Author: Carlotta Maria Shinn Russell
Publisher: Abbott Press
ISBN: 1458210685
Category : Social Science
Languages : en
Pages : 202
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Book Description
Chunchula, Alabama, was no different than any other small, rural community in the 1960s. There was a divide between whites and blacks, and the civil rights movement played a role in the lives of all its residents. In I Lived on the Other Side of the Line, author Carlotta Maria Shinn Russell describes the times through the eyes of ten-year-old Shane Washington and others who experienced the events personally. I Lived on the Other Side of the Line establishes a descriptive and effective atmosphere for the times leading up to, during, and after the civil rights movement. It offers a twofold look at this era, examining Shane’s direct contact with the Ku Klux Klan as well as other youth impacted by racist events. It also shows how the KKK’s ideology affected how people thought and acted, including the pain, hurt, and fear inflicted on blacks in the community. Presented through a child’s perspective, this narrative addresses the themes of freedom, discrimination, and segregation during one of the nation’s most difficult and important times in history.
Author: Tianyou Li
Publisher: John Wiley & Sons
ISBN: 1119055539
Category : Computers
Languages : en
Pages : 530
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Book Description
Excellent reference outlining the technical basis and working principles of live-line working, with current application technology, tools and working methods Introduces live-line working technology for the operation and maintenance of medium and low voltage power distribution networks, covering both the methods and techniques of live-line working on distribution networks with O&M field practices and experiences Elaborates the technical basis and working principles of live-line working in detail, with current application technology, tools and working methods Combining theory and practice closely, it provides technical guidance and helpful references to technical personnel who are engaged in distribution operation management, as well as related academics and researchers Written by a team of authors with extensive experience in both industry and academic fields, providing first-hand testimony of the issues facing electricity distribution companies, and offering sound theoretical foundations and rich field experiences
Author: Miriam Davidson
Publisher: University of Arizona Press
ISBN: 9780816519989
Category : Social Science
Languages : en
Pages : 228
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Book Description
"The twin cities of Nogales, Arizona, and Nogales, Sonora, for years straddled an indistinct border," but with the maquiladora industry, a crackdown against undocumented immigrants, and drug smuggling, "neither Nogales will ever be the same."--Cover.
Author: Jonathan C. David
Publisher: University of Illinois Press
ISBN: 025207419X
Category : African American Methodists
Languages : en
Pages : 264
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Book Description
Together Let Us Sweetly Live THE SINGING AND PRAYING BANDS By Jonathan C. David UNIVERSITY OF ILLINOIS PRESS Copyright © 2007 the Board of Trustees of the University of Illinois All right reserved. ISBN: 978-0-252-07419-6 List of Hymn Notations...............................................................................ix Preface..............................................................................................xi Map..................................................................................................xxi Introduction.........................................................................................1 1. Alfred Green (1908-2003)..........................................................................43 2. Mary Allen (b. 1925)..............................................................................59 3. Samuel Jerry Colbert (b. 1950)....................................................................75 4. Gertrude Stanley (b. 1926)........................................................................100 5. Rev. Edward Johnson (1905-91).....................................................................128 6. Cordonsal Walters (b. 1913).......................................................................149 7. Susanna Watkins (1905-99).........................................................................164 8. Benjamin Harrison Beckett (1927-2005) and George Washington Beckett (b. 1929).....................176 9. Gus Bivens (1913-96)..............................................................................197 Sources..............................................................................................209 A Note on the Recording..............................................................................215 Index................................................................................................221 Introduction IN THE EARLY YEARS of the twentieth century, according to the older people of today, many African American residents of tidewater Maryland and Delaware would, in late summer, set aside their tools, leave their cornfields just when the tassels on each stalk turned golden and the tips of each blade changed from green to brown, abandon their tomatoes when a soft blush of red appeared on the hard green fruit, allow, for a time, their beans and sweet potatoes and melons to mature on their own, and make their way by horse and wagon, by car, or by bus to a Methodist camp meeting to attend to their sacred work. Those who had moved to the nearby cities of Baltimore, Wilmington, or