This short piece traces how the Black Power era affected the unfolding of the transmission of African diasporic religious knowledge and how it contributed to the evolution of specifically African American variations of Lucumí in the U.S. Most historical studies examining the influence of the Black Power movement on religious expression in the U.S. focus on Christian or Muslim practices, largely overlooking African diasporic religions like Haitian Vodou or Lucumí, the Cuban variant of the Yoruba religion. Yet, these religions began to take root in the U.S. around the time the Black Power movement emerged on the national stage. This omission is all the more surprising in that African American Lucumí practices, in particular, illustrate how Black Power-inspired notions of identity and community found expression in a deeply religious form. An examination of the emergence of these religions in the U.S. shows how the expectations and experiences of the early African American devotees, who entered these religions in increasing numbers from the late 1960s onward, shaped the development of these religions in the U.S.
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On March 6, 2016, at the height of her presidential campaign, Hillary Clinton or someone on her campaign posted a tweet about intersectionality. Commenting on the water crisis in Flint, Michigan, the accompanying diagram depicted the various issues that had intersected to cause the crisis. This was a curious moment, as a theory with roots in radical feminism was brought to the center, part of a modish interest in intersectionality as an explanatory framework for understanding contemporary America. Indeed, where her main primary challenger was positioned as a more economically progressive choice, Clinton’s supporters often claimed (with varying degrees of sophistication) that in an intersectional sense she was the more properly anti-establishment candidate, over the white male Bernie Sanders. Had Clinton won in November, this discourse of intersectionality would probably have been a main theme of her presidency. That this seemingly centrist liberal set of ideas can be traced to the radical wing of second wave feminism, the New Left, and even Marxism, adds to the curiosity of its move to the political mainstream.
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The New York Public Library has twenty-two issues of the Green Book digitized. The purpose of this book is explained in this image taken from the 1957 edition.
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