Father and Dr. C.Warren Smith

The culture of the islands reflects the ideals, principles and practices of a community at a certain time in a particular environment. Richard Nieberbe in his book "Christ and Culture" refers to the definition of Culture by Malinowski as the artificial secondary environment which man superimposes on the natural. It comprises language, habits, ideas, beliefs, customs, social organization, inherited artifacts, technical processes and values.

Culture is social and is human achievement. We distinguish culture from nature by noting the evidence of human perseverances and effort. It is the work of men's minds and hands. It is subject to change by time and environment.

The religious culture of the Virgin Islands has a multi-facet basis

--it involves the pagan ritualistic aspects of the African slaves brought to the islands, the Macavine messimanis, the English settlers.

The focus of this paper is directed to the transitions of the religious aspects of the black or African American.

As early as 1671 when the colonization of St. Thomas began Slaves [are seen as maintaining] their ritualistic form of worship of the Gods of Nature in dance accompanied by drums and the beating of sticks. The rhythms [are] free, individuals shout and moan.

Moliefi Asanti in his book Afrocentricity describes the scenes in the "Mass madness which is not really madness by the call and response, and suddenly the whole congregation is praising the objects of nature.

Simultaneously, the Dutch and Danish cultures were being superimposed on the islands, in addition to [that of] the English settlers.

The census of 1686 revealed that of a total population of 135 families, Creoles (non-Danish) were 54; Danes 13; Dutch 37 and English 12.

There was very little interest in the religious training or practices of the slaves, by the Danish missionaries. However, the major change was created by the Moravian missionaries who taught Christianity to the slaves. They retained the ritual practices and the chanting of the slaves. The earliest pattern of the religious culture was demonstrated in the blending of the western religious thinking of God with enthusiastic cry and shout of excitement. The rhythms also enhanced the ritualistic presentations.

At time of Emancipation, when slaves enjoyed the freedom of assembly and free worship, another aspect of religious practice became evident. This was introduced by other slave tribes which practiced witchcraft and voodoo. This was not an organized form of religion, rather, it took the form of a cult.

The development and spread of the main-line churches from the continent and Europe, the patterns of black religious culture gradually changed to the western or European pattern.

The state church of St. Thomas was the Lutheran Church; however, the dominating churches were the Moravians. Anglican (Episcopalian), and Catholic Churches gradually came into prominence. The black churches were [predominantly?] the Pentecostal type. They afforded the cultural expression of singing, shouting and even dancing.

The present status of black religious culture is multi-phasic; it involves all of the western churches, the Eastern group of Moslems, Buddhism, etc.

In recent years we have noticed a rise in the Rastafarian religion. The African-Americans in the Virgin Islands are not as deeply involved into the cultural aspects of the western, eastern and African as well as the Caribbean religions.

The cults from Haiti and the southern parts of the United States extending as far as south Brazil have also influenced the religious patterns.

The stage we are setting up is one of comprehensive understanding and tolerance for each [group's] primary beliefs. The mainline churches such as Catholic, Episcopal, Methodists and Lutherans will probably in the near future become united in doctrine and practice. The black man is now appearing in his rightful status as pastor, rector and religious leaders.

As the forces of Islamism enter the course of events, the status of Christianity and Judaism will undergo another revolution.

QUESTIONS:

1. If, as the presenter's source claim, culture is the secondary environment of man, what is the primary one?

2. While this article is on Religion and Culture, the initial definition of culture offered does not list religion. Which of human activities listed relate directly to your concept of religion?

3. What does perseverance have to do with our definition of culture, according to Father Smith?

4. How does the author elaborate on his statement that Virgin Islands religious culture has a multi-facet basis?

5. How does the author define the Gods of the enslaved Africans?

6. How were those Gods worshiped?

7. Based on the citation from Asanti and the statement by the author of how Dutch and Danish cultures were superimposed in the islands, is it reasonable to speculate on who enjoyed more independence in developing their religious culture, Afro-Americans or Danish West Indians?

8. How does Dr. Smith compare the efforts of English and Moravian missionaries in inculcating Christianity to the enslaved population?

9. According to the author's description of the blending of Western and African religious cultures, would you say the first contacts were probably dynamic or subdued?

10. According to this article, when did voodoo make its appearance in the islands?

11. According to this article, would you classify the Moravian Church as a Black church?

12. What appears to be the view of the author concerning Rastafarianism?

13. Is it possible to argue that at a time of rampant right wing polarization in Religion and Politics in the Nation and religious and ethnic strife on the global scene, the local perspective offers hope for more tolerance among religious practitioners?

14. Is cosmopolitan an appropriate word for depicting the state of religious culture in the Virgin Islands today? Explain your answer.

ACTION QUESTIONS

1. Consider the statement "It [culture] is subject to change by time and environment." Is this concept of culture consistent with the one presented by Professor Blake in his article "Cradle to Grave?"

2. The Lutheran Church here is described as the "state" church. Compare its effectiveness--or lack thereof here--with the depiction found in Professor Blake's "Cradle to Grave."