Sierra Leonean public intellectual, was born in the southwest Nigerian city of Abeokuta in 1848. His father was from the Krio community in Freetown, Sierra Leone. Many people from Freetown were former slaves originally of Yoruba descent, and still others traded in southern Nigeria by the 1840s. His father may have been a Muslim notable in Freetown, but his Christian missionary uncle took him under his wing. His parents agreed to send him to the Church Missionary Society (Anglican) mission school in Freetown. Though he did not stay long in school, Abayomi-Cole proved to be a formidable intellect. He mastered Arabic, Latin, Hebrew, and Greek. In the 1870s and early 1880s, Abayomi-Cole made a living as a teacher. His lively intelligence attracted the interest of the Evangelical United Brethren Church, which appointed him a catechist in the Sierra Leonean town of Shenge in the Shebro district in 1885 ...
Mohammed Hassen Ali
Oromo king of the Gibe region, in southwestern Ethiopia, was crowned in 1878. A year after his accession to power, Abba Jifar invaded the neighboring Oromo state of Gera with around twenty thousand men. This attack on a flimsy pretext was a show of force for the neighboring Oromo leaders, demonstrating his determination to dominate the political landscape of the Gibe region through threat or use of military power, diplomacy, and marriage alliances. He was not destined to dominate the Gibe region as the king of Shewa soon occupied it. Though Abba Jifar could mobilize tens of thousands of men for war, his army suffered from major weaknesses and lack of modern firearms and training.
In fact Abba Jifar came to power at a time of dramatic change in modern Ethiopian history when the clouds of conquest and destruction were hanging thick and low over the future of all ...
Clint C. Wilson
newspaper publisher, was born Robert Abbott in Fort Frederica, St. Simons Island, off the coast of Savannah, Georgia, the son of Thomas Abbott and Flora Butler, former slaves who operated a grocery store on St. Thomas Island. Thomas Abbott died the year after Robert was born, and Robert's mother moved to Savannah, where in 1874 she married John Herman Henry Sengstacke. Sengstacke was the son of a German father and a black American mother and, although born in the United States, was reared in Germany. He returned to the United States in 1869 and pursued careers in education, the clergy, and journalism. In the latter role Sengstacke became editor of the Woodville Times a black community weekly newspaper that served Savannah area residents Abbott s admiration for his stepfather inspired him to add the name Sengstacke to his own and to attempt to become a publisher in ...
The cultural and economic center of the Côte d’Ivoire, Abidjan surrounds the Ébrié Lagoon on the Atlantic Ocean's Gulf of Guinea. Historians are not sure when people first inhabited the area, but modern settlement dates from the early sixteenth century. Later in the century the Ébrié people selected the area as the site for three fishing villages—Locodjo, Anoumabo, and Cocody. Portuguese traders explored the area for a brief period in the seventeenth century, but Europeans largely ignored it until French Colonial rule in the late nineteenth and early twentieth centuries. In 1903 the French chose the settlement as the endpoint for a railway connecting Upper Volta (now Burkina Faso) to the coast, and a small town soon developed around the train station. The lack of a viable port, however, initially stifled the town's growth.
In 1934 shortly after the completion of the rail link to the Upper ...
Christopher Schmidt-Nowara, David Feeny, Dharma Kumar, Howard Temperley, Jan S. Hogendorn, Peter Blanchard, and Robert P. Forbes
[This entry comprises seven articles that discuss the premises and practices of abolition and anti-slavery in major regions around the world from the eighteenth century to the twentieth:
For particular discussion of the role Christianity played in the abolition ...
Kerima M. Lewis
The African American members of the First Baptist Church in New York City withdrew their membership in 1808 when they were subjected to racially segregated seating. With Ethiopian merchants they organized their own church, called “Abyssinian” after the merchants’ nation of origin. The church was located at 44 Anthony Street, and the Reverend Vanvelser was its first pastor. Abyssinian numbered three hundred members in 1827 when slavery ended in New York. The Reverends William Spellman, Robert D. Wynn, and Charles Satchell Morris served as pastors during the church's early history. By 1902 the church was a renowned place of worship with more than sixteen hundred members.
The appointment of the Reverend Adam Clayton Powell Sr. in 1908 ushered in a new era of the church's history. His pastorate was devoted to spiritual and financial development. In 1920 he acquired property in Harlem and then oversaw the building ...
Regenia A. Perry, Camara Dia Holloway, Christina Knight, Dele Jegede, Bridget R. Cooks, and Jenifer P. Borum
Term used to describe art made by Americans of African descent. While the crafts of African Americans in the 18th and 19th centuries continued largely to reflect African artistic traditions (see Africa, §VIII), the earliest fine art made by professional African American artists was in an academic Western style (see fig.).
