Spirituals (English Wikipedia)

Analysis of information sources in references of the Wikipedia article "Spirituals" in English language version.

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aaihs.org

academia.edu

americanspiritualensemble.com

  • "ASE". American Spiritual Ensemble.

archive.org

bibleodyssey.org

books.google.com

britannica.com

  • "In various places in Africa, where human sacrifice was connected with ancestor worship, some of the slaves of the deceased were buried alive with him, or they were killed and laid beneath him in his grave. The Dahomey instituted especially elaborate sacrifices at yearly ceremonies related to the cult of deceased kings.""Human Sacrifice". Encyclopædia Britannica. August 26, 2019.

cambridge.org

ccsu.edu

reading.ccsu.edu

charlestonspiritual.com

colorado.edu

cpr.org

csudh.edu

news.csudh.edu

doi.org

du.edu

liberalarts.du.edu

eduplace.com

emory.edu

marbl.library.emory.edu

findingaids.library.emory.edu

fiskjubileesingers.org

followthedrinkinggourd.org

fresnostate.edu

  • Part I of the collection included songs from the South-Eastern Slave States, including South Carolina, Georgia and the Sea Islands. Of these Charles Pickard Ware collecting songs from the Gullah people of Port Royal Islands, South Carolina. These songs including "Roll, Jordan, Roll", "Jehovah, hallelujah, "I hear from heaven to-day", "Blow your trumpet", "Gabriel", "Praise, member", "Wrestle on, Jacob", "The lonesome valley", "I can't stay behind", "Poor Rosy", "The trouble of the world", "There's a meeting here tonight", "Hold your light", "Happy morning", "No man can hinder me", "Lord, remember me", "Not weary yet", "Religion so sweet", "Hunting for the Lord", "Go in the wilderness", "Tell my Jesus" "Morning", "The graveyard, "John, John, of the holy order", "I saw the beam in my sister's eye", "Hunting for a city", "Gwine follow", Lay this body down", "Heaven bell a ring", "Jine 'em", "Rain fall and wet Becca Lawton", "Bound to go", "Michael row the boat ashore", "Sail, o believer", "Rock o' jubilee", "Stars begin to fall", "King Emanuel", "Satan's camp a-fire", "Give up the world", "Jesus on the water-side", "I wish I been dere", "Build a house in paradise", "I know when I'm going home", "I'm a-trouble in de mind", and "Travel on". William Francis Allen collected these songs on Port Royal Islands: "Archangel open the door", "My body rock 'long fever", "Bell da ring", "Pray all de member", "Turn, sinner, turn o'", "My army cross over", "Join the angel band", "I an' Satan had a race" ROUD # 11993, "Shall I die?", "When we do meet again", "The white marble stone", "I can't stand the fire", "Meet, o Lord", "Wait, Mr. Mackright", "Early in the morning", "Hail Mary", "No more rain fall for wet you", "I want to go home", "Good-bye brother", "Fare ye well", "Many thousand go", "Brother Moses gone", "The sin-sick soul", "Some valiant soldier", "Hallelu, hallelu", "Children do linger", "Good-bye", "Lord, make me more patient", "The day of judgement", "The resurrection morn", "Nobody knows the trouble I've had", "Who is on the Lord's side", "Hold out to the end", "Come go with me", "Every hour in the day", "In the mansions above", "Shout on, children", "Jesus, won't you come by-and-bye!", and "Heave away". Part II included songs from the Northern Seaboard Slave States, including Delaware, Maryland, Virginia, and North Carolina, such as "Wake up, Jacob", "On to glory", "Just new", "Shock along, John", "Round the corn, Sally", "Jordan's mills", "Sabbath has no end", "I don't feel weary", "The hypocrite and the concubine", "O shout away", "O'er the crossing", "Rock o' my soul", "We will march through the valley", "What a trying time", "Almost over", "Don't be weary, traveller", "Let God's saints come in", "The golden altar", "The winter", and "The heaven bells". Part III includes songs from the Inland Slave States, including Tennessee, Arkansas, and the Mississippi River, such as "The gold band", The good old way", I'm going home", Sinner won't die no more", "Brother, guide me home", "Little children, then won't you be glad?", "Charleston gals", "Run, n*, run", "I'm gwine to Alabamy". Part IV includes songs from the Gulf States, including Florida and Louisiana: Miscellaneous: "My father, how long?", "I'm in trouble", "O Daniel", "O brothers, don't get weary", "I want to join the band", "Jacob's ladder", "Pray on", "Good news, member", "I want to die like-a Lazarus die", "Away down in Sunbury", "This is the trouble of the world", "Lean on the Lord's side", "There are all my father's children", "The old ship of Zion", "Come along, Moses", "The social band", "God got plenty o' room", "You must be pure and holy", "Belle Layotte", "Remon", "Caroline", "Calinda", "Lolotte", and "Musieu Bainjo."

