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Showing posts with label Jamaican history and culture. Show all posts
Showing posts with label Jamaican history and culture. Show all posts

Thursday, April 2, 2026

The History And Cultural Traditions Of Jamaican Easter Buns

Edited by Azizi Powell

This is Part II of a three part pancocojams series on Jamaican Easter bun.

This post presents the history of and other information about Jamaican Easter buns (also called "spice buns")..

This post showcases a YouTube video about Jamaican Easter traditions particularly around food. That video includes a demonstration of how that video host makes Easter buns.

This post includes selected comments from that video's discussion thread.

Click https://pancocojams.blogspot.com/2026/04/easter-bun-jamaican-tradition-recipes.html for Part I of this pancocojams series. That post showcases a YouTube video about Jamaican Easter buns and other Jamaican Easter food traditions. This showcased video includes a demonstration of how to make homemade Jamaican Easter buns (spice buns). This post includes selected comments from that video's discussion thread.

Click https://pancocojams.blogspot.com/2018/10/comparisons-between-united-states.html for Part III of this pancocojams series.That post presents some information about R. Kelly's 1996 R&B/Pop song "I Believe I Can Fly". That post also presents several Jamaican  children's parodies of "I Believe I Can Fly" that include references to "Easter bun" . In addition, this pancocojams post compares those Jamaican children's parodies of "I Believe I Can Fly". with some United States children's parodies of that song. 

The content of this post is presented for social and cultural purposes.

All copyrights remain with their owners.

Thanks to all those who are quoted in this post.

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ARTICLE EXCERPTS
These excerpts are given in no particular order and are numbered for referencing purposes only.

https://seasonedskilletblog.com/jamaican-easter-bun/ "Jamaican Easter Bun Recipe (Spice Bun)" By Taneisha Morris, Mar 26, 2023, Updated Mar 20, 2026
"Jamaican Easter Bun, also known as spice bun, is a sweet spiced bread dotted with rum-soaked fruit, coated in a delicious honey-fruit glaze. Serve this Caribbean delicacy with your Jamaican Easter feast or as an anytime snack with cheese!

[…]

Jamaican Easter buns are sweet and moist with a hint of savoury flavour. They are a traditional fare for Easter and I can’t imagine the Easter holiday without bun and cheese! Once March rolls around, you can be sure to find supermarkets in Jamaica stocked with all kinds of bun. Of course, it can be eaten throughout the year but it’s a special treat during the holiday. 

There are two ways to make Jamaican Easter buns; with yeast or with baking powder/soda. We are using the latter in order to make a quick bread. Make this once and it will be requested for every holiday because it’s the best Jamaican Eastern bun recipe!

 

Here’s Why You’ll Love this Recipe

So Delicious – this is moist and sweet, with subtle notes of warm spices. The rum-soaked fruit has sweet bursts of flavour that make this a mouthwatering snack.

Jamaican Tradition – it’s not a Jamaican Easter without a spice bun and cheese! This is a holiday essential.

Customizable – this recipe has many variations so make it to suit your preferences. (I have a few helpful suggestions for variations.)

Who Brought Easter Bun to Jamaica?

When the British colonized the island of Jamaica during the 1600s, they brought the tradition of the hot cross bun, a sweet spiced bread baked with raisins. The spice bun is the Jamaican version of the English hot cross bun."...

**
Source #2
From https://wiredja.com/index.php/lifestyle/the-surprising-4-000-year-history-of-easter-bun-that-nobody-told-you-about "The Surprising 4,000-Year History Of Easter Bun That Nobody Told You About" WiredJA News Team #2  Lifestyle,  31 March 2026

..."The Bun That Never Rots

Medieval English people were convinced that a bun baked on Good Friday would never go mouldy. So they hung them from the kitchen ceiling. Just … dangling there, above the family, year after year. The old ones would darken and harden into something closer to stone than bread, and the family would leave them up there — little blackened guardians swinging in the draught — until the next Good Friday, when fresh ones went up and the old ones finally came down.[3]

"They hung the loaves from the ceiling like sausages. The bread would never mould. It protected against evil spirits and illness until the following Good Friday, when it would be replaced."

