1
100
11
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https://digitalresearch.bsu.edu/digitalcivilrightsmuseum/files/original/bcefd587b60b4f5edc93d980b595a318.jpg
eaafb6ba24b0e3a6eb837efc99ed325b
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Reverend Moses Broyles,
Eleutherian College
Description
An account of the resource
Moses Broyles was born in 1826 in Maryland [1]. At the age of four, he was separated from his parents and purchased by a Kentucky planter named John Broyles. John Broyles often entrusted Moses with the care of the Broyles children and eventually, he was entrusted with management of farm affairs. Moses learned to read and discovered a love of history through the books he read, including the Old and New Testament, books about United States History, the lives of George Washington and Francis Marion, and history of the Baptists, among others. While still enslaved, he traveled to Paducah, Kentucky, where he preached and helped establish the first colored Baptist meetinghouse [2].
When he was fourteen (1840), John Broyles told Moses that he would be freed in 1854. However, Moses could not wait, and in 1851 he began working to purchase himself. He had bought a horse and dray to earn money more rapidly and was eventually able to purchase his freedom. After extricating himself from slavery, Moses moved to Lancaster, Indiana, and attended Eleutherian College. Allegedly prone to coughing and choking spells during debates and public speeches, he was very bashful when he first attended the college. In spite of Broyles reserved personality, Dr. William T. Stott, the former president of Franklin College in Franklin, Indiana, said “Eleutherian Institute would have amply justified its existence and cost, if it had educated no other pupil than Moses Broyles" [3]. A second individual made a similar remark, stating “that school, even if it had done nothing more, justified its claim to recognition by the successful education of Rev. Moses Broyles, the leader of the colored Baptists of Indiana" [4]. Clearly, Moses Broyles was an exceptionally intelligent and high achieving student who was able to succeed in the face of challenging circumstances.
Broyles moved to Indianapolis in the spring of 1857 where he entered the ministry. He became a member of the Second Baptist Church, and hoped to become its pastor. By November of 1857, he was ordained as the pastor of the Second Baptist. Because the church could only pay for three years of lodging, Broyles worked as a schoolteacher for twelve years at one of the first African Americans schools in the city [5].
By the time Moses Broyles became a pastor, the Underground Railroad had been in use for nearly two decades, reaching its peak in the 1850s. The anti-slavery novel, Uncle Tom’s Cabin, was published in 1852 and sold half a million copies within its first six months. The Civil War shook the young nation, and in the war’s last year, President Lincoln was assassinated, the Ku Klux Klan formed, and the Thirteenth Amendment was ratified. The Fourteenth and Fifteenth Amendments soon followed, which changed the lives of African Americans in many ways but did not lead to complete equality. In 1871, Congress gave President Grant authority to use military force against the KKK and similar groups, but African Americans would continue to live in fear for decades.
Under Broyles’ leadership, the church’s membership grew, and by 1877 it had sent twenty-one men into the ministry. In 1864, the church outgrew its space as its membership doubled in size, and in 1867 it grew again, resulting in the purchase of a larger building for $25,000. Broyles was a major factor in the organization of a State Association of Colored Baptists in Indiana, as well as the establishment of six colored churches in the state since 1866 [6]. In 1876, Broyles wrote The History of Second Baptist Church. He was a known Republican and encouraged other African Americans to join the party of Lincoln and Grant. Broyles and his wife Francis had seven children by 1880. He remained the pastor of Second Baptist until his death on August 31, 1882 [7]. Rev. Broyles created many opportunities for African Americans in Indiana, especially in education and religion. It would be nearly another century before African Americans would be able to attend schools with whites, but like other civil rights leaders, Rev. Broyles was a single spark that fueled an inferno of social change which is still burning.
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[1] Cathcart, William, "The Baptist encyclopedia: a dictionary of the doctrines, ordinances...of the general history of the Baptist denomination in all lands, with numerous biographical sketches...& a supplement" Philadelphia: L. H. Everts, 1883.
[2] Ibid.
[3] Carrol, J. C. "The Beginnings of Public Education for Negroes in Indiana." The Journal of Negro Education 8 no. 4 (October, 1939).
[4] Ibid.
[5] “History of Greater Indianapolis”, New York Public Library.
[6] Ibid.
[7] Brown, Ignatius, “Indianapolis Directory…History of Indianapolis”, Logan & Co., 1868.
Contributor
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Student Author: Melody Seberger <br />Faculty/Staff Editors: Dr. Ronald V. Morris, Dr. Kevin C. Nolan, and Christine Thompson<br />Graduate Assistant Researchers: Carrie Vachon and JB Bilbrey
Relation
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<a href="https://www.in.gov/history/markers/5.htm" target="_blank" rel="noopener">Indiana Historical Bureau: Historical Marker for Eleutherian College</a>
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PHOTO & VIDEO:
Eleutherian College from northwest in evening, attributed to Nyttend, Public domain, via Wikimedia commons
https://commons.wikimedia.org/wiki/File:Eleutherian_College_from_northwest_in_evening.jpg
1800s
community
education
Indianapolis
Jefferson County
Marion County
religion
Slavery
-
https://digitalresearch.bsu.edu/digitalcivilrightsmuseum/files/original/f689aaf6f53766579dcd7dd3750e194a.jpg
f44204d673ce326bf89ce19cafcf5e03
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Reverend Dr. Andrew J. Brown, Jr.,
St. John's Missionary Baptist Church
Description
An account of the resource
Reverend Dr. Andrew J. Brown, Jr. was born in Mississippi in 1921, and would go on to become one of the most influential civil rights leaders in Indianapolis. [1] After graduating high school, Brown attended the historically black Bishop College in Marshall, Texas, where he studied Baptist ministry. [2] Upon receiving his degree, Reverend Brown served in World War II in both the European and Pacific theaters, as one of the few field chaplains who specifically sought to provide “spiritual guidance for Black soldiers.” [3] In 1947, Brown and his wife Rosa Lee settled in Indianapolis where he preached at St. John Missionary Baptist Church, and the couple “immediately became active in the civil rights struggle which was beginning to come to light” in the city. [4]
When Reverend Brown first came to St. John Missionary Baptist Church, its small congregation of just 57 members were worshipping in a basement. [5] Under Brown’s leadership, the church was soon able to move to its own building in central Indianapolis, where the congregation would grow to become “one of the largest, most progressive Black churches in the United States.” [6] From this thriving church on Martindale Avenue, Reverend Brown preached his social gospel, calling for his congregation to rise up against injustice in Indianapolis.
