African American Religion in The United States of America: an Interpretative Essay

2018 ◽  
Keyword(s):  
United States ◽  
African American ◽  
United States Of America ◽  
The United States ◽  
American Religion ◽  
African American Religion

African American Religion in the United States of America: An Interpretative Essay

2003 ◽  
Vol 7 (1) ◽  
pp. 11-27 ◽  
Author(s):  
Charles H. Long
Keyword(s):  
United States ◽  
African American ◽  
United States Of America ◽  
African Descent ◽  
The United States ◽  
Black Theology ◽  
Modern World ◽  
American Religion ◽  
African American Religion

This essay addresses the problematical nature of the meaning of religion as it is related to the formation and destiny of peoples of African descent in the United States. Moving beyond a narrow understanding of the nature of religion as expressed in much of Black Theology, for example, this essay proposes a "thick" and complex depiction of religion in the African American context through a recognition of its relationship to the contact and conquest that marked the modern world.

Conclusion

2014 ◽  
pp. 115-118
Author(s):  
Eddie S. Glaude
Keyword(s):  
United States ◽  
African American ◽  
African Americans ◽  
Black People ◽  
Religious Life ◽  
The United States ◽  
Religious Practices ◽  
American Religion ◽  
Cultural Inheritance ◽  
African American Religion

African Americans are generally more religious than other groups in the United States. But African American religion is much more than a description of how deeply religious African Americans are. The phrase helps to differentiate a particular set of religious practices from others that are invested in whiteness; it invokes a particular cultural inheritance that marks the unique journey of African Americans in the United States. African American religion is rooted in the sociopolitical realities that shape the experiences of black people in America, but this is not static or fixed. The ‘Conclusion’ suggests that African American religious life remains a powerful site for creative imaginings in a world still organized by race.

1. The category of “African American religion”

2014 ◽  
pp. 1-15
Author(s):  
Eddie S. Glaude
Keyword(s):  
United States ◽  
African American ◽  
White Supremacy ◽  
Religious Life ◽  
The United States ◽  
Religious History ◽  
Black Communities ◽  
American Religion ◽  
African American Religion ◽  
History Of

African American religious life is not defined by just the “Negro church”—the preacher, music, and the frenzy—but consists of all the varied religious practices that occur within black communities in the United States. African American religion emerges in the encounter between faith, in all of its complexity, and white supremacy. ‘The Category of "African American Religion"’ explains the three key ideas used to organize the study of African American religion: practice of freedom, sign of difference, and open-ended orientation. Taken together, and using three representative examples of African American religion (conjure, Christianity, and Islam), they help us navigate the complex religious history of African Americans in the United States.

P760Clinical profile of African-American and non-Hispanic caucasian patients with Takotsubo cardiomyopathy syndrome in a large urban hospital in the United States of America

2019 ◽  
Vol 40 (Supplement_1) ◽  
Author(s):  
P Westman ◽  
K Ravindra ◽  
J Chiabrando ◽  
D Kadariya ◽  
G Maehara ◽  
...  
Keyword(s):  
United States ◽  
African American ◽  
Hospital Mortality ◽  
United States Of America ◽  
Troponin I ◽  
The United States ◽  
Stress Cardiomyopathy ◽  
Urban Hospital ◽  
Significant Difference ◽  
Caucasian Patients

Abstract Background Takotsubo (stress) cardiomyopathy is an acute reversible heart failure syndrome initially described in Japanese patients, but now well characterized in Caucasians patients in Europe or of European descent. An initial observation has suggested a lower incidence of Takotsubo in non-Caucasian subjects, particularly in the African-American (AA) population in the United States of America. The purpose of this study was to assess whether epidemiologic and clinical differences were present in Takotsubo in a large urban hospital in Virginia, USA. Methods We used an informatics-based system to query electronic health records (TriNetX, Cambridge, MA, USA) to search for cases of Takotsubo between 2010 and 2018 and a corresponding cohort of patients with non-ST segment elevation acute myocardial infarction (NSTEMI). We then performed a chart-level review of 160 cases and obtained additional clinical information including symptoms, risk factors, co-morbidities, and in-hospital outcomes. This retrospective study was approved by the Institutional Review Board of our institution. Results We identified 260 cases of Takotsubo and 6,270 of NSTEMI in the same time period (1:24, 4.2%). Being AA was associated with an odds ratio of Takotsubo versus NSTEMI of 0.38 [0.29–0.50] (P=0.0001). With further evaluation of patients with Takotsubo (N=160), AA (N=44, 27.2%) and Non-Hispanic Caucasian (C) (N=110, 67.9%) had no differences in age and sex. AA patients with Takotsubo however were more likely than C patients to be affected by type II diabetes mellitus (38.6% versus 14.5%, P=0.002, OR 3.70 [1.65–8.28]), have history of drug abuse (27.3% versus 9.1%, P=0.009, OR 3.75 [1.48–9.49]) and of cocaine use in particular (9.1% versus 0.9%, P=0.024, OR 11.0 [1.19–101.4]). The pattern of wall motion abnormality was not different between the 2 groups. AA patients presented with a lower ratio of brain natriuretic peptide (BNP) to troponin I (41.9 [12.7–258] pg./ml versus 281 [42–890] pg/ml, P=0.022). There was no significant difference of in-hospital mortality between the AA and C groups (9.1% versus 25%, respectively, OR 0.40 [0.13–1.24], P=0.11). Conclusions The incidence and clinical characteristics of Takotsubo (stress) cardiomyopathy appear to be different between African-American and Non-Hispanic Caucasian patients. African-American patients are more likely to have diabetes and illicit drug usage, but have a lower BNP/troponin I ratio. Both AA and Non-Hispanic Caucasian patients have similar in-hospital mortality.