Philadelphia in search of the higher wages and the excitement that urban life seemed to offer returned home by land or by water, traveling perhaps on one of the ferries that plied the Chesapeake or Delaware bays from city to town, from shore to shore, and back again. If the camp meeting was nearby, some individuals, families, or groups of unrelated church members might attend nightly services and return home to sleep, to work the next day perhaps, but then steadfastly to make their way right back to that same camp meeting for the next night's service, and the next, until that camp meeting's final, cathartic day. During several of the old-time country camp meetings, however, many would unhitch their horses, arrange all the separate wagons into a circle around a wooden-roofed tabernacle, arch a sheet of canvas over each wagon, and stay right there on the church ground for the duration of the meeting. Women would bring baskets and cheese boxes filled to the brim with fried chicken, home-smoked ham, biscuits, cabbage, and green beans. Men and boys would dig up old pine stumps and pile them high on the campgrounds, to be placed on fire stands and set ablaze to give light to each evening's spectacle. In the heat of the summer, when the ground might be parched and dust might billow-when you couldn't even walk across the ground barefoot, it was so hot-everyone lived in the shade, and "everyone had a good time," as one person recounted later. For two weeks, an intense but relaxed, joyful, communal "laboring in the Spirit" manifested itself in a day-after-day pattern of an exuberant testimony service, followed by a rousing preaching service, followed at last by a climactic, regionally distinct Singing and Praying Band service. During this latter service, in a maneuver that scholars might refer to as a "ring shout," participants formed a circle with a leader in the center; singing and clapping their hands, stamping their feet, and swaying their bodies all the while, they slowly "raised" several hymns and spirituals to a raucous, rejoicing, shouting crescendo, concluding the meeting with an ebullient march around the entire encampment. Although these bands shocked some outsiders and reminded other observers of Africa, committed participants considered them to be the foundation of the church. Camp meetings were not unique to this area or to that time at the dawn of the twentieth century. Drawn by the heady combination of religious salvation and spiritual democracy advocated in these festivals, Americans of various backgrounds had been making such yearly treks to camp meetings for over a hundred years. Those early meetings gave form to a religious movement attuned to the ethos of the new nation. In the frontier areas of Tennessee and Kentucky where they began, camp meetings sponsored by various Protestant denominations became temporary sacred cities, places of equality of souls and social solidarity that tempered the struggle to survive in the wilderness. In the states of the upper South and in Pennsylvania, these meetings also thrived. Here, where the camp meetings were predominantly organized by Methodists, both free and enslaved African Americans participated in large numbers along with English- and German-speaking European Americans. Perhaps because of Methodism's original antislavery witness, in Maryland, for example, this denomination received most of the black converts, while in 1800, approximately one-fifth of the Methodists in Virginia were black. At the beginning of the nineteenth century, white and black people alike frequently attended the same religious services, though often in segregated and unequal seating arrangements. Yet that century witnessed a complex and powerful movement to establish separate religious institutions for black Methodists. First came the effort to set up separate churches for Africans. Eventually the Methodist Episcopal Church organized a separate conference for all black churches within its denomination. A related movement led to the founding of independent, African Methodist denominations. Finally, beginning before Emancipation but accelerating after freedom, a similar but less-remarked effort saw African American Methodists starting camp meetings of their own. In the mid-Atlantic region in particular, these large, outdoor, African American religious events were the meetings that the grandparents and great-grandparents of today's participants built and today's older people witnessed when young. These camp meetings continue even in the twenty-first century. The camp meetings that the old soldiers of today recall were not unique; they were merely one echo of the religious festivals that became a new secular democracy's first religious mass movement. Yet the old-timers of today recall, above all other things, those aspects of their camps that were unique. That is, they speak mostly about the Singing and Praying Bands, for whom the camp meetings in this area became the primary regional showcases; these bands made these meetings special. They tell of the prayer meetings from which the camp meetings originated. They speak also of the march around Jericho, in which the Singing and Praying Bands led those at the camp meeting in a grand march around the entire campground on the final day of the meeting. * * * The Singing and Praying Bands of this area were special not just for the generations of participants in the African American camp meetings of the Atlantic coast states of the upper South. The antecedents of the twentieth-century bands seem to have played a clandestine but significant role in the development of African American culture in general. Therefore, the bands can stake a claim as important forces