Rev. Brown quickly earned a reputation as a powerful orator, and was invited to Baptist churches across the South to perform revivals—daily sermons given to a congregation by a visiting preacher over a week or longer to renew the faith of believers and to convert new members. [7] It was on one of these revival trips that Rev. Brown met a young Martin Luther King, Jr. as he finished up doctoral studies in the early 1950s. [8] Throughout the next decade, Rev. Brown and Rev. Dr. Martin Luther King, Jr. became friends and colleagues; at one point, Rev. Brown fell ill on a revival trip to Atlanta and was taken in by King’s mother. [9] When King visited Indianapolis for speaking engagements, he stayed at the home of Reverend Brown. [10]
As the efforts of the Civil Rights Movement in the South came to national attention during the late 1950s and early 1960s, Reverend Andrew J. Brown, Jr., along with other black community leaders in the North, were inspired to take similar action. [11] Rev. Brown used his pulpit to attract national civil rights leaders to Indianapolis, hosting Coretta Scott King and Dr. Kelly Miller Smith at St. John Missionary Baptist Church. [12] Additionally, after his term as the president of the Indianapolis NAACP chapter, Rev. Brown formed his own organization to fight for civil rights in the city. [13] The Indianapolis Social Action Council (ISAC) arose at St. John Missionary Baptist Church during memorial services for assassinated Mississippi NAACP President Medgar Evers in 1963, with Rev. Brown as the group’s chairman, Local 117 Union President Herman Walker as executive director, attorney Willard B. Ransom as vice president, William Porter as treasurer, and Faye Williams as secretary. [14] ISAC’s initial goals were to increase black voter registration and to provide better opportunities “in the fields of employment, housing, education, citizenship participation, public accommodations, and all areas of health, welfare, and social action” for black Indianapolis residents. [15] The organization’s voter registration drive was especially impressive, resulting in “unprecedented numbers of African Americans voting in the city elections in November 1963,” which elected two African Americans to the City Council for the first time in 16 years. [16] Rev. Brown also established the Indianapolis Christian Leadership Conference as a Northern affiliate of the major civil rights organizing group, the Southern Christian Leadership Conference. [17]
Reverend Brown and his congregants did not just fight for civil rights in Indianapolis, however. In August 1963, ISAC members bused to Washington, D.C. to participate in the March on Washington for Jobs and Freedom. [18] In March 1965, Rev. Brown joined civil rights activists from across the country to march in Selma, Alabama, in protest of what has come to be known as “Bloody Sunday,” the beating of peaceful protestors by police on the Edmund Pettus Bridge as they planned to march from Selma to Montgomery. [19] Just four days after Dr. Martin Luther King, Jr.’s assassination on April 4, 1968, Rev. Brown joined Coretta Scott King and other national figures in a march in Memphis, Tennessee, in solidarity with striking sanitation workers, and in memory of King. [20] The next month, Rev. Brown urged the black community of Indianapolis to join him in the Poor People’s March on Washington, to honor the memory and continue the legacy of Dr. King. [21]
Reverend Brown was also instrumental in creating lasting cultural institutions, which served the black community in Indianapolis and across the state. In 1970, Reverend Brown, alongside other Indianapolis African American religious and civil rights leaders, created the Indiana Black Expo (IBE), a charitable organization that empowers black Hoosiers through economic, educational, and medical assistance. [22] The IBE’s flagship event, the Summer Celebration, is an annual festival that celebrates black history and culture in Indiana. Reverend Brown was also the founder of the long-running Indianapolis radio program Operation Breadbasket. The popular program aired every Saturday morning on WTLC, and Brown used the platform to speak about civil rights issues and community interests, and to provide economic advice and spiritual messages for his listeners. [23]