gilderlehrman.org

gutenberg.org

illinois.edu

english.illinois.edu

jhu.edu

muse.jhu.edu

jstor.org

ket.org

video.ket.org

learner.org

  • "Sorrow Songs", American Passages: A Literary Survey, Annenberg Learner. Retrieved September 9, 2019.

loc.gov

  • "African American Spirituals". Library of Congress.
  • "African American Spirituals", Library of Congress, Washington, DC
  • "Spirituals". Library of Congress. The Library of Congress Celebrates the Songs of America. Washington, D.C. July 1, 2016. Retrieved February 25, 2021.
  • "African American Spirituals". Library of Congress. Washington, D.C. July 1, 2016. Retrieved February 25, 2021.
  • Performing Arts Encyclopedia also houses a special digitized American choral music collection which features arrangements of spirituals by composers like Henry T. Burleigh and R. Nathaniel Dett.
  • This spiritual, "Go Down Moses" sung by Marian Anderson in 1924 was taken from an arrangement to Burleigh."Go Down Moses"
  • Komara, Ed (2005). ""Crazy Blues"—Mamie Smith (1920) - Added to the National Registry: 2005" (PDF). Library of Congress. Retrieved August 9, 2020.
  • "Oh Jonah!". Library of Congress, Washington, D.C.

localdial.com

macmillanmh.com

spotlightonmusic.macmillanmh.com

  • "African American Spirituals". spotlightonmusic.macmillanmh.com. Spotlight on music. McGraw Hill. Archived from the original on March 15, 2015. Retrieved March 11, 2015. A connectED program for Grades 1–8.

mcgclub.com

nationalhumanitiescenter.org

naxos.com

necrometrics.com

negrospirituals.com

npr.org

  • "Wade In The Water". African American Composers and The Concert Spiritual Tradition. Episode 8. Retrieved March 1, 2021.

nypl.org

digitalcollections.nypl.org

  • Johnson, James Weldon; Johnson, J. Rosamond (2009). The Books of American Negro Spirituals. Da Capo Press. pp. 13, 17 – via Google Scholar. The Negro Spirituals are purely and solely the creation of the American Negro..." "When it came to the use of words, the maker of the song was struggling as best he could under his limitations in language and, perhaps, also under a misconstruction or misapprehension of the facts in his source of material, generally the Bible." "...this music which is America's only folk music...Full text

