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By Joy R. Bostic

African-American lady Mysticism: 19th Century spiritual Activism is a vital book-length therapy of African-American woman mysticism. the first matters of this booklet are 3 icons of black woman spirituality and spiritual activism - Jarena Lee, Sojourner fact, and Rebecca Cox Jackson.

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Extra info for African American Female Mysticism: Nineteenth-Century Religious Activism

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The primacy of maintaining this relational network gives rise to a sacred-social worldview and operating ethos that provides the basis for individual and communal identity construction. The community receives vital knowledge and information from the invisible realm that can assist in maintaining balance and harmony not only within an individual but also on a collective level. Stewart refers to these incarnations as visitations. 83 I. M. 84 Anthropologist Janice Boddy expands Lewis’s understanding of the significance of spirit possessions within diverse contexts as not only “challenging global political and economic domination,” but also: as speaking to quotidian issues of self and identity .

And articulating an aesthetic of human relationship to the world. Possession is 24 African American Female Mysticism about morality, kinship, ethnicity, history and social memory—the touchstones of social existence. 85 Thus, these visitations by way of African American bodies enable marginalized blacks to subvert the status quo. During these incarnational exercises temporal norms are suspended and persons are confronted by the many contours of complex subjectivity. Individuals and communities must then integrate the result of these exercises and newly charged identities into the lives of individuals and embodied relationships within the community.

Actors and institutions in economic, religious, and political fields worked together in ways that helped to support and perpetuate a larger, “meta-field” of Western hegemony. Even so, the habitus of colonized groups and individuals were not altogether destroyed by African American Female Mysticism 9 these forms of violence. Even in circumstances of extreme power differentials among social actors within cultures of contact, the relationships among the various actors remain dynamic and reciprocal (although not mutual).

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