Black American Biographies: The Journey of Achievement by Jeff Wallenfeldt

By Jeff Wallenfeldt

Age variety: 14 - 17 Years

From the abolitionists and civil rights leaders who struggled to safe simple freedoms to the scientists, entertainers, and public servants who've nurtured innovation of their respective fields, African american citizens have damaged serious limitations for each American.

This quantity profiles lots of these individuals-from Frederick Douglass to Oprah Winfrey to Barack Obama-whose efforts and concepts proceed to counterpoint the principles of the nation.

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Extra resources for Black American Biographies: The Journey of Achievement (African American History and Culture)

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The War of Independence and the war-related death of John Quamine derailed Hopkins’s African missionary project, and he subsequently endorsed a new scheme involving the expatriation of black Christians to Africa. Hopkins developed a scriptural rationale for African colonization in his Treatise on the Millennium () and appended supporting arguments to a revised edition of his Dialogue Concerning the Slavery of the Africans (). This turn toward colonization initiated a divide between white and black followers of the movement.

The Huntingdon Connexion, the Methodist Society, and the New Lights generally maintained the policies and practices worked out by established churches in the seventeenth-century: they supported (with varying degrees of commitment) the conversion and religious instruction of blacks and Indians, while they accommodated themselves to powerful slaveholding and colonialist interests. Just like their Anglican and Congregationalist predecessors, eighteenth-century American evangelists with ties to communities of color—including Eleazar Wheelock, Jonathan Edwards, and Samuel Hopkins—advised colonial, state, and federal govern-  American Lazarus ments on American Indian and African-American affairs.

One consequence of this separation was a softening of antislavery sentiment within American Methodism. John Wesley had condemned the slave trade and slave-holding in his “Thoughts Upon Slavery,” published in . Such sentiments were then not uncommon among British and American circuit riders and society leaders, including Freeborn Garrettson, Francis Asbury, and Thomas Rankin; in fact, Rankin had preached in  that the coming war was divine retribution for slavery. Despite strong opinions held by individuals and individual conferences, the society never adopted an official antislavery policy and, by the end of the eighteenthcentury, retreated from formal engagement with the cause.

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