Reverend Andrew J. Brown, Jr. retired from his position at St. John Missionary Baptist Church in 1990. [24] He passed away in 1996 at the age of 75, leaving behind an extraordinary legacy. Brown was remembered by Indiana Congressman Andrew Jacobs, Jr. on the floor of the House of Representatives as “Mr. Civil Rights in Indiana.” [25] From the moment he arrived in Indianapolis, Rev. Brown fought for the rights of not only his own congregation, but of people across the city, the state, and the country. In tribute to his foundational work, which made the city a far more inclusive place, Indianapolis has renamed Martindale Avenue, the location of St. John Missionary Baptist Church, to Dr. Andrew J. Brown Avenue in his honor. [26]
Source
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[1] Tyler Fenwick, “Dr. Andrew J. Brown Brought National Civil Rights to Indianapolis,” Indianapolis Recorder (Indianapolis, IN), Feb. 22, 2019. <br />[2] “Rev. A.J. Brown, Prexy, Speaker Sunday at Bethel,” Indianapolis Recorder (Indianapolis, IN), Oct. 26, 1963; Amy Bertsch, “Bishop College,” East Texas History, accessed October 4, 2019, https://easttexashistory.org/items/show/141. <br />[3] “Rev. A.J. Brown, Prexy, Speaker Sunday at Bethel,” Indianapolis Recorder (Indianapolis, IN), Oct. 26, 1963; “A.J. Brown, Jr.: The Man and the Liberating Theology,” Indianapolis Recorder (Indianapolis, IN), Aug. 10, 1996. <br />[4] Tyler Fenwick, “Dr. Andrew J. Brown Brought National Civil Rights to Indianapolis,” Indianapolis Recorder (Indianapolis, IN), Feb. 22, 2019; “Rev. Brown Praised for Religious, Civic Contributions at Testimonial,” Indianapolis Recorder (Indianapolis, IN), Oct. 7, 1972. <br />[5] “A.J. Brown, Jr.: The Man and the Liberating Theology,” Indianapolis Recorder (Indianapolis, IN), Aug. 10, 1996. <br />[6] “Rev. Brown Praised for Religious, Civic Contributions at Testimonial,” Indianapolis Recorder (Indianapolis, IN), Oct. 7, 1972; “A.J. Brown, Jr.: The Man and the Liberating Theology,” Indianapolis Recorder (Indianapolis, IN), Aug. 10, 1996. <br />[7] Wilson Fallin, Uplifting the People: Three Centuries of Black Baptists in Alabama, (Tuscaloosa, AL: University of Alabama Press, 2007,) 83; Andrew J. Brown, Jr., “‘I Walked With Martin,’” Indianapolis Recorder (Indianapolis, IN), Apr. 13, 1968. <br />[8] Ibid. <br />[9] Ibid. <br />[10] Tyler Fenwick, “Dr. Andrew J. Brown Brought National Civil Rights to Indianapolis,” Indianapolis Recorder (Indianapolis, IN), Feb. 22, 2019. <br />[11] Emma Lou Thornbrough, Indiana Blacks in the Twentieth Century, ed. Lana Ruegamer (Bloomington, IN: Indiana University Press, 2000), 164. <br />[12] “Freedom Concert Featuring Mrs. Martin Luther King,” Indianapolis Recorder (Indianapolis, IN), Apr. 18, 1964; “Noted Rights Leader to Speak at Rally Sunday,” Indianapolis Recorder (Indianapolis, IN), Dec. 14, 1963. <br />[13] “A.J. Brown Jr.: The Man and the Liberating Theology,” Indianapolis Recorder (Indianapolis, IN), Aug. 10 1996. <br />[14] Thornbrough, Indiana Blacks, 174. <br />[15] “Rev. A.J. Brown Named Chairman of Organization,” Indianapolis Recorder (Indianapolis, IN), Jul. 6, 1963. <br />[16] Thornbrough, Indiana Blacks, 175; “Noted Rights Leader to Speak at Rally Sunday,” Indianapolis Recorder (Indianapolis, IN), Dec. 14, 1963. <br />[17] Thornbrough, Indiana Blacks, 164. <br />[18] “Goldstein Joins 200,000 in D.C. March,” Jewish Post and Opinion (Indianapolis, IN), 30 Aug. 30, 1963. <br />[19] “ISAC Prexy Tells Why ‘I Had to Go to Selma, Alabama,’” Indianapolis Recorder (Indianapolis, IN), Mar. 13, 1965. <br />[20] Andrew J. Brown, Jr., “‘I Walked With Martin,’” Indianapolis Recorder (Indianapolis, IN), Apr. 13, 1968. <br />[21] “A.J. Brown Jr.: The Man and the Liberating Theology,” Indianapolis Recorder (Indianapolis, IN), Aug. 10 1996. <br />[22] Ibid. <br />[23] Rob Schneider, “Rights Leader Rev. Andrew J. Brown Dies,” Indianapolis Star (Indianapolis, IN), Aug. 3, 1996. <br />[24] Ibid. <br />[25] Andrew Jacobs, Jr. “Honoring Andrew J. Brown,” Congressional Record 42, no. 125 (1996): 329. [26] “Contact Us,” St. John’s Missionary Baptist Church, accessed October 10, 2019, http://www.saintjohnsindy.net/contact/.
Contributor
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Student Authors: Allison Hunt and Jake Bailey <br />Faculty/Staff Editors: Dr. Ronald V. Morris, Dr. Kevin C. Nolan, and Christine Thompson<br />Graduate Assistant Researchers: Carrie Vachon and JB Bilbrey
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PHOTO & VIDEO:
Reverend F. Benjamin Davis, Father Boniface Hardin and Reverend Andrew J. Brown, Indianapolis Recorder Collection, Indiana Historical Society.
https://images.indianahistory.org/digital/collection/p0303/id/465/rec/31
1900s-1940s
1950s-present
Christianity
Civil Rights Movement
Dr. Martin Luther King Jr.