in the cultural and social history of America as a whole. Here is how it happened. At the end of the eighteenth century, when enslaved Africans in this area began to take to Methodism in a big way, the process of culture building by which Africans of various ethnic backgrounds began to transform themselves into one people was well underway. Yet that process was still incomplete. The new African American identity became consolidated throughout the South only during the first half of the nineteenth century, when hundreds of thousands of enslaved Africans were traumatically sold from the states of the upper South to cotton-growing areas of the Deep South. In the eighteenth century, prior to this mass transfer of human property, there had been two primary centers of slavery on the Atlantic coast of North America: coastal South Carolina and the Chesapeake Bay area. The ethnic mix of Africans imported into the two areas differed somewhat, leading to the possibility that the emerging African American cultures of these areas might also have differed. Of these two centers, the Chesapeake area had the larger number of slaves. In 1790, of all thirteen states, Virginia had the largest population of Africans, with 305,493 people. Maryland was second, with 111,079. Virginia also had the largest number of enslaved Africans-292,627-while Maryland's enslaved population of 103,036 was third largest. These two states also had the largest population of non-slave Africans at the time. In 1790, nearly 53 percent of the African population and 58 percent of the enslaved Africans in the country were in the upper South, in the states of Virginia, Maryland, and Delaware. The nearby black populations of southeastern Pennsylvania and southwestern New Jersey had extensive cultural ties to their brethren in the upper South. This area where the upper South meets the mid-Atlantic states seems to have been one of several areas central to the formation of African American culture in the late eighteenth and early nineteenth centuries. Among the Africans in America of that time, for example, those who lived in the mid-Atlantic region and upper South were pioneers in building specifically black institutions. In 1787, Richard Allen, Absalom Jones, and others founded a mutual aid organization in Philadelphia called the Free African Society, initiating, in the words of W. E. B. DuBois, "the first wavering step of a people toward organized social life." Numerous other grassroots benevolent and mutual aid organizations sprouted up at this time, aiming to provide members financial assistance in case of sickness or death in the family. Under the leadership of Richard Allen in Philadelphia, a group of black Methodists established the Bethel African Church in that city in 1794. In 1816, Bethel joined ranks with other independent black Methodist churches in Pennsylvania, New Jersey, and Baltimore to form the African Methodist Episcopal (A.M.E.) denomination. In Wilmington, the denomination called the Union Church of Africans was established just prior to the founding of the A.M.E. Church. Along with new institutions, a distinctly African American expressive culture was emerging in the upper South and mid-Atlantic region at the dawn of the nineteenth century. In 1819, for example, a white minister named John Fanning Watson, who lambasted many Methodists for what he saw as excesses in their worship, gave us one of the earliest reports of a specifically black religious song tradition, writing that "the coloured people get together, and sing for hours together, short scraps of disjointed affirmations, pledges, or prayers, lengthened out with long repetition choruses." In the same paragraph, Watson's description of these sacred performances by black worshippers is strikingly evocative of outdoor singing circles that the Singing and Praying Bands continue to this day. This account predates by over twenty-five years the earliest known description of a ring shout from the Atlantic coast area of the Deep South. Another writer, a Quaker schoolboy from Westtown School outside Philadelphia, described black worshippers at an outdoor camp meeting in 1817 marching around an outdoor tabernacle, singing a spiritual chorus and blowing a trumpet, in a reenactment of the march around Jericho by Joshua and the Israelites that is similar to the march that the Singing and Praying Bands continue to do today. If we look at these historical references with minds informed by the bands of today, we can project the current tradition to have been already thriving two hundred years ago, in the early years of the nineteenth century. This nascent African American expressive culture articulated new belief systems that were forming among Africans in this area, also to a certain extent in the context of Protestant evangelism. Africans in America developed a variant of this branch of Protestantism that expressed protonationalist African American identity. According to this theology of resistance, African American Christians began to associate their experience in America with that of the Israelites in Egypt, and the person of Jesus took on some of the qualities of Moses, who would not fail to liberate the enslaved. It was to some extent in the religious meetings of the upper South and in the language of this distinctive African American perspective that Gabriel Prosser and Nat Turner situated their rebellions in Virginia. (Continues...) Excerpted from Together Let Us Sweetly Live by Jonathan C. David Copyright © 2007 by the Board of Trustees of the University of Illinois. Excerpted by permission. All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher. Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.
