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Article

Elizabeth Heath

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 ...

Article

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 ...

Article

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.).

Article

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 ...

Article

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 ...

Article

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 ...

Article

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 ...

Article

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 ...

Article

Frank Towers

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 ...

Article

Bertis English

Like most historically black colleges and universities in the United States, Alabama State University was created in the wake of the Civil War. In 1865, a convalescing Union soldier from the North began to educate former slaves outside Marion, the county seat of Perry County, in the racially divided and often violent Black Belt subregion of Alabama. The following year, the soldier contacted the Congregationalist-headed American Missionary Association (AMA), whose leaders wanted to found black common schools in several Southern states. Consequently, AMA officials sent an agent and minister from New York named Thomas Steward to the Alabama Black Belt.

Reverend Steward arrived in Perry County in January 1867 By this time several leading blacks and a handful of prominent whites in the county had already tried to erect a black common school in Marion Following their lead Steward created a small school in a partly finished Methodist ...

Article

Article

Alexis D. McCoy

Originally founded as an institution to educate “Negro males,” Alcorn State University eventually evolved to become the primary coed institution of higher education for black students in the state of Mississippi. Named to honor the governor at the time of its founding, James L. Alcorn, the university is located in Lorman, Mississippi. Established on 13 May 1871 through the Morrill Land Grant Act of 1862 and an act by the Mississippi state legislature, Alcorn holds the distinctions of being the oldest land-grant university in Mississippi and the oldest historically black land-grant university in the United States. During its long history Alcorn has undergone three name changes: originally it was Alcorn University, in 1878 it became Alcorn Agricultural and Mechanical College, and then in 1974 it became Alcorn State University.

Alcorn occupies the site where Oakland College originally existed. Oakland, founded in 1828 was a Presbyterian school devoted to ...

Article

Philip Herbert

Composer, contralto, successful vocal coach, accompanist, and teacher. She was the youngest daughter of the famous African‐American actor Ira Aldridge, and born in Upper Norwood, London. Early on she was educated at a convent school in Belgium. At the age of 17 she was awarded a scholarship to study singing at the Royal College of Music. Her teachers included Jenny Lind and George Henschel for singing, along with Frederick Bridge and Frances Edward Gladstone for harmony and counterpoint.

Aldridge's career was successful and varied, as a contralto until an attack of laryngitis damaged her voice, an accompanist, vocal coach, and later a composer. She accompanied her brother Ira Frederick Aldridge on musical tours until his death in 1886. She also accompanied her sister Luranah in concerts at many well‐known London venues at the turn of the 20th century.

Aldridge also played a seminal ...

Article

James Jankowski

Egyptian lawyer, politician, and champion of Arab and Muslim causes, was probably born between 1875 and 1878 (he himself was not sure of the date) in al-Minya province, where his father was a school principal. The family later moved to Asyut where his father entered commerce and became a mill owner. After attending a kuttab, in 1890 he enrolled in the Khedivial Secondary School in Cairo. He graduated in 1895 and progressed to the Khedivial School of Law, from which he graduated in 1899 and entered law practice in Asyut. Known for much of his life simply as Muhammad ʿAli, “ʿAlluba” was a surname he had legally registered in 1931 to distinguish him from others.

ʿAlluba’s political sympathies originally lay with the Nationalist Party founded by Mustafa Kamil. He entered national politics when he was elected to the new Legislative Assembly in 1914 At the end of World ...

Article

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 ...

Article

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 ...

Article

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 ...

Article

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 ...

Article

Douglas R. Egerton and Judith Mulcahy

[This entry contains two subentries dealing with the American Colonization Society from its establishment in1817 through 1895. The first article discusses reactions and controversy related to the society until1830, while the second article includes discussion of debates within the free black community and attacks on ...

Article

L. Diane Barnes

Founded in December 1816, the American Colonization Society (ACS) was the first national organization to take on the problem of slavery in the United States. The ACS proposed an expatriation scheme to rid the nation of slavery and of free African Americans. The prominent founders Charles Fenton Mercer, Henry Clay, Daniel Webster, and others secured federal funding and in 1822 founded the colony of Liberia on Africa's west coast as the destination for America's blacks.

Even before the founding of the ACS, the colonization of African Americans was an issue that divided both whites and blacks. Some African Americans supported colonization, arguing that free blacks would never be fully included in the white-dominated society of the United States. Others argued just as forcibly that blacks were entitled to full rights as American citizens and should remain to fight on behalf of their race.

The ACS drew ...