The Dissertation Committee for Crystal L
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Acoa 0 0 0 0
AMERICAN COMMITrEE ON AFRICA - 198 Broadway * New York, N.Y. 10038 * (212) 962-1210 AMERICAN COMMITrEE ON AFRICA - 198 Broadway * New York, N.Y. 10038 * (212) 962-1210 A QUARTER CENTURY OF STRUGGLE By William Booth President, ACOA On July 1st, George M. Houser will retire from the American Committee on Africa, having served as executive director since 1955. Leadership will be handed on to his colleague of many years, research director Jennifer Davis. It gives me great pleasure to take this opportunity to recall George's achievements and to welcome Jennifer as the new director. George Houser arrived in Luanda this April the very day that the leaders of the Front Line States were meeting thereto discuss Namibia's future. He spent two hours with Angolan Foreign Minister Paulo Jorge the night before the Foreign Minister met with Chester Crocker, Assistant Secretary of Statedesignate for African Affairs. Being in the right place at the right time is something George Houser has been doing for more than twenty five years. He was in Addis Ababa in 1963 when the Organization of African Unity was founded, and in Ghana in 1954 and Zimbabwe in 1980 when important elections were held in those two countries. He attended the All African People's Conference in 1958, 1960, and 1961, meeting Patrice Lumumba, Tom Mboya, Kwame Nkrumah and many others. George met Nkrumah on his first trip to Africa in 1954, and ACOA helped sponsor a dinner in his honor in 1958 which was attended by 1100 people. Kenneth Kaunda and Julius Nyerere were among numerous other leaders who ACOA invited to the US to speak or assisted as they came to the UN to petition. -
Radical Pacifism, Civil Rights, and the Journey of Reconciliation
09-Mollin 12/2/03 3:26 PM Page 113 The Limits of Egalitarianism: Radical Pacifism, Civil Rights, and the Journey of Reconciliation Marian Mollin In April 1947, a group of young men posed for a photograph outside of civil rights attorney Spottswood Robinson’s office in Richmond, Virginia. Dressed in suits and ties, their arms held overcoats and overnight bags while their faces carried an air of eager anticipation. They seemed, from the camera’s perspective, ready to embark on an exciting adventure. Certainly, in a nation still divided by race, this visibly interracial group of black and white men would have caused people to stop and take notice. But it was the less visible motivations behind this trip that most notably set these men apart. All of the group’s key organizers and most of its members came from the emerging radical pacifist movement. Opposed to violence in all forms, many had spent much of World War II behind prison walls as conscientious objectors and resisters to war. Committed to social justice, they saw the struggle for peace and the fight for racial equality as inextricably linked. Ardent egalitarians, they tried to live according to what they called the brotherhood principle of equality and mutual respect. As pacifists and as militant activists, they believed that nonviolent action offered the best hope for achieving fundamental social change. Now, in the wake of the Second World War, these men were prepared to embark on a new political jour- ney and to become, as they inscribed in the scrapbook that chronicled their traveling adventures, “courageous” makers of history.1 Radical History Review Issue 88 (winter 2004): 113–38 Copyright 2004 by MARHO: The Radical Historians’ Organization, Inc. -
Historic CD Actions.Pmd
A SELECTIVE LIST OF Historic Civil Disobedience Actions here have been 1917 U.S. countless acts of civil WOMEN’S SUFFRAGE Tdisobedience through- Inspired by similar actions in Britain, out history in virtually every Alice Paul and 217 others (including country by people opposed to Dorothy Day) are arrested for picketing oppressive laws, governments, the White House, considered by some to be the first nonviolent civil disobedience corporations, institutions, and campaign in U.S. history; many go on cultures. Below is a listing of hunger strikes while in prison and are just a few notable — because brutally force-fed sheer size or subsequent impact Gandhi during the “Salt March,” at the start of the massive civil disobedience campaign in — and disparate examples India, 1930. Photo via Wikipedia. (mostly in the United States) since Thoreau’s “Civil Disobe- 1936-1937 U.S. dience” essay. In bold are LABOR names of just a few of the Autoworkers (CIO) organized 900 sit- down strikes — including 44-day sit- organizers or participants, down in Flint, MI — to establish the right each of whom could merit a to unionize (UAW), seeking better pay separate study by students. and working conditions Suggragist pickets arrested at the White House, 1917. Photo: Harris & Ewing 1940-1944 India 1846 U.S. INDEPENDENCE / WORLD WAR II WAR / SLAVERY The Quit India campaign led by Gandhi 1918-1919 U.S. Henry David Thoreau refuses to pay defied the British ban on antiwar WORLD WAR I taxes that support the Mexican-American propaganda and sought to fill the jails War and slavery Draft resisters and conscientious objectors (over 60,000 jailed) imprisoned for agitating against the war 1850s-1860s U.S. -
What Made Nonviolent Protest Effective During the Civil Rights Movement?