The Queen's Contraband

Here's where it gets political. By the 1500s, the hot cross bun had become so loaded with meaning — part sacred, part superstitious, part Catholic — that the English Crown decided it was a problem. In 1592, Elizabeth I's London Clerk of Markets dropped a decree: selling spiced buns was now illegal, except at burials, on Good Friday, or at Christmas.[5]

Why? England had broken with Rome under Henry VIII. The Protestant establishment looked at those cross-marked buns and saw Catholic holdovers. Papist bread. The punishment wasn't jail — it was confiscation. Get caught baking, and every last bun went straight to the poor.[5]

The English response? They baked at home. Kitchens across the country filled with the smell of contraband cinnamon and contraband cloves. Some got caught. Their buns were seized on the spot and handed to the poor — who, one imagines, were not complaining.[5] The ban stretched into the reign of James I. Didn't matter. You can't kill a bread that people believe keeps evil spirits away. The bun survived. It always survives. And before long, it got on a boat.

Chapter IV

Crossing the Caribbean Sea

May 1655. Seven thousand English soldiers wade ashore near Spanish Town, Jamaica. They're part of Oliver Cromwell's "Western Design" — a grand plan to smash Spanish power in the Caribbean that had already gone badly wrong in Hispaniola. Jamaica's entire Spanish population at the time? About 2,500.[6] The English took the island in days. Spain tried to get it back, lost the battles of Ocho Rios and Rio Nuevo, and formally gave up in the Treaty of Madrid, 1670.

With the soldiers came everything English. Language. Law. Church. And food — including the tradition of eating spiced, cross-marked buns on Good Friday.[7]

But Jamaica wasn't Surrey. Jamaica was 90 degrees in the shade with humidity you could wring out like a cloth. It was sugar cane and rum, allspice trees growing wild in the hills, and molasses running dark and thick from the plantation mills. Jamaica wasn't going to make English buns. Jamaica was going to make something else.

[…]

What the Bakers Did

The people who actually made the bread — enslaved Africans, and later, free Black Jamaicans — took that prissy little English cross bun and broke it apart. They threw out the cross. Scrapped the dainty round shape and baked it as a fat, dark loaf. Swapped the honey for molasses, because that's what the plantations produced by the barrel.[7] Some threw in stout. Some used Red Stripe. They packed it with dried fruit — raisins, currants, candied peel — and laced it with the allspice that grew in their own backyard, a berry that somehow tastes like cloves and cinnamon and nutmeg all at once.[8]

[…]

What came out of the oven was denser than cake, darker than bread, and didn't taste like England at all. It tasted like Jamaica. Sweetened with the same molasses that had made plantation owners rich and enslaved people miserable. Spiced with the island's own pimento. The Jamaican Easter Bun wasn't a copy. It was an answer."

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Source #3
From https://jamdownfoodie.com/jamaican-easter-bun/ 
Delicious Jamaican Easter Bun Recipe: Sweet and Spiced Delight by Yaniki Tucker (no publishing date given]

Jamaica is a primarily Christian nation and all Christian holidays are held sacred there. Easter is no exception and the observance of Easter starts as early as Ash Wednesday. Ash Wednesday is the start of Lent and generally, people decide to give up one indulgence during this time. Many people choose to give up eating red meat and chicken and stick with eating fish and seafood. At the end of Lent, which is marked by Good Friday, people begin the feast of Easter with a spiced bread dubbed Easter Bun and fried fish. The bread is a sweet bread that is studded with dried fruit and heavily spiced with nutmeg, cinnamon, cloves and allspice. It is traditionally eaten with Jamaican processed cheese but it is also very delicious with mild aged cheddar cheese."...
-snip-
This page continues with a recipe and baking instructions.

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Example #4
From https://www.keshiasakarah.com/blog-1/blog-post-title-three-n4k56 "How did easter bun reach the Caribbean?", May 28 [no year given], Written By Keshia Sakarah, Chef, Food Writer and Owner of Caribe’

"Bun and cheese is a staple Caribbean snack enjoyed by us at home all year round but especially during Easter. With it being popular during this time of year, I had to ask myself why and how did this deep, rich, spiced bread become a favourite of West Indians.

