Imagining the End: Visions of
Yüklə 4,01 Mb. Pdf görüntüsü
|
| The New Yorker,
December
, pp. – . . See Tragle, Southampton Slave Revolt , pp.
, , – and
– . . See Turner’s reference to the reading of ‘certain marks on my head and breast’ (p. ) as proof to his family of his prophetic character. Wood, ‘Nat Turner’, emphasizes Turner’s mother’s recent arrival from Africa. . See Milton V. Backman, Jr., Joseph Smith’s First Vision (Salt Lake City, UT, ).
. . Anonymous letter from Jerusalem, Virginia, August , reprinted in Tragle, South- ampton Slave Revolt , p.
. . Paul E. Johnson and Sean Wilentz, The Kingdom of Matthias (New York, ), pp.
– , – , , . Richard L. Bushman, Joseph Smith and the Beginnings of Mormonism (Urbana
and Chicago, IL,
), pp.
and
. John L. Brooke, The Refiner’s Fire: The Making of Mormon Cosmology, – (Cambridge and New York, ), p.
. . The quotation comes from the Richmond Enquirer of
August
, reprinted in Tragle,
, p.
. . Sundquist makes the case for Turner’s religious syncretisms in To Wake the Nations , pp. – . But Turner disclaims a belief in conjure, and his rebellion evinces nothing like the failed slave revolt leader Denmark Vesey’s reliance on the Angolese witch doctor Gullah Jack. Notes to Chapter 11
384 See Margaret Washington Creel, ‘A Peculiar People’: Slave Religion and Community Culture Among the Gullahs (New York, ), pp.
– . . On this conjunction see, among other sources, Yonina Talmon, ‘Millenarianism’, in D. L. Sills (ed.), International Encyclopedia of the Social Sciences , pp.
– ; Vittorio Lanternari, The Religions of the Oppressed (New York, ); Michael Adas, Prophets of Rebellion: Millenarian Protest Movements Against the Colonial Order (Chapel Hill, NC, ); Sundquist, To Wake the Nations , pp.
– ; Martha F. Lee, The Nation of Islam: An American Millenarian Movement (Syracuse, NY, ); and Abbas Amanat, ‘The Resurgence of Apocalyptic in Modern Islam’, in Stephen J. Stein (ed.), The Encyclopedia of Apocalypticism , Vol.
(New York, ), pp.
– . . Jonathan D. Spence, God’s Chinese Son: The Taiping Heavenly Kingdom of Hong Xiuquan (New York, ). Brown’s last message before his execution, a highly selfconscious last testament, is reprinted in Warch and Fanton (eds), John Brown , p.
. . On Toussaint l’Ouverture see C. L. R. James, The Black Jacobins (
; rev. edn New York,
). Genovese’s From Rebellion to Revolution permits a contrasting of Turner’s justi- ficatory strategies with those other slave revolt leaders in the Western hemisphere. Genovese (pp.
– ) gives particularly interesting evidence of Islam as a basis for slave revolt in Brazil. In the United States, Denmark Vesey and Gabriel Prosser also relied on religious incitement: Gabriel’s brother Martin preached to the Prosser conspirators on the divinely-protected escape from bondage in Exodus, and Vesey found a divine command to righteous slaughter in Zechariah :
– and Joshua : . (Thomas Wentworth Higginson, Travellers and Outlaws [Boston, ], pp.
and
– .) But in both cases these religious justifications were subsidiary to other appeals. Sundquist makes the case for Turner’s yoking of religious millennialism with the tradition of the right to revolution descended from the American Revolution (
, pp.
, , ). But except for Turner’s choice of July as the date for his revolt, I see little evidence of this secular tradition in Turner. . H. G. and C. J. Hayes (eds), A Complete History of the Trial of Charles Julius Guiteau, Assassin of President Garfeld (Philadelphia, PA, ), pp.
, ,
. . Anonymous letter of September , in Tragle, Southampton Slave Revolt , p.
. . Oates, Fires of Jubilee , pp.
– . See also the discussion on p.
. . Sundquist, To Wake the Nations , pp.
, , , . . Anonymous letters of and September , in Tragle, Southampton Slave Revolt , pp. and
. . Ibid., p.
. 12. Comparative Millennialism in Africa . Victor Turner, Yüklə 4,01 Mb. Dostları ilə paylaş:
|