Amid political innovation and social transformation, Revolutionary America was also fertile ground for religious upheaval, as self-proclaimed visionaries and prophets established new religious sects throughout the emerging nation. Among the most influential and controversial of these figures was Jemima Wilkinson. Born in 1752 and raised in a Quaker household in Cumberland, Rhode Island, Wilkinson began her ministry dramatically in 1776 when, in the midst of an illness, she announced her own death and reincarnation as the Public Universal Friend, a heaven-sent prophet who was neither female nor male. In The Public Universal Friend, Paul B. Moyer tells the story of Wilkinson and her remarkable church, the Society of Universal Friends.Wilkinson's message was a simple one: humankind stood on the brink of the Apocalypse, but salvation was available to all who accepted God's grace and the authority of his prophet: the Public Universal Friend. Wilkinson preached widely in southern New England and Pennsylvania, attracted hundreds of devoted followers, formed them into a religious sect, and, by the late 1780s, had led her converts to the backcountry of the newly formed United States, where they established a religious community near present-day Penn Yan, New York. Even this remote spot did not provide a safe haven for Wilkinson and her followers as they awaited the Millennium. Disputes from within and without dogged the sect, and many disciples drifted away or turned against the Friend. After Wilkinson’s "second" and final death in 1819, the Society rapidly fell into decline and, by the mid-nineteenth century, ceased to exist. The prophet’s ministry spanned the American Revolution and shaped the nation’s religious landscape during the unquiet interlude between the first and second Great Awakenings.The life of the Public Universal Friend and the Friend’s church offer important insights about changes to religious life, gender, and society during this formative period. The Public Universal Friend is an elegantly written and comprehensive history of an important and too little known figure in the spiritual landscape of early America.
Visiting Martin Luther King Jr. during the Montgomery, Alabama, bus boycott, journalist William Worthy almost sat on a loaded pistol. "Just for self-defense," King assured him. It was not the only weapon King kept for such a purpose; one of his advisors remembered the reverend’s Montgomery, Alabama, home as "an arsenal." Like King, many ostensibly "nonviolent" civil rights activists embraced their constitutional right to self-protection—yet this crucial dimension of the Afro-American freedom struggle has been long ignored by history. In This Nonviolent Stuff’ll Get You Killed, Charles E. Cobb Jr. recovers this history, describing the vital role that armed self-defense has played in the survival and liberation of black communities. Drawing on his experiences in the civil rights movement and giving voice to its participants, Cobb lays bare the paradoxical relationship between the nonviolent civil rights struggle and the long history and importance of African Americans taking up arms to defend themselves against white supremacist violence.
Автор: Cox Robert S. Название: Body and Soul: A Sympathetic History of American Spiritualism ISBN: 0813940729 ISBN-13(EAN): 9780813940724 Издательство: Mare Nostrum (Eurospan) Рейтинг: Цена: 5079.00 р. Наличие на складе: Есть у поставщика Поставка под заказ.
Описание: A product of the ""spiritual hothouse"" of the Second Great Awakening, Spiritualism became the fastest growing religion in the nation during the 1850s, and one of the principal responses to the widespread perception that American society was descending into atomistic particularity. In Body and Soul, Robert Cox shows how Spiritualism sought to transform sympathy into social practice, arguing that each individual, living and dead, was poised within a nexus of affect, and through the active propagation of these sympathetic bonds, a new and coherent society would emerge. Phenomena such as spontaneous somnambulism and sympathetic communion with the dead—whether through séance or ""spirit photography""—were ways of transcending the barriers dissecting the American body politic, including the ultimate barrier, death. Drawing equally upon social, occult, and physiological registers, Spiritualism created a unique ""social physiology"" in which mind was integrated into body and body into society, leading Spiritualists into earthly social reforms, such as women’s rights and anti-slavery.From the beginning, however, Spiritualist political and social expression was far more diverse than has previously been recognized, encompassing distinctive proslavery and antiegalitarian strains, and in the wake of racial and political adjustments following the Civil War, the movement began to fracture. Cox traces the eventual dissolution of Spiritualism through the contradictions of its various regional and racial factions and through their increasingly circumscribed responses to a changing world. In the end, he concludes, the history of Spiritualism was written in the limits of sympathy, and not its limitless potential.A product of the ""spiritual hothouse"" of the Second Great Awakening, Spiritualism became the fastest growing religion in the nation during the 1850s, and one of the principal responses to the widespread perception that American society was descending into atomistic particularity. In Body and Soul, Robert Cox shows how Spiritualism sought to transform sympathy into social practice, arguing that each individual, living and dead, was poised within a nexus of affect, and through the active propagation of these sympathetic bonds, a new and coherent society would emerge. Phenomena such as spontaneous somnambulism and sympathetic communion with the dead—whether through séance or ""spirit photography""—were ways of transcending the barriers dissecting the American body politic, including the ultimate barrier, death. Drawing equally upon social, occult, and physiological registers, Spiritualism created a unique ""social physiology"" in which mind was integrated into body and body into society, leading Spiritualists into earthly social reforms, such as women’s rights and anti-slavery.From the beginning, however, Spiritualist political and social expression was far more diverse than has previously been recognized, encompassing distinctive proslavery and antiegalitarian strains, and in the wake of racial and political adjustments following the Civil War, the movement began to fracture. Cox traces the eventual dissolution of Spiritualism through the contradictions of its various regional and racial factions and through their increasingly circumscribed responses to a changing world. In the end, he concludes, the history of Spiritualism was written in the limits of sympathy, and not its limitless potential.