The origins of spiced bun are not quite clear, however, it is widely believed that bun and cheese was derived from English hot cross buns, which were traditionally eaten by the British on Good Friday, with the cross symbolising the crucifixion of Jesus.

The tradition eventually became a staple in Caribbean culture, when English 'missionaries' brought Christianity to the island of Jamaica in the 17th Century. Easter gradually became observed on the island along with the eating of hot cross buns.

In true Caribbean style, over time, the snack was developed and adapted where it was made into a loaf with the addition of molasses, spice and sometimes malt or Guinness. Researching recipes and comparing spiced bun to hot cross buns, I noticed the absence of yeast makes spiced bun feel more like a dense cake in comparison to the buns which are essentially a sweet, spiced bread. Check my recipe for it, super simple to make"

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This concludes Part II of this three part pancocojams series.

Thanks for visiting pancocojams.

Visitor comments are welcome.

Wednesday, April 1, 2026

Jamaican Easter Buns (A Video and A Recipe For Homemade Easter Buns)


 

Grace Foods, Apr 6, 2011

Mazie and Paulette Rhoden, the General Manager of Crimson Dawn Ltd. talk about cooking traditions during the Easter period which include the Jamaican favourite - Easter Bun!  Stick around to the end for a quick interview with Hope Kerr of Dairy Industries.

****
Edited by Azizi Powell

This is Part I  of a three part pancocojams series on Jamaican Easter bun (also called "spice buns".).

This post showcases a YouTube video about Jamaican Easter buns and other Jamaican Easter food traditions. This showcased video includes a demonstration of how to make homemade Jamaican Easter buns (spice buns).

This post includes selected comments from that video's discussion thread.

Click https://pancocojams.blogspot.com/2026/04/the-history-and-cultural-traditions-of.html for Part II of this pancocojams series. That post presents the history of and other information about Jamaican Easter buns (also called "spice buns")..

Click 
https://pancocojams.blogspot.com/2018/10/comparisons-between-united-states.html for Part III of this pancocojams series.That post presents some information about R. Kelly's 1996 R&B/Pop song "I Believe I Can Fly". That post also presents several Jamaican  children's parodies of "I Believe I Can Fly" that include references to "Easter bun" . In addition, this pancocojams post compares those Jamaican children's parodies of "I Believe I Can Fly". with some United States children's parodies of that song. 

The content of this post is presented for social and cultural purposes.

All copyrights remain with their owners.

Thanks to Mazie for hosting this classic Jamaican television series. Thanks also to Paulette Rhoden for sharing information about Jamaican Easter traditions in this episode of that television show. Thanks also to all those who are quoted in this post.

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WHAT ARE JAMAICAN EASTER BUNS?
From  AI Overview

Jamaican Easter buns, specifically the "bun and cheese" tradition, evolved from British hot cross buns brought to the island in the 17th century. Over time, Jamaicans adapted the recipe, changing the small, yeast-based buns into a dense, spiced, molasses-heavy loaf often made with Guinness stout.

[...]

The Cheese Addition: A crucial part of the tradition is pairing the spiced loaf with cheddar cheese (particularly popular through Tastee Cheese, a brand manufactured in Jamaica since 1968).

Cultural Significance: This combination became a staple during the Easter season, particularly during Lent, serving as a staple cultural food regardless of religion."...
-snip-
Here's a definition for the word "stout" as it is used in this AI Overview write-up:
https://dictionary.cambridge.org/us/dictionary/english/stout
"stout
noun 

a dark, bitter type of beer"
-snip-
Recipes for Easter Buns don't always include stout or any other alcoholic beverage.

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SELECTED COMMENTS FROM THIS VIDEO'S DISCUSSION THREAD

1. @melissaG0707, 2012
"I enjoyed the video very much, the first guest brought back many Easter memories for me

I will def give the  bun a go"

**
2. @1-blackcakequeen778, 2017
"I've been making my own Easter buns for quite some time now. The prices too high. If you stock up on the ingredients, namely the spices they will last a long time. Sweet likkle Jamaican ladies love their beautiful proper accent."

