New World A-Coming Summary

Free blacks took to the road to test out their freedom or look for loved ones i. Emancipation STRENGHTENED black families; slave marriages were legalized so as children could be legal heirs d. Others took to the city, where black communities sprung up i. “Exodusters,” i.e. the 25,000 blacks migrating from LA, TX, and MI to Kansas from 1878 to 1880 were prevented migration on the Mississippi River at one point. B. Free black life 1. The CHURCH became the focus of black community life a. They now had the opportunity to form their own churches with their own ministers i. black Baptist Church (150,000 members in 1850) reached 500,000 in 1870.

Uplifting the Race is a rather confusing yet stimulating study that goes over the rising idea and interests in the evolution of "racial uplift" ideology from the turn and through the twentieth century. In the first part of the book, Gaines analyzes the black elite obsession with racial uplift ideology and the tensions it produced among black intellectuals. Gaines argues for the most part that during the nineteenth-century racial uplift ideology was part of a "liberation theology" as stated by Gaines, which stressed a group struggle for freedom and social advancement.

Kelly Brown Douglas begins by posing a series of questions, including, “Who is the Black Christ?” and “Is the Black Christ Enough?” (6-7) For Douglas, the Black Christ, “…represents God’s urgent movement in human history to set Black captives free from the demons of White racism” (3). The question of “Who is the Black Christ?” is addressed in Chapter 3. The question of “Is the Black Christ enough?” is addressed in Chapters 4 and 5, as Douglas critically examines the relationship of the Black Christ to the Black community and ends with addressing what womanist theology is and why there is a need for it in understanding the Black Christ.

Peter Randolph, too, presented the durable linkage between African-Americans, especially during slavery. Their alliance was characterized by creating the so called, “plantation churches” whenever they could not attend the actual church services. By doing so, they could simply gather together, remember their traditions, dance, sing, recite their prayers, sorrows or play banjo. All those familiar activities were helping them hold on to their culture, refine their identity and avoid the “Social Death” or “Cultural Genocide” they were subjected to. Similarly, creating the AME Church, along with following churches, such as the Ethiopian Church of Jesus Christ, was a method of showing to the society that the African history and beliefs are not forgotten.

Religions outside of the black church are ultimately looked at as “external elements”, that lead to the true focus of African American religion, the black church (pg. 43). The overall purpose of chapter three, was to look at African American religion beyond the scope of theism, considering our history and culture, as ways in which we can understand black religion in America. To begin, the chapter addressed the issues of transcendence in African American religion, and how it helps

Black Movements In America is written by Cedric J. Robinson, who is a professor of Black Studies and Political Science at the University of California, Santa Barbara. Robinson traces the emergence of Black political cultures in the United States from slave resistance in the sixteenth and seventeenth century to the civil rights movement of the present. He also focuses on Black resistance which was forged from a succession of quests such as The return to Africa; escape and alliances with anti-colonial Native- American resistance; and eventually emigration. This is a historical primer whose subject matter is well-indicated by the title. The Narrative focuses on the chronological poles of robinson 's ranging, chronological and compelling narrative of movements in the sixteenth and seventeenth centuries maroon societies, and urban community organized during the 'late ' years of black power movements.

“Just as black religion was the “invisible institution” that helped African Americans survive slavery, the black church was the visible institution that helped hundreds of thousands of migrants adjust to urban life while affirming a set of core values consisting of freedom, justice, equality, and an African heritage” (pg.

What does Cahill want you to think when reading this book? Perhaps he wants you to empathize with the Jews and see how their life style set the pathway for the next religions to come. After reading this monograph it is quick to assume that Cahill is pushing his own views on to the reader. The books intentions are up to the readers interpretations. This paper will further analyze Cahills connotations and how readers could analyze this book with their own expectations.

Throughout the duration of the class, I have come to understand Black Church studies as an examination of the complex meaning of contextual theology in the lived of African-American experience—theology rooted within the experience and social realities of the believer. Religious identity being a force that does not consume the identity of the person, but is shaped and formed by the cultural reality of the believer. It is within this dynamic that I have come to understand both traditions that shape my personhood (the tradition of Catholic moral theology and African-American liberation ethics) call me to public resistance of the neoliberal aggressions that harbor the African-American community. As stated within Black Church Studies: An Introduction regarding liberation, “We should not understand liberation in the passive voice... Rather, we should construe liberation in an active sense, in which the Black community is forever liberating in order that it may do more and be more than it has done or been before.”

The Great Migration of Southern blacks northwards and out of the Southern states created two fundamental crises in the lives of white Southerners, that of economy and that of identity. The inability of the white South to internalize the rapidly changing realities of race relations, and to move beyond the paternalist worldview that it clung to, would compound and then exacerbate a very concrete crisis in the evisceration of the traditional labor supply of the South. Unable and unwilling to recognize and embrace a new sense of identity in relation to African Americans, the

The African Methodist Episcopal Church also known as the AME Church, represents a long history of people going from struggles to success, from embarrassment to pride, from slaves to free. It is my intention to prove that the name African Methodist Episcopal represents equality and freedom to worship God, no matter what color skin a person was blessed to be born with. The thesis is this: While both Whites and Africans believed in the worship of God, whites believed in the oppression of the Africans’ freedom to serve God in their own way, blacks defended their own right to worship by the development of their own church. According to Andrew White, a well- known author for the AME denomination, “The word African means that our church was

Although this information on Liberation Theology is essential to understanding of this concept, the focus of our presentation, in relation to our class, was Black Liberation Theology. It is easy to see how African Americans relate to the idea of Liberation Theology, as a historically socially oppressed group of peoples. The encompassed theme of Black Liberation theologians is the concept of God emancipating African Americans from white racism. Jesus in Liberation Theology is commonly represented as a ‘Poor Black Man’, therefore allowing the representation of a relatable figure for the African American people. One way in which we felt the concept of Liberation Theology come together with class discussion, was in relation to the Black Liberation Theologian, James Cone, whom we had previously discussed in class time, leading up to this presentation.

Black religion was no longer regarded as exemplary or special. During a time of growing segregation and violence, some black leaders attempted to counter this perspective seen by whites by embracing the romantic racialist notions that “blacks possessed peculiar gifts.” These gifts being directly connected to the importance of black churches in a time of direct exclusion of blacks from other pieces of society.

Unlike our world today Brave New World is entirely different due to the way children are reproduced. The following paragraphs are summaries of chapters one through three in the book the Brave New World.

The 1920’s were a time of change for African Americans. They were beginning to retain a sense of pride in their background and culture, were becoming more independent socially and economically, and were becoming more militant. Part of this was because of the Great Migration, in which a proliferation of African Americans moved from the Southern states to the Northern states, and the excessive levels of racism and prejudice they faced during the process. African Americans were really starting to make their voices and identities prevalent, especially through movements like the Harlem Renaissance and Marcus Garvey’s Universal Negro Improvement Association (UNIA). This mentality of independence and militance that African Americans adopted which is represented through the actions of Ossian Sweet is what makes up the 1920s cultural construct of the “New Negro” which allowed me to understand the realness and effectiveness of cultural constructs.