The More We Get Together PDF Download
Are you looking for read ebook online? Search for your book and save it on your Kindle device, PC, phones or tablets. Download The More We Get Together PDF full book. Access full book title The More We Get Together by Celeste Cortright. Download full books in PDF and EPUB format.
Author: Celeste Cortright
Publisher: Barefoot Books
ISBN: 1782859950
Category : Juvenile Fiction
Languages : en
Pages : 35
Get Book Here
Book Description
Set to the familiar tune of “The More We Get Together,” this new addition to Barefoot Books’ bestselling singalong collection features a diverse group of children who work together to make their urban neighborhood cleaner, friendlier, and safer for everyone. Sing along as the community bicycles and recycles together, volunteers at an assisted living home, participates in a letter-writing campaign and finally gathers around a potluck meal. End matter includes an age-appropriate introduction to recycling, activism, community gardens, teamwork and more, as well as actionable ways for children to get involved in their own neighborhoods.
Author: Celeste Cortright
Publisher: Barefoot Books
ISBN: 1782859950
Category : Juvenile Fiction
Languages : en
Pages : 35
Get Book Here
Book Description
Set to the familiar tune of “The More We Get Together,” this new addition to Barefoot Books’ bestselling singalong collection features a diverse group of children who work together to make their urban neighborhood cleaner, friendlier, and safer for everyone. Sing along as the community bicycles and recycles together, volunteers at an assisted living home, participates in a letter-writing campaign and finally gathers around a potluck meal. End matter includes an age-appropriate introduction to recycling, activism, community gardens, teamwork and more, as well as actionable ways for children to get involved in their own neighborhoods.
Author: Jonathan C. David
Publisher: University of Illinois Press
ISBN: 025207419X
Category : African American Methodists
Languages : en
Pages : 264
Get Book Here
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: J Yoon Irons
Publisher: Emerald Group Publishing
ISBN: 1838673318
Category : Medical
Languages : en
Pages : 132
Get Book Here
Book Description
This book provides an overview of the current evidence demonstrating the positive impact singing has on our physical and mental health and wellbeing. Including case studies that illustrate the power of singing, it also discusses potential barriers for singing and the strategies needed to overcome them in personal, cultural and societal contexts.
Author: Amy Whisenand Krall
Publisher: BRILL
ISBN: 9004682538
Category : Religion
Languages : en
Pages : 296
Get Book Here
Book Description
The letter to the Colossians contains a series of moral instructions in Colossians 3:12-17 and includes the admonition to "sing" among them. This study considers how music-making (specifically singing) supports moral formation according to the letter to the Colossians. Studies in ethnomusicology, anthropology of the voice, and music psychology offer useful frameworks for conceptualizing how a social practice like music-making forms participants into a community and shapes how they know themselves, their community, and the world. With the aid of these frameworks, we find that the singing in Colossians 3:16, as a corporate, vocal practice of music-making, enables the members of the church community to inhabit the story of reconciliation found in the Christ Hymn (Col 1:15-20).
Author: Gordon, Richard Keith
Publisher: IGI Global
ISBN: 1522580433
Category : Music
Languages : en
Pages : 327
Get Book Here
Book Description
Music and arts education have a long-standing orientation of seeking a practice where everyone interacts and communicates in, and through artistic activities. However, an overspecialized and professionalized stance in arts education diminishes the spirit of playing music together, and leaves little room for creativity during teaching and learning activities. In order to gain a richer and deeper knowledge of music and the arts, interaction and the meaning of creative and humanely kyosei interactions between and among individuals, groups, and institutions must be emphasized. Cases on Kyosei Practice in Music Education is an essential reference source that discusses the meaning and significance of music making as a human and social practice, as well as reflecting creative inquiry into practical aspects of music and arts teaching. Featuring research on topics such as multicultural music, community music, and sociological perspectives, this book is ideally designed for P-12 educators, pre-service and in-service teachers, administrators, principles, music instructors, administrators, caregivers, and researchers.
