George Houser
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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. -
James Kwegyir Aggrey (1875- 1927) Kwegyir Aggrey Was Born in Anomabo
James Kwegyir Aggrey (1875- 1927) Kwegyir Aggrey was born in Anomabo. At the age of eight, he was baptized and given his Christian name James. He also attended the above mentioned Wesleyan elementary school.1 In 1898, the Bishop John Bryan Small (?- 1915) of the “African Methodist Episcopal (AME) Zion Church” (USA) came to Gold Coast. He had been there, before, when he had come from Barbados/ Bahamas as a clerk of the British Army, but had resigned because of British aggression towards the Asante. He then had travelled to the US to become a minister at the AME Zion Church. In Gold Coast, he was looking for educationally qualified young men who would go to the US for training and later return as missionaries. Small stayed for only six years and then returned to the US. Nevertheless, when he died, some of his last words were: "Don't let my African work fail!"2 Small selected Aggrey because he was known to be very bright. Aggrey was brought to Salisbury/ North Carolina and attended the Livingstone College where he graduated in 1902 with three academic degrees. He was appointed minister of the AME Zion Church in Salisbury and married Rose Douglas, a native of Virginia, with whom he had four children. Aggrey began to teach at the college. In 1920, Dr. Paul Monroe,3 professor at Columbia University, offered to him the opportunity to join the otherwise all-white African Education Commission of the Phelps-Stokes Fund4 to assess the educational needs in Africa. Aggrey agreed and started a voyage visiting areas in the today countries Sierra Leone, Liberia, Ghana, Cameroon, Nigeria, the Democratic Republic of Congo and Angola. -
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. -
Educational Boards and Foundations, 1920-1922
DEPARTMENT OF THE INTERIOR BUREAU OF EDUCATION BULLETIN, 1922, No. 38 EDUCATIONAL BOARDS AND FOUNDATIONS, 1920-1922 By HENRY R. EVANS EDITORIAL DIVISION. BUREAU OF EDUCATION [Advance sheets from the Biennial Survey of Education 1920-1922] WASHINGTON GOVERNMENT PRINTING OFFlCE 1922 ADDITIONAL COPIES OF THIS PUBLICATION :MAY BE PROCURED FROH THE SUPERINTENDENT OF DOCUMENTS GOVERNMENT PRJNTING OFFICE WASIDNGTON, D. C. AT 5 CENTS PER COPY EDUCATIONAL BOARDS AND FOUNDATIONS. By HENRY R. EVANS, Editorial Division, Bureau of Education. CoNTENTs.-General Education Board-Rockefeller Foundation-Carnegie Foundation for the Advance ment of Teaching-Jeanes Fund-John F. Slater Fund-Phelps-Stokes Fund. GENERAL EDUCATION BOARD. The General Education Board has, since its foundation in 1902, to July 1, 1921, appropriated $88,125,444.56 for various phases of educn tional work, $80,408,344.99 of this having been paid to or set aside for colleges and other institutions for whites, $5,806,205.62 for insti tutions for negroes, and $1,910,893.95 for miscellaneous objects. The following is a statement of appropriations of the General Education Board for the year ended June 30, 1921 (included in the foregoing paragraph) :1 For whites-Lincoln School, $1,582,929.73; medical schools, $11,- 859,513.25; professors of secondary education, $46,250; rural school agents, $84,700.94; State agents for secondary education, $62,300; universities and colleges, $18,205,353.50; total, $31,841,04 7 .42. For negroes-Colleges and schools, $646,000; county training schools, $128,000; critic teachers, $12,000; expenses of special students at summer schools, $10,000; John F. -
Document Resume Ed 125 949 So 009 226 /Author Title
