Relevant bibliographies by topics / Big churches African Americans United States

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  2. Dissertations / Theses
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Academic literature on the topic 'Big churches African Americans United States'

Author: Grafiati
Published: 4 June 2021
Last updated: 3 February 2022

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Journal articles on the topic "Big churches African Americans United States"

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Robert, Dana L. "The Influence of American Missionary Women on the World Back Home1." Religion and American Culture: A Journal of Interpretation 12, no. 1 (2002): 59–89. http://dx.doi.org/10.1525/rac.2002.12.1.59.

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No churchgoer born before 1960 can forget the childhood thrill of hearing a missionary speak in church. The missionary arrived in native dress to thank the congregation for its support and, after the service, showed slides in the church hall. The audience sat transfixed, imagining what it might be like to eat termites in Africa, or beg on the streets in India, or study the Bible in a refugee camp. The usually mundane Sunday service became exotic and exciting, as the world beyond the United States suddenly seemed real. In an age before round-the-clock television news, and the immigration of Asi
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Skocpol, Theda, and Jennifer Lynn Oser. "Organization Despite Adversity." Social Science History 28, no. 3 (2004): 367–437. http://dx.doi.org/10.1017/s0145553200012803.

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A prominent form of voluntary organization in the United States from the nineteenth century through the mid-twentieth century, fraternal associations are self-selecting brotherhoods and sisterhoods that provide mutual aid to members, enact group rituals, and engage in community service. Synthesizing primary and secondary evidence, this article documents that African Americans historically organized large numbers of translocal fraternal voluntary federations. Some black fraternal associations paralleled white groups, while others were distinctive to African Americans. In regions where blacks li
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Edwards, Korie L., and Rebecca Kim. "Estranged Pioneers: The Case of African American and Asian American Multiracial Church Pastors." Sociology of Religion 80, no. 4 (2019): 456–77. http://dx.doi.org/10.1093/socrel/sry059.

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AbstractThis article draws upon 121 in-depth interviews from the Religious Leadership and Diversity Project (RLDP)—a nationwide study of leadership of multiracial religious organizations in the United States—to examine what it means for African American and Asian American pastors to head multiracial churches. We argue that African American and Asian American pastors of multiracial churches are estranged pioneers. They have to leave the familiar to explore a new way of doing church, but their endeavors are not valued by their home religious communities. African American pastors face challenges
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Bulthuis, Kyle T. "The Difference Denominations Made: Identifying the Black Church(es) and Black Religious Choices of the Early Republic." Religion and American Culture 29, no. 2 (2019): 255–90. http://dx.doi.org/10.1017/rac.2019.3.

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ABSTRACTScholars of African-American religious history have recently debated the significance of the black church in American history. Those that have, pro and con, have often considered the black church as a singular entity, despite the fact that African Americans affiliated with a number of different religious traditions under the umbrella of the black church. This article posits that it is useful to consider denominational and theological developments within different African-American churches. Doing so acknowledges plural creations and developments of black churches, rather than a singular
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Brown, Michael K. "Black and Multiracial Politics in America Edited by Yvette M. Alex-Assensoh and Lawrence J. Hanks. New York: New York University Press, 2000. 404p. $55.00 cloth, $21.00 paper." American Political Science Review 96, no. 3 (2002): 629–30. http://dx.doi.org/10.1017/s0003055402420369.

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The waves of immigrants arriving in the United States over the last 20 years, largely from Latin America and Asia, have settled in a few states—mainly California, New York, Texas, Florida, Illinois, and New Jersey—and in big cities in those states. Like the migration of African Americans to northern cities in the twentieth century and the suburbanization of whites, this demographic transformation is remaking urban politics. Black and Multiracial Politics in America, a collection of original essays, addresses the implications of this change for “the practice and process of black and multiracial
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Wilder, Lynn, David Sanon, Cecil Carter, and Michael Lancellot. "Narrative Ethnographies of Diverse Faculty in Higher Education: “Moral” Multiculturalism among Competing Worldviews." Journal of Ethnic and Cultural Studies 4, no. 2 (2017): 1. http://dx.doi.org/10.29333/ejecs/76.