Indianapolis
Marion County
NAACP
Politics
religion
Religious Leaders
-
https://digitalresearch.bsu.edu/digitalcivilrightsmuseum/files/original/21abac5c442aab46fb66904198603639.jpg
912fe46585849ca20b0702ed60b552de
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Places
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Shaffer Chapel
Description
An account of the resource
Shaffer Chapel African Methodist Episcopal (AME) Church was established in Muncie in 1919 by 48 founding members. Reverend J. P. Q. Wallace, a church elder from Richmond, presided over this initial meeting. [1] By 1929, the congregation had outgrown its first property and moved to its current location, a former elementary school on Highland Avenue. [2] Though Bethel AME Church had been established in downtown Muncie nearly 50 years earlier, the founders of Shaffer Chapel sought to serve African Methodist Episcopal congregants living in the primarily African American Whitely neighborhood. [3]
Throughout its history, ministers at Shaffer Chapel played a major role in the greater black community of Muncie. During the 1920s, Reverend John E. Johnson helped to defeat an attempt to “develop an all-colored elementary school” in the Whitely neighborhood, fighting instead to maintain the integration of Muncie schools. [4] Reverend Anthony J. Oliver crusaded against discriminatory hiring practices at Muncie businesses during the 1960s. [5] With the help of his congregants and other members of the black community, Reverend Oliver successfully integrated Muncie banks and industrial employers, including “Warner Gear Transmission Plant, […] Indiana Michigan Electric, Indiana Central Gas Co., Muncie Water Co., Pepsi-Cola Bottling Co., and many more.” [6]
One incident is remembered with particular prominence in the church’s history. In July 1930, three black teenagers, Abram Smith, Thomas Shipp, and Herbert James Cameron, were arrested in Marion after being accused of the rape of Mary Ball and the murder of Claude Deeter. [7] The white citizens of Marion were outraged and gathered in a mob outside the jail where the young men were being held, eventually forcing their way in. Cameron was spared as the mob eventually died down, but Shipp and Smith were brutally murdered that night, with their bodies left hanging for all to see beneath the statue of Lady Justice atop the Grant County courthouse. [8] The lynch mob and the significant crowd of sightseers included men, women, and children; “perhaps the majority of the inhabitants of Grant County” were represented that night on the courthouse lawn. [9] Because there was no black mortician in Marion, Shaffer Chapel’s Reverend John E. Johnson, who also operated as a mortician in Muncie, drove to Marion and brought the bodies of the young men to Muncie to be embalmed. [10] According to local oral histories, rumors spread throughout Muncie that a white mob was planning to storm the mortuary and further desecrate the lynching victims’ bodies. In response, members of Muncie’s black community gathered using Shaffer Chapel as the “headquarters of the hastily formed militia.” [11] Though the mob never formed, Muncie’s black community “made a show of strength and solidarity in the face of hostile racism” at Shaffer Chapel, and ensured the safety of Shipp and Smith’s embalmment and return to Marion for burial. [12]
Like most black churches during the twentieth century, Shaffer Chapel was not used solely for spiritual purposes. Not only in Muncie, but across the nation, “the church was the center of social and cultural life and of benevolent and welfare activities in black communities.” [13] The church was a safe haven from ever-present racism and prejudice, and the site of community organizing in much of black American history. At Shaffer Chapel, black Muncie residents could fill leadership roles with dignity and without the supervision and judgment of whites. Furthermore, they could gather to talk about political issues such as segregation without arousing suspicion.
Shaffer Chapel AME was and still is a crucial place for the African American community of Muncie. Its ministers and congregants have worked throughout its history to make Muncie a safer and more progressive city. In doing so, they have created a space that takes care of the needs of the community, spiritually, politically, and economically. The Whitely Community Council raised funds to restore the church in 2011, ensuring that this historic site will continue to serve the neighborhood and the wider Muncie black community for years to come. [14]
Source
A related resource from which the described resource is derived
[1] Hurley Goodall and J. Paul Mitchell, A History of Negroes in Muncie, (Muncie, IN: Ball State University, 1976): 11. <br />[2] “18.1996.1 Shaffer Chapel African Methodist Episcopal Church Delaware County Marker Text Review Report,” Indiana Historical Bureau, 2014; Goodall and Mitchell, A History of Negroes in Muncie, 11. <br />[3] Goodall and Mitchell, A History of Negroes in Muncie, 11. <br />[4] Ibid. <br />[5] Luke Eric Lassiter, Hurley Goodall, Elizabeth Campbell, and Michelle Natasya Johnson, The Other Side of Middletown, (Lanham, MD: AltaMira Press, 2004): 211. <br />[6] Hurley Goodall, “Rev. Oliver, Profile of a Determined Man Who Helped Desegregate Muncie,” The Muncie Times (Muncie, IN), Feb. 6, 1997. <br />[7] James H. Madison, A Lynching in the Heartland: Race and Memory in America, (New York: Palgrave, 2001): 5. <br />[8] Ibid., 32. <br />[9] Emma Lou Thornbrough, Indiana Blacks in the Twentieth Century, ed. Lana Ruegamer, (Bloomington, IN: Indiana University Press, 2000): 67. <br />[10] Lassiter, et al., The Other Side of Middletown, 210. <br />[11] Ibid., 211. <br />[12] Ibid. <br />[13] Thornbrough, Indiana Blacks in the Twentieth Century, 17. <br />[14] “April 2014 Newsletter,” Whitely Community Council, April 2014, https://whitelycc.files.wordpress.com/2012/01/wcc-newsletter-april-2014.pdf.
