Sisters Of The Spirit Analysis

Rosa Parks was raised in her Grandparents house in pine level, Montgomery County, in Alabama. Her Mother's name was Leona Edwards and her father James McCauley was a carpenter. On February 4, 1913 Rosa was born, ya

Murrin, J. M., Johnson, P. E., McPherson, J. M., Fahs, A., Gerstle, G., Rosenberg, E. S., & Rosenberg, N. L. (2012). Liberty, Equality and Power (6th ed.). Boston, MA: Cengage.Last Name, F. M. (Year). Book Title. City Name: Publisher

Langston Hughes’s personal narrative “Salvation” is a recollection of Hughes’s experience with salvation at a religious revival at his aunt’s church. He recounts his experience in order to describe how it led to his enormous guilt over deceiving his aunt and the congregation and how it stemmed his disbelief in religion. His ironic tone and vivid imagery plays a key role in the development of the conflict and the complications that he faces. In order to dramatize suspenseful moments and magnify key points, he uses an array of rhetorical devices.

She includes illustrations and photos depicting various political cartoons, petitions, artifacts, and engravings between pages 80 and 81. In her preface she first introduces the limitation of having white, middle-class women reformers. Chapter one, The Roots of Reform, introduces us to how women, empowered by the church first start exploring various charitable forms of outreach, the effect of the Second Great Awakening, and the first leading women; such as Juliana Tappen and Maria Weston Chapman. Chapter two, Charity and the Relations of Class, explores the middle -and upper-class women's need to perform charity. (Again tying in religion) The poor merely existing as a way for the wealthy to earn their way into heaven. We see the invention of the poor house, and how to define who was the "worthy poor." We see the invention of the Asylum as well as early talks of abolitionism. Chapter three, "Drinks, Sex, Crime, and Insanity", introduces the first major movement of the antebellum era, temperance, and the role alcohol played in the antebellum life. We see the emergence of Susan B. Anthony. This is the chapter where we begin to see more radical action from women, and some earlier reformers step away because they are scared of how far the movements are going. These movements are beginning to keep the women out of the kitchen just a little too long. Women begin to have more say, and do more than just simply make speeches and hand out pamphlets. Chapter four, Antislavery, is where we see the biggest divides in the reform movement. Women were divided on issues such as colonization, ending slavery, or should they even be involved at all. Many women wanted to be abolitionists, but did not want to associate with black people. Chapter five: Women's Rights, explores the earliest movements in the women's right cause. We see the effects of the Seneca

Rosa Louis McCauley was born in Tuskegee, Alabama, on February 4 , 1913. When Rosa was just a two years old, her father moved out, leaving her Mother and little brother, Sylvester to take of themselves. The small, split family then moved in with Rosa Grandparents, who

Freeman, Jo: What in the Hell Is Women’s Liberation Anyway (1968) retrieved from: DuBois, Ellen Carol, and Lynn Dumenil. Through Women's Eyes: An American History with Documents: 4th ed. Boston, MA: Bedford/St. Martin's, 2016.

Dorothy Irene Height (March 24, 1912 – April 20, 2010)[1] was an American administrator, educator, and social activist. She was the president of the National Council of Negro Women for forty years, and was awarded the Presidential Medal of Freedom in 1994, and the Congressional Gold Medal in 2004.

Height has done, to me, is directing a movement called “Wednesdays in Mississippi.” She and other advocates on the National Council of Negro Women, would go to very small towns and meet with other black women. This is admiring because of the connections they were making. They all are role models for African-American Women. I review the inspirational, loving, and giving life of Dr. Dorothy Height and I am in complete awe. She is to be honored. Her character and accomplishments speak to me in numerous ways. Being African-American, a woman, an activist, a leader, and an advocate for change is so inspiring. I hope to one day reflect her in some sort. President Barack Obama has honored her name upon meeting her. In April of 2010, Dr. Height passed away. The greatest gift is that she is still honored and admired