NEW YORK STATE SOCIAL STUDIES RESOURCE TOOLKIT 5011th Grade Civil Rights Inquiry What Made Nonviolent Protest Effective during the Civil Rights Movement? © Bettmann / © Corbis/AP Images. Supporting Questions 1. What was tHe impact of the Greensboro sit-in protest? 2. What made tHe Montgomery Bus Boycott, BirmingHam campaign, and Selma to Montgomery marcHes effective? 3. How did others use nonviolence effectively during the civil rights movement? THIS WORK IS LICENSED UNDER A CREATIVE COMMONS ATTRIBUTION- NONCOMMERCIAL- SHAREALIKE 4.0 INTERNATIONAL LICENSE. 1 NEW YORK STATE SOCIAL STUDIES RESOURCE TOOLKIT 11th Grade Civil Rights Inquiry What Made Nonviolent Protest Effective during the Civil Rights Movement? 11.10 SOCIAL AND ECONOMIC CHANGE/DOMESTIC ISSUES (1945 – PRESENT): Racial, gender, and New York State socioeconomic inequalities were addressed By individuals, groups, and organizations. Varying political Social Studies philosophies prompted debates over the role of federal government in regulating the economy and providing Framework Key a social safety net. Idea & Practices Gathering, Using, and Interpreting Evidence Chronological Reasoning and Causation Staging the Discuss tHe recent die-in protests and tHe extent to wHicH tHey are an effective form of nonviolent direct- Question action protest. Supporting Question 1 Supporting Question 2 Supporting Question 3 Guided Student Research Independent Student Research What was tHe impact of tHe What made tHe Montgomery Bus How did otHers use nonviolence GreensBoro sit-in protest? boycott, the Birmingham campaign, effectively during tHe civil rights and tHe Selma to Montgomery movement? marcHes effective? Formative Formative Formative Performance Task Performance Task Performance Task Create a cause-and-effect diagram tHat Detail tHe impacts of a range of actors Research the impact of a range of demonstrates the impact of the sit-in and tHe actions tHey took to make tHe actors and tHe effective nonviolent protest by the Greensboro Four. -
Notes CHAPTER 1 6
notes CHAPTER 1 6. The concept of the settlement house 1. Mario Maffi, Gateway to the Promised originated in England with the still extant Land: Ethnic Cultures in New York’s Lower East Tonybee Hall (1884) in East London. The Side (New York: New York University Press, movement was tremendously influential in 1995), 50. the United States, and by 1910 there were 2. For an account of the cyclical nature of well over four hundred settlement houses real estate speculation in the Lower East Side in the United States. Most of these were in see Neil Smith, Betsy Duncan, and Laura major cities along the east and west coasts— Reid, “From Disinvestment to Reinvestment: targeting immigrant populations. For an over- Mapping the Urban ‘Frontier’ in the Lower view of the settlement house movement, see East Side,” in From Urban Village to East Vil- Allen F. Davis, Spearheads for Reform: The lage: The Battle for New York’s Lower East Side, Social Settlements and the Progressive Movement, ed. Janet L. Abu-Lughod, (Cambridge, Mass.: 1890–1914 (New York: Oxford University Blackwell Publishers, 1994), 149–167. Press, 1967). 3. James F. Richardson, “Wards,” in The 7. The chapter “Jewtown,” by Riis, Encyclopedia of New York City, ed. Kenneth T. focuses on the dismal living conditions in this Jackson (New Haven, Conn.: Yale University ward. The need to not merely aid the impover- Press, 1995), 1237. The description of wards in ished community but to transform the physi- the Encyclopedia of New York City establishes cal city became a part of the settlement work. -
MATT CO Piece Coday2021.Docx
From Conscientious Objection to Resistance to Peace: USA to Mozambique and Beyond Matt Meyer – U.S.A. Growing up in the 1960’s, with images of the US war in Vietnam and Southeast Asia playing out on the television screen as full color background to my earliest memories, I often note that my parents were “natural born pacifists.” Neither of them belonged to any peace groups or attended demonstrations, but the idea that “war was wrong” permeated our household. In 1979, when US President Jimmy Carter suggested bringing back registration for the draft as a show of strength in the face of Soviet incursions to Afghanistan, my own high school senior mentality drove these anti-war instincts into high gear. As editor of my school’s student newspaper, I went about looking for any organization I could find to inform my fellow 17 and 18-year-olds what we were facing as the first step of an all-out draft returned. Receiving a thick envelope of materials in the mail from the Central Committee on Conscientious Objection and visiting the War Resisters League (WRL) national office in downtown Manhattan were this Brooklyn boy’s first direct forays into the movement for nonviolent social change. At WRL, I met some of the historic World War Two conscientious objectors whose histories were already somewhat legendary. Jim Peck, who was likely the most-beaten white man in the Black freedom struggle, was the greeter at the WRL door those days, relating stories of his involvement from the first Journey of Reconciliation freedom ride in 1947 to the present. -