Introduction

2017 ◽  
Author(s):  
Matthew J. Cressler
Keyword(s):  
United States ◽  
Twentieth Century ◽  
African American ◽  
African Americans ◽  
The United States ◽  
Historical Narratives ◽  
Color Line ◽  
African American Religion ◽  
Black Catholics ◽  
Catholic History

This chapter begins with the ten Black bishops declaring in 1984 that Black Catholics should be “authentically Black and truly Catholic.” It contrasts this statement with the story of Mary Dolores Gadpaille, who argued in 1958 that Catholicism “lifted her up above the color line.” It juxtaposes these two examples in order to introduce readers to the central questions that govern the book. Why did tens of thousands of African Americans convert to Catholicism in the middle decades of the twentieth century? What did it mean to be Black and Catholic in the first half of the twentieth century and why did it change so dramatically in the thirty years that separated Gadpaille from the bishops? How would placing Black Catholics at the center of our historical narratives change the ways we understand African American religion and Catholicism in the United States? The chapter situates the book in scholarship and briefly introduces readers to Black Catholic history writ large.

Mapping the New Landscape of Religion

2015 ◽  
Vol 5 (4) ◽  
pp. 34-43
Author(s):  
Richard Flory ◽  
Nalika Gajaweera ◽  
Andrew Johnson ◽  
Nick Street
Keyword(s):  
United States ◽  
Los Angeles ◽  
United States Of America ◽  
Religious Practice ◽  
The United States ◽  
American Religion ◽  
Current Generation ◽  
Search For Self ◽  
Self Transcendence

Traditional Protestant religious practice is on the wane in the United States of America. For various reasons, many of the institutions that formed centuries or even millennia ago are no longer fulfilling the yearnings of the current generation of seekers. Still, the news of religion’s imminent demise is premature. A search for self-transcendence, both through a commitment to some form of practice associated with the examined life and within a community of likeminded practitioners, has not withered away. This study of the diverse congregations in the Los Angeles neighborhood of Los Feliz yields a complex—and dynamic—picture of the potential future of American religion.

Yes, We Did? Educational Equity in a New “Post-Racial” Society

2015 ◽  
Vol 117 (14) ◽  
pp. 171-184
Author(s):  
Adrienne D. Dixson
Keyword(s):  
United States ◽  
African American ◽  
Race Relations ◽  
United States Of America ◽  
American Politics ◽  
Personal Narrative ◽  
Educational Equity ◽  
The United States ◽  
Barack Obama ◽  
American President

The election of Barack Obama as the first African American president of the United States of America marked a watershed moment in American politics. Campaigning on the slogans, “Si se puede!” and “Hope” and “Change,” many Americans, regardless of race, had hoped that his election would also signal an improvement and progress in U.S. race relations and usher in a “post-racial” moment in the United States. This chapter draws on personal narrative to examine the post-racial rhetoric within the context of a multicultural and equity studies doctoral course.

7. African American Islam

2014 ◽  
pp. 96-114
Author(s):  
Eddie S. Glaude
Keyword(s):  
United States ◽  
African American ◽  
African Americans ◽  
The United States ◽  
Global Community ◽  
African American Religion ◽  
Religious Imagination ◽  
American Islam ◽  
Muslim Immigration ◽  
African American Islam

In some ways, Islam best represents the idea of African American religion as a practice of freedom and a sign of difference. For those African Americans who embraced Islam during the modern phase, their conversion was as much an expression of skepticism about Christianity and the United States as it was an acceptance of Islam. ‘African American Islam’ situates African American Islam within a broader global religious imagination that seeks to expand how African Americans understand themselves as members of a global community, an understanding that has shifted and morphed in light of the pressures of Muslim immigration to the United States. Those pressures have involved an insistence on decoupling Islam from the particulars of African American racial experience.

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