By Milton C. Sernett
Drawing on various sources—interviews, govt files, church periodicals, books, pamphlets, and articles—Sernett indicates how the mass migration created an institutional hindrance for black non secular leaders. He describes the inventive tensions that resulted while the southern migrants who observed their exodus because the moment Emancipation introduced their spiritual ideals and practices into northern towns reminiscent of Chicago, and lines the ensuing emergence of the idea that black church buildings should be greater than areas for "praying and preaching." Explaining how this social gospel point of view got here to dominate some of the vintage experiences of African American faith, Bound for the Promised Land sheds new gentle on a variety of parts of the improvement of black faith, together with philanthropic endeavors to "modernize" the southern black rural church. In delivering a balanced and holistic figuring out of black faith in post–World conflict I the United States, Bound for the Promised Land serves to bare the demanding situations shortly confronting this important section of America’s spiritual mosaic.
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Additional resources for Bound For the Promised Land: African American Religion and the Great Migration
S. entry into World War I. A momentous change was on the horizon. In the concluding chapter of A Century ofNegro Migration) published in 1918, Carter G. " ((Northbound Their Cry)) 37 Woodson, founder of the Association for the Study of Negro Life and History, admitted that his study was not the "last word" on the departure from the South then under way, but he was confident that the entire country would benefit by the intersectional movement of African Americans. " As the migrants took their rightful place in the industrial world, Woodson asserted, one could look forward to "the dawn of a new day" in which "the Negro [would] ...
Until God ordered human events so that a flight from one region of the country to another would not simply be an exchange of Egypts, blacks in the South would "keep on keeping on;' trusting in ultimate deliverance. But when the Great Migration got under way, many seized the opportunity to escape, just as did the Children of Israel who had been under Pharaoh's whip and lash. " 2 "NORTHBOUND THEIR CRY" One in ten Mrican Americans lived in the North in 1900, a mere 2 percent of the total population.
Beginning in 1892, Tuskegee held annual conferences to which black farmers from the surrounding countryside were invited. By 1914, according to one visitor, the farmers' conference had become a symbol of the success of Tuskegee's missionary efforts to raise the standards and improve the quality of life of the black farmer. Gone was the "acre of mules" of earlier years. " The parade included up-to-date machinery used on the Institute's thousand-acre farm. " 81 When he began the farmers' institutes, Washington had not intended to use Tuskegee Institute as the agent to transform the religious culture of 32 BOUND FOR THE PROMISED LAND black southerners.
Bound For the Promised Land: African American Religion and the Great Migration by Milton C. Sernett