Contributor
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Student Authors: Allison Hunt and Emma Guichon <br />Faculty/Staff Editors: Dr. Ronald V. Morris, Dr. Kevin C. Nolan, and Christine Thompson<br />Graduate Assistant Researchers: Carrie Vachon and JB Bilbrey
Relation
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<a href="https://www.in.gov/history/markers/79.htm" target="_blank" rel="noopener">Indiana Historical Bureau: Historical Markers</a>
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PHOTO & VIDEO:
Shaffer Chapel AME, attributed to Dale Winling, Public domain, via Flickr.
https://www.flickr.com/photos/urbanoasis/2693346375/
1950s-present
African Methodist Episcopal (AME) Church
Church
Delaware County
Indiana Historical Bureau Marker
Lynching
Muncie
religion
-
https://digitalresearch.bsu.edu/digitalcivilrightsmuseum/files/original/178c5152e46bf6ee8e704c03f762bc05.jpg
4b36b17a35099ec538bf7e1f7cde5e4b
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Places
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The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
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Senate Avenue YMCA
Description
An account of the resource
<p>At the turn of the twentieth century, discrimination around the country was still a dominant factor in American society. This included Indiana, which had segregated schools, neighborhoods, and gathering places. To continue with the idea of “separate but equal,” many white officials in Indianapolis attempted to create a separate YMCA for African Americans in 1900.<span>[1]</span> In response to this, two African American physicians, Henry Hummons and Dan Brown, organized a group of black citizens to discuss the need for “wholesome” recreational facilities.<span>[2]</span> They wanted to create a “permanent quarters with which there will be connected a reading-room, educational classrooms, a gymnasium and bathrooms” for the African American men living in Indianapolis.<span>[3]</span> After discussing this need, the men created the Young Men’s Prayer Band as a stepping stone toward an African American YMCA in the state capitol.<span>[4]</span> Two years later, the Young Men’s Prayer Band was recognized by the YMCA after John Evans arrived to oversee the organization and help it move towards this status.<span>[5]</span> <br /><br />In the early years of the organization, Indianapolis African Americans would meet in private homes, churches, and a deserted neighborhood house called the Flanner Guild because they did not have a designated location in the city.[6]<a name="_ftnref6" href="#_ftn6"><span></span></a> Despite this setback, the community began to become more involved with the Young Men’s Prayer Band, and in 1910, it became an official YMCA for African Americans in the city.<span>[7]</span> Even after this milestone, the branch did not have its own facility until three years later in 1913 when a new building at the corner of Senate Avenue and Michigan Street opened its doors to the African American community with a dedication speech given by civil rights activist Booker T. Washington.<span>[8]</span> This was a major accomplishment for African Americans living in Indianapolis. By having a place where black men could learn and interact with each other, the Senate Avenue YMCA was improving the lives of African Americans in Indianapolis.<br /><br />As the building opened, Faburn DeFrantz arrived in Indianapolis from Washington D.C. to serve as the physical director of the Senate Avenue YMCA, and three years later as the executive secretary of the branch.<span>[9]</span> As the leader of the Senate Avenue YMCA, DeFrantz developed classes in athletics, Bible study, school subjects, automotive repairs, and many more to help African American men prepare for jobs and improve their lives.<span>[10]</span> In addition, DeFrantz continued one of the most influential programs at the Indianapolis branch since 1904: the “Monster Meetings.”<span>[11]</span> These meetings discussed a variety of topics including education, religion, science, and politics to help the African American community have a better understanding of news from around the country.<span>[12]</span> Some of these meetings were led by famous speakers such as W.E.B. DuBois, Madam C.J. Walker, and Eleanor Roosevelt.<span>[13]</span> Under DeFrantz, the Senate Avenue Branch was also politically active by attempting to end school segregation and promoting job opportunities for African Americans in the city.<span>[14]</span> Along with pushing for civil rights, the branch also assisted African American families during the Great Depression by providing housing and food for men and boys. At the start of the Depression, from January to October of 1931, the Senate Avenue YMCA provided 4,827 nights of free lodging and 3,200 free meals for the African American community to help them get through the hard times.<span>[15]</span> </p>
<p>In 1946, the national YMCA leadership decided to desegregate facilities across the country.<span>[16]</span> Despite this change in policy, the Senate Avenue YMCA membership remained predominantly African American.<span>[17]</span> Under DeFrantz, the Senate Avenue YMCA grew from 350 members in 1913 to 5000 members when he retired in 1951.<span>[18]</span> During this time, he helped develop the largest African American YMCA in the country and a better sense of community among blacks living in Indianapolis.<span>[19]</span> The Senate Avenue branch would continue succeed following DeFrantz’s retirement until activities would later be moved to a new facility at Fall Creek Parkway and 10<sup>th</sup> Street on September 13, 1959.<span>[20]</span><br />Over its 46-year history, the Senate Avenue YMCA gave opportunities to African Americans living in Indianapolis that they may have not received anywhere else in the city. They provided classes and the tools needed for African Americans to be professionally prepared and socially aware of the changes occurring in American society. By having a designated facility to meet, a stronger sense of community developed among African Americans living in the state capitol. The Senate Avenue YMCA branch closed in 1959, but its legacy continued through the twentieth century with the construction of the Fall Creek YMCA, which remained open until the fall of 2003.<span>[21]</span> In 2016, the Indiana Historical Bureau and the YMCA of Greater Indianapolis installed a historical marker at the site.<span>[</span><span>2</span><span>2]</span></p>