Life Interrupted introduces us to survivors of human trafficking who are struggling to get by and make homes for themselves in the United States. Having spent nearly a decade following the lives of formerly trafficked men and women, Denise Brennan recounts in close detail their flight from their abusers and their courageous efforts to rebuild their lives. At once scholarly and accessible, her book links these firsthand accounts to global economic inequities and under-regulated and unprotected workplaces that routinely exploit migrant laborers in the United States. Brennan contends that today's punitive immigration policies undermine efforts to fight trafficking. While many believe trafficking happens only in the sex trade, Brennan shows that across low-wage labor sectors—in fields, in factories, and on construction sites—widespread exploitation can lead to and conceal forced labor. Life Interrupted is a riveting account of life in and after trafficking and a forceful call for meaningful immigration and labor reform.
All royalties from this book will be donated to the nonprofit Survivor Leadership Training Fund administered through the Freedom Network.
Teach Me to Be Generous tells the remarkable story of Regis High School, the Jesuit school on New York’s Upper East Side that was founded in 1914 by an anonymous donor as a school for Catholic boys whose families could not otherwise afford a Catholic education. Enabled by the philanthropy of the founding family for nearly a century, and now by alumni and friends carrying on that tradition of generosity, Regis has been able to provide tuition-free, all-scholarship education for its entire history. It also holds the distinction of being the first free-standing Jesuit high school in the United States, with no connection to any Jesuit colleges or universities. Regis High School’s unique story is told by an engaging storyteller and historian who has taught at the school for more than ten years. Father Andreassi offers captivating glimpses into the lives and daily experiences of Regis’s students and faculty while chronicling the development of the school’s educational philosophy and spiritual approach in its first century. Filled with entertaining anecdotes alongside wider historical context and illuminating statistical analysis, Teach Me to Be Generous tracks Regis High School through the decades of the twentieth century to the present day—from the generosity of a devout Catholic widow, through the Depression and World War II, to changes in demographics of the Catholic community and shifts in the landscape of Catholic education in New York City. During the school’s first few decades, Regis admitted thousands of Catholic boys, mostly from poor or lower-middle-class families, helping prepare them for success in college and leadership positions in the professions. Because of the closing of dozens of urban Catholic schools and the general decline of the quality of New York City’s public schools, in more recent years the school has faced the challenge of remaining true to its mission in offering an education to Catholic boys “who otherwise would not be able to afford a Catholic education.” Teach Me to Be Generous paints a vivid portrait of the first one hundred years of an exceptional institution and looks with hope and confidence to its future.
Описание: Though the U.S. Constitution guarantees the free exercise of religion, it does not specify what counts as a religion. From its founding in the 1830s, Mormonism, a homegrown American faith, drew thousands of converts but far more critics. In "A Peculiar People", J. Spencer Fluhman offers a comprehensive history of anti-Mormon thought and the associated passionate debates about religious authenticity in nineteenth-century America. He argues that understanding anti-Mormonism provides critical insight into the American psyche because Mormonism became a potent symbol around which ideas about religion and the state took shape. Fluhman documents how Mormonism was defamed, with attacks often aimed at polygamy, and shows how the new faith supplied a social enemy for a public agitated by the popular press and wracked with social and economic instability. Taking the story to the turn of the century, Fluhman demonstrates how Mormonism's own transformations, the result of both choice and outside force, sapped the strength of the worst anti-Mormon vitriol, triggering the acceptance of Utah into the Union in 1896 and also paving the way for the dramatic, yet still grudging, acceptance of Mormonism as an American religion.