nytimes.com

oxfordmusiconline.com

  • According to Paul Oliver in The New Grove Dictionary of Music and Musicians, "From obscure and largely undocumented rural American origins...Influential in its development were the collective unaccompanied work-songs of the plantation culture, which followed a responsorial 'leader-and-chorus' form that can be traced not only to pre-Civil War origins but to African sources. Responsorial work-songs diminished when the plantations were broken up, but persisted in the southern penitentiary farms until the 1950s. After the Reconstruction era, black workers either engaged in seasonal collective labour in the South or tended smallholdings leased to them under the system of debt-serfdom known as sharecropping. Work-songs therefore increasingly took the form of solo calls or 'hollers', comparatively free in form but close to blues in feeling. The vocal style of the blues probably derived from the holler... Blues instrumental style shows tenuous links with African music. Drumming was forbidden on slave plantations, but the playing of string instruments was often permitted and even encouraged, so the musicians among slaves from the savanna regions, with their strong traditions of string playing, predominated. The jelli, or griots – professional musicians who also acted as their tribe’s historians and social commentators – performed roles not unlike those of the later blues singers, while the banjo is thought to be a direct descendant of their banza or xalam. One musical influence that can be traced back to African sources is that of the plantation work songs with their call-and-response format, and more especially the relatively free-form field hollers of the later sharecroppers, which seem to have been directly responsible for the characteristic vocal style of the blues."
  • Graham, Sandra Jean (2012). "Spiritual". Grove Music Online. doi:10.1093/gmo/9781561592630.article.A2225625. ISBN 978-1-56159-263-0. Retrieved February 28, 2021.
  • Oliver, Paul. "Blues". Grove Music Online. Oxford Music Online. Retrieved October 3, 2015.

pbs.org

pitt.edu

d-scholarship.pitt.edu

semanticscholar.org

api.semanticscholar.org

sfgate.com

si.edu

nmaahc.si.edu

  • "Celebrating Black Music Month". National Museum of African American History and Culture. June 29, 2012. Archived from the original on April 2, 2015. Sacred music, which includes spirituals and gospel music, illustrates the central role that music plays in African American spiritual and religious life. The earliest form of black musical expression in America, spirituals were based on Christian psalms and hymns and were merged with African music styles and secular American music forms. Spirituals were originally an oral tradition and imparted Christian values while also defining the hardships of slavery.

singers.com

sltrib.com

archive.sltrib.com

spirituals-database.com

spiritualsproject.org

theatlantic.com

thinkport.org

pathways.thinkport.org

tuskegee.edu

uchicago.edu

journals.uchicago.edu

un.org

  • "Background on Remember Slavery: Remembrance of the Victims of Slavery and the Transatlantic Slave Trade". United Nations. International Day of Remembrance of the Victims of Slavery and the Transatlantic Slave Trade (March 25). Retrieved February 27, 2021. The transatlantic slave trade was the largest forced migration in history, and undeniably one of the most inhumane. The extensive exodus of Africans spread to many areas of the world over a 400-year period and was unprecedented in the annals of recorded human history. As a direct result of the transatlantic slave trade, the greatest movement of Africans was to the Americas — with 96 per cent of the captives from the African coasts arriving on cramped slave ships at ports in South America and the Caribbean Islands. From 1501 to 1830, four Africans crossed the Atlantic for every one European, making the demographics of the Americas in that era more of an extension of the African diaspora than a European one. The legacy of this migration is still evident today, with large populations of people of African descent living throughout the Americas.

utk.edu

databases.lib.utk.edu

uudb.org

  • Andrews, Barry (March 24, 2015). "Thomas Wentworth Higginson". Dictionary of Unitarian and Universalist Biographies (UUDB). Retrieved February 28, 2021.