DOCUMENT RESUME ED 125 949 SO 009 226 /AUTHOR Watson, Rose T. TITLE African Educational Systems: A Comparative Approach. Edu 510. PUB DATE 76 NOTE 45p. -EDRS PRICE 5F-$0.83 HC-$2.06 Plus Postage. DESCRIPTORS Bibliographies; Class Activities; *Comparative Education; Course Objectives; *Developing Nations; *Educational Development; *Educational History; Educational Policy; Educational Practice; Educational Trends; *Foundations of Education; Higher Education; Resource Materials; Units of Study {Subject Fields)-; World Problems IDENTIF- RS *Africa ABSTRACT; This course of study for collegestudentsiIl-about e ducational development in tropical Africa, or Africa south of the Sahara, exdluding North Aftica and the Republic' of South Africa.The major goals of the course.-are to help students gain knowledge about the educational policies.nd praCtices of Africai countries underthe rule of Belgium, England, France, .and Portugal during the early20th century and to help students understand contemporary trends,issues, and problems of education anddev)41opm'ent in independent African countries. The course involves students in critiquing, analyzing, and summarizing films, slides, journal articles, bo s, and natio and international documents. Students also write papers,. ile annotated bibliographies on.pertinent topics.. The courseconsists of seven nodules. Each nodule contains anintroduction, a list of student goals, a bibliography of print and nonprintinstructional resources, and suggested student activities andprojects. Included is a pretest with -
The Wesleyan Witness in the U.S. Civil Rights Movement: the Allen Legacy Against 20Th Century American Apartheid
THE WESLEYAN WITNESS IN THE U.S. CIVIL RIGHTS MOVEMENT: THE ALLEN LEGACY AGAINST 20TH CENTURY AMERICAN APARTHEID Dennis C. Dickerson James M. Lawson, Jr. Professor of History Vanderbilt University & Historiographer, African Methodist Episcopal Church In an address to the 1960 World Methodist Council in Oslo, Norway Archibald J. Carey, Jr., a pastor in the African Methodist Episcopal Church and a practicing attorney in Chicago, Illinois, focused on activists in the burgeoning civil rights movement whose religious witness drew from Wesleyan theology and praxis.1 Those whom he specifically mentioned from his denomination understood their role as derivative from Richard Allen, who challenged Methodism and America in the late 18th and early 19th centuries, to establish justice and equality in both church and society. Carey, a confidante to the young Martin Luther King, Jr. and a federal appointee fighting employment discrimination, believed that he and others were emulating Allen through their participation in contemporary civil rights struggles. I propose to tackle in this paper two interrelated issues. How did Carey and other Wesleyan clergy and lay understand the relationship between Methodism and societal change as pursued in this growing national crusade? How did they envisage Wesleyan theology and praxis and its application to the civil rights movement? Though the Allen legacy greatly informed and shaped the activism of such stalwarts as Carey, A. Philip Randolph, the militant labor leader, Oliver L. Brown of Brown decision fame, Rosa Parks, the Montgomery bus boycott heroine, and others, their praxis seemed tangential to the institutional behavior of the A.M.E. Church, the religious body to which they belonged. -
Bernard Magubane, Anthony Ngubo, and the African Student Challenge to Segregation and Racial Liberal Ideology in Southern California
UCLA Ufahamu: A Journal of African Studies Title Dignity for Black Laborers: Bernard Magubane, Anthony Ngubo, and the African Student Challenge to Segregation and Racial Liberal Ideology in Southern California Permalink https://escholarship.org/uc/item/3671d0bs Journal Ufahamu: A Journal of African Studies, 42(2) ISSN 0041-5715 Author Odom, Mychal Matsemela-Ali Publication Date 2021 DOI 10.5070/F742253949 Peer reviewed eScholarship.org Powered by the California Digital Library University of California Dignity for Black Laborers: Bernard Magubane, Anthony Ngubo, and the African Student Challenge to Segregation and Racial Liberal Ideology in Southern California Mychal Matsemela-Ali Odom Abstract This essay examines the activism and scholarship of two South African sociologists and African Studies professors, Bernard Magubane and Anthony Ngubo during their time as graduate stu- dents at UCLA in the 1960s. Focusing on Magubane and Ngubo, I argue that migrant students from Southern Africa used research and protest politics to contest the postwar racial liberal ideology that dominated African studies and