Teaching the March on Washington
Nearly a quarter-million people descended on the nation’s capital for the 1963 March on Washington. As the signs on the opposite page remind us, the march was not only for civil rights but also for jobs and freedom. Bottom left: Martin Luther King Jr., who delivered his famous “I Have a Dream” speech during the historic event, stands with marchers. Bottom right: A. Philip Randolph, the architect of the march, links arms with Walter Reuther, president of the United Auto Workers and the most prominent white labor leader to endorse the march. Teaching the March on Washington O n August 28, 1963, the March on Washington captivated the nation’s attention. Nearly a quarter-million people—African Americans and whites, Christians and Jews, along with those of other races and creeds— gathered in the nation’s capital. They came from across the country to demand equal rights and civil rights, social justice and economic justice, and an end to exploitation and discrimination. After all, the “March on Washington for Jobs and Freedom” was the march’s official name, though with the passage of time, “for Jobs and Freedom” has tended to fade. ; The march was the brainchild of longtime labor leader A. PhilipR andolph, and was organized by Bayard RINGER Rustin, a charismatic civil rights activist. Together, they orchestrated the largest nonviolent, mass protest T in American history. It was a day full of songs and speeches, the most famous of which Martin Luther King : AFP/S Jr. delivered in the shadow of the Lincoln Memorial. top 23, 23, GE Last month marked the 50th anniversary of the march. -
Educator's Guide
Educator’s Guide With Common Core State Standards correlations Five of the original thirteen Freedom Riders study a map of the route they plan to take from Washington, D.C., to New Orleans, Louisiana. They are (left to right): Edward Blankenheim, James Farmer, Genevieve Hughes, the Reverend Benjamin Cox, and Henry “Hank” Thomas. AP Images Introduction Larry Dane Brimner begins his journalistic narrative about Freedom Ride 1961 with the four Supreme Court decisions that provided the foundation for this key event in the civil rights movement. Day-by-day accounts present not only what happened, but the context—the time, the politics, the cultural and political climate—so that today’s fourth through eighth grade students can get a fuller understanding of the significance of the Ride. Key players are introduced; segregation is revealed; violent confrontations are described; and on-the-spot decisions and responses are discussed. Along with many photographs, this is moment-to-moment history that offers your students a sense of what segregation was like in the South and how dedicated and courageous the Freedom Riders were. This guide provides activities, discussion questions, and content reviews that connect to language arts, history, geography, government, ethics, and critical thinking. Common Core standards are noted with each activity. Before Reading SOCIAL STUDIES: HISTORY; LANGUAGE: SPEAKING AND LISTENING Introduce your students to some of the riders and goals of Freedom Ride 1961. Watch the first two and a half minutes ofFreedom Riders, a documentary on the civil rights movement in the U.S. https://www.youtube.com/watch?v=66_kqSG6aHI They will learn why several of the riders wanted to be a part of this event. -
George Houser “Stack of the Artist of Kouroo” Project HDT WHAT? INDEX
THE REVEREND GEORGE MILLS HOUSER “NARRATIVE HISTORY” AMOUNTS TO FABULATION, THE REAL STUFF BEING MERE CHRONOLOGY Reverend George Houser “Stack of the Artist of Kouroo” Project HDT WHAT? INDEX REVEREND GEORGE HOUSER GEORGE MILLS HOUSER 1916 June 2, Friday: George Mills Houser was born in Cleveland, Ohio to a Methodist missionary couple, the Reverend Otto Henry Houser and Ethel Mills Houser. He would be with his parents at Manila in the Philippine Islands and turn eight while the family was in London on its way back to the United States. Influenced by Henry David Thoreau and his theories on how to use nonviolent resistance to achieve social change, he would join the War Resisters League and in November 1940 while studying at Union Theological Seminary in New York become a war protestor, and join with other ministerial students in conscientious objection to draft registration. After release from the federal prison in Danbury, Connecticut with a felony record, he would find himself unwelcome at the Union Theological Seminary because he had in that principled stand somehow discredited this Christian institution, and would need to complete his ministerial training instead at the Theological Seminary in Chicago. NOBODY COULD GUESS WHAT WOULD HAPPEN NEXT Reverend George Houser “Stack of the Artist of Kouroo” Project HDT WHAT? INDEX GEORGE MILLS HOUSER REVEREND GEORGE HOUSER 1924 George Mills Houser turned 8 while the family was in London, on its way back to the United States from an extended missionary tour at Manila in the Philippine Islands. LIFE IS LIVED FORWARD BUT UNDERSTOOD BACKWARD? — NO, THAT’S GIVING TOO MUCH TO THE HISTORIAN’S STORIES. -