Scott Alves Barton
Evidence of African, African American influence in food and foodways begins in the seventeenth century in the New York colony’s Dutch and British “Meal Market” that operated from 1655 to 1762 on Wall Street and the East River where enslaved Africans were also sold. Men, women, and children worked as market vendors of prepared foods like hot corn, fresh produce, oysters, fish, livestock, and as dairymen and -women selling cheeses, butter, and milk in local markets. In addition, the African Burial Ground’s archaeology of colonial privies identifies products such as Brazil nuts, coconut, and watermelon that were not native to New York or Europe. Colonizers may have imported some these goods, but the enslaved would have known how to process or raise them (Cheek and Roberts, 2009; Berlin 1996; Burrows and Wallace 1999 At the same time West African women cooking in elite white colonial and ...
Alonford James Robinson
Built by African Americans in 1806 on Joy Street in Boston, Massachusetts, the African Meeting House (AMH) served as the focal point for the political, social, religious, and educational activities of the black community throughout New England. The AMH also served as a place for speeches by such leading abolitionists as Frederick Douglass, William Lloyd Garrison, and Maria Miller Stewart. Over the years, the AMH has had several names, including the First African Baptist Church, the Abolition Church, and the Black Faneuil Hall.
Using funds raised by the Free African Society, a black organization dedicated to improving the lives of African Americans, the African Meeting House was erected as a place of worship for blacks who were denied admission in Boston's white Baptist congregations. The building also contained an apartment for the minister and a classroom for black children.
By the late 1820s the church ...
In 1786, Richard Allen, an African American Methodist, began serving as a lay preacher at St. George's Methodist Episcopal Church, a Philadelphia congregation where both whites and blacks worshiped. Allen was a former slave from Delaware who had joined the Evangelical Wesleyan movement because of its work against slavery and he eventually became a licensed Methodist preacher. The efforts of Allen—along with those of Absalom Jones, another African American lay preacher—brought a large influx of blacks to the church, and a balcony was constructed to accommodate the growing congregation. In November 1787 (some sources indicate a date of 1792 Allen Jones and other black worshipers were directed toward the newly built seating gallery but unknowingly sat in the lower section During a prayer a white trustee told Jones to move immediately to the balcony When Jones asked to finish the prayer he was refused Jones Allen ...
Sylvia Frey and Thomas E. Carney
[This entry contains two subentries dealing with the African Methodist Episcopal Church, from its founding in the mid-eighteenth century through1895. The first article provides a discussion of its relationship with its parent church and reasons for its breakaway while the second article also includes discussion of the ...
Since Methodism first emerged in colonial America, it has consistently attracted African American adherents. According to religious scholar Alfred J. Raboteau, “the direct appeal, dramatic preaching, and plain doctrine of the Methodists, their conscious identification with the ‘simpler sort,’ and especially their antislavery beliefs” drew blacks to the church. Indeed, African Americans had been members of New York City's John Street Methodist Church since its founding in 1768. By 1793 black membership increased to 40 percent of John Street's congregation.
Still, African Americans within the John Street Church—and within American Methodism in general—were treated as second-class citizens. They were denied ordination, forced to sit in segregated pews, and limited in their access to the Methodist itinerant clergy and the Communion table. Frustrated by such treatment, two black John Street members, Peter Williams, and William Miller, founded the African Chapel in 1796 The chapel was later ...
African Union Methodism originated in 1813 in Wilmington, Delaware, as one of several independent black Protestant denominations established in the early Republic in reaction to the racism of white-dominated churches. The pioneers of African Union Methodism first met as members of Wilmington's Asbury Methodist Episcopal Church, established in 1789. Its namesake was Francis Asbury, a leader in the spread of Methodism in late-eighteenth-century America. Asbury, an Englishman, opposed slavery and sought out African American converts. Half of Asbury's congregation would eventually comprise blacks; they were encouraged by both Asbury himself, who occasionally preached in Wilmington, and by Harry Hosier, a popular African American preacher who also ministered to Delaware Methodists.
Despite the church s gracious admission of African American members white Methodists at Asbury Church still discriminated against blacks in church affairs By the 1790s white Methodists in general had backed away from their earlier support for emancipation ...
was born in Port of Spain, Trinidad, on 30 September 1860, into a light-skinned, mixed-race family of the upper middle class. His parents’ names were John and Pauline (née Durand de Beauval). He was educated at the Roman Catholic high school, St. Mary’s College, in Port of Spain, and qualified as a barrister at Gray’s Inn, London, being called to the Bar in Trinidad in 1882.