vwml.org

  • Part I of the collection included songs from the South-Eastern Slave States, including South Carolina, Georgia and the Sea Islands. Of these Charles Pickard Ware collecting songs from the Gullah people of Port Royal Islands, South Carolina. These songs including "Roll, Jordan, Roll", "Jehovah, hallelujah, "I hear from heaven to-day", "Blow your trumpet", "Gabriel", "Praise, member", "Wrestle on, Jacob", "The lonesome valley", "I can't stay behind", "Poor Rosy", "The trouble of the world", "There's a meeting here tonight", "Hold your light", "Happy morning", "No man can hinder me", "Lord, remember me", "Not weary yet", "Religion so sweet", "Hunting for the Lord", "Go in the wilderness", "Tell my Jesus" "Morning", "The graveyard, "John, John, of the holy order", "I saw the beam in my sister's eye", "Hunting for a city", "Gwine follow", Lay this body down", "Heaven bell a ring", "Jine 'em", "Rain fall and wet Becca Lawton", "Bound to go", "Michael row the boat ashore", "Sail, o believer", "Rock o' jubilee", "Stars begin to fall", "King Emanuel", "Satan's camp a-fire", "Give up the world", "Jesus on the water-side", "I wish I been dere", "Build a house in paradise", "I know when I'm going home", "I'm a-trouble in de mind", and "Travel on". William Francis Allen collected these songs on Port Royal Islands: "Archangel open the door", "My body rock 'long fever", "Bell da ring", "Pray all de member", "Turn, sinner, turn o'", "My army cross over", "Join the angel band", "I an' Satan had a race" ROUD # 11993, "Shall I die?", "When we do meet again", "The white marble stone", "I can't stand the fire", "Meet, o Lord", "Wait, Mr. Mackright", "Early in the morning", "Hail Mary", "No more rain fall for wet you", "I want to go home", "Good-bye brother", "Fare ye well", "Many thousand go", "Brother Moses gone", "The sin-sick soul", "Some valiant soldier", "Hallelu, hallelu", "Children do linger", "Good-bye", "Lord, make me more patient", "The day of judgement", "The resurrection morn", "Nobody knows the trouble I've had", "Who is on the Lord's side", "Hold out to the end", "Come go with me", "Every hour in the day", "In the mansions above", "Shout on, children", "Jesus, won't you come by-and-bye!", and "Heave away". Part II included songs from the Northern Seaboard Slave States, including Delaware, Maryland, Virginia, and North Carolina, such as "Wake up, Jacob", "On to glory", "Just new", "Shock along, John", "Round the corn, Sally", "Jordan's mills", "Sabbath has no end", "I don't feel weary", "The hypocrite and the concubine", "O shout away", "O'er the crossing", "Rock o' my soul", "We will march through the valley", "What a trying time", "Almost over", "Don't be weary, traveller", "Let God's saints come in", "The golden altar", "The winter", and "The heaven bells". Part III includes songs from the Inland Slave States, including Tennessee, Arkansas, and the Mississippi River, such as "The gold band", The good old way", I'm going home", Sinner won't die no more", "Brother, guide me home", "Little children, then won't you be glad?", "Charleston gals", "Run, n*, run", "I'm gwine to Alabamy". Part IV includes songs from the Gulf States, including Florida and Louisiana: Miscellaneous: "My father, how long?", "I'm in trouble", "O Daniel", "O brothers, don't get weary", "I want to join the band", "Jacob's ladder", "Pray on", "Good news, member", "I want to die like-a Lazarus die", "Away down in Sunbury", "This is the trouble of the world", "Lean on the Lord's side", "There are all my father's children", "The old ship of Zion", "Come along, Moses", "The social band", "God got plenty o' room", "You must be pure and holy", "Belle Layotte", "Remon", "Caroline", "Calinda", "Lolotte", and "Musieu Bainjo."

washingtonpost.com

web.archive.org

worldcat.org

yale.edu

yalebooks.yale.edu

  • Eltis, David; Richardson, David (2015). Atlas of the Transatlantic Slave Trade. Yale University Press. ISBN 978-0-300-21254-9. Retrieved February 27, 2021. Between 1501 and 1867, the transatlantic slave trade claimed an estimated 12.5 million Africans and involved almost every country with an Atlantic coastline." This 2015 publication provides an atlas of this "350-year history of kidnapping and coercion". The Atlas, which is based on an online database (www.slavevoyages.org) "with records on nearly 35,000 slaving voyages—roughly 80 percent of all such voyages ever made" and has "nearly 200 maps...that explore every detail of the African slave traffic to the New World.

glc.yale.edu

youtube.com