Chisholm’s maiden name was Shirley Anita St. Hill, born on November 30, 1924. Chisholm was born in the impoverished Bedford-Stuyvesant section of New York. Her father was an emigrant from Guyana who worked as an unskilled laborer. Her mother who was a native of Barbados, she was a seamstress along with a domestic worker. Due to their lack of money Chisholm's parents had to separate Chisholm along with her three other sisters, for much of their childhood. The separation forced Chisholm and her siblings to move to a farm in Barbados with their grandmother. She received a British elementary school education and acquired a Western Indian speech,

Nadia Bolz-Weber is a female pastor that is on her spiritual journey to learn more about herself. She would have never become a great pastor without living through the experiences she went through. When talking about her spiritual journey, she brings up certain concepts that portray who she really is. I could understand and relate to some of her stories. She teaches herself and talks about others things nobody usually thinks of. She brought up many important stories that changed her life and brought her closer to herself. Nadia talks about concepts, such as self, forgiveness, and purpose.

In 1821 at a church service, Lee became so overwhelmed by the Holy Spirit that she sermonized extemporaneously, without the elders’ permission. This happened when a visiting Reverend was to preach. He began to give his text which was from Jonah; he began with saying “Salvation is of the Lord”. But he must have lost the Spirit or something because he suddenly became silent and in that same moment Mrs. Lee was prompted by the Spirit of God, jumped to her feet and gave an exhortation on the very text that the Reverend had began to preach from! Lee describes this experience as God’s way of showing the world that she was truly called. But she also describes herself as being incredibly frightened of the repercussions that she would face because of what she had done. She thought that she might be expelled from the church. But to her surprise the Bishop announced to the congregation that she had come to him eight years prior asking to be permitted to preach and that he had denied her, but now believed that she was indeed called to the work. This and subsequent sermons established her as an evangelist whose words could heal hopeless penitents and encourage dying backsliders of any denomination.

These three perceptions are distinctly different, but ultimately speak to the contextual nature of Black theology—rooting worship, adoration, and discipleship within the notion a (conscious) living G-d. The first perception explored is the image G-d adored through the lens of Sister Sweet and Mother Darling. At first glance, these women appear different in life style and theology—different churches, different abilities, and different approaches to discipleship. But upon further examination, one discovers the same paradigm at work. Both have lost children to AIDS. Both have committed themselves to a praxis centered theology to process their loss. Mother Darling is street missionary and Sister Sweet is a disabled woman confined to a wheel that feeds the birds and attends to the needs of the Little piece of Heaven Church. Both have found peace in their personalized work for the Lord. Their G-d is a “shelter in a time of storm.” The second perception is the image of G-d as seen through Deacon Zee. This G-d is one of salvation and complacence for Deacon Zee. The “White Jesus” he prayed to for his assistance in finding his copy of the Wall Street Journal—a nuanced symbol for prosperity. This G-d speaks to the corporate nature and element of

Sojourner Truth’s words in her speech, “Ain’t I a Woman?” served as an anthem for women everywhere during her time. Truth struggled with not only racial injustice but also gender inequality that made her less than a person, and second to men in society. In her speech, she warned men of “the upside down” world against the power of women where “together, [women] ought to be able to turn it back, and get it right side up again!” Today, America proudly stands thinking that Truth’s uneasiness of gender inequality was put to rest. Oppression for women, however, continues to exist American literature has successfully captured and exposed shifts in attitude towards women and their roles throughout American history.

The memoir of Old Elizabeth presents a rare and important slave narrative in which the stories of African American women intersect with the experiences of African American people in roles of religious leadership. Elizabeth broke many of societies conventions at the time by preaching and holding religious meeting despite being woman. Her religious work was met with backlash from the church and from many other people who did not accept the idea of a woman leading religious services, yet she continued to practice until her health would no longer allow for it. This is unusual as it spends most of the narrative on the time after she was free rather than focusing on the time that she was enslaved the way that many slave narratives do.

In Holy Boldness Women Preachers’ Autobiographies and the Sanctified Self, the history of women in ministry is addressed. The excerpt given starts by discussing the pioneers of women ministers—Wesleyan/Holiness groups. It was in the Holiness movement in the late 19th