<p></p>
<p><a name="_ftn1" href="#_ftnref1"><span></span></a><a href="https://www.in.gov/history/markers/4325.htm"></a></p>
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<p><span>[1]</span> David J.Bodenhamer and Robert G. Barrows, and David Gordon Vanderstel, <em>The Encyclopedia of Indianapolis</em> (Bloomington: Indiana University Press, 1994), 1249.<br /><span>[2]</span> Ibid.<br /><span>[3]</span> “Colored Y.M.C.A.,” <em>Indianapolis News</em>, March 31, 1902, 2, https://newspapers.library.in.gov/?a=d&d=INN19020331-01.1.2&srpos=2&e=31-03-1902-----en-20-INN-1-byDA-txt-txIN-Colored------.<br /><span>[4]</span> Bodenhamer and Barrows and Vanderstel, <em>The Encyclopedia of Indianapolis</em>, 1249.<br /><span>[5]</span> Nina Mjagkij, <em>Light in the Darkness : African Americans and the YMCA, 1852-1946</em>(Lexington, Ky: University Press of Kentucky, 1994), 58.<br /><span>[6]</span> Bodenhamer and Barows and Vanderstel, <em>The Encyclopedia of Indianapolis</em>, 1249.<br /><span>[7]</span> Bodenhamer and Barows and Vanderstel, <em>The Encyclopedia of Indianapolis</em>, 1249.<br /><span>[8]</span> Stanley Warren, "The Monster Meetings at the Negro YMCA in Indianapolis." <em>Indiana Magazine of History</em> 91, no. 1 (1995).<br /><span>[9]</span> Joseph Skvarenina, “Farburn E. DeFrantz and the Senate Avenue YMCA,” <em>Traces</em> 20 no. 1 (2008): 37<br /><span>[10]</span> Ibid, 38<br /><span>[11]</span> Bodenhamer and Barows and Vanderstel, <em>The Encyclopedia of Indianapolis</em>, 1250<br /><span>[12]</span> Skvarenina, “Faburn E. DeFrantz,” 37.<br /><span>[13]</span> Ibid.<br /><span>[14]</span> Skvarenina, “Faburn E. DeFrantz,” 38.<br /><span>[15]</span> Mjagkij, <em>Light in the Darkness</em>, 117.<br /><span>[16]</span> “YMCA Adopts Recommendation to Drop Racial Segregation,” <em>Indianapolis Recorder</em>, March 23, 1946, 1.<br /><span>[17]</span> Bodenhamer and Barows and Vanderstel, <em>The Encyclopedia of Indianapolis</em>, 1250.<br /><span>[18]</span> Skvarenina, “Faburn E. DeFrantz,” 39.<br /><span>[19]</span> Bodenhamer and Barows and Vanderstel, <em>The Encyclopedia of Indianapolis</em>, 1250.<br /><span>[20]</span> “Sunday Set For Official ‘Y’ Dedication,” <em>Indianapolis Recorder</em>, September 12, 1959, 1.<br /><span>[21]</span> Sara Galer, “Fall Creek YMCA to be demolished,” WTHR, May 6, 2010, last updated April 15, 2016. <br /><span>[22]</span> Indiana Historical Bureau, Senate Avenue YMCA. </p>
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Student Authors: Ben Wilson and Robin Johnson <br />Faculty/Staff Editors: Dr. Ronald V. Morris, Dr. Kevin C. Nolan, and Christine Thompson<br />Graduate Assistant Researchers: Carrie Vachon and JB Bilbrey
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<a href="https://www.in.gov/history/markers/4325.htm " target="_blank" rel="noopener">Indiana Historical Bureau: Historical Marker</a>
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Senate Avenue YMCA, Madam C.J. Walker Collection, Indiana Historical Society.
https://images.indianahistory.org/digital/collection/m0399/id/212/rec/2
1900-1940s
1900-1959
1950s-present
athletics
Indiana Historical Bureau Marker
Indianapolis
Integration
Marion County
Organization
religion
Segregation
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https://digitalresearch.bsu.edu/digitalcivilrightsmuseum/files/original/c1c7ddd35d9e1b9e9cdfe2c0e40a0d8c.png
a89a2e3f9e4ccd6a47f27b22cd4bd8a4
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Bethel AME Church, Indianapolis
Description
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In 1787, the African Methodist Episcopal (AME) Church was founded in Philadelphia by Richard Allen and Absalom Jones, after they left the Methodist Church due to racial prejudice. Allen and Jones retained some of the teachings and beliefs of the Methodist denomination, but the AME leaders were all African Americans. Through the AME Church, African Americans were able to form and lead their own congregations. In 1836, the first AME congregations in Indiana appeared in Richmond and Indianapolis. Revered William Paul Quinn, who settled in Richmond and served as the bishop of its AME church in 1844, established both churches. Richmond provided opportunities and a higher chance of equal treatment for African Americans because of the large Quaker population.[1] <br /><br />Bethel AME Church was founded in Indianapolis in 1836, at a time when nearly five percent of the city was African American. Augustus Turner, a local barber, came up with the idea to form an AME congregation while overhearing the conversations of his customers. The church began meeting in Turner’s log cabin, and after petitioning the Philadelphia AME Conference, the group was recognized as an AME church. Reverend Quinn from Richmond was sent as a circuit rider to what was known at the time as “Indianapolis Station.” A small frame house used as a church building was built five years later on Georgia Street, between the Canal and modern-day Senate Avenue.[2] In 1848, the church grew to 100 members. Indianapolis Station hosted the Annual AME Conference in 1854, and during the nine-day conference, the Constitution of the William Paul Quinn Missionary Society was adopted. Other benevolent societies and self-improvement groups were connected to Bethel AME Church, including several literary and temperance societies.[3] Three years later, the Bethel AME congregation bought the shuttered Christ Church building and physically moved it from the Indianapolis Circle area to Georgia Street as their new place of worship.[4] <br /><br />Beginning in 1858, Bethel AME Church organized the first school for African American children, as African Americans in Indianapolis were not allowed to attend public schools. This AME-sponsored school taught geography, grammar, history, physiology, reading, writing, and arithmetic. The African American community in Indianapolis was able to keep the school operating through donations and tuition.