AME Church

2020 ◽  
Author(s):  
Jualynne Elizabeth Dodson
Keyword(s):  
South Carolina ◽  
African Americans ◽  
18Th Century ◽  
The United States ◽  
Methodist Episcopal ◽  
Free People Of Color ◽  
Ame Church ◽  
The World ◽  
African Descendants ◽  
The Church

Organized in Philadelphia, Pennsylvania, during the last decade of the 18th century by free African Americans, the African Methodist Episcopal (AME) Church is one of the oldest, centrally organized, Christian communions in the world founded and led by US African descendants. Independent-minded free Blacks chose separate Christian worship rather than suffer discriminating racist restrictions to their chosen worship practices. The entire number of African American members “walked out,” of Philadelphia’s white St. George Methodist Episcopal congregation, including the several women members. Richard Allen is the declared “iconic founder” of the denomination, though an original female member provided space for the earliest organizing meetings of what would become the AME Church. In 1816 the Pennsylvania court authorized the emerging group’s legal social status as a denomination. Earlier, a large congregation of African Americans in Charleston, South Carolina, had joined the evolving AME Church, and the denomination continued to grow and expand for more than 200 years, almost equal the age of the United States of America itself. In the first half of the 19th century, a considerable number of AME congregations served as way-stations for self-liberated enslaved persons on the Underground Railroad, and the Church participated in conversations with and about “African Colonization of Free People of Color.” The denomination declined colonization and kept “African” in its name. During the US Civil War, as the Northern military freed Confederate territories, AME Church leaders were allowed to accept recently freed African descendants into the denomination. This brought into the Church the largest numbers of new members and resources ever seen. Currently, there are some 2,510,000 AME members; 3,817 pastors, and 7,000 congregations, and the denomination has belonged to the World Council of Churches since that body organized in 1948. The AME Church is an integral and essential component of US society and has a presence in nineteen African nations, in many countries of the Caribbean islands, and in the United Kingdom, Canada, and Guyana in South America. For more than two centuries, it has published hymnals, Sunday School literature, newspapers, periodical journals, histories of individuals, places and events, a wide variety of local memorabilia, and much more. The keeping of AME records has continued throughout its history and can serve as a great reservoir for future scholarship.

scholarly journals Gereja Karismatik dan Inkulturasi Musik di Dalam Sistem Ibadahnya

SELONDING ◽  
2019 ◽  
Vol 13 (13) ◽  
Author(s):  
Hari Sasongko
Keyword(s):  
The United States ◽  
Gospel Music ◽  
Religious Community ◽  
World War ◽  
Charismatic Movement ◽  
Musical Tradition ◽  
The World ◽  
Church In The World ◽  
The Church ◽  
Music Tradition

The charismatic movement is an embryo of  the birth of  charismatic church in the world. The movement was began before the World War where the situation was marked by the economical decadence, particularly in the United States of America that caused uneasiness in several live of young community. The church model based on the power of Holly Spirit in the comprehension of Christian traditional faith. It is differenced from another church that grows in Europe.  The church has been developing and finally, it is taking root on Western culture tradition, and then it appeared gospel music tradition. Unfortunately the members of this religious community are disposed another musical tradition that lives around them whereas they are something important to the success of progress of cultural dialog, so the charismatic chruch seem exclusive.  By mean of historical studies, the writer try to critise on the prospect dialog between charismatic church and local tradition. The dialog will open the posibility of cultural spirit to furnish, support, and appreciate one to another. Keywords: charismatic, local music tradition, dialog, religious.

“Your Views Cross the Atlantic”

2021 ◽  
pp. 195-222
Author(s):  
Robert Murray
Keyword(s):  
United States ◽  
African Americans ◽  
The United States ◽  
People Of Color ◽  
Free People Of Color ◽  
Racial Identities ◽  
Ability To Act ◽  
Racially Ambiguous ◽  
Free People

Chapter 5 examines the overwhelming rejection of colonization by free people of color in the United States, the evolution of the colonization societies, and the agency of the settlers in enacting these changes. For the majority of African Americans rejected colonization’s principal arguments. Those few who saw potential in Liberia emphasized the performative possibilities of the colony, the ability to act in ways previously denied to them on account of race. Significantly, the small number of African Americans who willingly chose to emigrate to Liberia were often racially ambiguous. They saw opportunity in the undefined and evolving racial identities offered by moving to Liberia. The chapter also examines the settlers’ roles in changing the colonization societies. For many settlers, there was no difference between abolition and colonization. Settlers worked with colonizationists committed to black uplift and attempted to drive out those who did not favor such reforms; they changed how the societies’ governed their colonies.

