This history of Shiloh Baptist Church chronicles its origins, pastors, special members and events, donors, and programs. It mentions the church's architectural history and provides short biographical sketches of each pastor and several prominent church affiliates. The constitution is included in its entirety, as are lists of original members and some correspondence relating to the controversy the church had experienced. Includes information on Rev. Jeter and his family in celebration of his twenty-five years in the ministry at Shiloh Baptist Church.

How good was Negro League Baseball (1920-1948)? Some experts maintain that the quality of play was equal to that of the American and National Leagues. Some believe the Negro Leagues should be part of Major League Baseball's official record and that more Negro League players should be in the Hall of Fame. Skeptics contend that while many players could be rated highly, NL organizations were minor league at best. Drawing on the most comprehensive data available, including stats from more than 2,000 interracial games, this study finds that black baseball was very good indeed. Negro leaguers beat the big leaguers more than half the time in head-to-head contests, demonstrated stronger metrics within their own leagues and excelled when finally allowed into the majors. The authors document the often duplicitous manner in which MLB has dealt with the legacy of the Negro Leagues, and an appendix includes the scores and statistics from every known contest between Negro League and Major League teams.

This new edition places Sarah Mix (1832-1884) in the context of American religious history, and shows her influence on the emerging faith healing movement and other female healing evangelists, including Carrie Judd Montgomery and Maria Woodworth-Etter. The divine healing movement, also known as faith healing or faith cure was a significant phenomenon in American religion and culture in the late nineteenth century. More importantly, during this period of the divine healing movement, women occupied a central role as practitioners. Both the religious and secular press reported her ministry, which was so successful that physicians referred patients to her. In 1882 Sarah Mix published Faith Cures, and Answers to Prayer, which includes an account of her own healing of tuberculosis by a Methodist minister, letters of testimony from individuals who experienced her gift of healing, and press notices.

This History explores innovations in African American autobiography since its inception, examining the literary and cultural history of Black self-representation amid life writing studies. By analyzing the different forms of autobiography, including pictorial and personal essays, editorials, oral histories, testimonials, diaries, personal and open letters, and even poetry performance media of autobiographies, this book extends the definition of African American autobiography, revealing how people of African descent have created and defined the Black self in diverse print cultures and literary genres since their arrival in the Americas. It illustrates ways African Americans use life writing and autobiography to address personal and collective Black experiences of identity, family, memory, fulfillment, racism and white supremacy. Individual chapters examine scrapbooks as a source of self-documentation, African American autobiography for children, readings of African American persona poems, mixed-race life writing after the Civil Rights Movement, and autobiographies by African American LGBTQ writers.

Analyzing published and archival oral histories of formerly enslaved African Americans, Libra R. Hilde explores the meanings of manhood and fatherhood during and after the era of slavery, demonstrating that black men and women articulated a surprisingly broad and consistent vision of paternal duty across more than a century. Complicating the tendency among historians to conflate masculinity within slavery with heroic resistance, Hilde emphasizes that, while some enslaved men openly rebelled, many chose subtle forms of resistance in the context of family and local community. She explains how a significant number of enslaved men served as caretakers to their children and shaped their lives and identities. From the standpoint of enslavers, this was particularly threatening--a man who fed his children built up the master's property, but a man who fed them notions of autonomy put cracks in the edifice of slavery. Fatherhood highlighted the agonizing contradictions of the condition of enslavement, and to be an involved father was to face intractable dilemmas, yet many men tried. By telling the story of the often quietly heroic efforts that enslaved men undertook to be fathers, Hilde reveals how formerly enslaved African Americans evaluated their fathers (including white fathers) and envisioned an honorable manhood.