sectors of the civil rights and anti-apartheid movements from Southern California to Southern Africa. Ngubo, Magubane, and their colleagues united with the struggles of the Black working class in Los Angeles. They used their research and activism to challenge Cold War liberal ideas of life in California and the United States by likening the struggles of African Americans to the plight of Blacks in Southern Africa. In November 1964, South African-born University of California Los Angeles (UCLA) graduate students Bernard Magubane, Martin Legassick, and Anthony Ngubo led the South African Freedom Action Committee (SAFAC). -
The Dissertation Committee for Crystal L
THE CORE WAY: THE CONGRESS OF RACIAL EQUALITY AND THE CIVIL RIGHTS MOVEMENT 1942-1968 BY 2011 CRYSTAL L. JOHNSON Submitted to the graduate degree program in History and the Graduate Faculty of the University of Kansas in partial fulfillment of the requirements for the degree of Doctor of Philosophy _______________________________ Co-Chairperson Dr. William Tuttle _______________________________ Co-Chairperson Dr. Jeffrey Moran ______________________________ Dr. Elizabeth MacGonagle ______________________________ Dr. Theodore A. Wilson ______________________________ Dr. James Woelful Date Defended: 07-15-2011 The Dissertation Committee for Crystal L. Johnson certifies that this is the approved version of the following dissertation: THE CORE WAY: THE CONGRESS OF RACIAL EQUALITY AND THE CIVIL RIGHTS MOVEMENT 1942-1968 _________________________________ Co-Chairperson Dr. William Tuttle _________________________________ Co-Chairperson Dr. Jeffrey Moran Date approved: 07-15-2011 ii ABSTRACT The Congress of Racial Equality (CORE) pursued a vision to bring racial harmony to a nation divided. CORE—regionally known as the Chicago Committee of Racial Equality—began in the spring of 1942 in Chicago through the work of James Farmer, George Houser, Bernice Fisher, Homer Jack, James Robinson, and Joe Guinn. This group of young idealists directed its attention to social action and according to August Meier and Elliott Rudwick applied Gandhian techniques of nonviolent direct action to the resolution of racial conflict in the United States.1 THE CORE WAY: THE CONGRESS OF RACIAL EQUALITY AND THE CIVIL RIGHTS MOVEMENT—1942-1968 reexamines CORE, its members, philosophies, and transitions. Chapter one, A New Reflection: Revisiting the Voices of CORE‟s Past—The Birth of CORE 1942, looks at the formation of the organization in 1942 and the development of its foundational principles and ideas. -
Interview with Ambassador Edward Richard Dudley
Library of Congress Interview with Ambassador Edward Richard Dudley The Association for Diplomatic Studies and Training Foreign Affairs Oral History Project Ralph J. Bunch Legacy: Minority Officers AMBASSADOR EDWARD RICHARD DUDLEY Interviewed by: Celestine Tutt Initial interview date: April 3, 1981 Copyright 2008 ADST Q: This is an interview with the Judge Edward Richard Dudley, Justice of the Supreme Court of the State of New York. Judge Dudley is a former U.S. Ambassador to Liberia, having served in that capacity from 1948 to 1953. He was a pioneer in the field of diplomacy and holds the distinction of having been the first black American to obtain the status of Ambassador in the United States Foreign Service. This interview is being sponsored by the Phelps-Stokes Fund as part of an oral history project on Black Chiefs of Mission. The interview is a first in a series. It is being held Friday April 3, 1981 at 60 Center Street, New York City. Celestine Tutt, interviewer. Judge Dudley, could we begin by your telling us about the events which led to your entry into diplomatic service? DUDLEY: Well, to begin with, 1948 was the year in which we were electing a new president of the United States and the then Minister to Liberia, Raphael O'Hara Lanier, former president at that time of one of the colleges of the state of Florida, felt that since the prognosis of us having a Republican president in the person of Governor Dewey might put him out of a job, he resigned and went back to Florida to pick up his educational work.