**
3. @saulbenjamin6368, 2017
"easter in jamaica was a very peaceful and quiet time all that bun eating stuff wow those days was special in jamaica at easter time love my likkle island very much"

**
4. @JADBTV, 2022
"When i was a child i love her shows her cooking mouthwatering"

**
5. 
@Rj-nq4ml, 2023, 2023
"I come here every Easter to make a bun for my Jamaican mother in law , she loves it"

**
6.@cleopatrie, 2024
"Aunty Mazie, the original influencer."

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ONE RECIPE FOR JAMAICAN EASTER BUNS

[Pancocojams Editor's Note: This link to this recipe is given in the Grace Food video that is embedded at the top of this pancocojam post..There are many other recipes for how to make traditional Jmaican Easter buns. Some of these recipes can be found online]

https://gracefoods.com/recipe-a-z/recipe/1575-homemade-easter-bun Homemade Easter Bun

"Preparation time 10m

Cooking time 1h

Ingredients

For 8 Person(s)

 

Recipe

2 ounce(s) Margarine

1 bottle(s) stout

1/2 cup(s) wine

1 teaspoon(s) vanilla

1/2 tablespoon(s) Browning

1 tablespoon(s) Guava Jam

1 medium egg (optional)

8 ounce(s) dark sugar

1 pound(s) counter flour

1 teaspoon(s) nutmeg

1/4 teaspoon(s) salt

1 teaspoon(s) cinnamon powder

1 tablespoon(s) baking powder

1 tablespoon(s) mixed spice

1/4 pound(s) mixed peel, chopped

1/4 pound(s) raisins, soaked

 

Homemade Easter Bun Directions

Melt Margarine and allow to cool, then add stout, wine, vanilla, Grace Browning, Guava Jam and beaten egg (if used).

Stir in the sugar and mix until all the granules are dissolved.

Mix together all the dry ingredients then add the chopped mixed peel and raisins.

Combine liquid mixture with dry ingredients and mix well.

Scrape the batter into a greased loaf pan 12"x4"x3".

Bake in a preheated oven at 180°C/350°F or until a skewer inserted comes out clean.

Cool on a cooling rack.

To Glaze: Combine 2 tablespoons honey with two tablespoons water and bring to a boil; remove from flame and use a pastry brush to apply it over the surface of the bun.

To Serve:  Serve with slices of cheese.

Yield:  1 loaf"

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This concludes Part I of this pancocojams series.

Thanks for visiting pancocojams.

Visitor comments are welcome. 

Thursday, March 17, 2016

Positive Connotations Of Crows & Vultures (Buzzards) In 18th century & 19th century Jamaica & Black American Cultures

Edited by Azizi Powell

In the United States and other Western cultures, crows and vultures are rarely considered positive symbols. However, in some African nations and elsewhere in the world vultures had and/or still have spiritual and/or positive connotations.

This post presents some examples of spiritual or otherwise positive connotations of vultures (buzzards) and/or crows among people of African descent in 18th century and 19th century Jamaica and the United States. I believe that it's likely that those New World representations of buzzards or crows were greatly influenced by the West African positive/spiritual connotations of vultures & crows.

The Addendum to this post presents some information about the King Buzzard folktales, a negative folkloric depiction of the buzzard (vulture).

The content of this post is presented for folkloric and cultural purposes.

All copyrights remain with their owners.

Thanks to all those who are quoted in this post.

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EDITOR'S NOTE
Regarding the spiritual/positive connotations of vultures (buzzards) and crows among 18th and 19th century Jamaicans and Black Americans, here's a quote from a pancocojams series on the symbolism of vultures in Africa:
Quote from Symbolizing the Past: Reading Sankofa, Daughters of the Dust, & Eve's Bayou by Sandra M. Grayson (University Press of America, 2000), Page 36 [Google books]
"Among the Akan, the scarab and the vulture symbolize self-begetting, self-creation, and self-birth. An Akan maxim says of Odomankoma [the infinite, the interminable, absolute being], ‘The animal that symbolizes Odomankoma who created the world is the vulture.’ “Odomankoma a oboadee ne kyeneboa ne opete. (Meyerowitz . The Divine Kingship in Ghana and Ancient Egypt. See also Danquan, The Akan Doctrine of God".
Click http://pancocojams.blogspot.com/2016/03/crow-totems-in-akan-culture-http://pancocojams.blogspot.com/2016/03/crow-totems-in-akan-culture-excerpt.html for Part I of a three part pancocojams series on spiritual and/or positive symbolism of vultures or crows in certain traditional African cultures. Part I of that series focuses on the Akan culture of Ghana & The Ivory Coast. Part II of that series focuses on the Yoruba culture and Edo culture of Nigeria. Part III focuses on aspects of ancient Egypt mythology. The links to the other posts in that series are found there.