[5] The Bethel congregation was also active in the Underground Railroad, helping runaway slaves on their journey to Canada. Because of their involvement, some believed that slavery sympathizers started the fire which destroyed the church in the summer of 1862; others suggested that disgruntled African Americans, who had been cast out of the church, had set the fire.[6] The fire and the Civil War led to financial troubles, and unrest within the congregation led to several members leaving Bethel and forming their own church, Allen Chapel. After purchasing land on Vermont Street for $5,000, construction of a new Bethel AME Church building began in 1867. Two years later, the congregation occupied the partially completed building.[7] <br /><br />By the 1880’s, the church’s membership had grown to 600, and Sunday School pupils numbered 300.[8] However, the congregation had to sell the church building because of debt; the purchaser gave them one year to redeem the property or it would be lost to them forever. The African American community of Indianapolis helped Bethel to recover, and an increase in membership led to a remodeling of the building. In 1894, a pipe organ was installed, and electric lights, stained glass windows, and steam heat were added, and the parsonage was converted to a Parish House with a Prayer Chapel.[9] <br /><br />Church leadership changed throughout the nineteenth and twentieth centuries, and other renovations and additions took place. In the early 1900s, the Indianapolis Chapter of the National Association for the Advancement of Colored People (NAACP) and the State Federation of Colored Women’s Clubs were organized at the church.[10] The Ethical Culture Society, an organization devoted to the enlightenment of young people, met at the church for over four decades. In 1957, Bethel AME became involved with feeding the hungry and offering counseling services to the community, and in 1973, a Human Resources Development Center was established to aid youth and senior citizens. Bethel AME Church, in partnership with the Riley-Lockerbie Association of Churches, maintains a food and clothing pantry.[11] The church has also had a credit union, a well-baby clinic, an adult daycare program, and other social programs. <br /><br />Bethel AME is known as the “Mother Church” of African Methodism in Indiana, as Allen Chapel, Coppin Chapel, Saint John, and Wallace (Providence) were all AME churches that were off-shoots of Bethel AME.[12] In 1991, the Bethel AME Church was added to the National Register of Historic Places.[13] Bethel AME Church continues not only to improve the lives of its members, but also to help to those in Indianapolis who are in need from its new location north of the city.[14] The Bethel AME Church building was placed on the National Register of Historic Places in 2009 and is commemorated by an Indiana Historical Bureau historical marker, installed in 2009.
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<p><span>[1]</span> National Register Nominations: Bethel A.M.E. Church, Marion County, 12-19-90, Elisabeta Goodall, Author, 7.<br /><span>[2]</span> B.R. Sulgrove, <em>History of Indianapolis and Marion County</em> (Philadelphia: L. H. Everts, 1884), 404-05.<br /><span>[3]</span> Earline Rae Ferguson, “In Pursuit of the Full Enjoyment of Liberty and Happiness: Blacks in Antebellum Indianapolis, 1820-1860,” <em>Black History News and Notes,</em> no. 32 (May 1988), 7.<br /><span>[4]</span> B.R. Sulgrove, History of Indianapolis and Marion County (Philadelphia: L. H. Everts, 1884), 404-05.<br /><span>[5]</span> Ferguson, “In Pursuit of the Full Enjoyment of Liberty and Happiness: Blacks in Antebellum Indianapolis, 1820-1860,” 6.<br /><span>[6]</span> Stanley Warren, “The Bethel African Methodist Episcopal Church,” <em>Traces of Indiana and Midwestern History</em>, 19 no. 3 (2007), 33.<br /><span>[7]</span> Ibid, 34.<br /><span>[8]</span> Sulgrove, <em>History of Indianapolis and Marion County, </em>405.<br /><span>[9]</span> National Register Nominations: Bethel A.M.E. Church, Marion County, 12-19-90, Elisabeta Goodall, Author, 9.<br /><span>[10]</span> Aboard the Underground Railroad. “Bethel AME Church”. National Park Service.<br /><span>[11]</span> National Register Nominations: Bethel A.M.E. Church, 9-10.<br /><span>[12]</span> Warren, “The Bethel African Methodist Episcopal Church,” 35.<br /><span>[13]</span> Bethel African Methodist Episcopal Church. Indiana Historical Bureau. Accessed January 29, 2020. <br />[14] Warren, “The Bethel African Methodist Episcopal Church,” 35.</p>
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Student Authors: Melody Seberger and Robin Johnson
Faculty/Staff Editors: Dr. Ronald V. Morris, Dr. Kevin C. Nolan, and Christine Thompson
Graduate Assistant Researchers: Carrie Vachon and JB Bilbrey
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PHOTO & VIDEO:<br />Bethel A.M.E. Church Organizations and Clubs, Indiana Historical Society, M1270.<br /><br />
<table width="529">
<tbody>
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<td width="529"><a href="https://images.indianahistory.org/digital/collection/p16797coll9/id/2456/rec/109">https://images.indianahistory.org/digital/collection/p16797coll9/id/2456/rec/109</a></td>
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<a href="https://www.in.gov/history/markers/Bethel.htm">Indiana Historic Bureau: Historical Marker</a><br /><a href="https://npgallery.nps.gov/pdfhost/docs/NRHP/Text/00000925.pdf" target="_blank" rel="noopener">National Register of Historic Places</a>
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1836
1900-40s
1950s-present
African Methodist Episcopal (AME) Church
Church
education
Indiana Historical Bureau Marker
Indianapolis
Marion County
National Register of Historic Places
religion
Underground Railroad
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https://digitalresearch.bsu.edu/digitalcivilrightsmuseum/files/original/aa217bc3cf7c02abf491e3c2ae68216b.jpg
f160f7a28e1e0ff468093e4135bb8990
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Reverend Lester K. Jackson, St. Paul Missionary Baptist Church
