Early Pioneers

2012 ◽  
Author(s):  
Jeannette Brown
Keyword(s):  
New York ◽  
Historically Black ◽  
Black Family ◽  
Mathematical Ability ◽  
Elementary Grades ◽  
John Bunyan ◽  
The Bible ◽  
Woman Faculty Member ◽  
Late Nineteenth ◽  
Women's Club Movement

Born into a free black family in the early nineteenth century, Josephine Silone Yates was a pioneering woman faculty member at the historically black Lincoln Institute (now University) in Jefferson City, Missouri, where she headed the Department of Natural Sciences. Yates later rose to prominence in the black women’s club movement of the late nineteenth and early twentieth centuries, serving as president of the famed National Association of Colored Women (NACW) from 1901 to 1905. Josephine was born in 1852 in Mattituck, New York, to Alexander and Parthenia Reeve Silone. She was their second daughter. Her maternal grandfather, Lymas Reeves, had been a slave in Suffolk County, Long Island, New York, but was freed in 1813. Lymas owned a house in Mattituck, and Josephine’s parents lived with him. 1 Josephine’s mother was well educated for the time, and she taught her daughter to read and write at home. Josephine’s earliest and fondest memories were of being taught to read from the Bible while snuggled on her mother’s lap. Her mother made her call out the words as she pointed to them. Josephine began school at age six, where her teachers immediately recognized her preparedness and advanced her rapidly through the elementary grades. At the age of nine, she reportedly studied physiology and physics and possessed advanced mathematical ability. Silone also advanced her writing career at the age of nine, by submitting “a story for publication to a New York weekly magazine. Though the article was rejected for publication, she received a letter of encouragement, which increased her ambition to succeed.” Josephine’s uncle, Reverend John Bunyan Reeve, was the pastor of the Lombard Street Central Church in Philadelphia. Because of his interest in the education of his niece, he convinced his sister, Parthenia, to send Josephine at the age of eleven to live with him in Philadelphia so that she could attend the Institute for Colored Youth directed by Fanny Jackson-Coppin. It was probably felt that Josephine’s education would progress better under the mentorship of Jackson-Coppin.

Some Scripture Is Inspired by God: Late-Nineteenth-Century Protestants and the Demise of a Common Bible

1996 ◽  
Vol 65 (4) ◽  
pp. 609-623
Author(s):  
Peter J. Thuesen
Keyword(s):  
Nineteenth Century ◽  
New York ◽  
New Testament ◽  
Front Page ◽  
Late Nineteenth Century ◽  
Chicago Tribune ◽  
Fourth Estate ◽  
The Bible ◽  
Late Nineteenth ◽  
King James Bible

“A New Testament which Needs neither a Glossary nor a Commentary.” So proclaimed the New York Evening Post on 21 May 1881, in a front-page story announcing the publication of the Revised Version of the Scriptures. The first major English translation since the King James Bible, the Revised New Testament was billed as the most accurate version ever, and the Post writer did not hesitate to hyperbolize. The printing of the Revision, the reporter declared, would probably “rank among the great events of the nineteenth century.” Meanwhile, as buyers snatched up the first Testaments in New York, a bigger sensation was building in Chicago. Dubbing the new translation nothing other than “the Bible as it is,” the Chicago Tribune printedthe entire Revised New Testament—from Matthew to Revelation—in its regular Sunday edition. Although the Tribune pilfered its scriptural text from the Bible's authorized publishers, the paper lambasted the rival Chicago Times (“the fraudulent newspaper concern on Wells Street”) for printing a “forged” Testament of its own. The unsavory competition in Chicago's fourth estate did not deter an eager public, who bought 107,000 copies of theTribune'sTestament alone. Demand for bound editions of the updated Bible was no less intense, with nationwide sales figures quickly surpassing one million.

Korea's Confucian Culture of Learning as a Gateway to Christianity: Protestant Missions in the Late Nineteenth and Early Twentieth Centuries

2016 ◽  
Vol 22 (1) ◽  
pp. 37-56
Author(s):  
K. Kale Yu
Keyword(s):  
Close Association ◽  
Cultural Value ◽  
Late Nineteenth Century ◽  
Confucian Culture ◽  
Korean Society ◽  
Culture Of Learning ◽  
The Bible ◽  
Christian Literature ◽  
Late Nineteenth ◽  
Protestant Missions

As Protestant missionaries landed on Korean shores in the late nineteenth century, a great deal of effort went into creating a Christian identity using literacy and literature as cornerstones of missional strategy that would become the benchmark of the Christian experience for Koreans. The relationship between the Protestant missions' emphasis on reading and Korea's Confucian culture of learning is of particular importance for an understanding of the growth of Christianity in Korea because Christianity's close association with literacy and sacred writings energised the Confucian imagination of Korean culture. Perceiving the reading of Christian literature, including the bible, as a salient way to salvation, Koreans turned to reading and memorising the scriptures to experience the manifestation of God's revelation. The high respect afforded to education and learning as a dominant cultural value constitutes an important, if overlooked, element in the replication of faith in Korean society that reproduced the gospel under their own familiar terms.