Author: Michael L. Brown, PhD
Publisher: Destiny Image Publishers
ISBN:
Category : Religion
Languages : en
Pages : 382
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Book Description
Stand Strong in a Shaking World: Ignite Your Faith in Times of Chaos Everywhere we turn, it feels like everything is shaking—evil is celebrated, and righteousness is ridiculed. The prophet Isaiah foresaw a time when darkness would be called light and light would be called darkness. We are living in those days. But in these perilous times, God is raising up prophetic voices to speak clarity and truth into the confusion. For over 50 years, Dr. Michael Brown—a bestselling author, seasoned radio host, and biblical scholar—has called the church to action, championing revival, Israel's redemption, and a Gospel-based moral and cultural revolution. Drawing from decades of ministry and global outreach, he offers an unparalleled perspective on navigating tumultuous times with unwavering faith and boldness. Prepare to embark on a life-changing journey as Dr. Brown invites you into the intimate moments of his walk with the Messiah: Gain prophetic wisdom from men of God like Leonard Ravenhill and David Wilkerson, who personally mentored and impacted Dr. Brown. Ignite your heart with fresh fire as you experience the landscape-altering move of God during the Brownsville Revival. Receive divine impartation to stand firm in a culture that is increasingly hostile to the Truth. Be inspired to leave a legacy that will impact future generations for the Kingdom of God. In this prophetic hour, God is calling you to rise up, stay the course, and burn with a passion that will set the world ablaze for Jesus. Don't give in to compromise. Don’t crumble under pressure. And don’t lose hope for the future.
Author: Guy Johnson
Publisher: Villard
ISBN: 037550656X
Category : Fiction
Languages : en
Pages : 577
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Book Description
Raised in the steamy bayous of New Orleans in the early 1900s, LeRoi "King" Tremain, caught up in his family's ongoing feud with the rival DuMont family, learns to fight. But when the teenage King mistakenly kills two white deputies during a botched raid on the DuMonts, the Tremains' fear of reprisal forces King to flee Louisiana. King thus embarks on an adventure that first takes him to France, where he fights in World War I as a member of the segregated 369th Battalion—in the bigoted army he finds himself locked in combat with American soldiers as well as with Germans. When he returns to America, he battles the Mob in Jazz Age Harlem, the KKK in Louisiana, and crooked politicians trying to destroy a black township in Oklahoma. King Tremain is driven by two principal forces: He wants to be treated with respect, and he wants to create a family dynasty much like the one he left behind in Louisiana. This is a stunning debut by novelist Guy Johnson that provides a true depiction of the lives of African-Americans in the early decades of the twentieth century.
Author: Carlotta Maria Shinn Russell
Author: Charles Hutton
Author: United States. Patent Office
Author: Maria Jane McIntosh
Author: United States. Federal Housing Administration