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Since the Civil Right Movement in the United States, African Americans and other diverse students have forged through “integrated” educational systems to terminal graduate degrees. Some studies suggest racial integration in U. S. schools made White participants less prejudiced toward others, although the data showed that after schooling, many Whites again lived (and still do) in segregated neighborhoods with separation in places of employment, churches, and social groups (Wells, Holme, Revilla, & Atanda, 2004). One diverse participant in this study asked whether, after decades of integrati
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Puckrein, Gary A., and Brent M. Egan. "Social and Medical Determinants of Cardiometabolic Health: The Big Picture." Ethnicity & Disease 25, no. 4 (2015): 521. http://dx.doi.org/10.18865/ed.25.4.521.

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<p class="Pa7">Cardiometabolic diseases, including diabetes and heart disease, account for >12 million years of life lost annually among Black adults in the United States. Health disparities are geographically localized, with ~80% of health disparities occurring within ~6000 (16%) of all 38,000 US ZIP codes. Socio-economic status (SES), behavioral and environmental fac­tors (social determinants) account for ~80% of variance in health outcomes and cluster geographically. Neighborhood SES is inversely associated with prevalent diabetes and hyper­tension, and Blacks are four times mo
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Glantz, M. H. "Hurricane Katrina as a "teachable moment"." Advances in Geosciences 14 (April 10, 2008): 287–94. http://dx.doi.org/10.5194/adgeo-14-287-2008.

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Abstract. By American standards, New Orleans is a very old, very popular city in the southern part of the United States. It is located in Louisiana at the mouth of the Mississippi River, a river which drains about 40% of the Continental United States, making New Orleans a major port city. It is also located in an area of major oil reserves onshore, as well as offshore, in the Gulf of Mexico. Most people know New Orleans as a tourist hotspot; especially well-known is the Mardi Gras season at the beginning of Lent. People refer to the city as the "Big Easy". A recent biography of the city refers
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KITLV, Redactie. "Book Reviews." New West Indian Guide / Nieuwe West-Indische Gids 73, no. 3-4 (1999): 111–73. http://dx.doi.org/10.1163/13822373-90002582.

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-Michael D. Olien, Edmund T. Gordon, Disparate Diasporas: Identity and politics in an African-Nicaraguan community.Austin: University of Texas Press, 1998. xiv + 330 pp.-Donald Cosentino, Margarite Fernández Olmos ,Sacred possessions: Vodou, Santería, Obeah, and the Caribbean. New Brunswick NJ: Rutgers University Press, 1997. viii + 312 pp., Lizabeth Paravisini-Gebert (eds)-John P. Homiak, Lorna McDaniel, The big drum ritual of Carriacou: Praisesongs in rememory of flight. Gainesville: University Press of Florida, 1998. xiv + 198 pp.-Julian Gerstin, Gerdès Fleurant, Dancing spirits: Rhythms an
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Thị Tuyết Vân, Phan. "Education as a breaker of poverty: a critical perspective." Papers of Social Pedagogy 7, no. 2 (2018): 30–41. http://dx.doi.org/10.5604/01.3001.0010.8049.

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This paper aims to portray the overall picture of poverty in the world and mentions the key solution to overcome poverty from a critical perspective. The data and figures were quoted from a number of researchers and organizations in the field of poverty around the world. Simultaneously, the information strengthens the correlations among poverty and lack of education. Only appropriate philosophies of education can improve the country’s socio-economic conditions and contribute to effective solutions to worldwide poverty. In the 21st century, despite the rapid development of science and technolog
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Dissertations / Theses on the topic "Big churches African Americans United States"

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Patterson, Charmayne E. "Give Us This Day Our Daily Bread: The African American Megachurch and Prosperity Theology." restricted, 2007. http://etd.gsu.edu/theses/available/etd-08032007-004921/.