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FEATURED EXCERPTS
JAMAICA
In Jamaica "John Crow" (the turkey vulture) has been associated with death and ugliness for a very long time. However, death hasn't always been viewed negatively. Here are some quotes from a few online sources that I've come across. Numbers are assigned for referencing purposes only.
Excerpt #1:
From Tap Roots: The Early History of Tap Dancing By Mark Knowles
"Anthropologist Melvin Herkovits suggests that the name of the John Canoe dance is derived from the Ashanti people of Africa and is a reference for the yankoro or buzzard. In the United States the climax of the John Canoe included a buck dance known as the buzzard lope" [page 32].*
-snip-
"The Ashanti is the major indigenous tribe of the Akans in Ghana" [buzzghana.com]
-snip-
*Hat tip to slam2011 for alerting me to this quote.

Information about the buzzard lope is included in the Black American section of this post.

****
Excerpt #2
[Quoted in http://pancocojams.blogspot.com/2012/09/john-crow-part-i-what-john-crow-means.html]
From http://jamaica-gleaner.com/gleaner/20090517/arts/arts1.html Extracts from the 'Jamaica Journal' - "Plants, Spirits and the meaning of 'John' in Jamaica ; Published: Sunday | May 17, 2009, John Rashford, Contributor
“The word 'John' appears 33 times in the Dictionary of Jamaican English as a generic term in the compound common names of people, birds, plants and other objects. This paper will show that objects named 'John' are often associated in Jamaica with the world of spirits.

I will focus on the vine Abrus precatorious, which Jamaicans call John Crow Bead, and it links - by virtue of John as a generic term - to the Christmas dancing in Jamaica called John Canoe (also spelled Jonkonnu) and to the vulture called John Crow (Cathartes aura). This paper suggests that the dance, the bird and the plant all have the name John because of their relationship to the world of spirits and spirit possession.

Practice of obeah

It shows that John Canoe, who is the chief dancer of a troupe of dancers, is the spirit person or obeahman (variously described as a witch doctor, magician, jumbie-man or sorcerer) and both the John Crow and the John Crow Bead are associated with death and with materials used in the practice of obeah.

In the Caribbean, the common names for Abrus precatorious point to its association with the spirit world and suggests that John as one of the generic terms in its compound common names is an expression of this association. The link is made by the fact that in Jamaica and elsewhere in the Caribbean, the plant is known as Jumbie Bead, and in some places, as, for example, the Virgin Islands, it is also called Devil Bead (Williams (jumbi, jumby, jumbee, jumbay, jamby) or zombie are just different terms for spirits. These terms are more widely used in the eastern Caribbean than in Jamaica (Cassidy 1971, Beckwith 1929)."

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Excerpt #3:
This quote is included in http://pancocojams.blogspot.com/2014/01/very-old-reference-to-john-canoe-aunt.html
http://query.nytimes.com/mem/archive-free/pdf?res=F70F1FFB355A1A738DDDA80994DC405B8684F0D3
WEST INDIAN WITCHCRAFT; SOME REMARKABLE SUPERSTITIONS OF THE NEGROES.OBEAH MEN, JUMBIES, DUPPIES, JOHN CANOES, AUNT SALLYS, ROOSTERS' HEADS,SPIDERS, GROUND GLASS, AND POISONS.
New York Times April 11, 1886

..."negroes are so constituted that they must have something tangible to worship and believe in-something they can see and feel....