The Bible in African American Culture

2017 ◽  
Author(s):  
Abraham Smith
Keyword(s):  
United States ◽  
African American ◽  
African Americans ◽  
American Culture ◽  
The United States ◽  
African American Culture ◽  
The Bible ◽  
African Descendants ◽  
King James Bible ◽  
British Colonies

The chapter explores the motivations for the use of the Christian Bible in distinctive temporal arcs within African American culture. Initially, the chapter acknowledges the oddity of an African American affinity with the Bible because that Bible was deployed to support the enslavement and perpetual exploitation of African descendants in the British colonies that later became the United States. Then, it articulates three reasons for the aforementioned affinity: the availability of the Bible (especially the King James Bible) to provide a language world for personal and collective expression; the versatility or pliability of the Bible in the imagination of African Americans as they repeatedly and creatively read their own identities through the struggles of the characters of the Bible; and the perceived persuasiveness of the Bible in some of the heated debates with which the larger US public has been engaged since its inception.

“They Eat What They Eat, I Eat What I Eat”: Examining the Perspectives and Experiences of African Americans Who Adopt Plant-Based Diets

2020 ◽  
pp. 155982762090885
Author(s):  
Marian Botchway ◽  
Gabrielle M. Turner-McGrievy ◽  
Anthony Crimarco ◽  
Mary J. Wilson ◽  
Marty Davey ◽  
...  
Keyword(s):  
South Carolina ◽  
African Americans ◽  
Dietary Intervention ◽  
Qualitative Interviews ◽  
Food Choices ◽  
The United States ◽  
Vegan Diet ◽  
African American Adults ◽  
Negative Comments ◽  
And Coping

Adopting a plant-rich or plant-based diet is one of the major recommendations for addressing obesity, overweight, and related health conditions in the United States. Currently, research on African Americans’ food choices in the context of plant-based diets is limited. The primary aim of this study was to understand food-related experiences and perceptions of African Americans who were participating in the Nutritious Eating with Soul (NEW Soul) study, a culturally tailored dietary intervention focused on increasing the consumption of plant-based foods. The roles of gender and ethnicity were also examined to identify how eating patterns were chosen or maintained. Twenty-one African American adults in South Carolina, who were randomly assigned to either a vegan diet (n = 11) or a low-fat omnivorous diet (n = 10) in the NEW Soul study, completed one-on-one, qualitative interviews. Emerging themes included awareness, being in control, and identity. The study revealed that access to social support and coping strategies for addressing negative comments about plant-based food choices may be important components to include in future nutrition interventions focused on African Americans.

Religion in African American History

2015 ◽  
Author(s):  
Judith Weisenfeld
Keyword(s):  
African American ◽  
African Americans ◽  
20Th Century ◽  
Black People ◽  
African Methodist Episcopal ◽  
The United States ◽  
Early 20Th Century ◽  
Nation Of Islam ◽  
Spiritual Support ◽  
Methodist Episcopal

Dynamic and creative exchanges among different religions, including indigenous traditions, Protestant and Catholic Christianity, and Islam, all with developing theologies and institutions, fostered substantial collective religious and cultural identities within African American communities in the United States. The New World enslavement of diverse African peoples and the cultural encounter with Europeans and Native Americans produced distinctive religious perspectives that aided individuals and communities in persevering under the dehumanization of slavery and oppression. As African Americans embraced Christianity beginning in the 18th century, especially after 1770, they gathered in independent church communities and created larger denominational structures such as the African Methodist Episcopal Church, the African Methodist Episcopal Zion Church, and the National Baptist Convention. These churches and denominations became significant arenas for spiritual support, educational opportunity, economic development, and political activism. Black religious institutions served as contexts in which African Americans made meaning of the experience of enslavement, interpreted their relationship to Africa, and charted a vision for a collective future. The early 20th century saw the emergence of new religious opportunities as increasing numbers of African Americans turned to Holiness and Pentecostal churches, drawn by the focus on baptism in the Holy Spirit and enthusiastic worship that sometimes involved speaking in tongues. The Great Migration of southern blacks to southern and northern cities fostered the development of a variety of religious options outside of Christianity. Groups such as the Moorish Science Temple and the Nation of Islam, whose leaders taught that Islam was the true religion of people of African descent, and congregations of Ethiopian Hebrews promoting Judaism as the heritage of black people, were founded in this period. Early-20th-century African American religion was also marked by significant cultural developments as ministers, musicians, actors, and other performers turned to new media, such as radio, records, and film, to contribute to religious life. In the post–World War II era, religious contexts supported the emergence of the modern Civil Rights movement. Black religious leaders emerged as prominent spokespeople for the cause and others as vocal critics of the goal of racial integration, as in the case of the Nation of Islam and religious advocates of Black Power. The second half of the 20th century and the early 21st-first century saw new religious diversity as a result of immigration and cultural transformations within African American Christianity with the rise of megachurches and televangelism.

