreading to various denominations and churches thereafter, it is still primarily practiced among Christians of West African descent.

The ring shout continues today in Georgia with the McIntosh County Shouters. [32]

See also

Related Research Articles

Pentecostalism or classical Pentecostalism is a Protestant Charismatic Christian movement that emphasizes direct personal experience of God through baptism with the Holy Spirit. The term Pentecostal is derived from Pentecost, an event that commemorates the descent of the Holy Spirit upon the Apostles and other followers of Jesus Christ while they were in Jerusalem celebrating the Feast of Weeks, as described in the Acts of the Apostles.

Spirituals is a genre of Christian music that is associated with African Americans, which merged varied African cultural influences 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 such as the blues emerged from the spirituals songcraft.

<span class="mw-page-title-main">Hoodoo (spirituality)</span> Spiritual practices, traditions and beliefs

Hoodoo is a set of spiritual practices, traditions, and beliefs that were created by enslaved African Americans in the Southern United States from various traditional African spiritualities and elements of indigenous botanical knowledge. Practitioners of Hoodoo are called rootworkers, conjure doctors, conjure men or conjure women, and root doctors. Regional synonyms for Hoodoo include rootwork and conjure. As a syncretic spiritual system, it also incorporates beliefs from Islam brought over by enslaved West African Muslims, and Spiritualism. Scholars define Hoodoo as a folk religion. It is a syncretic religion between two or more cultural religions, in this case being African indigenous spirituality and Abrahamic religion.

Holy Roller or Holy Jumper are terms originating in the 19th century and used to refer to some Protestant Christian churchgoers in the Wesleyan-Holiness movement, such as Free Methodists and Wesleyan Methodists. The term describes dancing, shaking or other boisterous movements by church attendees who perceive themselves as being under the influence of the Holy Spirit.

The Holiness movement is a Christian movement that emerged chiefly within 19th-century Methodism, and to a lesser extent influenced other traditions such as Quakerism, Anabaptism, and Restorationism. Churches aligned with the holiness movement teach that the life of a born again Christian should be free of sin. The movement is historically distinguished by its emphasis on the doctrine of a second work of grace, which is called entire sanctification or Christian perfection. The word Holiness refers specifically to this belief in entire sanctification as an instantaneous, definite second work of grace, in which original sin is cleansed, the heart is made perfect in love, and the believer is empowered to serve God. For the Holiness movement, "the term 'perfection' signifies completeness of Christian character; its freedom from all sin, and possession of all the graces of the Spirit, complete in kind." A number of Christian denominations, parachurch organizations, and movements emphasize those Holiness beliefs as central doctrine.

The Azusa Street Revival was a historic series of revival meetings that took place in Los Angeles, California. It was led by William J. Seymour, an African-American preacher. The revival began on April 9, 1906, and continued until roughly 1915.

<span class="mw-page-title-main">African-American music</span> Musical traditions of African American people

African-American music is a broad term covering a diverse range of musical genres largely developed by African Americans and their culture. Its origins are in musical forms that developed as a result of the enslavement of African Americans prior to the American Civil War. It has been said that "every genre that is born from America has black roots."

<span class="mw-page-title-main">Camp meeting</span> Christian gathering which originated in 19th-century America

The camp meeting is a form of Protestant Christian religious service originating in England and Scotland as an evangelical event in association with the communion season. It was held for worship, preaching and communion on the American frontier during the Second Great Awakening of the early 19th century. Revivals and camp meetings continued to be held by various denominations, and in some areas of the mid-Atlantic, led to the development of seasonal cottages for meetings.

<span class="mw-page-title-main">African Methodist Episcopal Zion Church</span> Predominantly African-American Christian denomination

The African Methodist Episcopal Zion Church, or the AME Zion Church (AMEZ) is a historically African-American Christian denomination based in the United States. It was officially formed in 1821 in New York City, but operated for a number of years before then. The African Methodist Episcopal Zion Church adheres to Wesleyan-Arminian theology.

The Spiritual Baptist faith is a religion created by persons of African ancestry in the plantations they came to in the former British West Indies countries predominantly in the islands of a Grenada, Saint Vincent and the Grenadines, Tobago and the Virgin Islands. It is syncretic Afro-Caribbean religion that combines elements of the many varied traditional African religions brought by the enslaved populations combined with Christianity. Spiritual Baptists consider themselves to be Christians.