They are wonderfully fond of stuffed figures. Nearly all their ceremonies have a figure worked in in some shape or the other. For instance, look at “John Canoes”. They rarely have a festival without a John Canoe, the stuffed figure of a man, that is treated with great respect. Sometimes they have two of them, which they consider father and son – John Canoe senior and John Canoe junior. If John is by any possibility left out Aunt Sally is substituted. She is the same as John, only, being a woman, she is not treated with the same respect. She is carried to the place of merry making, laid out on a board, like a corpse, amid cries of “Here comes Aunt Sally; poor Aunt Sally! she’s dead. They take" [end of online article]

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Excerpt #4: [added February 22, 2017]
From http://www.archerbarron.com/a-glossary-of-lucumi-words-and-ideas/ A Glossary of Lucumi Words and Ideas
"Ibu Kolé – A road, or manifestation, of Ochun. Ibu Kolé is the vulture, a peacock whose feathers were burned away carrying the prayers of the dying world to God/the Sun. In this road, Ochun is a sorceress."

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BLACK AMERICANS (UNITED STATES)
VULTURE MENTIONED IN THE MOVIE SANKOFA
From Symbolizing the Past: Reading Sankofa, Daughters of the Dust, & Eve's Bayou by Sandra M. Grayson (University Press of America, 2000), Page 36 [Google books]
Notes from page 36 of that book:
6. "After Nunu was killed later in the film [Haile Geima’s Sankofa] no one could find her body. Shola says that the people believed that Nunu did not die; rather that a buzzard swopped down and took her back to Africa.
7. Opete is the Akan word for vulture."
-snip-
Here's information about the film Sankofa from https://en.wikipedia.org/wiki/Sankofa_(film)
"Sankofa is a 1993 Burkinabé drama film directed by Haile Gerima centered on the Atlantic slave trade. The storyline features Oyafunmike Ogunlano, Kofi Ghanaba, Mutabaruka, Alexandra Duah and Afemo Omilami. The word Sankofa derives its meaning from the Ghanaian Akan language which means to “go back, look for, and gain wisdom, power and hope,” according to Dr. Anna Julia Cooper.[1] The word Sankofa stresses the importance of one not drifting too far away from one’s past in order to progress in the future. In the film, Sankofa is depicted by a bird and the chants and drumming of a Divine Drummer.[2] Gerima’s film showed the importance of not having people of African decent drift far away from their African roots. Gerima used the journey of the character Mona to show how the African perception of identity included recognizing one’s roots and “returning to one’s source” (Gerima)...

Nunu .... is an African-born field hand who went about her day-to-day life with Africa still living in her heart and was characterized as a “strong motherly slave with a rebel mindset.”

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BUZZARD LOPE (dance)
Editor's note: Initially when I learned about the enslaved Black American dance "The Buzzard Lope" I thought was a dance that had no meaning other than people imitating the movement of buzzards (vultures). However, it's clear from careful reading about "The Buzzard Lope" that it was considered to be more than a social dance. Here's a video of a re- enactment of the the Buzzard Lope as well as some explanations of that dance.
From http://pancocojams.blogspot.com/2012/07/throw-me-anywhere-lord-buzzard-lope.html:

Throw Me Anywhere Lord



Uploaded by mediageneration on Dec 12, 2009

Georgia Sea Island Singers from the DVD- The Films of Bess Lomax Hawes- available from http://www.media-generation.com

Here's a comment from that video's uploader:
"The dance is called the Buzzard Lope, and John Davis is the buzzard circling the carrion and picking it up at the end of the song."
-mediageneration; 2010

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Click http://www.media-generation.com/DVD%20PAGES/Bess/master.pdf The Films Of Bess Lomax Hawes "Buzzard Lope" page 8 of 34 for notes to this song and video. Those notes include considerable information about how the Buzzard dance is performed and the possible origin of that dance among the Ashanti-Fanti people of Ghana where the vulture is a sacred messenger to the gods. Among the information included in those notes is the statement that the dancer wanted to wear his suit coat because it would show the flapping of his wings better. However, not understanding this, the film producer [Bess Lomax Hawes] told him to take off his coat since he hadn't worn it for any other segments of the film.

My interpretation of the lyrics "Throw me anywhere, Lord" is that this statement wasn't directed to the Lord (meaning the person didn't mean for the Lord to throw him or her anywhere.) Instead, I believe that the word "Lord" was used at the end of the line in a similar manner as the phrases "my Lord" or "Yes Lord".

