Relevant bibliographies by topics / Booker Washington Institute of Liberia

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Academic literature on the topic 'Booker Washington Institute of Liberia'

Author: Grafiati
Published: 4 June 2021
Last updated: 11 February 2022

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Journal articles on the topic "Booker Washington Institute of Liberia"

1

McMurry, Linda O., and Donald Spivey. "The Politics of Miseducation: The Booker Washington Institute of Liberia, 1929-1984." American Historical Review 93, no. 2 (April 1988): 474. http://dx.doi.org/10.2307/1860032.

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Gershoni, Yekutiel, and Donald Spivey. "The Politics of Miseducation: The Booker Washington Institute of Liberia, 1929-1984." Canadian Journal of African Studies / Revue Canadienne des Études Africaines 22, no. 1 (1988): 180. http://dx.doi.org/10.2307/485516.

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Bhola, H. S., and Donald Spivey. "The Politics of Miseducation: The Booker Washington Institute of Liberia (1929-1984)." African Studies Review 30, no. 2 (June 1987): 95. http://dx.doi.org/10.2307/524044.

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Goodenow, Ronald K., and Donald Spivey. "The Politics of Miseducation: The Booker Washington Institute of Liberia, 1929-1984." History of Education Quarterly 27, no. 3 (1987): 402. http://dx.doi.org/10.2307/368639.

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5

Jacobs, Sylvia M., and Donald Spivey. "The Politics of Miseducation: The Booker Washington Institute of Liberia, 1929-1984." Journal of American History 75, no. 2 (September 1988): 656. http://dx.doi.org/10.2307/1887970.

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Campbell, Penelope, and Donald Spivey. "The Politics of Miseducation: The Booker Washington Institute of Liberia, 1929-1984." Journal of Southern History 54, no. 2 (May 1988): 359. http://dx.doi.org/10.2307/2209443.

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Berman, Edward H. "The Politics of Miseducation: The Booker Washington Institute of Liberia, 1929-1984. Donald Spivey." Comparative Education Review 32, no. 3 (August 1988): 380–81. http://dx.doi.org/10.1086/446788.

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8

Helbling, Mark. "“My Soul Was with the Gods and My Body in the Village”: Zora Neale Hurston, Franz Boas, Melville Herskovits, and Ruth Benedict." Prospects 22 (October 1997): 285–322. http://dx.doi.org/10.1017/s0361233300000144.

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In august, 1927, Zora Neale Hurston posed with Langston Hughes and Jessie Fauset at the foot of the statue of Booker T. Washington on the campus of Tuskegee Normal and Industrial Institute in Tuskegee, Alabama. Now, after six months of collecting African-American folklore – customs, games, jokes, lies, songs, superstitions, and tales – Hurston was ready to return to New York City and to finish her Bachelor of Arts in anthropology at Barnard. She had left New York City the previous February and had spent most of her time in and around her hometown of Eatonville and Tallahassee, Florida, before driving across the Florida panhandle to Mobile, Alabama. There she interviewed Cudjo Lewis, reputed to be the only living survivor of the last ship to bring slaves from Africa to America. By chance, Hurston also met Hughes, who had just arrived in Mobile by train from New Orleans. Soon after, she and Hughes drove up to Tuskegee, joined Fauset to lecture to summer students, then continued on their way to New York City.
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9

Shott, Brian. "FORTY ACRES AND A CARABAO: T. THOMAS FORTUNE, NEWSPAPERS, AND THE PACIFIC'S UNSTABLE COLOR LINES, 1902–03." Journal of the Gilded Age and Progressive Era 17, no. 1 (April 5, 2017): 98–120. http://dx.doi.org/10.1017/s1537781416000372.

