Return to book proposal first page: what is my primary purpose

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					                               Robert W. Kellemen, Ph.D., LCPC
                          4920 E. 107th Court, Crown Point, IN 46307
                                        219-662-8138
                       bob.kellemen@gmail.com, www.rpmministries.org

                       Article for MLK Day and Black History Month

                                  For January-February 2010 Release

Contact:                       Robert W. Kellemen, Ph.D.
                               4920 E. 107th Court
                               Crown Point, IN 46307
                               219-662-8138
                               bob.kellemen@gmail.com

Available Jpeg Pictures:       Robert W. Kellemen
                               Beyond the Suffering (Book Cover)

                           Slave Spirituals: Telling the Rest of the Story
                                      by Robert W. Kellemen
     To appreciate the meaning, message, and mutual ministry of the slave spirituals, it is vital to
understand how and why they were composed. Carey Davenport, a retired Black Methodist minister
from Texas, had been born enslaved in 1855. He vividly depicts the spontaneous nature of slave
spirituals. Sometimes the Colored folks would go down in dugouts and hollows and hold their own
service, and they used to sing songs that come a-gushing up from the heart.”
     These were not polished, practiced anthems designed to entertain. They were personal, powerful
psalms designed to sustain. “Songs were not carefully composed and copyrighted as they are today; they
were ‘raised’ by anyone who had a song in their hearts.”
     Slave spirituals were shared songs composed on the spot to empathize with and encourage real
people in real trouble. Anderson Edwards, a slave preacher, remembers, “We didn’t have any song
books and the Lord gave us our songs and when we sang them at night it just whispering so nobody
would hear us.”
     The creation of individual slave spirituals poignantly portrays care-giving at its best. When James
McKim asked a slave the origin of a particular spiritual, the slave explained, “I’ll tell you; it’s this way.
My master called me up and ordered me a hundred lashes. My friends saw it and are sorry for me. When
they come to the praise meeting that night they sing about it. Some are very good singers and know how;
and they work it in, work it in, you know; till they get it right; and that’s the way.” Spirituals were born
from slaves observing and empathizing with the suffering of their fellow slaves as a way of
demonstrating identification and solidarity with the wronged slave.
     Creating and singing spirituals in the middle of their predicament became a means for reciprocal
bonding. Slaves wove the words into the fabric of their worship and into the tapestry of their everyday
life together. This resulted in communal empathy. The flexible, improvisational structure of the
spirituals gave them the capacity to fit an individual slave’s specific experience into the group’s
experience. One person’s sorrow or joy became everyone’s through song. Singing the spirituals was
therefore both an intensely personal and vividly communal experience in which an individual received
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consolation for sorrow and gained a heightening of joy because his experience was shared. It was a
lasting portrait of the truth that shared sorrow is endurable sorrow.
    In the very structure of the spirituals, we see articulated the idea of communal support. Frequently
the spirituals mentioned individual members present, either by name—“Sister Tilda, Brother Tony,”—or
by description—“the stranger over there in the corner.” This co-creation included everyone in the
experience of mutual exhortation and communal support. Drawing from the Bible, Protestant hymns,
and sermons, the slaves fashioned spiritual music which expressed their faith in moving, immediate, and
dramatic terms.
    The spontaneous creation of the spirituals exemplifies what people-helpers call “staying in the
moment,” “being present,” and “immediacy.” The African American spirituals demonstrate that caring
for people is not so much about skills, but about artful connecting through real and raw relating.

Robert W. Kellemen is the author of five books, including Beyond the Suffering: Embracing the Legacy of African American
Soul Care and Spiritual Direction. He is also the Chairman of the Master of Arts in Christian Counseling Department at
Capital Bible Seminary in Lanham, MD. Thousands of readers enjoy his annual blog series on Black Church History: The
Journey: Forty Days of Hope (www.rpmministries.org).

				
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