From http://supersearch.mudcat.org/thread.cfm?threadid=77864&messages=64&page=1&desc=yes#1892896 Sep 1998, Barry Finn
[Regarding the song "Throw Me Anywhere, Lord":
"From the Georgia Sea Islands comes a song from slave times on the Plantations, when the slaves were discarded after falling down on the job....

Common enough in the West Indies, such miming dances are rare in America. The song tells of a time the slave was not properly buried when he died but was simply cast out in a field"...

Lydia Parrish also collected & reported of the dance the Buzzard Lope in her "Slave Songs of the Georgia Sea Islands". She says "This group used an old religious song with narrative lines of a suitable character. In ante-bellum days the slaves called the graveyard 'the ole field'". The song being close to what's already been given, called "Throw Me Anywhere". She also has another song "In That old Field" sung in a minor key that she relates to a dance but doesn't connect this to any dance in particular much less the Buzzard Lope even though it's clearly related to the others already given. She does mention the song being of a spiritual or religious nature but not the dance itself."

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From http://www.streetswing.com/histmain/z3buzzardlope1.htm
"The Buzzard Lope (1880s)
The Buzzard Lope was similar to the more modern Eagle Rock Dance and was very popular in the South and most likely related to the W. African Buzzard dance. Sunbury Georgia was the first discovery of this dance but may not have originated there.

The Buzzard Lope used outstretched arms like a bird and consisted of a shuffle step and a little buzzard like hop. The dance is said to be similar to the West African Buzzard Dance. It's original form is representing a Turkey Buzzard getting ready to eat a dead Mule (some report a Cow). Many people in the sidelines watching the dance would do a 'Patting', or make a rhythm by slapping (patting) their thighs, etc. while someone would call out the cues."
-snip-
I'm not sure what that 1880s writer meant by "West African Buzzard dance". However, here's a quote that mentions a buzzard dance in Dahomey (now known as Benin):
"The Buzzard Lope had been known to song-collector Lydia Parrish since 1915. M. J. Herskovits told her that he had seen a similar dance done in Dahomey." quoted in http://supersearch.mudcat.org/thread.cfm?threadid=77864&messages=64&page=1&desc=yes#1892896 25 Nov 06 - 04:01 PM Azizi and 25 Nov 06 - 03:53 PM Azizi
-snip-
That quote includes Lydia Parrish's description of the Buzzard Lope dance that she observed in the Georgia Sea Islands.

UPDATE: March 22, 2016
Here's a passage from the 1972 Georgia Sea Isle [Gullah] book Step It Down: Games, Plays, Songs & Stories from the Afro-American Heritage by Bess Lomax Hawes and Bessie Jones. That passage describes a ring shout movement called "Eagle Wing" which is described as being the same as "the buzzard lope"
"EAGLE WING: Arms bent at elbows are flapped slightly by rotating the shoulders joints in parallel motion. This is the same step as the secular "buzzard lope" motion."
-snip-
That passage is included in http://pancocojams.blogspot.com/2016/03/georgia-sea-isle-ring-shouts-daniel-and.html

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ADDENDUM: KING BUZZARD
Although the buzzard (vulture; crow) had spiritual connotations in certain African nations, and may have been depicted as a spiritual figure in some Jamaican and African American folk cultural forms, there's no question that for a long time the negative connotations of the buzzard (vulture, crow) have outweighed any positive connotations of those birds. Folktales about King Buzzard are foremost among Black Americans' negative depictions of these birds.
From http://www.brandeis.edu/projects/fse/slavery/lullabies/buzzard.html The Buzzard In African American Folklore
"King Buzzard, an African king, was condemned to travel alone through the world as a buzzard for betraying his own and other people into slavery. When Africans enslaved other Africans, they did not view themselves as betraying their own people. They would have regarded themselves as Aro or Asante or Wolof selling Igbo or Akan or Malinke. Folktales like the one about the King Buzzard, created in America to explain the origin of African slaves, gave to these different people a common origin on the distant continent." This account comes from Robert J. Allison, in "The Origins of African-American Culture," Journal of Interdisciplinary History 30/3 (1999): 475-481."
-snip-
Click https://wolfpangloss.wordpress.com/2008/02/19/king-buzzard/ for one version of the King Buzzard folktale.

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