Herbert Shore Collection in Honor of Eduardo C
HERBERT SHORE COLLECTION IN HONOR OF EDUARDO C. MONDLANE INVENTORY Subgroup I. Historical Files relating to Herbert Shore’s interests in the Arts and Culture Series 1. Council on the Arts, Culture, and Technology (TACT), 1962-63, 1971-84, 1991, n.d. (1 architectural drawing) Box 1 TACT General Information Aboriginal Culture, Aboriginal Art from Papunya, Central Australia, Dec. 12, 1977 Ad-hoc panel in view of the preparation of the Second World Conference on Cultural Policies, Dec. 15–19, 1980 Annual Report to U.S. NATCOM, Sept. 30, 1980 Art and Education, Mar. 5, 1971 Art and the Future, 1978-80 Art in a Technological Society, Report by Herbert Shore, 1980 Art in a Technological Society, Workshops, Jan 24-25, 1980 (4f) The Arts and the Technological Challenge, 1982 Desmond E. Berghofer, The Development of Educational Policy in the Context of Lifelong Learning: A Discussion Paper, Mar. 2, 1983 The Black Art Revolution in the United States and Its Possible Relevance to Africa, Report to the Ford Foundation by Ulli Beier, n.d. The Communications Explosion, (1972?) Correspondence, 1978-80 Cultural Development and Policies, 1975-82, n.d. Cultural Policy and Unesco, 1979-1981, n.d., (3f) Cultural Transformations and the Human Scale of Time and Space, Ludwik Bielawski, n.d. Cultural Values, n.d. Culture & Technology, 1978, 1982, n.d. (4f) Development of a New Instrument of Percussion –The Two-Manual Vibraphone, Ronald M. George, n.d. Economic Order, Moving Towards Change, 1976 Education, Department of, 1976-1983 (5f) Educational Film Center, Storytellers, 1977-1979 Educational Research. Mozambique, 1980, n.d. -
Interview with George Houser
Interview with George Houser "It was George Houser who introduced me to people who supported the African anti-colonial struggle. ... All of us who came to the United Nations or the United States during our campaigning for independence received help and encouragement from the ACOA." — Mwalimu Julius K. Nyerere, in the foreword to George M. Houser, No One Can Stop the Rain[1] "We always conceived our work as part and parcel of the civil rights struggle. ... The struggle in Africa was to us, as Americans, an extension of the battle on the home front." — George M. Houser, " The Struggle Never Ends," October 2003[2] Introduction For three decades, from the early 1950s through the 1970s, George Houser was the American name most familiar to leaders of African liberation movements seeking sympathetic contacts in the unfamiliar and generally unsympathetic context of Cold War America. This was not because the American Committee on Africa (ACOA, pronounced A-C-O- A), the organization he headed for those years, was large, powerful, or well known, or because it had access to the corridors of power. Nor was Houser himself a public figure attracting media attention. It was simply because they could count on Houser being there, and doing what he could. Born in 1916 in Ohio, Houser grew up first in the Philippines, where his parents were Methodist missionaries, and then in New York state, California, and Colorado, where his father was a Methodist pastor. As a student active in the National Council of Methodist Youth in the 1930s, he absorbed the activist message of the Social Gospel, with its strands of pacifism, socialism, support for organized labor, and, above all, opposition to racial discrimination. -
Religion and Nonviolence in the Black Freedom Movement, 1918 - 1960
A More Durable Weapon: Religion and Nonviolence in the Black Freedom Movement, 1918 - 1960 By Anthony C. Siracusa Dissertation Submitted to the Faculty of the Graduate School of Vanderbilt University in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY in History August 31, 2017 Nashville, Tennessee Approved: Dennis. C. Dickerson, Ph.D Sarah E. Igo, Ph.D Paul A. Kramer, Ph.D Larry W. Isaac, Ph.D TABLE OF CONTENTS Page Introduction............................................................................................................................................................1 Chapter 1 Race and the Problem of Pacifism in the United States............................................................................20 Origins of the US Fellowship....................................................................................................................23 The Primacy of Personality and The Search for Methods........................................................................35 “Techniques which are in themselves immediate ends”...........................................................................42 The Color of Pacifism...............................................................................................................................59 2 From "Mere Quietus" to “Prophetic Religion”: Howard Thurman and the Politics of Being..................64 The Howard University School of Religion..............................................................................................66