Relevant bibliographies by topics / Unitarian Church (New Orleans, La.)

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Unitarian Church (New Orleans, La.)'

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Published: 26 July 2024
Last updated: 27 July 2024

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Journal articles on the topic "Unitarian Church (New Orleans, La.)"

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Willsky-Ciollo, Lydia. "Henry Whitney Bellows and “A New Catholic Church”." Church History and Religious Culture 98, no. 2 (July 12, 2018): 265–90. http://dx.doi.org/10.1163/18712428-09801001.

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Abstract This article examines the evolution of Bellow’s proposal for a newly reformed Unitarian “catholic” church during the 1850s and 1860s. For Bellows in particular, political, cultural, and ecclesiastical matters collided in his efforts to transform a diffuse set of liberal Christian churches in fellowship into a denomination of national, even global, caliber. The creation of this “new catholic church” would, in turn, help to heal an ailing nation. There are two questions driving this narrative. First, how did Bellows arrive at the conclusion that Unitarianism was the future of Christendom, the more “Protestant-Protestantism,” or even more boldly, the “more Catholic-Catholicism?” Secondly, how did Bellows arrive at the conclusion that uniting Christendom under a “catholic” Unitarian banner could unite a fractured country? During the early 1860s, the language of nationalism and catholicity merged in Bellows’ organization of the National Convention.
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Blehl, Vincent Ferrer. "John Henry Newman and Orestes A. Brownson as Educational Philosophers." Recusant History 23, no. 3 (May 1997): 408–17. http://dx.doi.org/10.1017/s003419320000577x.

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Orestes Brownson (1803–1876), preacher, journalist, editor, philosopher and controversialist, was born in Stockbridge, Vt., 16 September 1803. At the age of nineteen he became a Presbyterian, but two years later a Universalist. He married in 1827. From 1826 to 1831 Brownson preached in New Hampshire, Vermont and New York. He became a Unitarian, and was ordained a Unitarian minister in 1834. In 1836 he organized ‘The society for Christian Union and Progress’ and began to preach the ‘Church of the Future’. In the same year he became acquainted with Emerson, Alcott, Ripley and others who were labelled Transcendentalists. The latter were the dominant intellectual figures in American life until the middle of the century.
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Hamilton, Bernard, and Janet Hamilton. "St. Symeon the New Theologian and Western Dissident Movements." Studia Ceranea 2 (December 30, 2012): 137–44. http://dx.doi.org/10.18778/2084-140x.02.12.

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The trial at Orleans in 1022 of a group of aristocratic clergy, who included the confessor of Queen Constance of France, and their followers on the charge of heresy is the most fully reported among the group of heresy trials which were conducted in the Western Church during the first half of the eleventh century. Although the alleged heretics of Orleans are usually considered a part of a wider pattern of Western religious dissent, the charges brought against them differ considerably from those levelled against the other groups brought to trial in that period. The heterodox beliefs with which the canons of Orleans were charged bear a strong resemblance to the teachings of the Byzantine abbot, St. Symeon the New Theologian, who died in 1022. St. Symeon taught that it was possible for a Christian to experience the vision of God in this life if he or she received ascetic guidance from a spiritual director, who need not be a priest. In the late tenth and early eleventh centuries a significant number of Orthodox monks visited northern Europe, including Orleans, and some of them settled there. It is therefore possible that the Canons of Orleans who were put on trial had been trained in the tradition of St. Symeon by one of those Orthodox monks who were familiar with it. St. Symeon was part of the Hesychast tradition in the Byzantine Church. Even so, his emphasis on the supremacy of personal religious experience at the expense of the corporate worship of the institutional Church was strongly criticised by some of his contemporaries. A study of his writings shows that he was, in fact, completely Orthodox in faith and practice and that these criticisms were ill-judged. Nevertheless, if, as we have suggested, the Canons of Orleans had tried to live in accordance with his teachings, the hostile reactions of the Western hierarchy would be comprehensible. For there was no tradition of Hesychasm in the spirituality of the Western Church, and the fact that the dissidents at Orleans saw little value in observing the rituals of the established Church would have alarmed conventional churchmen.
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Bevir, Mark. "The Labour Church Movement, 1891–1902." Journal of British Studies 38, no. 2 (April 1999): 217–45. http://dx.doi.org/10.1086/386190.