As a barrister engaged in private practice in Trinidad from 1882 to his death in 1930, he enjoyed the largest such practice in Trinidad in the first decades of the twentieth century, with important companies among his clients. He was appointed Queen’s (later King’s) Counsel—that is, he was recognized as a senior member of the Trinidad Bar—at the unusually young age of 37 (1897).
Alcazar entered the public life of colonial Trinidad as a young man He was elected ...
Mary Ann Mahony
whose career spanned the late Brazilian Empire through the fifth decade of republican rule, was born to Maria Francisca Vitória, an unmarried, free Afro-Brazilian woman descended from rural slaves, on a small cacao farm in the emerging cacao district of Cachoeira de Itabuna in the municipality of Ilhéus, in the northeastern province of Bahia. Alves dos Reis is an example of the rapid social mobility available to ambitious and well-connected young men of African descent in the emerging cacao region of the northeast as European and US demand took off for cocoa and chocolate.
By 1887, when Alves dos Reis registered with the local National Guard unit, he was already a moderately prosperous merchant. In 1883 he and his wife lived in a one story wattle and daub thatched roof house with a door a window and a dirt floor It resembled the slave cabins on nearby local ...
Kerima M. Lewis
The long and illustrious history of the African Methodist Episcopal (AME) Church dates back to the eighteenth century. The founder Richard Allen, a former slave who had been able to purchase his freedom and was an ordained Methodist minister, was assigned to Saint George's Methodist Episcopal Church in Philadelphia, where he was allowed to preach to blacks. When in November 1787 several black church members, including Absalom Jones, were pulled from their knees while praying, all the black worshippers left Saint George's to form a church of their own. The Bethel African Methodist Episcopal Church was established in Philadelphia in 1793 and opened in July 1794. In 1816 Richard Allen united black Methodist congregations from the greater Philadelphia area founding the African Methodist Episcopal Church he was elected the first bishop during the new church s first General Conference The Book of Discipline Articles of Religion ...
Kerima M. Lewis
The African Methodist Episcopal Church Review (AME Church Review) has the distinction of being the oldest magazine owned and published by African Americans. The denomination's first periodical, the African Methodist Episcopal Church Magazine, appeared in September 1841. The General Conference that met in Baltimore, Maryland, in 1884 changed the name of this periodical to the AME Church Review. The AME Church saw a need for a scholarly magazine to complement its Christian Recorder, which had been published as a weekly newspaper since 1852. Headquarters for the magazine was set up in Philadelphia, and Bishop Benjamin Tucker Tanner was appointed the first editor-manager.
As a quarterly magazine the Review was not limited to the news and business of the AME Church but provided thought-provoking, intellectual, and scholarly articles. The first issue of the AME Church Review appeared in July 1884 with the lead ...
Kerima M. Lewis
When Methodism arrived in New York State in 1766, it welcomed blacks into its Christian fellowship. As the Methodist Church expanded it became increasingly discriminatory toward African Americans. After years of ill treatment, in 1796 the 155 black members of the John Street Methodist Episcopal Church in New York City formed a separate church. Although incorporated in 1821 under the name African Methodist Episcopal Church in America, the church was never affiliated with the denomination of the same name organized in 1816 by Richard Allen in Philadelphia. Zion was the name of the New York denomination's first chapel, built in 1801. The AME Zion Church adhered to the doctrines of the Methodist Episcopal Church and adopted an episcopal form of government.
The AME Zion denomination grew as churches were added in Connecticut, New Jersey, and Pennsylvania. Their affiliation with the Methodist Episcopal Church ended when James Varick ...
Alonford James Robinson
Initially called the American Society for Colonizing the Free People of Color in the United States, the American Colonization Society (ACS) was formed by a group of Presbyterian ministers. The organization's chief objective was to encourage free blacks (and later manumitted slaves) to emigrate to West Africa.
To its audience of free blacks, the organization depicted emigration as an opportunity for African Americans to introduce education and Christianity to their African brethren. In contrast, to Southern whites reading its official newsletter, the African Repository (1825–1909), the ACS portrayed black emigration as a solution to the growing prevalence of free blacks, a population that many Southern whites feared would disrupt the system of slavery. As the ACS grew, the prominence of its members and supporters also grew. Among them were Presidents Abraham Lincoln, James Madison, and James Monroe and United States Supreme Court Justice Bushrod Washington ...