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Thesis (Ph. D.)--Georgia State University, 2007.<br>Title from file title page. Jacqueline A. Rouse, committee chair; Ian C. Fletcher, Allison Calhoun-Brown, committee members. Electronic text (198 p.) : digital, PDF file. Description based on contents viewed Nov. 28, 2007. Includes bibliographical references (p. 191-198).
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Penner, Scott D. "Agony and the black church in William Faulkner's Yoknapatawpha County." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Turley, Alicestyne. "SPIRITED AWAY: BLACK EVANGELICALS AND THE GOSPEL OF FREEDOM, 1790-1890." UKnowledge, 2009. http://uknowledge.uky.edu/gradschool_diss/79.

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The true nineteenth-century story of the Underground Railroad begins in the South and is spread North by free blacks, escaping southern slaves, and displaced, white, anti-slavery Protestant evangelicals. This study examines the role of free blacks, escaping slaves, and white Protestant evangelicals influenced by tenants of Kentucky’s Second Great Awakening who were inspired, directly or indirectly, to aid in African American community building. The impact of Kentucky’s Great Revival resulted in creation and expansion of systems of escape commonly referred to as the “Underground Railroad” which
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Watson, Shevaun E. "Unsettled Cities: Rhetoric and Race in the Early Republic." Oxford, Ohio : Miami University, 2004. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1083347555.

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Scratcherd, George. "Ecclesiastical politics and the role of women in African-American Christianity, 1860-1900." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:120f3d76-27e5-4adf-ba8b-6feaaff1e5a7.

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This thesis seeks to offer new perspectives on the role of women in African-American Christian denominations in the United States in the period between the Civil War and the turn of the twentieth century. It situates the changes in the roles available to black women in their churches in the context of ecclesiastical politics. By offering explanations of the growth of black denominations in the South after the Civil War and the political alignments in the leadership of the churches, it seeks to offer more powerful explanations of differences in the treatment of women in distict denominations. I
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Otey, Tamara Dochelle. "The perception of African American faith-based organizations regarding African Americans with HIV." Thesis, 2015. http://hdl.handle.net/1805/6592.

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Indiana University-Purdue University Indianapolis (IUPUI)<br>Shelby County has the fastest growing rate of HIV infection in the State of Tennessee and the majority of the people with HIV/AIDS are African Americans. 2011 CDC report stated Memphis had the fifth highest proportion of new HIV infections. The African American church is a natural and potentially powerful venue to facilitate health awareness. The purpose of this qualitative study was to explore the views of African American faith-based leaders (FBLs) toward offering HIV prevention services in faith-based organizations (FBOs). The t
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Books on the topic "Big churches African Americans United States"

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Angus, Joslyn Lloyd. Dynamic Christianity: The impact of the Pan-African immigrants on the Church in the United States of America. AuthorHouse, 2006.

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Still the big news: Racial oppression in America. Temple University Press, 2001.

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Show us how you do it: Marshall Keeble and the rise of Black Churches of Christ in the United States, 1914-1968. University of Alabama Press, 2008.

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1965-, Emerson Michael O., ed. Blacks and Whites in Christian America: How racial discrimination shapes religious convictions. New York University Press, 2012.

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Watkins, Angela Farris. Uncle Martin's big heart. Abrams Books for Young Readers, 2010.

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Museum of Modern Art (New York, N.Y.), ed. Come Sunday. Museum of Modern Art, 1996.

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Museum of Modern Art (New York, N.Y.), ed. Come sunday: Photographs by Thomas Roma. Museum of Modern Art [MOMA], 1996.

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Findlay, James F. Church people in the struggle: The National Council of Churches and the Black freedom movement, 1950-1970. Oxford University Press, 1993.

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Plantation church: How African American religion was born in Caribbean slavery. Oxford University Press, 2014.

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United States. Congress. Senate. Committee on the Judiciary. Church burnings: Hearing before the Committee on the Judiciary, United States Senate, One Hundred Fourth Congress, second session, on the federal response to recent incidents of church burnings in predominantly black churches across the South, June 27, 1996. U.S. G.P.O., 1997.

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Book chapters on the topic "Big churches African Americans United States"

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Glaude, Eddie S. "3. African American Christianity: The early phase (1760–1863)." In African American Religion: A Very Short Introduction. Oxford University Press, 2014. http://dx.doi.org/10.1093/actrade/9780195182897.003.0003.