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Historians of British socialism have tended to discount the significance of religious belief. Yet the conference held in Bradford in 1893 to form the Independent Labour Party (I.L.P.) was accompanied by a Labour Church service attended by some five thousand persons. The conference took place in a disused chapel then being run as a Labour Institute by the Bradford Labour Church along with the local Labour Union and Fabian Society. The Labour Church movement, which played such an important role in the history of British socialism, was inspired by John Trevor, a Unitarian minister who resigned to found the first Labour Church in Manchester in 1891. At the new church's first service, on 4 October 1891, a string band opened the proceedings, after which Trevor led those present in prayer, the congregation listened to a reading of James Russell Lowell's poem “On the Capture of Fugitive Slaves,” and Harold Rylett, a Unitarian minister, read Isaiah 15. The choir rose to sing “England Arise,” the popular socialist hymn by Edward Carpenter:England arise! the long, long night is over,Faint in the east behold the dawn appear;Out of your evil dream of toil and sorrow—Arise, O England, for the day is here;From your fields and hills,Hark! the answer swells—Arise, O England, for the day is here.As the singing stopped, Trevor rose to give a sermon on the religious aspect of the labor movement. He argued the failure of existing churches to support labor made it necessary for workers to form a new movement to embody the religious aspect of their quest for emancipation.
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Howe, Daniel Walker. "The First Unitarian Church of Brooklyn: One Hundred Fifty Years. By Olive Hoogenboom. New York: First Unitarian Church of Brooklyn, 1987. xiii + 459 pp. $23.00." Church History 58, no. 1 (March 1989): 143–44. http://dx.doi.org/10.2307/3167732.

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Maola, Mochammad. "Perseverance and Recognition: The Struggle of JAGI Church in Establishing its Unitarian Christian Identity." Jurnal Theologia 35, no. 1 (June 3, 2024): 1–14. http://dx.doi.org/10.21580/teo.2024.35.1.18916.

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This article aims to examine the development, challenges, and dynamics of the JAGI Church concerning religious freedom in Indonesia. This research seeks to answer fundamental questions about the identity of the JAGI Church, its mission, its influence in Indonesia's social and religious realms, and the various challenges it faces in the form of discrimination. The research methodology applied to the JAGI Church study uses a qualitative descriptive approach. This research methodology also integrates a historical contextualization approach, which aims to provide a different understanding by placing these events in Indonesia's broader historical, social, and religious context. The results of this research demonstrate a deep understanding of the dynamics of religious freedom and the challenges faced by the JAGI Church in achieving official recognition, as well as describing their efforts in fighting for interreligious dialogue and creating an environment of mutual respect and tolerance. This article also links the JAGI Church case study with the thinking of religious freedom experts, thus providing new insight into the complexities of protecting and promoting religious freedom in the context of a multicultural society like Indonesia.
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Cowman, Krista. "‘A Peculiarly English Institution’: Work, Rest, and Play in the Labour Church." Studies in Church History 37 (2002): 357–67. http://dx.doi.org/10.1017/s0424208400014856.

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The Labour Church held its first service in Charlton Hall, Manchester, in October 1891. The well-attended event was led by Revd Harold Rylett, a Unitarian minister from Hyde, and John Trevor, a former Unitarian and the driving force behind the idea. Counting the experiment a success, Trevor organized a follow-up meeting the next Sunday, at which the congregation overflowed from the hall into the surrounding streets. A new religious movement had begun. In the decade that followed, over fifty Labour Churches formed, mainly in Northern England, around the textile districts of the West Riding of Yorkshire and East Lancashire. Their impetus lay both in the development and spread of what has been called a socialist culture in Britain in the final decades of the nineteenth century, and in the increased awareness of class attendant on this. Much of the enthusiasm for socialism was indivisible from the lifestyle and culture which surrounded it. This was a movement dedicated as much to what Chris Waters has described as ‘the politics of everyday life …. [and] of popular culture’ as to rigid economistic doctrine. This tendency has been described as ‘ethical socialism’, although a more common expression at the time was ‘the religion of socialism’.
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Firstova, Maria Yu. "Artistic Embodiment of Unitarian Religious Principles in the Literary Works of Elizabeth Gaskell." Вестник Пермского университета. Российская и зарубежная филология 14, no. 2 (2022): 131–41. http://dx.doi.org/10.17072/2073-6681-2022-2-131-141.

