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Religion and the Rise of Jim Crow in New Orleans examines a difficult chapter in American religious history: the story of race prejudice in American Christianity. Focusing on the largest city in the late-nineteenth-century South, it explores the relationship between churches--black and white, Protestant and Catholic--and the emergence of the Jim Crow laws, statutes that created a racial caste system in the American South. The book fills a gap in the scholarship on religion and race in the crucial decades between the end of Reconstruction and the eve of the Civil Rights movement. Drawing on a range of local and personal accounts from the post-Reconstruction period, newspapers, and church records, Bennett's analysis challenges the assumption that churches fell into fixed patterns of segregation without a fight. In sacred no less than secular spheres, establishing Jim Crow constituted a long, slow, and complicated journey that extended well into the twentieth century. Churches remained a source of hope and a means of resistance against segregation, rather than a retreat from racial oppression. Especially in the decade after Reconstruction, churches offered the possibility of creating a common identity that privileged religious over racial status, a pattern that black church members hoped would transfer to a national American identity transcending racial differences. Religion thus becomes a lens to reconsider patterns for racial interaction throughout Southern society. By tracing the contours of that hopeful yet ultimately tragic journey, this book reveals the complex and mutually influential relationship between church and society in the American South, placing churches at the center of the nation's racial struggles.
After the Civil War, black people in the New Orleans region did not have adequate medical care, causing a health care crisis which lasted for almost two decades. In 1889 an institution emerged in response to this emergency. New Orleans University, a Methodist Episcopal Church school, opened a medical department which would later become Flint Medical College. Flint was born of the missionary fervor of the Methodist Episcopal Church. Although constantly facing the obstacle of chronic financial difficulty, the medical school grew, and in 1901, to honor its benefactor businessman John D. Flint, the university changed the name of the school to Flint Medical College. In spite of positive development, by 1905 advances in medical knowledge and practices threatened the adequacy of Flint's program. By 1906, Flint was struggling academically and needed better clinical facilities. Finally, faced with challenges it was unable to meet, in August 1911, the university announced the closing of Flint Medical College. Divers elements combined to end Flint's existence in 1911, but it was not a failure. This institution provided the foundation for organized health care for black people in the New Orleans area, and signified a triumph of black self-determination underwritten by Christian missionary fervor.
In Cara Caddoo’s perspective-changing study, African Americans emerge as pioneers of cinema from the 1890s to 1920s. But as it gained popularity, black cinema also became controversial. Black leaders demanded self-representation and an end to cinematic mischaracterizations which, they charged, violated the civil rights of African Americans.
Essays discuss proslavery arguments in the churches, the urge toward compromise and unity, the coming of schisms in the various denominations, and the role of local conditions in determining policies