Author: Anna Marie Stirr
Publisher: Oxford University Press
ISBN: 019063197X
Category : Music
Languages : en
Pages : 313
Get Book Here
Book Description
An ethnographic study of music, performance, migration, and circulation, Singing Across Divides examines how forms of love and intimacy are linked to changing conceptions of political solidarity and forms of belonging, through the lens of Nepali dohori song. The book describes dohori improvised, dialogic singing, in which a witty repartee of exchanges is based on poetic couplets with a fixed rhyme scheme, often backed by instrumental music and accompanying dance, performed between men and women, with a primary focus on romantic love. The book tells the story of dohori's relationship with changing ideas of Nepal as a nation-state, and how different nationalist concepts of unity have incorporated marginality, in the intersectional arenas of caste, indigeneity, class, gender, and regional identity. Dohori gets at the heart of tensions around ethnic, caste, and gender difference, as it promotes potentially destabilizing musical and poetic interactions, love, sex, and marriage across these social divides. In the aftermath of Nepal's ten-year civil war, changing political realities, increased migration, and circulation of people, media and practices are redefining concepts of appropriate intimate relationships and their associated systems of exchange. Through multi-sited ethnography of performances, media production, circulation, reception, and the daily lives of performers and fans in Nepal and the UK, Singing Across Divides examines how people use dohori to challenge (and uphold) social categories, while also creating affective solidarities.
Author: Jamaica Stevens
Publisher: Barefoot Books
ISBN: 1646863488
Category : Juvenile Fiction
Languages : en
Pages : 36
Get Book Here
Book Description
Travel to all seven continents and the oceans, too, with an energetic yoga sequence set to an irresistible original song. Sweet illustrations guide children into more than a dozen yoga poses, some mimicking a distinctive animal from each global region, others paired with modes of transportation to connect them all. Written by a children’s yoga expert, the playful story concludes with step-by-step instructions for each yoga pose and a world map with a fun fact about each animal. Includes audio and animation.
Author: Esther M. Morgan-Ellis
Publisher: Oxford University Press
ISBN: 0197612466
Category : Music
Languages : en
Pages : 1009
Get Book Here
Book Description
"The Oxford Handbook of Community Singing shows in abundant detail that singing with others is thriving. Using an array of interdisciplinary methods, chapter authors prioritize participation rather than performance and provide finely grained accounts of group singing in community, music therapy, religious, and music education settings. Themes associated with protest, incarceration, nation, hymnody, group bonding, identity, and inclusivity infuse the 47 chapters. Written almost wholly during the 2020-21 COVID-19 pandemic, the Handbook features a section dedicated to collective singing facilitated by audiovisual or communications media (mediated singing), some of it quarantine-mandated. The last of eight substantial sections is a repository of new theories about how group singing practices work. Throughout, the authors problematize the limitations inherited from the western European choral music tradition and report on workable new remedies to counter those constraints"--
Author: William Lynwood Montell
Publisher: University Press of Kentucky
ISBN: 0813157315
Category : Music
Languages : en
Pages : 264
Get Book Here
Book Description
In Singing the Glory Down, William Lynwood Montell contributes to a fuller understanding of twentieth-century American culture by examining the complex relationships between gospel music and the culture of the nineteen-county study area in which this music has flourished for a hundred years. He has recorded the memories and feelings of those who were young while the movement gathered steam and who remember it at its high point, and stories about those who have passed over that river about which they loved to sing. In the early 1900s, a singing school or gospel convention was a major social event that enticed people to walk for miles to learn to sing or to hear someone who already had. The shape-note teachers of those days conducted days or even weeks of nightly practice, which culminated in a performance that confirmed the teacher's skill. Quartet music originated in these settings. Today, some area quartets still sound much like those early groups; others teach themselves to sing by imitating their favorite professional gospel ensembles. They travel every weekend in buses emblazoned with the names of their groups, with tapes and albums to sell. Through all the changes, the four-part southern harmony of Kentucky gospel music has remained the same. In the words of these performers, through letters, diaries, and interviews, Montell details the attitudes and joys of those involved most deeply in the gospel music scene. He also brings the reader into their personal relationships, their professional jealousies, and their struggles to keep alive the music they love.
Author: Cheryl C. Boots
Publisher: McFarland
ISBN: 1476603367
Category : Music
Languages : en
Pages : 287
Get Book Here
Book Description
Before the American Civil War, men and women who imagined a multiracial American society (social visionaries) included Protestant sacred music in their speeches and writings. Music affirmed the humanity and equality of Indians, whites and blacks and validated blacks and Indians as Americans. In contrast to dominant voices of white racial privilege, social visionaries criticized republican hypocrisy and Christian hypocrisy. Many social visionaries wrote hymns, transcending racial lines and creating a sense of equality among singers and their audience. Singing and reading Protestant sacred music encouraged community formation that led to American human rights activism in the 19th and 20th centuries.