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The paper deals with the origins and major principles of the Unitarian religion that began to spread in Great Britain in the 18th century. The author aims to reveal the impact of the ethics of this Non-conformist (Dissent) Christian religious thought on the literary works of Elizabeth Gaskell (1810–1865), whose family background was largely Unitarian. The study shows the way that ethical principles of the Unitarian doctrine influence the problem-theme facet of her novels, which is evident in the artistic interpretation of the idea of strengthening the role of women in the Victorian society, in the author’s new approach to the solution to ‘the fallen woman’ problem, based on the possibility to atone for the sin through the service to the good of people and maternal love. The article focuses on the artistic depiction of the evil nature of a lie, the ideas of pacifism, religious tolerance, social justice, and resolution of social problems on the basis of the Christian idea of mutual dependence of humans, as presented in the novels written by Gaskell. The characters of her works, being new for Victorian literature, are also developed on the moral principles of Unitarianism. They are a socially active young woman from the middle class whose efforts are aimed at the resolution of the social conflict and a church minister (a dissenter) suffering from religious or moral doubts. The latter circumstance determines the shift from the depiction of the external social conflict to the internal one, which results in the in-depth psychological insight into the character in Gaskell’s narration. Particular attention is also given to the artistic interpretation of the key Unitarian idea of moral development and perfection of humans and continuous social progress in the novels Ruth (1853), North and South (1855), Sylvia’s Lovers (1863).
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Wehmeyer, Stephen C. "Indian Altars of the Spiritual Church: Kongo Echoes in New Orleans." African Arts 33, no. 4 (2000): 62. http://dx.doi.org/10.2307/3337792.

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Conway, Paul. "Brighton: Denis ApIvor's String Quartets Nos. 2 and 3." Tempo 58, no. 230 (October 2004): 62. http://dx.doi.org/10.1017/s0040298204280317.

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Denis ApIvor, who died at the age of 88 on 27 May 2004, was one of the most versatile composers of his generation. Just over a month before his death, though gravely ill, he attended a New Music Brighton concert at Brighton Unitarian Church featuring the world première of his Second and Third String Quartets, given by the Kingfisher Quartet. His presence lent a special significance to the event and the image of the ailing composer, his wheelchair stationed directly at the feet of the players, experiencing the first readings of his own works is one that resonates in the memory.
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Dissertations / Theses on the topic "Unitarian Church (New Orleans, La.)"

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Green, Alvah J. III. "Fighting Spirit: A History of St. Henry's Catholic Church New Orleans 1871-1929." ScholarWorks@UNO, 2015. http://scholarworks.uno.edu/td/2078.

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In 2009, the Archdiocese of New Orleans went through a reorganization that resulted in the closure of numerous parishes under its direction. This thesis will look at how one of the parishes closed during this reorganization, St. Henry’s, had already faced, and survived, numerous attempts at closure. A study of these previous attempts reveals that internal church politics were often on display and the driving force behind the decisions. Using documents from the Archdiocesan Archives of New Orleans, this thesis looks at the history and leadership of St. Henry’s parish, and examines how the survival of a church often has more to do with the personalities of those in leadership positions and less to do with the propagation of faith.
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Truehill, Marshall Jr. "The Capacity of the Black Protestant Church to Provide Social Ministry in Post-Katrina New Orleans." ScholarWorks@UNO, 2008. http://scholarworks.uno.edu/td/895.