<span class="mw-page-title-main">Black church</span> Christian congregations in the U.S. that minister predominantly to African Americans

Black churches primarily arose in the 19th century, during a time when race-based slavery and racial segregation were both commonly practiced in the United States. Blacks generally searched for an area where they could independently express their faith, find leadership, and escape from inferior treatment in White dominated churches. The Black Church is the faith and body of Christian denominations and congregations in the United States that predominantly minister to, and are also led by African Americans, as well as these churches' collective traditions and members. The term "black church" may also refer to individual congregations, including congregations in traditionally white-led denominations.

A shout is a kind of fast-paced Black gospel music accompanied by ecstatic dancing. It is sometimes associated with "getting happy".

Outward holiness, or external holiness, is a Wesleyan–Arminian doctrine emphasizing holy living, service, modest dress and sober speech. Additionally, outward holiness manifests as "the expression of love through a life characterised by ‘justice, mercy and truth’." It is a testimony of a Christian believer's regeneration, done in obedience to God. The doctrine is prevalent among denominations emerging during the revival movements, including the Methodists, as well as Pentecostals. It is taken from 1 Peter 1:15: "He which hath called you is Holy, so be ye holy in all manner of conversation."

<span class="mw-page-title-main">Religion of Black Americans</span> Religious and spiritual practices of African Americans

Religion of Black Americans refers to the religious and spiritual practices of African Americans. Historians generally agree that the religious life of Black Americans "forms the foundation of their community life". Before 1775 there was scattered evidence of organized religion among Black people in the Thirteen Colonies. The Methodist and Baptist churches became much more active in the 1780s. Their growth was quite rapid for the next 150 years, until their membership included the majority of Black Americans.

The Fire-Baptized Holiness Church was a holiness Christian denomination that was based in North America. It was unique in that it taught three works of grace prior to the advent of Holiness Pentecostalism, though with a different doctrinal formulation; it continues today in the following denominations: International Pentecostal Holiness Church, Fire Baptized Holiness Church of God of the Americas, Pentecostal Fire-Baptized Holiness Church, Bible Holiness Church and Wesleyan Holiness Alliance.

<span class="mw-page-title-main">Invisible churches</span>

Invisible churches among enslaved African Americans in the United States were informal Christian groups where enslaved people listened to preachers that they chose without their slaveholder's knowledge. The Invisible churches taught a different message from white-controlled churches and did not emphasize obedience to slave masters. Some slaves could not contact invisible churches and others did not agree with an invisible church's message but many slaves were comforted by the invisible churches.

Pentecostalism is a renewal movement within Protestant Christianity that places special emphasis on a direct personal relationship with God and experience of God through the baptism with the Holy Spirit. For Christians, this event commemorates the descent of the Holy Spirit upon the followers of Jesus Christ, as described in the second chapter of the Book of Acts. Pentecostalism was established in Kerala, India at the start of the 20th century.

<i>Ring Shout</i> Novella by P. Djeli Clark

Ring Shout, or, Hunting Ku Kluxes in the End Times is a dark historical southern gothic fantasy novella written by American fiction writer P. Djèlí Clark. A hardcover of the novella was published by Tor.com Publishing on October 13, 2020. The story follows Maryse Boudreaux on her quest to hunt and destroy the demons summoned by the Ku Klux Klan known as "Ku Kluxes". She is joined by fellow hunters Sadie Watkins and Cordelia Lawrence, as a supernatural evil is rising in an alternate history of 1920s Macon, Georgia.

Protestant liturgy or Evangelical liturgy is a pattern for worship used by a Protestant congregation or denomination on a regular basis. The term liturgy comes from Greek and means "public work". Liturgy is especially important in the Historical Protestant churches, both mainline and evangelical, while Baptist, Pentecostal, and nondenominational churches tend to be very flexible and in some cases have no liturgy at all. It often but not exclusively occurs on Sunday.