scholarly journals Church-based interventions to address obesity among African Americans and Latinos in the United States: a systematic review

2019 ◽  
Author(s):  
Karen R Flórez ◽  
Denise D Payán ◽  
Kartika Palar ◽  
Malcolm V Williams ◽  
Bozena Katic ◽  
...  
Keyword(s):  
United States ◽  
Systematic Review ◽  
African Americans ◽  
Ethnic Disparities ◽  
The United States ◽  
Effect Sizes ◽  
Community Based ◽  
Vulnerable Communities ◽  
Racial Ethnic ◽  
The Church

Abstract Context Multilevel church-based interventions may help address racial/ethnic disparities in obesity in the United States since churches are often trusted institutions in vulnerable communities. These types of interventions affect at least two levels of socio-ecological influence which could mean an intervention that targets individual congregants as well as the congregation as a whole. However, the extent to which such interventions are developed using a collaborative partnership approach and are effective with diverse racial/ethnic populations is unclear, and these crucial features of well-designed community-based interventions. Objective The present systematic literature review of church-based interventions was conducted to assess their efficacy for addressing obesity across different racial/ethnic groups (eg, African Americans, Latinos). Data Sources and Extraction In total, 43 relevant articles were identified using systematic review methods developed by the Center for Disease Control and Prevention (CDC)’s Task Force on Community Preventive Services. The extent to which each intervention was developed using community-based participatory research principles, was tailored to the particular community in question, and involved the church in the study development and implementation were also assessed. Data Analysis Although 81% of the studies reported significant results for between- or within-group differences according to the study design, effect sizes were reported or could only be calculated in 56% of cases, and most were small. There was also a lack of diversity among samples (eg, few studies involved Latinos, men, young adults, or children), which limits knowledge about the ability of church-based interventions to reduce the burden of obesity more broadly among vulnerable communities of color. Further, few interventions were multilevel in nature, or incorporated strategies at the church or community level. Conclusions Church-based interventions to address obesity will have greater impact if they consider the diversity among populations burdened by this condition and develop programs that are tailored to these different populations (eg, men of color, Latinos). Programs could also benefit from employing multilevel approaches to move the field away from behavioral modifications at the individual level and into a more systems-based framework. However, effect sizes will likely remain small, especially since individuals only spend a limited amount of time in this particular setting.

scholarly journals NEGOTIATING VIRTUE AND REALPOLITIK IN ISLAMIC GOOD GOVERNANCE

2020 ◽  
Author(s):  
Asma Afsaruddin
Keyword(s):  
United States ◽  
African Americans ◽  
Good Governance ◽  
The United States ◽  
Nation State ◽  
The Us ◽  
The World ◽  
Us Constitution ◽  
Democratic Nation

These words of John Lewis represent a scathing criticism of the contemporary failures of the United States, the oldest and possibly most vibrant democratic nation-state in the world. The words also express a deep disappointment that the principles of equality and justice enshrined in the US constitution have been honored more in the breach when they pertain to African-Americans, many of whose ancestors arrived on these shores long before those of their Euro-American compatriots.