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In late 1902, exhaustion, financial distress, and the desire for a political appointment—combined with aspirations to serve as a broker for the export of African American labor abroad—led famed African American journalist T. Thomas Fortune to secure a temporary appointment with the Roosevelt administration to investigate trade and labor in Hawaii and the Philippines. In Hawaii, Fortune was fêted by the planter class, and allied himself publicly with the educational and political philosophies of Booker T. Washington. His hopes for black emigration and land ownership, however, were vigorously opposed by most newspapers connected to the oligarchy. Hawaii's robust in-language indigenous and ethnic newspapers, meanwhile, voiced their own position on black labor. In Manila, a fiercely entrepreneurial and militaristic American press attacked Fortune. Recent scholarship ties Washington's Tuskegee Institute to a kind of “Jim Crow colonialism” abroad. An in-depth look at Fortune's journey both supports and troubles such a view. Both men hoped U.S. “expansion,” and African American participation in it, might expose not only the power of race, but also its instability and vulnerability; Fortune, in particular, saw newspapers as vital to this task.
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10

Imperato, Pascal James. "Jan-Lodewijk Grootaers and Alexander Bortelot, eds. Visions from the Forest: The Art of Liberia and Sierra Leone. Minneapolis/Seattle: Minneapolis Institute of Arts/University of Washington Press, 2014. 239 pp. Black-and-white and color illustrations. Appendix. Notes. Bibliography. Index. Map. Credits. $39.95. Paper. ISBN: 978–0989371810." African Studies Review 60, no. 3 (October 11, 2017): 253–55. http://dx.doi.org/10.1017/asr.2017.106.

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Books on the topic "Booker Washington Institute of Liberia"

1

The politics of miseducation: The Booker Washington Institute of Liberia, 1929-1984. Lexington, Ky: University Press of Kentucky, 1986.

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2

Kathleen, Thompson, and Whipple Rick ill, eds. Booker T. Washington. Milwaukee: Raintree Childrens Books, 1988.

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3

Gleiter, Jan. Booker T. Washington. Austin: Raintree Steck-Vaughn, 1995.

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4

McKissack, Pat. Booker T. Washington: Leader and educator. Hillside, N.J: Enslow Publishers, 1992.

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5

McKissack, Pat. Booker T. Washington: Leader and educator. Berkeley Heights, NJ: Enslow Publishers, 2001.

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McKissack, Pat. Booker T. Washington: African-American leader. Berkeley Heights, NJ: Enslow Elementary, 2013.

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7

Harlan, Louis R. Booker T. Washington: The wizard of Tuskegee 1901-1915. New York: Oxford University Press, 1986.

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8

Zimmerman, Andrew. Alabama in Africa: Booker T. Washington, the German empire, and the globalization of the new South. Princeton, NJ: Princeton University Press, 2010.

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Alabama in Africa: Booker T. Washington, the German empire, and the globalization of the new South. Princeton, NJ: Princeton University Press, 2010.

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10

Taylor, Robert R. (Robert Robinson), 1868-1942, ed. Robert R. Taylor and Tuskegee: An African American architect designs for Booker T. Washington. Montgomery [Ala.]: NewSouth Books, 2011.

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Book chapters on the topic "Booker Washington Institute of Liberia"

1

"Booker T. Washington." In Writing Appalachia, edited by Katherine Ledford and Theresa Lloyd, 87–94. University Press of Kentucky, 2020. http://dx.doi.org/10.5810/kentucky/9780813178790.003.0013.

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Booker T. Washington was born into slavery on a farm in the Blue Ridge Mountains of Virginia. The son of an enslaved woman named Jane, Washington did not know his father, who was probably white. After emancipation, Jane moved with her children to Malden, West Virginia, where her husband, Washington’s stepfather, was employed in the salt works. As a child, Washington worked in the salt furnaces and the coal mines. In 1872, he entered Hampton Normal and Agricultural Institute and later matriculated at Wayland Seminary. Washington became the founding leader of Tuskegee Institute in Alabama in 1881....
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Golemon, Larry Abbott. "Opening the Gates." In Clergy Education in America, 155–99. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780195314670.003.0006.