In Saving Faith, David Mislin chronicles the transformative historical moment when Americans began to reimagine their nation as one strengthened by the diverse faiths of its peoples. Between 1875 and 1925, liberal Protestant leaders abandoned religious exclusivism and leveraged their considerable cultural influence to push others to do the same. This reorientation came about as an ever-growing group of Americans found their religious faith under attack on social, intellectual, and political fronts. A new generation of outspoken agnostics assailed the very foundation of belief, while noted intellectuals embraced novel spiritual practices and claimed that Protestant Christianity had outlived its usefulness.Faced with these grave challenges, Protestant clergy and their allies realized that the successful defense of religion against secularism required a defense of all religious traditions. They affirmed the social value—and ultimately the religious truth—of Catholicism, Judaism, Hinduism, Buddhism, and Islam. They also came to view doubt and uncertainty as expressions of faith. Ultimately, the reexamination of religious difference paved the way for Protestant elites to reconsider ethnic, racial, and cultural difference. Using the manuscript collections and correspondence of leading American Protestants, as well the institutional records of various churches and religious organizations, Mislin offers insight into the historical constructions of faith and doubt, the interconnected relationship of secularism and pluralism, and the enormous influence of liberal Protestant thought on the political, cultural, and spiritual values of the twentieth-century United States.
Описание: This book explains why the United States, a country that values religious freedom, has persecuted some religious minorities while protecting others. It explores the experiences of Mormons, Jehovah`s Witnesses, Jews, Catholics, and Muslims arguing that the state will persecute a religion if it sees it as a political threat.
Автор: Sarat Название: Legal Responses to Religious Practices in the United States ISBN: 110769244X ISBN-13(EAN): 9781107692442 Издательство: Cambridge Academ Рейтинг: Цена: 5069.00 р. Наличие на складе: Есть у поставщика Поставка под заказ.
Описание: This book questions what practices constitute a `religious activity` such that it cannot be supported or funded by government. It examines the history of accommodating laws when there is tension between respecting religious freedom and maintaining First Amendment requirements that government be neutral.
Beginning in the 1880s, the economic realities and class dynamics of popular northern resort towns unsettled prevailing assumptions about political economy and threatened segregationist practices. Exploiting early class divisions, black working-class activists staged a series of successful protests that helped make northern leisure spaces a critical battleground in a larger debate about racial equality. While some scholars emphasize the triumph of black consumer activism with defeating segregation, Goldberg argues that the various consumer ideologies that first surfaced in northern leisure spaces during the Reconstruction era contained desegregation efforts and prolonged Jim Crow. Combining intellectual, social, and cultural history, The Retreats of Reconstruction examines how these decisions helped popularize the doctrine of “separate but equal” and explains why the politics of consumption is critical to understanding the “long civil rights movement.”
Описание: The Conflict Between Secular and Religious Narratives in the United States uses the theory of social construction and the philosophy of Ludwig Wittgenstein to examine the current divide between religious and secular narratives in the United States.
Автор: Ryan Kelly A. Название: Everyday Crimes: Violence and Civil Rights in Early America ISBN: 1479869619 ISBN-13(EAN): 9781479869619 Издательство: Mare Nostrum (Eurospan) Рейтинг: Цена: 5518.00 р. Наличие на складе: Есть у поставщика Поставка под заказ.
Описание: The narratives of slaves, wives, and servants who resisted social and domestic violence in the nineteenth century
In the early nineteenth century, Peter Wheeler, a slave to Gideon Morehouse in New York, protested, "Master, I won't stand this," after Morehouse beat Wheeler's hands with a whip. Wheeler ran for safety, but Morehouse followed him with a shotgun and fired several times. Wheeler sought help from people in the town, but his eventual escape from slavery was the only way to fully secure his safety. Everyday Crimes tells the story of legally and socially dependent people like Wheeler--free and enslaved African Americans, married white women, and servants--who resisted violence in Massachusetts and New York despite lacking formal protection through the legal system. These "dependents" found ways to fight back against their abusers through various resistance strategies. Individuals found ways to make it clear that they wouldn't stand the abuse. Developing relationships with neighbors and justices of the peace, making their complaints known within their communities, and, occasionally, resorting to violence, were among their tactics. In bearing their scars and telling their stories, these victims of abuse put a human face on the cruel rights issues related to legal and social dependency, and claimed the rights of individuals to live without fear of violence.
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