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This research is an ethnography which investigates the effects of Hurricane Katrina upon the capacity of African American Protestant churches in New Orleans to provide spiritual and social ministry to the city's underprivileged. More than three years after Hurricane Katrina unleashed its fury upon the city, fifty per cent of the churches remain as the hurricane left them. Pre-Katrina, fifty per cent of the population lived at or below the poverty line and depended upon faith-based programs as part of their support network and ladder toward selfsufficiency. Because of the disaster, there was substantive loss of parishioners, financial resources, and program operational infrastructure that severely limited or destroyed faith-based capacity to serve. The purpose of the study is to examine what social vulnerabilities and barriers hinder churches' capacity to serve community needs in four particular areas, including providing and advocating for affordable housing, quality health care, strategies for eliminating poverty, and disaster evacuation education, preparedness and response. The researcher hypothesizes that structural and institutional racism were already undermining that capacity pre-Katrina and continues to hinder it more than three years since. The study investigates the veracity of this hypothesis. It attempts to offer strategies to help mitigate the social vulnerabilities and increase the community's resiliency and sustainability against future disasters. This research is important because it provides increased awareness and understanding of how pre-existing social vulnerabilities in combination with Hurricane Katrina contributed to the lingering diminished capacity of the church and community. It also provides insight into how the faith community's attitude and action toward handling its vulnerabilities lead to increased resiliency and sustainability, and suggest a course of action toward the alleviation of marginalization of both the faith institutions and the people they serve.
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Murphey, Kent D. "A program of supervision for ministry interns at Calvary Baptist Church, New Orleans, Louisiana." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Bambury, Jill Ellen. "The church in the 'hyperghetto' : an architectural investigation into an African American neighbourhood in New Orleans, Louisiana." Thesis, University of Cambridge, 2015. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.708793.

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Pitman, Tobey O. "Developing a strategy for congregationalizing homeless people at the Brantley Baptist Center in New Orleans, Louisiana." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Woods, Calvin W. "Improving the self-esteem of young and middle-aged males of Greater Liberty Baptist Church, New Orleans, Louisiana." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Smith, Melissa Lee. "Merging Identities: A Glimpse into the World of Albert Wicker, An African American Leader in New Orleans, 1893-1928." ScholarWorks@UNO, 2007. http://scholarworks.uno.edu/td/606.

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The life and career of Albert Wicker, Jr. (1869-1928), reflects the growth of the new urban African-American middle class in New Orleans, Louisiana, in the early years of the twentieth century. He spent his career working for advances in education while using memberships in churches, Masonic groups, insurance companies, benevolent societies, and educational leagues to achieve his personal and professional goals. The networks created by him and others along the way illustrate not only complexity of black life in New Orleans but also the growing tendency of differing ethnic groups to work together to achieve common economic, political, social objectives.
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Bennett, Kay. "Equipping staff members of Baptist Friendship House, New Orleans, Louisiana, to minister to abused women post-hurricane Katrina." New Orleans, LA : New Orleans Baptist Theological Seminary, 2008. http://dx.doi.org/10.2986/tren.053-0345.

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Thesis (D. Min.)--New Orleans Baptist Theological Seminary, 2008.
Abstract and vita. Includes final project proposal. Description based on Print version record. Includes bibliographical references (leaves 146-152, 219-225).
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Morgan, G. William. "A program to encourage the implementation of selected Christian disciplines in the lives of the members of Third Presbyterian Church in New Orleans, Louisiana." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Le, Peter Hong. "Developing a Vietnamese Ministry Training Center to equip the lay leaders at the Vietnamese Baptist Church of New Orleans to perform ministry skills more effectively according to the church's five purposes." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Books on the topic "Unitarian Church (New Orleans, La.)"

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Clark, Sandra Russell. Elysium: A gathering of souls : New Orleans cemeteries. Baton Rouge: Louisiana State University Press, 1997.

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Gifun, Frederick Vincent. New Bedford's church, the First Unitarian Church in New Bedford: Three hundred years of leadershp and transformation. Dartmouth, Mass: Progressive Books, 2011.

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1953-, Methe Frank J., ed. Splendors of faith: New Orleans Catholic churches, 1727-1930. Baton Rouge: Louisiana State University Press, 2011.

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Dorothy, Dawes, and Nolan Charles E, eds. Religious pioneers: Building the faith in the Archdiocese of New Orleans. [New Orleans, La.]: Archdiocese of New Orleans, 2004.

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Religion and the rise of Jim Crow in New Orleans. Princeton, NJ: Princeton University Press, 2005.

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Griffin, Emilie. His Holiness Pope John Paul II visits the city of New Orleans. New Orleans, La: Archdiocese of New Orleans, 1987.

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Samuel, Wilson. The buildings of Christ Church. New Orleans: Louisiana Landmarks Society, 1997.

