Center for Diversity and Enrichment

This paper identifies 40 documented racial terror lynchings in Maryland from 1854 to 1933, and argues that Maryland communities that committed lynchings were consonant with other Southern states. It finds that that the majority of lynching cases occurred on the Western shore of the Chesapeake, and identifies and deconstructs a "Brute Negro Narrative" in the news coverage of the lynchings.

Although the history of colonization has often discussed the role of the church and the role of economics separately, it is not common for these two to be seen as supportive of one another. In this case study of the Chishawasha Mission in present-day Zimbabwe, it can be seen that the Jesuit mission could not have been successful without the
reliance on the same basic colonial structures that typified European domination of the continent. However, the difference between the efforts of most white settlers and the Jesuits was that the former sought to take wealth from the land while the latter sought to deliver salvation. Thus the end result was not the desire to extract surplus labor for profit by capitalists but rather to grant to the Africans spiritual salvation. Thus, at least in the minds of the Jesuits and their converts to Christianity, the exploitation of African labor was done for the benefit of the Africans rather than to their detriment.

The Cardinal Gibbons Institute, during its "national" period, provides a vehicle to examine Catholic perspectives on the higher education of African Americans during the early twentieth century. The Gibbons Institute's mission of "provid[ing] both academic and vocational education in parallel courses, following the successful lines of procedure of such well-known institutions for the colored race as Hampton Institute and Tuskegee Institute" followed the pattern of Danish folk schools.

Between 1915 and 1945 eight literary movements occurred among Africans and peoples of African descent in the Atlantic world. The authors of each movement turned to the experiences of the poverty-stricken, predominantly black masses as the sources of their art. All of these movements developed in areas where slavery was practiced into the nineteenth century and replaced by forms of peonage for people of African descent. Each movement resulted in heightened consciousness of cultural identity on the part of black intellectuals, often resulting in a contemporary movement for political or social liberation. Most scholars have studied these movements within the context of a given “national” history. This chapter, however, suggests that collectively these movements comprise early black intellectual responses to the effects of racialized forms of twentieth century industrial capitalism, and efforts to develop and practice freely their own cultural identities. It establishes a framework based on Amílcar Cabral’s theory of the “return to the source,” posits criteria for literary cultural nationalism, and examines the works of poets from the United States, Cape Verde, South Africa, and Belize to demonstrate the operation of this intellectual process. Despite differences in geography, language, culture, and specific historical circumstances these authors were “returning to the source” to develop positive collective identities for their respective constituencies in order to counter the racist stereotypes that prevailed in the dominant white societies. The authors of each movement knew of the activities of other movements’ authors, and they all contributed significantly to the development of liberation ideologies that were expressed during the early decades of the twentieth century.

As African Christians were very much aware, European missionaries to Africa in the nineteenth and twentieth centuries brought with them western culture as an integral part of the Christian religion. Western missionaries generally presented the Christian message in terms of western culture, frequently requiring African Christians to adhere to western cultural norms. Africans, however, sought to live their faith in the context of their own cultures. The expression of African Christian Consciousness in Zimbabwe from the late 1950s and through the anti-colonial war for liberation (1966-1979) involved making public a hidden transcript, or a discourse that occurs beyond direct observation by powerholders.

The failure of the U.S. Catholic Church’s mission to Liberia in the
mid-nineteenth century represented the Church’s inability to practice
its idealistic teaching concerning slavery and manumission, as well as
to cope with the situation of free persons of color in a culture where race
and ethnicity were of the greatest significance. The mission’s lack of
success can be attributed to a dearth of ecclesiastical personnel equipped
to work among Americans or Africans; a predominantly Protestant
environment hostile to the Catholic Church; large-scale immigration
from Europe; and cultural differences between European churchmen
and their American and African flocks.

Catholic theologians in the last forty-five years have developed the relatively new term "inculturation" to discuss the old problem of adapting the church universal to specific local cultures. The theologians' conception of inculturation is as a dialogue between Christianity (the church) and culture.' Europeans required ten centuries to inculturate Christianity from its Judaic roots. The existence of the eastern churches in communion with the Roman Catholic church points to the time in history when there was greater development of the local churches and, consequently, greater inculturation of the church (i.e., prior to the schism of the eleventh century) As such, African efforts to make the church their own are a manifestation of the same process, but in a much shorter period of time. The study that follows presumes that for "the dialogue between the church and culture" to occur there must be people with the requisite insider knowledge of the culture in place, and examines Jesuit perspectives on the formation of African religious women and men, and the African clergy in Southern Rhodesia in the early decades of the twentieth century. In 1879,

Catholic theologians in the last forty-five years have developed the relatively new term "inculturation" to discuss the old problem of adapting the church universal to specific local cultures. The theologians' conception of inculturation is as a dialogue between Christianity (the church) and culture.' Europeans required ten centuries to inculturate Christianity from its Judaic roots. The existence of the eastern churches in communion with the Roman Catholic church points to the time in history when there was greater development of the local churches and, consequently, greater inculturation of the church (i.e., prior to the schism of the eleventh century) As such, African efforts to make the church their own are a manifestation of the same process, but in a much shorter period of time. The study that follows presumes that for "the dialogue between the church and culture" to occur there must be people with the requisite insider knowledge of the culture in place, and examines Jesuit perspectives on the formation of African religious women and men, and the African clergy in Southern Rhodesia in the early decades of the twentieth century. In 1879,

University of Rochester Press (2009) This anthology provides insightful data on and discussions of a wide array of popular cultural manifestations and theoretical perspectives, covering such issues as kinship, religion, conflict resolution, music, cinema, drama, and literary texts. The issues cohere around the understanding that culture is situational and political. Going beyond merely challenging popular stereotypes and representations of Africans and African-related practices in various outlets, the book reveals how popular cultural practices are instruments that have been manipulated for personal and collective survival. The book is distinctive in its codification and explication of aspects of popular practices that are based on data from countries in Africa, Europe, and the Americas that showcase cultural negotiations either with reference to how notions, values, norms, and images of Africans have been packaged and exploited over the years or how popular cultures are used as tools of resistance and agitation by the various focal groups that are discussed. The topics are presented and illustrated in ways easily accessible to readers of all backgrounds.

The failure of the U.S. Catholic Church’s mission to Liberia in the mid-nineteenth century represented the Church’s inability to practice its idealistic teaching concerning slavery and manumission, as well as to cope with the situation of free persons of color in a culture where race and ethnicity were of the greatest significance. The mission’s lack of success can be attributed to a dearth of ecclesiastical personnel equipped to work among Americans or Africans; a predominantly Protestant environment hostile to the Catholic Church; large-scale immigration from Europe; and cultural differences between European churchmen and their American and African flocks.

This article calls for the development of a student development theory rooted in and derived from the concrete experiences of Black students at institutions of higher education in the United States. It presents Baxter Magolda's theory of self-authorship as a model of student development theory, provides a critique of Cross' nigrescence theory of Black identity formation, and suggests a framework for an empirically-driven theory of Black student development.