Exceptional America

2017 ◽  
Author(s):  
Mugambi Jouet
Keyword(s):  
New York ◽  
San Francisco ◽  
Mass Incarceration ◽  
American Exceptionalism ◽  
Wealth Inequality ◽  
Law School ◽  
Gun Control ◽  
Alexis De Tocqueville ◽  
American Conservatism ◽  
The Bible

Americans are far more divided than other Westerners over basic issues, including wealth inequality, health care, climate change, evolution, the literal truth of the Bible, apocalyptical prophecies, gender roles, abortion, gay rights, sexual education, gun control, mass incarceration, the death penalty, torture, human rights, and war. The intense polarization of U.S. conservatives and liberals has become a key dimension of American exceptionalism—an idea widely misunderstood as American superiority. It is rather what makes America an exception, for better or worse. While exceptionalism once was largely a source of strength, it may now spell decline, as unique features of U.S. history, politics, law, culture, religion, and race relations foster grave conflicts and injustices. They also shed light on the peculiar ideological evolution of American conservatism, which long predated Trumpism. Anti-intellectualism, conspiracy-mongering, radical anti-governmentalism, and Christian fundamentalism are far more common in America than Europe, Canada, Australia, and New Zealand. Drawing inspiration from Alexis de Tocqueville, Mugambi Jouet explores American exceptionalism’s intriguing roots as a multicultural outsider-insider. Raised in Paris by a French mother and Kenyan father, he then lived throughout America, from the Bible Belt to New York, California, and beyond. His articles have notably been featured in The New Republic, Slate, The San Francisco Chronicle, The Huffington Post, and Le Monde. He teaches at Stanford Law School.

The Modernities of H. Lawrence Freeman

2019 ◽  
Vol 72 (3) ◽  
pp. 719-779
Author(s):  
David Gutkin
Keyword(s):  
Nineteenth Century ◽  
New York ◽  
Reception History ◽  
Black Press ◽  
Late Nineteenth Century ◽  
Starting Point ◽  
History Of ◽  
Late Nineteenth ◽  
White Press ◽  
Grand Opera

H. Lawrence Freeman's “Negro Jazz Grand Opera,” Voodoo, was premiered in 1928 in Manhattan's Broadway district. Its reception bespoke competing, racially charged values that underpinned the idea of the “modern” in the 1920s. The white press critiqued the opera for its allegedly anxiety-ridden indebtedness to nineteenth-century European conventions, while the black press hailed it as the pathbreaking work of a “pioneer composer.” Taking the reception history of Voodoo as a starting point, this article shows how Freeman's lifelong project, the creation of what he would call “Negro Grand Opera,” mediated between disparate and sometimes apparently irreconcilable figurations of the modern that spanned the late nineteenth century through the interwar years: Wagnerism, uplift ideology, primitivism, and popular music (including, but not limited to, jazz). I focus on Freeman's inheritance of a worldview that could be called progressivist, evolutionist, or, to borrow a term from Wilson Moses, civilizationist. I then trace the complex relationship between this mode of imagining modernity and subsequent versions of modernism that Freeman engaged with during the first decades of the twentieth century. Through readings of Freeman's aesthetic manifestos and his stylistically syncretic musical corpus I show how ideas about race inflected the process by which the qualitatively modern slips out of joint with temporal modernity. The most substantial musical analysis examines leitmotivic transformations that play out across Freeman's jazz opera American Romance (1924–29): lions become subways; Mississippi becomes New York; and jazz, like modernity itself, keeps metamorphosing. A concluding section considers a broader set of questions concerning the historiography of modernism and modernity.

„Rzymski” Żyd – nieznana twórczość Romana Brandstaettera

2012 ◽  
Vol 53 (1) ◽  
pp. 47-61
Author(s):  
Dariusz Konrad Sikorski
Keyword(s):  
New York ◽  
Social Norms ◽  
Cultural Values ◽  
Interwar Period ◽  
Free Speech ◽  
Role Model ◽  
The Self ◽  
Polish Literature ◽  
The Bible ◽  
The Law

Summary After 1946, ie. after embracing Christianity, Roman Brandstaetter would often point to the Biblical Jonah as a role model for both his life and his artistic endeavour. In the interwar period, when he was a columnist of Nowy Głos, a New York Polish-Jewish periodical, he used the penname Romanus. The ‘Roman’ Jew appears to have treated his columns as a form of an artistic and civic ‘investigation’ into scandalous cases of breaking the law, destruction of cultural values and violation of social norms. Although it his was hardly ‘a new voice’ with the potential to change the course of history, he did become an intransigent defender of free speech. Brought up on the Bible and the best traditions of Polish literature and culture, Brandstaetter, the self-appointed disciple of Adam Mickiewicz, could not but stand up to the challenge of anti-Semitic aggression.

Theodore H. Friedgut, Stepmother Russia, Foster Mother America: Identity Transitions in the New Odessa Jewish Commune, Odessa, Oregon, New York, 1881–1891, together with Israel Mandelkern, Recollections of a Communist (ed. and annotated Theodore H. Friedgut). Boston: Academic Studies Press, 2014. 199 pp.

2018 ◽  
Keyword(s):  
Nineteenth Century ◽  
New York ◽  
Life Experience ◽  
Late Nineteenth Century ◽  
Foster Mother ◽  
History Of ◽  
Late Nineteenth ◽  
Identity Transitions ◽  
Israeli Kibbutz

This chapter reviews the book Stepmother Russia, Foster Mother America: Identity Transitions in the New Odessa Jewish Commune, Odessa, Oregon, New York, 1881–1891 (2014), by Theodore H. Friedgut, together with Israel Mandelkern, Recollections of a Communist (edited and annotated by Theodore H. Friedgut). Stepmother Russia, Foster Mother America is a two-in-one volume that explores an obscure episode in the history of the Jews in the late nineteenth century while at the same time connecting much of its content to the author’s own life experience as a son of western Canada’s Jewish farming colonies and, later, as an ideologically driven halutz on an Israeli kibbutz. Stepmother Russia, Foster Mother America retells one branch of the mostly forgotten history of the Am Olam agricultural movement and brings a new layer into the discussion of global Jewish agrarianism, while Recollections of a Communist offers an edited and annotated version of a memoir written by Mandelkern.

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