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The origins of Black Humanism in America: Reverend Ethelred Brown and the Unitarian Church. New York: Palgrave Macmillan, 2008.

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Heaney, Jane Frances. A century of pioneering: A history of the Ursuline nuns in New Orleans, 1727-1827. [New Orleans]: Ursuline Sisters of New Orleans, Louisiana, 1993.

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Woods, Earl C. Sacramental records of the Roman Catholic Church of the Archdiocese of New Orleans. New Orleans, La. (1100 Chartres St., New Orleans 70116-2596): Archdiocese of New Orleans, 1987.

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Book chapters on the topic "Unitarian Church (New Orleans, La.)"

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Eckstein, Barbara. "The Legacy of Laveau in the Practice of Helen Prejean: The Tradition and Territory of New Orleans’ Spiritual Advisors." In The Catholic Church and Unruly Women Writers, 139–55. New York: Palgrave Macmillan US, 2007. http://dx.doi.org/10.1057/9780230609303_10.

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Pfeifer, Michael J. "The Strange Career of New Orleans Catholicism." In The Making of American Catholicism, 13–60. NYU Press, 2021. http://dx.doi.org/10.18574/nyu/9781479829453.003.0002.

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This chapter closely traces the history of Our Lady of Lourdes Parish from its founding in 1905 through its closing after Hurricane Katrina in 2006 as a window into the evolution of New Orleans Catholicism from the nineteenth century through the twentieth, with a particular focus on the evolving significance of race and the role of transnational identities. An analytical microhistory of Lourdes Parish in the context of the lengthy history of New Orleans Catholicism reveals that racism and racial identity divided New Orleans Catholics through segregation, desegregation, and integration, even as a common Catholic culture posited a shared religious identity that transcended racial divisions. Throughout the experience of Lourdes Parish, and arguably in New Orleans Catholicism more broadly in the twentieth century, the particularities of white supremacism and racial identity interacted in dynamic tension with the universalistic claims of a common Catholic culture embracing all believers even as the New Orleans Church belatedly Americanized from its Gallic roots. One product of this tension was the distinct black Catholic culture that emerged at black-majority Catholic parishes in the Crescent City as black Catholics struggled against racism in the Church.
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Myerson, Joel. "William Ellery Channing, “Likeness to God” (1828)." In Transcendentalism, 3–20. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195122121.003.0001.

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Abstract WILLIAM ELLERY CHANNING (1780-1842) was the most famous Unitarian preacher of the day, and one of the major spokespersons for denominational matters and public polity. In 1819, his sermon “Unitarian Christianity” helped name the movement. His Seif-Culture (1838) was one of the documents used by the Transcendentalists in the formation of their concept of self realization, and Slavery (1835) was one of the earliest attacks on that institution by the church establishment. “Likeness to God” distinguished between the Deist and Calvinist Gods that were so remote from humankind, and the potential for godliness that existed for the new generation. In a sense, the Transcendentalists were merely extending Channing’s ideas when they called for human perfectibility; and the backlash from their seniors was all the more puzzling for that reason.
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Berry, Jason. "City of Migrants." In City of a Million Dreams, 61–77. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469647142.003.0004.

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The French Revolution in 1789 affected all of France’s colonies. As slave revolts broke out on Saint-Domingue, New Orleans became a sanctuary from the Caribbean island war. In New Orleans, Creole descendants of the Bienville era had to negotiate between their French identity and their loyalty to the king of Spain. The new governor, Francois Louis Héctor, baron de Carondelet, expanded military operations and cracked down on potential slave revolts. The Catholic Church in New Orleans had its own upheavals. Antonio de Sedella returned to New Orleans in 1795 and Cirilo of Barcelona was later sent back to Spain. The Black community in New Orleans had a rich religious and ceremonial culture, especially slaves from the Catholic, African nation of Kongo. Music and dancing crossed racial divides. After coming to power in 1799, Napoleon Bonaparte bargained with Carlos IV for the return of Louisiana, sealing the deal in a secret treaty in 1801. Napoleon invaded Saint-Dominigue, hoping to return the island to slavery, while negotiations between the U.S. and France for New Orleans were underway. Napoleon ultimately lost Saint-Domingue, which became the Republic of Haiti. The Louisiana purchase was signed on April 30, 1803, giving New Orleans to the U.S.
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Erickson, John H. "A Church of Immigrants." In Orthodox Christians in America, 37–57. Oxford University PressNew York, NY, 2007. http://dx.doi.org/10.1093/oso/9780195333084.003.0003.