References

  1. 1 2 Holland, Nina (22 May 2020). Go Back with Me: A Nostalgic Recall of Early 1940 Life in West Virginia. WestBow Press. ISBN   978-1-9736-9171-6. That promoted the Pentecostal folks to jin in and so began a victory march around the perimter of the church. It was a glorious time, with everyone joining into, either the marching, or the singing, or the clapping of hands.
  2. 1 2 3 4 5 Palmer, Robert (1981). Deep Blues. Penguin Books Ltd.: Middlesex, Eng. p.  38. ISBN   0-14-006223-8..
  3. ↑ Knowles, Mark (3 June 2002). Tap Roots: The Early History of Tap Dancing. McFarland. p. 59. ISBN   978-0-7864-1267-9.
  4. ↑ Hunter, TaTande Whitney V. (August 2023). "The "Ring Shout": A Corporeal Conjuring of Black-Togetherness". Dance Research Journal. 55 (2): 44–57. doi:10.1017/S0149767723000268. Yes, groups that sustain the Ring Shout as "authentic" to the Gullah-Geechee culture are mostly Christian based in their religious affiliation. However, the very practice of assembling and traveling along the sacred circle goes deep into the cultural history of the various African peoples that are sources of the indigenous culture of the Gullah-Geechee, specifically, people of African descent from the West and West-Central African regions.
  5. 1 2 3 Johnson, Alonzo; Jersild, Paul T. (1996). Ain't Gonna Lay My 'ligion Down: African American Religion in the South. Univ of South Carolina Press. p. 62. ISBN   978-1-57003-109-0. The symbolic importance of the ring or circle in Negro spiritual expression is underscored in European traveler Fredrika Bremer's account of an interracial evangelical camp meeting near Charleston, South Carolina in 1850, where she witnessed amng slaves, mostly from South Carolina, circles of women dancing "the holy dance" for the newly converted; circles of people holding hands, rocking and singing joyously; and even a "vast" circle of tents "of all imaginable forms and colours." ... The continued observance of the ring shout ritual throughout the slave community, especially among those 'converted' to Christianity, demonstrates beyond question the tenacious power and influence of the slaves' African cultural inheritance.
  6. ↑ Lincoln, C. Eric; Mamiya, Lawrence H. (7 November 1990). The Black Church in the African American Experience. Duke University Press. p. 365. ISBN   978-0-8223-1073-0. What is indisputable, however, is that the shout serves as a testimony to the shouter's felt sense of Spirit Baptism or sanctification.
  7. ↑ Lincoln, C. Eric; Mamiya, Lawrence H. (7 November 1990). The Black Church in the African American Experience. Duke University Press. p. 365. ISBN   978-0-8223-1073-0. If the dancing continues without the music, it is assumed that it is genuine and induced by the Holy Spirit. But if it ceases, apparently it was not so holy after all and was merely rhythmically induced.
  8. ↑ David, Jonathan C. (2007). Together Let Us Sweetly Live: The Singing and Praying Bands. Champaign IL: University of Illinois Press. ISBN   978-0-252-07419-6.
  9. ↑ Ingersol, Stan (1 December 2009). "A Photojournal of Compassion". Holiness Today. Retrieved 17 July 2024.
  10. 1 2 Bowie, Lenard C. (30 January 2012). African American Musical Heritage: An Appreciation, Historical Summary, and Guide to Music Fundamentals. Bowie. p. 244. ISBN   978-1-4653-0575-6. Ring shouts often lasted for hours on end. The shout was a central part of Holiness and Pentecostal services.
  11. ↑ Ingersol, Stan (1 December 2009). "The Closer: Phineas Bresee and Church Union". Holiness Today. Retrieved 17 July 2024. Committed to uniting the regional churches, Bresee secured concessions from the Southerners and from his own group, and on October 13, at 10:40 in the morning, the vote to merge the denominations was taken, followed by scenes of great joy and a "Hallelujah March" around the meeting tent.
