African American Spirituality

Hoodoo is a folklore tradition that was created by and for enslaved African Americans in the southern United States. And before there were honey jars, red brick dust, and everything else you may associate with Hoodoo, there was the need to be free. This is not the #kitchenwitch Hoodoo you’ve seen on social: it’s magic for those who seek liberation and healing, for those who have been hurt, misunderstood, or cast aside. This is Hoodoo, updated: history, foundations, spellwork, and spiritual guidance made accessible to everyone, inclusive of all backgrounds and genders.

Caregiving is a core value in the African American culture. And African American women of faith often fill that role—for elderly parents, sick children, and other members of their community. Yet no one is fully prepared for the reality of disrupted schedules, unpredictable needs, and many sleepless nights that come with caregiving. Jeanne Porter King shares 90 devotions written from her own experience as a caregiver for her mother to encourage you to take time to care for your whole self.

In the United States, to be a Black American is to be a Black Christian. And there’s something to this assumption in that the vast majority of African Americans are Christian. However, in recent years a growing number of African Americans have said they claim no particular religious affiliation—they are Black “nones.” And of these Black “nones,” the most public and vocal are those who claim to be humanists.

Encouraged shares the struggles that Black women ministers face. The various challenges shared may not be experienced by all but many have walked this walk. It is about loving God and yourself enough to stand strong in what God has called you to do. It is vital across denominational understandings that African American women ministers give sacred support to one another to spread the good news of the Gospel.

What is the true nature and mission of the church? Is its proper Christian purpose to save souls, or to transform the social order? This question is especially fraught when the church is one built by an enslaved people and formed, from its beginning, at the center of an oppressed community's fight for personhood and freedom. Such is the central tension in the identity and mission of the Black church in the United States.

The Third Option is a plea on behalf of a brokenhearted God who, scripture teaches, is frustrated with those of us who claim to believe in him but are really “faking the faith”. McPherson argues that we must rise above the issues that divide us and be part of something bigger. The Third Option challenges both believers and seekers to fully embrace God’s goodness and power. McPherson believes that instead of choosing one of two sides, there is a third option - one that’s proven to bring people together, mend relationships, and promote genuine peace in communities.

The mysteries of melanin reach back into ancient times and extend into every aspect of our universe. Long mistaken has melanin simply been referenced as "darker skin pigmentation"; however, we know the ancient Kemetic sciences prove melanin is much more. Raise your awareness and gain knowledge of self as we explore the cosmos and discover the divine relationship of melanated beings and the galaxy. Inside, you will discover the vast array of stimulating facts and case studies regarding melanated beings.

In The Spirit of Our Work, Dr. Cynthia Dillard centers the spiritual lives of Black women educators and their students, arguing that spirituality has guided Black people throughout the diaspora. She demonstrates how Black women teachers and teacher educators can heal, resist, and (re)member their identities in ways that are empowering for them and their students. Dillard emphasizes that any discussion of Black teachers’ lives and work cannot be limited to truncated identities as enslaved persons in the Americas.

On October 3, 1807, Thomas Jefferson was contacted by an unknown traveler urgently pleading for a private "interview" with the president, promising to disclose "a matter of momentous importance". By the next day, Jefferson held in his hands two astonishing manuscripts whose history has been lost for over two centuries. Authored by Muslims fleeing captivity in rural Kentucky, these documents delivered to the president in 1807 were penned by literate African slaves, and written entirely in Arabic.

The African-American community represents a paradox of sorts. While collective success has been achieved in many areas, African-Americans still disproportionately suffer from a variety of social ills. The residual impact of years of slavery and exclusion from the major institutions of American life are still trenchant. Yet there is hope. As we move forward into a new millennium, our greatest answers can be found by exploring the past.

First published in 1997, 

Little X chronicles the multigenerational experience of Tate's family, who broke from the traditional Black church in the 1950s to join the radical Nation of Islam, then struggled to remain intact through disillusionment, shifting loyalties, and forays into Orthodox Islam. 

Little X offers a rare glimpse into the everyday experience of the Nation of Islam and into a little-understood part of America's history and heritage.

For Black Catholic women and girls, embracing the celibate religious state constituted a radical act of resistance to white supremacy and the sexual terrorism built into chattel slavery and segregation. Williams shows how Black sisters—such as Sister Mary Antona Ebo, who was the only Black member of the inaugural delegation of Catholic sisters to travel to Selma, Alabama, and join the Black voting rights marches of 1965—were pioneering religious leaders, educators, healthcare professionals, desegregation foot soldiers, Black Power activists, and womanist theologians.

Willie Johnson. Granddaughter of a slave. Rejected by her father. Sold by her mother. Abused by her husband. How did a biracial woman become accepted to preach revivals in the Deep South and coast to coast during segregation and the Civil Rights movement. Listen to Through the Waters and learn how to rise above your obstacles from the inspiring life and ministry of Willie Johnson. 

Can’t Nothing Bring Me Down is the memoir of 104-year-old world-record-holding runner Ida Keeling. Miss Ida, as she’s known throughout her Bronx community, isn’t your typical runner. Her fierce independence helped her through the Depression and the civil rights movement. But her greatest trials were yet to come.

With high expectations, Vanguards of a Missionary Uprising calls on Christian African-American students to step forward and lead a new international missionary movement. Celebrating their leadership potential, a veteran urban missionary makes this positive challenge from Jesus Christ's Great Commission in the Bible. 

Learning from Black voices means listening to more than snippets. It means attending to Black stories. Reading Black Books helps Christians hear and learn from enduring Black voices and stories as captured in classic African American literature.

Josiah Henson was born into slavery in Maryland in 1789, and although he endured incredible cruelty and abuse in the years that followed, he was eventually able to earn enough money to purchase his freedom. In fact, he made multiple such attempts, but those efforts were thwarted by swindles and broken deals, and Henson was forced to plot a dangerous escape instead. Under the continual threat of recapture, he, his wife, and their four children made their way north to Canada, where Henson threw himself to the ground, overwhelmed with joy and relief.

Servants of Allah presents a history of African Muslims, following them from West Africa to the Americas. Although many assume that what Muslim faith they brought with them to the Americas was quickly absorbed into the new Christian milieu, as Sylviane A. Diouf demonstrates in this meticulously researched, groundbreaking volume, Islam flourished during slavery on a large scale.

This dissertation is an effort to think through the complexities of how African American literature interacts with what I am terming the notion of uncalling made visible by the heterodox Christianities that fall out of the scope of the Black. In other words, I analyze Black religiosity as an enactment of radical Black collectivity in counterdistinction to a politics of recognition. I argue it is this figure of the uncalled, operating out of heterodox Black religiosities, that can offer an alternative model for liberation and healing that is not bound up in outward cries for recognition.

The story is about a gossipy woman finding out that being a "good Christian" is indeed a 24 hour job.