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Abstract By the 1860s Orthodoxy had become a significant part of the culture of the native peoples of Alaska, but in the mainland United States it had made very little impact. Consular officials, shipping agents, and merchants from Greece and Russia provided an Orthodox presence in a handful of port cities, but organized church life was only beginning. Orthodoxy seemed destined to remain on the fringes of American life. Within a few decades, however, this situation changed dramatically. Beginning in the late 1880s, a growing tide of immigration from Eastern Europe, the Balkans, and the Middle East made Orthodoxy one of the fastest-growing faiths in America. One of the first Orthodox parishes in the continental United States was organized in New Orleans in 1864 by a group of Greek cotton traders under the direction of Nicholas Benakis, the local consul of the kingdom of Greece.
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Hobson, Vic. "Church Is Where “I Acquired My Singing Tactics”." In Creating the Jazz Solo, 25–32. University Press of Mississippi, 2018. http://dx.doi.org/10.14325/mississippi/9781496819772.003.0004.

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This chapter explores the influence of singing in Mount Zion Baptist Church on Armstrong’s development as a musician.Although we do not know exactly what Armstrong sang at his church there are transcriptions of the singing in New Hope Baptist Church just across the Mississippi River in Gretna. The transcriptions reveal a similar blues influenced tonality to the street songs and barbershop cadences sung elsewhere in New Orleans. This chapter explores the pentatonic tendency of melody in African American song; whereas the supporting lines tend to contain chromatic intervals and give rise to chromatic harmony.
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Berry, Jason. "The Builder and the Priest." In City of a Million Dreams, 115–42. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469647142.003.0007.

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Benjamin Henry Boneval Latrobe, an architect who had previously worked in Washington D.C. before running afoul of President Madison, arrived in New Orleans with his family in 1819 after his son Henry’s death. Latrobe was surprised by many things in the city, including the racial and cultural diversity, the dances in Congo Square, African funeral customs, and the cruel treatment of slaves. He documented much of what he saw in his journal and drawings. Latrobe died on September 3, 1820 from yellow fever, leaving behind a widow and an unfinished waterworks construction for the city. General Lafayette visited New Orleans in 1825 as part of his tour of America, and the city funded a lavish reception for him. Antonio Sedella’s indifference to church law throughout his long tenure led to more clashes with the Vatican, who tried and failed to oust him a second time in 1815. Sedella died on January 19, 1829, receiving a grand state funeral and leaving behind a lasting legacy. His death began the slow transition from a Church in solidarity with slaves to one attached to white supremacy and the cause of the Confederacy.
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Berry, Jason. "The Time of Jazz." In City of a Million Dreams, 166–83. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469647142.003.0009.

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Jazz began as a story of the city in church and parades, a performance narrative countering that of the Lost Cause. A chorus of various instruments with vocal-like warmth, jazz offered moderate, relaxed tempos to which people could dance or march, even in a hot climate. Jazz rose from working class roots to popularity with the elite. Some jazz songs satirized issues in the city. Brass bands flourished in towns near New Orleans, and the bands often played funerals for prominent people and benevolent society members. Influential jazz and ragtime musicians included John Robichaux, Buddy Bolden, Paul Barbain, Kid Ory, Jelly Roll Morton, Louis Armstrong, Manuel Perez, Lorenzo Tio, and James Brown Humphrey. A white redemption narrative also grew during this time. A large white-unity event happened in 1889 in the form of the funeral of Jefferson Davis, who died in New Orleans. African American funeral processions faced pushback from whites. In 1903, Pope Pius X banned bands from playing in church except in special circumstances. As Catholic churches fell into line, black Creole musicians from Catholic families played funerals in other churches as the burial tradition spread.
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Berry, Jason. "Sicilians in the Meld." In City of a Million Dreams, 184–204. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469647142.003.0010.