  12. ↑ Satterfield, Ray; Cope, Daniel (2018). A Heritage of Holiness: The Story of Allegheny Wesleyan Methodism. Salem: Allegheny Press. p. 133. At the close of the altar service the camp closed with the largest and most glorious "Hallelujah March" we have ever witnessed.
  13. ↑ "Salvation Army Old Orchard Beach Camp Meeting". The Sacramento Union . Sacramento, California. 20 July 1885. p. 2. Retrieved 17 July 2024. The Salvation Army opened its national campmeeting here to-day with a "knee drill at 7 a. m., followed by the hallelujah march.
  14. ↑ Young, Carlton R. (1993). Companion to the United Methodist Hymnal. Abingdon Press. p. 204. ISBN   978-0-687-09260-4. Alleluia is the Latin form of Hallelujah, an acclamation formed by joining "Hallelu" (to praise) with the first syllable in a Hebrew name for God, Yahweh.
  15. ↑ Sylviane A. Diouf, Servants of Allah, 68-9.
  16. ↑ Glocke (2011). "Dancin' on the Shoulders of Our Ancestors: An Introduction" (PDF). Journal of Pan African Studies. 4 (6). Retrieved 23 September 2023.
  17. ↑ Silvia King, quoted in Zita Allen, "From Slave Ships to Center Stage", https://web.archive.org/web/20070203082227/https://www.pbs.org/wnet/freetodance/behind/behind_slaveships.html, 2001, accessed 8 July 2007
  18. ↑ Lydia Parrish, Slave Songs, 54, quoted in Diouf, Sylviane (2013). Servants of Allah: African Muslims Enslaved in the Americas. NYU Press. p. 68. ISBN   978-1-4798-4711-2.
  19. ↑ Lomax, Alan (Summer 1938). "Jelly Roll Morton on the Mardi Gras Indians (1938)". YouTube. Archived from the original on Jun 15, 2023.
  20. ↑ Opala, Joseph. "Gullah Customs and Traditions" (PDF). Yale University. Retrieved 11 June 2022.
  21. ↑ Murphy (1994). Working the Spirit Ceremonies of the African Diaspora. Beacon Press. pp. 147–155, 171–175. ISBN   9780807012215.
  22. ↑ Callahan, Richard J. (2008). New Territories, New Perspectives: The Religious Impact of the Louisiana Purchase. University of Missouri Press. p. 139. ISBN   978-0-8262-6626-2.
  23. ↑ Shout Because You're Free: The African American Ring Shout Tradition in Coastal Georgia. University of Georgia Press. 1 October 2013. p. 171. ISBN   978-0-8203-4611-3.
  24. ↑ Shout Because You're Free: The African American Ring Shout Tradition in Coastal Georgia. University of Georgia Press. 1 October 2013. pp. 168–170. ISBN   978-0-8203-4611-3.
  25. ↑ Leslie M. Alexander; Leslie Alexander; Walter C. Rucker (28 February 2010). Encyclopedia of African American History. ABC-CLIO. pp. 247–248. ISBN   978-1-85109-769-2.
  26. ↑ Paul Finkelman (6 April 2006). Encyclopedia of African American History, 1619-1895: From the Colonial Period to the Age of Frederick Douglass Three-volume Set. Oxford University Press, USA. pp. 363–364. ISBN   978-0-19-516777-1.
  27. ↑ Sterling Stuckey (23 April 1987). Slave Culture : Nationalist Theory and the Foundations of Black America. Oxford University Press, USA. pp. 10–11. ISBN   978-0-19-802124-7.
  28. ↑ Diouf, Servants of Allah, 69. Lorenzo Dow Turner proposed the theory, and Lydia Parrish first reported it in 1942. Turner's translation of shaut (sic) as "to move around the Kaaba ... until exhausted" is inaccurate, according to Diouf, as neither sha'wt nor tawaf implies exhaustion.
  29. ↑ Lane, Arabic -English Lexicon (1863) p. 1619.
  30. ↑ "The Whitman Sisters: Why We May Never Silence Them"
  31. 1 2 Floyd Jr., Samuel (2002). "Ring Shout! Literary Studies, Historical Studies, and Black Music Inquiry". Black Music Research Journal. 22. Center for Black Music Research - Columbia College of Chicago and University of Illinois Press: 49–70. doi:10.2307/1519943. JSTOR   1519943.
  32. ↑ Snithsonian Staff. ""Jubilee" by the McIntosh County Shouters". Smithsonian Folkways Recordings. Smithsonian Institution.

Bibliography

This page is based on this Wikipedia article
Text is available under the CC BY-SA 4.0 license; additional terms may apply.
Images, videos and audio are available under their respective licenses.