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The majority of African Americans are Christian. Black Christianity has played a critical role in the history of African American responses to white supremacy in the United States. ‘African American Christianity and Its Early Phase (1760–1863)’ is the first of four chapters that examine this complex history and introduce key moments and personalities, as well as the importance of black churches over the course of three historical periods. The early phase covers the period when the economy of slavery dominated political matters up to the Emancipation Proclamation and the end of the plantation regime. Slavery defined the contours, even among free black populations, of black Christianity during this period.
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Byrd, Brandon R. "“We Are Negroes!”." In To Turn the Whole World Over. University of Illinois Press, 2019. http://dx.doi.org/10.5622/illinois/9780252042317.003.0002.

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This essay examines the ideas and activism of a woman calling herself Madame Parque, who traveled across the United States giving lectures to black and white audiences during the 1870s. Claiming to be a well-educated, multilingual, and mixed-race Haitian educator, Parque spoke at courthouses, black churches, and black schools throughout the United States, mocking racism and sexism and celebrating Afro-diasporic history and black identity. The woman who presented herself as a Haitian named Madame Parque emboldened African Americans striving for meaningful freedom and prodded white Americans to develop more enlightened perspectives about black people. Her story captures the dynamic ways in which black women influenced the directions of black thought in the postemancipation United States.
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Newman, Mark. "Introduction." In Desegregating Dixie. University Press of Mississippi, 2018. http://dx.doi.org/10.14325/mississippi/9781496818867.003.0001.

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As an institution, the Catholic Church in the South did not challenge prevailing race relations in the United States until the second half of the twentieth century. The southern Catholic Church participated in slavery and defended the practice while urging masters to manage their slaves with compassion. When the South adopted segregation laws in the late nineteenth and early twentieth centuries, southern prelates began establishing churches and schools for African Americans. Although the Vatican permitted these racially separate institutions, in the 1930s it exerted growing pressure on the southern Catholic hierarchy to address racial discrimination and foster black evangelism. The papacy also endorsed the doctrine of the Mystical Body of Christ, which heavily influenced American Catholic advocates of racial equality, including some active in the Catholic Committee of the South that focused on the region’s economic, social and political problems.
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Levin, Jeff. "Congregations and Communities." In Religion and Medicine. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190867355.003.0004.

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Chapter 4 tells the story of how congregational health promotion and disease prevention programs evolved decades ago. Pioneered by the work of Granger Westberg in the 1970s and earlier efforts in community medicine in apartheid-era South Africa, later programs included collaborations with academic public health professionals, such as work in North Carolina churches focused on eliminating health disparities among African Americans. These programs, targeting underserved populations, have grown into a major feature of public health outreach in the United States, involving partnerships between faith-based and healthcare organizations. This chapter also outlines faith-based community programs involving healthcare and human services professionals that provide outreach to specialized populations. These include primary care clinics, faith community nursing, patient education, hospices, and other programs targeting older adults, mothers and children, the homeless and hungry, the unemployed, substance abusers and the physically and cognitively challenged, and others. Interfaith efforts are highlighted, as well as projects involving community organizing for social change.
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Dossett, Kate. "Garveyism, Communism, and Gender Trouble." In Radical Black Theatre in the New Deal. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469654423.003.0005.

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In Theodore Ward’s Big White Fog, Vic Mason seeks a better life for his family in the Universal Negro Improvement Association. His son, Les, looks for answers in the interracial Communist movement. Both men and movements come undone for they rely on gender hierarchies which sustain racial capitalism in the United States. This chapter explores the controversy that began when Ward read a draft of his play before a South Side audience in January 1938 and continued through the Negro Playwrights Company’s staging of the play in Harlem in October 1940. Drawing on variant manuscripts, this chapter documents the role of the Black performance community in shaping the version of the play first staged by the Chicago Negro Unit at the Great Northern Theatre in April 1938. The responses of the local community make clear it was the staging of gender and racial divisions within Black families and political movements, rather than Communism, which made Big White Fog a provocative play in 1938. The sympathetic portrayal of the Garvey movement reminds us that communism was not the only radical path for African Americans in the 1930s, even if the legacy of anti-Communism has disproportionately shaped knowledge production about Black theatre.
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