This work examines the connections between the faith foundations of members of the African-American church community in Rochester, New York and the work the community engaged in to nurture and protect its members during the first four decades of the twentieth century. The book concentrates on four local churches (Memorial AME Zion, Mt. Olivet Baptist, Trinity Presbyterian, and St. Simon's Episcopal) and explains how each addressed the human service, educational, economic, and political needs of African Americans in Rochester. the book highlights the role of women in the church community and relies heavily on interviews with members of the respective churches. This analysis of Rochester's church community challenges the perception of the African-American church as accommodationist and other-worldly during this critical time in the formation of the African-American community both locally and nationally.

A panoramic introduction to religion in America, newly revised and updated

An ambitious, honest portrait of the Black experience in flyover country. One of The St. Louis Post Dispatch's Best Books of 2020. Black Americans have been among the hardest hit by the rapid deindustrialization and

An examination of worldviews, religious belief and ritual as seen through the musical performances of one Afro-American Baptist church in a small black community in rural Mississippi. "Let the Church Sing!" Music and Worship in a Black Mississippi Community is based on years of fieldwork by an Irish ethnomusicologist, who examines, in more detail than ever before, how various facets of the Clear Creek citizens' worldview find expression through religious ritual and music. Thérèse Smith, though originally very much an outsider, gradually found herself welcomed into Clear Creek by members and officials of the Clear Creek Missionary Baptist Church. She was permitted to record many hours' worth of sermons and singing and engaged in community events as a participant-observer. In addition, she conducted plentiful interviews, not just at Clear Creek but, for comparison, at Main St. Baptist Church in Lexington, Kentucky. All of this enables her to analyze in detail how music is interwoven in the worship service, how people feel about the music that they make and hear, and, more generally, how the religious views so vividly expressed help the Church's members think about the relationship between themselves, their community, and the larger world. Music and prayer enable the members and leaders of the Church to bring the realm of the spiritual into intersection with the material world in a particularly active way. The book is enriched by extensive musical transcriptions and an accompanying CD of recordings from actual church services, and these are examined in detail in the book itself. Thérèse Smith is in the Music Department, University College, Dublin.

Firsthand accounts from the Civil Rights Movement's frontlines

A bold new indictment of the racialization of science Decades of data cannot be ignored: African American adults are far more likely to develop Type 2 diabetes than white adults. But has science gone so far in racializing diabetes as to undermine the search for solutions? In a rousing indictment of the idea that notions of biological race should drive scientific inquiry, Sweetness in the Blood provides an ethnographic picture of biotechnology’s framings of Type 2 diabetes risk and race and, importantly, offers a critical examination of the assumptions behind the recruitment of African American and African-descent populations for Type 2 diabetes research. James Doucet-Battle begins with a historical overview of how diabetes has been researched and framed racially over the past century, chronicling one company’s efforts to recruit African Americans to test their new diabetes risk-score algorithm with the aim of increasing the clinical and market value of the firm’s technology. He considers African American reticence about participation in biomedical research and examines race and health disparities in light of advances in genomic sequencing technology. Doucet-Battle concludes by emphasizing that genomic research into sub-Saharan ancestry in fact underlines the importance of analyzing gender before attempting to understand the notion of race. No disease reveals this more than Type 2 diabetes. Sweetness in the Blood challenges the notion that the best approach to understanding, managing, and curing Type 2 diabetes is through the lens of race. It also transforms how we think about sugar, filling a neglected gap between the sugar- and molasses-sweetened past of the enslaved African laborer and the high-fructose corn syrup- and corporate-fed body of the contemporary consumer-laborer.

In the early decades of the twentieth century, tens of thousands of African Americans arrived at Detroit's Michigan Central Station, part of the Great Migration of blacks who left the South seeking improved economic and political conditions in the urban North. The most visible of these migrants have been the male industrial workers who labored on the city's automobile assembly lines. African American women have largely been absent from traditional narratives of the Great Migration because they were excluded from industrial work. By placing these women at the center of her study, Victoria Wolcott reveals their vital role in shaping life in interwar Detroit. Wolcott takes us into the speakeasies, settlement houses, blues clubs, storefront churches, employment bureaus, and training centers of Prohibition- and depression-era Detroit. There, she explores the wide range of black women's experiences, focusing particularly on the interactions between working- and middle-class women. As Detroit's black population grew exponentially, women not only served as models of bourgeois respectability, but also began to reshape traditional standards of deportment in response to the new realities of their lives. In so doing, Wolcott says, they helped transform black politics and culture. Eventually, as the depression arrived, female respectability as a central symbol of reform was supplanted by a more strident working-class activism.

Reveals the role of Black Fundamentalists during the early part of the twentieth century As the modernist-fundamentalist controversy came to a head in the early twentieth century, an image of the “fighting fundamentalist” was imprinted on the American cultural consciousness. To this day, the word “fundamentalist” often conjures the image of a fire-breathing preacher—strident, unyielding in conviction . . . and almost always white. But did this major religious perspective really stop cold in its tracks at the color line? Black Fundamentalists challenges the idea that fundamentalism was an exclusively white phenomenon. The volume uncovers voices from the Black community that embraced the doctrinal tenets of the movement and, in many cases, explicitly self-identified as fundamentalists. Fundamentalists of the early twentieth century felt the pressing need to defend the “fundamental” doctrines of their conservative Christian faith—doctrines like biblical inerrancy, the divinity of Christ, and the virgin birth—against what they saw as the predations of modernists who represented a threat to true Christianity. Such concerns, attitudes, and arguments emerged among Black Christians as well as white, even as the oppressive hand of Jim Crow excluded African Americans from the most prominent white-controlled fundamentalist institutions and social crusades, rendering them largely invisible to scholars examining such movements. Black fundamentalists aligned closely with their white counterparts on the theological particulars of “the fundamentals.” Yet they often applied their conservative theology in more progressive, racially contextualized ways. While white fundamentalists were focused on battling the teaching of evolution, Black fundamentalists were tying their conservative faith to advocacy for reforms in public education, voting rights, and the overturning of legal bans on intermarriage. Beyond the narrow confines of the fundamentalist movement, Daniel R. Bare shows how these historical dynamics illuminate larger themes, still applicable today, about how racial context influences religious expression.

Black Los Angeles started small. The first census of the newly formed Los Angeles County in 1850 recorded only twelve Americans of African descent alongside a population of more than 3,500 Anglo Americans. Over the following seventy years, however, the African American founding families of Los Angeles forged a vibrant community within the increasingly segregated and stratified city. In this book, historian Marne L. Campbell examines the intersections of race, class, and gender to produce a social history of community formation and cultural expression in Los Angeles. Expanding on the traditional narrative of middle-class uplift, Campbell demonstrates that the black working class, largely through the efforts of women, fought to secure their own economic and social freedom by forging communal bonds with black elites and other communities of color. This women-led, black working-class agency and cross-racial community building, Campbell argues, was markedly more successful in Los Angeles than in any other region in the country. Drawing from an extensive database of all African American households between 1850 and 1910, Campbell vividly tells the story of how middle-class African Americans were able to live, work, and establish a community of their own in the growing city of Los Angeles.

The purpose of my qualitative research is to reveal how four African- American men overcame inferior education and Jim Crow laws. In the early twentieth century the social and economic conditions of African American men were appalling, yet they refused to accept the notion of inferior beings and second-class citizenship. Phenomenological interviews were conducted. The major conclusions that evolved from the data were that family and church were significantly important to the participants. This is a study about four African American mens pedagogy, praxis and their quest for discovery, self-realization and high expectations. My inquiry is also about their struggles, dreams, failures and disillusionment.