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69,937 Italians, mostly from Sicily, arrived in New Orleans between 1898 and 1929. A culture of close families, loyal to the Church and one another, gave birth to a Sicilian ghetto in the Vieux Caré backstreets. Public opinion turned against Sicilians after police chief David C. Hennessy’s assassination in 1890. Joe Macheca and members of the Provenzano and Matranga clans were arrested but acquitted. In retaliation, a mob stormed the prison where the defendants were held and killed 11 people, including Macheca. Prostitution was rampant in late 19th-century New Orleans. In 1897, patrician alderman Sydney Story passed an ordinance that confined prostitution to a 16-square block area in lower Tremé. The “District”, also known as “Storyville”, flourished into a vibrant community where men and women of all classes, races, and ethnicities mingled intimately, casually, and continuously. Black musicians like Jelly Roll Morton and Joe Oliver gained venues in the bordellos. Jazz musicians began to leave New Orleans in the early 20th century, making successful careers for themselves across America. Among these were Jelly Roll Morton, Louis Armstrong, and the Original Dixieland Jazz Band. Jazz entered the vocabulary of America, and, despite disdain from some, jazz became popular with the elite.
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Dinerstein, Joel. "The Cultural Democracy of the Second Line." In Sweet Spots, 209–32. University Press of Mississippi, 2018. http://dx.doi.org/10.14325/mississippi/9781496817020.003.0011.

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There has been a weekly Sunday African-American second-line parade for 150 years in New Orleans--a diffused democratic street ritual of performativity enacted through dance, music, and stylin'. The main action focuses on the sponsoring Social Aid and Pleasure Club, who parade between the ropes with their hired brass-band, on-stage and for public consumption. Yet the so-called second-liners rolling and dancing outside the ropes provide the peak moments of aesthetic excellence in their claiming of interstitial spaces: on the sidewalks between the street and house-lines; on church-steps, atop truck beds or along rooftops; on porches, stoops, and billboards. Drawing on a living tradition of New Orleans African-American expressive culture, individuals display creative style as both personal pleasure and social invigoration. The physical gestures and non-verbal messages of this vernacular dance are here analysed through a series of images by second-line photographer Pableaux Johnson.
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Conference papers on the topic "Unitarian Church (New Orleans, La.)"

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Hajdinac, Sara. "Religious identity as the state’s tool in modification of public space and its identity: the Yugoslav concept of the two squares in Maribor." In International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_05.

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In 1934, after several years of struggle, the Orthodox community of Maribor was awarded a lot to construct a new sacral object on General Maister Square (then Yugoslavia Square) in Maribor, at the site of the recently removed monument dedicated to vice-admiral Wilhelm Tegetthoff. The square boasts a rich symbolic history, wherein the very names of the square have clearly indicated the identity of the city through time. The new government sought to modify public space in accordance with the new state – these spaces had to be given not only a Slovenian but also a Yugoslav outlook. The first modification was changing the square’s name to Yugoslavia Square, after which a Serbian Orthodox church was built in Serbian national architectural style by the architect Momir Korunović (1883–1969), who designed all three Serbian sacral objects in the province of Dravska Banovina (in Maribor, Ljubljana, and Celje). The Church of St. Lasarus was to be ideologically connected to the monument dedicated to King Aleksandar Karađorđević on Liberty Square, which would provide a clear Yugoslav identity to the city district. However, the construction of said monument was disabled by the beginning of the Second World War, while the church was destroyed by the Nazis in April 1941 and thus erased from local collective memory. Maribor was the northernmost city of Dravska Banovina and indeed the Kingdom of Yugoslavia, yet its public space still failed to reflect a “Yugoslav identity” in the 1930s. Local residents primarily identified as Roman Catholic, while the city was politically predominantly ruled by the Slovenian People’s Party which imposed additional difficulties on the process of selecting the new church’s location. This paper will, accounting for the city’s religious and political climate, present Maribor as a place that obtained one of the biggest and most prominently representative Orthodox sacral objects, despite the fact the Orthodox religion was not dominant in the area. The focus will be on the question of the role and reflection of the unitarian-centralist politics of Belgrade through religion (Orthodox faith) on public space modification, what factors and agents design such space (and memory of such space) and in what way, by analysing commissions and art styles within the context of public spaces of Maister Square and Liberty Square in Maribor.
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