Presbyterians and Congregationalists in North America

2017 ◽  
Author(s):  
David W. Kling
Keyword(s):  
Middle Class ◽  
Social Order ◽  
African Methodist Episcopal ◽  
The United States ◽  
Late Nineteenth Century ◽  
Methodist Episcopal ◽  
Episcopal Church ◽  
Protestant Church ◽  
Methodist Episcopal Church ◽  
The Church

John Wesley founded Methodism as an evangelical renewal movement within the Church of England. That structure encouraged both establishment impulses and Dissenting movements within Methodism in the North American context. In Canada, British missionaries planted a moderate, respectable form of Methodism, comfortable with the establishment. In Ontario, however, Methodism drew from a more democratized, enthusiastic revivalism that set itself apart from the establishment. After a couple of generations, however, these poorer outsiders had moved into the middle class, and Canadian Methodism grew into the largest denomination, with a sense of duty to nurture the social order. Methodism in the United States, however, embodied a paradox representative of a nation founded in a self-conscious act of Dissent against an existing British system. Methodism came to embrace the American cultural centre while simultaneously generating Dissenting movements. After the American Revolution, ordinary Americans challenged deference, hierarchy, patronage, patriarchy, and religious establishments. Methodism adopted this stance in the religious sphere, growing as an enthusiastic, anti-elitist evangelistic campaign that validated the spiritual experiences of ordinary people. Eventually, Methodists began moving towards middle-class respectability and the cultural establishment, particularly in the largest Methodist denomination, the Methodist Episcopal Church (MEC). However, democratized impulses of Dissent kept re-emerging to animate new movements and denominations. Republican Methodists and the Methodist Protestant Church formed in the early republic to protest the hierarchical structures of the MEC. African Americans created the African Methodist Episcopal Church and African Methodist Episcopal Zion Church in response to racism in the MEC. The Wesleyan Methodist Church and the Free Methodists emerged in protest against both slavery and hierarchy. The issue of slavery divided the MEC into northern and southern denominations. The split reflected a battle over which religious vision of slavery would be adopted by the cultural establishment. The denominations remained divided after the Civil War, but neither could gain support among newly freed blacks in the South. Freed from a racialized religious establishment embedded in slavery, former slaves flocked to independent black Methodist and Baptist churches. In the late nineteenth century, Methodism spawned another major evangelical Dissenting movement, the Holiness movement. Although they began with an effort to strengthen Wesleyan practices of sanctification within Methodism, Holiness advocates soon became convinced that most Methodists would not abandon what they viewed as complacency, ostentation, and worldliness. Eventually, Holiness critiques led to conflicts with Methodist officials, and ‘come-outer’ groups forged a score of new Holiness denominations, including the Church of God (Anderson), the Christian Missionary Alliance, and the Church of the Nazarene. Holiness zeal for evangelism and sanctification also spread through the missionary movement, forming networks that would give birth to another powerful, fragmented, democratized movement of world Christianity, Pentecostalism.

Catholicity and a Vocation for the Anglican Communion

2020 ◽  
Vol 102 (1) ◽  
pp. 71-95
Author(s):  
Bruce Kaye
Keyword(s):  
United States ◽  
New Zealand ◽  
The United States ◽  
Aotearoa New Zealand ◽  
Narrative Tradition ◽  
The World ◽  
The Church

For several decades now, Anglican churches around the world have been struggling with serious conflicts about gender relationships. Internal troubles have been most apparent in the United States, Canada, England, Scotland, and more recently in Aotearoa New Zealand. These conflicts between churches have occupied the attention of the institutions of the Anglican Communion, usually in terms of establishing some framework of unity between the churches. In this context, I wish to suggest a different way of approaching these issues. I want to draw on a renewed sense of catholicity in the church and of the eschatological framework in which all Christians are called to live. In the process, I hope to offer a picture of what might be a vocation for the Anglican Communion, specifically its institutions, that will better honor the narrative tradition of Anglicanism and provide a more effective way into engaging with the problems of our times.

The World of Hosea Easton and David Walker

2017 ◽  
Author(s):  
Richard Archer
Keyword(s):  
United States ◽  
African Americans ◽  
New England ◽  
African Descent ◽  
Black Population ◽  
The United States ◽  
People Of Color ◽  
David Walker ◽  
The World ◽  
Free People

Hosea Easton and David Walker described and analyzed racism in New England during the late 1820s. New England had initially been more receptive to its black population than were other sections of the United States, but as their populations of free people of African descent dramatically increased, states began to reverse themselves. By the 1820s, laws forbade free people of African descent from marrying whites, employment was limited to the most menial jobs, and education—where available—was inadequate. African Americans could not serve on juries or hold public office. Their housing opportunities were restricted, and they were segregated in church seating. They were barred from theaters, hotels, hospitals, stagecoaches, and steamships. Worst of all, whites denied blacks their humanity. Their belief that people of color were inferior to themselves underlay slavery and racism.

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