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The fifth chapter explores how theological education was opened to women, African Americans, and working class whites. Congregationalist Mary Lyon founded Mt. Holyoke Female Seminary (1837) to provide a rigorous education built on the liberal arts, theology, personal discipline, and domestic work—all designed to produce independent women for missions. Other women, like Methodist Lucy Rider, founded religious training schools for women in their denominations. For African Americans, pioneers like AME Bishop Daniel Payne, who revived Wilberforce University (1856), developed a blend of liberal arts and theological education. W. E. B. Dubois fought for this model as the way to educate “the talented tenth” needed for racial uplift. The other model, pioneered by Samuel Armstrong at the Hampton Institute (VA) and Booker T. Washington at Tuskegee (Alabama), combined a religious training school with industrial work so that black pastors and teachers could be self-supporting. Finally, Bible colleges, like that of Dwight Moody, opened theological studies to working people with only a basic education. Emma Dryer brought practical, normal school approaches to the beginnings of the Moody Bible Institute (MBI) in Chicago. Under Dr. R. A. Torrey, MBI combined a literal reading of Scripture with experiential holiness, spiritual healing, end-times prophecy, and practical business methods—all of which marked the future fundamentalist movement.
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Dworkin, Ira. "Booker T. Washington’s African at Home." In Congo Love Song. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469632711.003.0004.

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This chapter examines Washington’s service as Vice President of the Congo Reform Association (CRA) as a means of considering more broadly the relationship of HBCUs to Africa. Although Washington never traveled to Africa, he was directly influenced by Sheppard, his former Hampton student. As the founding principal of Tuskegee Institute in Alabama, Washington, the most prominent African American leader of his day, brings the Congo into relief as an important nexus for developing ideas about race, ideology, and empire in American culture in ways that are visible in everything from his famous 1895 address at the Atlanta Cotton States Exposition to his influential collaboration with sociologist Robert E. Park. Washington’s professional mobility can help scholars expand Gilroy’s conception of the “Black Atlantic” to include HBCUs as critical contact zones for emerging understandings of a dynamic U.S. relationship with Africa.
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Wallach, Jennifer Jensen. "Booker T. Washington’s Multifaceted Program for Food Reform at the Tuskegee Institute." In Every Nation Has Its Dish, 49–70. University of North Carolina Press, 2019. http://dx.doi.org/10.5149/northcarolina/9781469645216.003.0003.

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This chapter gives a case study of Booker T. Washington’s turn of the twentieth-century attempts to transform the African American diet. He micromanaged the dining plan for students and teachers at the Tuskegee Institute, advocating for their right to consume beef and wheat, high-status food items that served as symbols of Americanization. Washington also encouraged the cultivation of performatively middle-class food practices both for the benefit of observers intent on gauging the status of black acculturation as well as for the private benefit of his students, whose bodies he hoped these foods would benefit. Washington drew inspiration from white domestic scientists and the latest nutritional information of his day, but he subsumed the importance of following conventional dietary wisdom to the importance of black self-sufficiency.
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Lauter, Paul. "Looking a Gift Horse in the Mouth." In Canons and Contexts. Oxford University Press, 1991. http://dx.doi.org/10.1093/oso/9780195055931.003.0018.

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These are times which may not yet try our souls, but surely they tempt our spirits. It was but a few years ago that the current drug czar, then chairman of the federal agency dispensing opportunity to humanists, initiated a public campaign to reestablish as the basis of humanistic study a five, or maybe a two-and-a-half foot shelf of great books. These would, presumably, teach us, or at least the youth consigned to us, the central virtues: to quote William Bennett, “not to betray your friends, your God or your country.” Across Washington, the National Institute of Education issued a report suggesting that American higher education suffered from a deep head cold that, were it not properly treated, could easily develop into pneumonia. The treatment, among other things, was an expansion of the liberal arts, and perhaps a return to old-fashioned general education and distribution requirements. Dutifully pursuing the theme, reports of prestigious private organizations like the Association of American Colleges sounded the trumpet of reform. And then, as if in answer to these calls, President Reagan appointed a humanist, an academic, the very initiator of this campaign to revive the humanities and the study of Western civilization as Secretary of Education. And not, as it became apparent, to preside over the dismemberment of that federal department, but to reestablish in education traditional American virtues. It seemed like a humanist's dream, this federally-sanctioned campaign to restore the importance of our disciplines, to “place at the heart of the college curriculum” the “study of the humanities and Western civilization,” and a colleague in high place to put money behind the mouth. And besides, for many of us the very notion of reviving general education requirements, and especially the study of Western civilization, is itself appealing, regardless of money or power. So perhaps it would seem best not to look a gift horse too closely in the mouth, even if the emerging winds bring more than a whiff of sectarian values.
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