Description
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<p>Reverend Lester K. Jackson, who served at the St. Paul Baptist church in Gary, Indiana, was a twentieth century Civil Rights leader known for his outspoken nature in all matters related to racial equality. Jackson, like many Civil Rights leaders, focused his efforts on areas of discrimination both locally and throughout the country. His drive and ambition helped bring about multiple Civil Rights advancements in the post-World War II era.</p>
<p>In 1946, Jackson worked tirelessly on a court case alongside the New Jersey chapter of the National Association for the Advancement of Colored People (NAACP) to overturn law that prohibited African Americans from swimming in the Atlantic Ocean. This case was tried all the way to the Supreme Court and was a major victory for Jackson and the early Civil Rights movement.<span>[1]</span></p>
<p>In Gary, Jackson fought for the integration of Marquette Park.<span>[2]</span> In 1949, he endorsed an organization called “Beachhead for Democracy”, organizing a march from Gary City Hall to Marquette Park to commemorate the anniversary of black troops landing at Salerno Beach, Italy during WWII.<span>[3]</span> Gary mayor, Eugene Swartz, although agreeing with the notion that African Americans had the “right to use all city facilities,” refused to let police protect the demonstration.<span>[4]</span> Reverend Jackson called out businesses and other organizations within the city for their racist and discriminatory policies.<span>[5]</span> Jackson forced the Gary Transit Company to hire black conductors and motormen.<span>[6]</span> He would help to integrate the Young Men’s Christian Association (YMCA), public beaches, and all public transportation. Jackson and the St. Paul Missionary Church fought for equality and justice in Gary, and “it was [their] integral efforts to improve employment opportunities and living conditions for African Americans and the Civil Rights struggles in the City of Gary that many whites in the community literally had problems with.”<span>[7]</span></p>
<p>Jackson’s efforts in Gary put him in a national spotlight, especially with President Dwight D. Eisenhower, with whom Jackson had met with other African American ministers of the period to discuss their movement toward equality. He corresponded with other leaders including Dr. Martin Luther King Jr., President John F. Kennedy, and President Lyndon B. Johnson. Jackson would congratulate or criticize these leaders for their success or failure on Civil Rights matters. In his letter to President Johnson, dated March 12, 1965, he criticized the President for his actions toward Vietnam and his lack of attention for his own citizens being beaten and segregated in the South. Jackson urges the President to take action for the people and not to turn a blind eye to domestic affairs.<span>[8]</span></p>
<p>Jackson communicated with Dr. Martin Luther King Jr. in January 1966, inviting Dr. King to speak at a service for St. Paul Missionary Church’s new building. Jackson exemplifies his nature in these letters, very outspoken regarding all matters of civil rights. Dr. Martin Luther King Sr. supported this testament at a banquet honoring Jackson in 1973, referring to him as “the Daddy of the militant civil rights movement”<span>[9]</span> Many would consider Jackson just that, an outspoken leader, militant when he deemed necessary, calculated in his efforts, and relentless in his never-ending battle for civil liberties and equal rights.</p>
Jackson passed away on March 2, 1977. He lived a life dedicated to his church, his people, and defending civil rights for all. Jackson was relentless in his Civil Rights efforts and his actions impacted generations of African Americans.
<p></p>
<p><a href="#_ftnref1" name="_ftn1"><span></span></a></p>
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[1] “Obituary” March 1977. Accessed April 8, 2019. <br />[2] Indiana Landmarks. “The Many Surprises of Gary’s Marquette Park. Accessed February 14, 2020. <br />[3] Lane, James B. ""The Old Prophet" Reverend L.K. Jackson of Gary, Indiana." Traces, Fall 2017, 29-35. Accessed April 7, 2019. <br />[4] Ibid. <br />[5] Davich, Jerry. “Gary church turns 100, faces new challenge.” Chicago Tribune. March 4, 2016. Accessed February 14, 2020. <br />[6] Lane, James B. ""The Old Prophet" Reverend L.K. Jackson of Gary, Indiana." Traces, Fall 2017, Page 35. Accessed April 7, 2019. <br />[7] Woodson-Wray, Carmen M. “St. Paul Missionary Baptis continues 100th Anniversary events in August”. Accessed February 19, 2020. <br />[8] Jackson, Lester K. Letter to President Lyndon B. Johnson. March 12, 1965. Accessed April 8, 2019 <br />[9] Lane, James B. ""The Old Prophet" Reverend L.K. Jackson of Gary, Indiana." Traces, Fall 2017, Page 35. Accessed April 7, 2019.
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Student Authors: Jake Bailey and Robin Johnson
Faculty/Staff Editors: Dr. Ronald V. Morris, Dr. Kevin C. Nolan, and Christine Thompson
Graduate Assistant Researchers: Carrie Vachon and JB Bilbrey
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PHOTO & VIDEO:
Marquette Park Pavilion (Gary, Indiana), attributed to chicagogeek, Public domain, via Wikimedia commons.
https://commons.wikimedia.org/wiki/File:Marquette_Park_Pavilion_(Gary,_Indiana).jpg
1900-1940s
1950s-present
Civil Rights Movement
Gary
Integration
Lake County
law
NAACP
religion
Religious Leaders
-
https://digitalresearch.bsu.edu/digitalcivilrightsmuseum/files/original/8de170357942be1ecb9f31df8ecb087e.jpg
8902eb4761f805ba3ba1f308faebe82e
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Jim Jones and The Peoples Temple
Description
An account of the resource
<p>James Warren Jones was born on May 13, 1931 in Crete, Indiana[1] and the family moved to Lynn, Indiana in 1934.[2] He was invited to church by his neighbors, and it was those sermons that sparked Jones’ interest in religion and leadership. He studied various leaders including Marx, Gandhi, Hitler, and Stalin, noting their strengths and weaknesses.[3]</p>
<p>As a teenager, Jones was convinced that his father was a member of the Ku Klux Klan, as Lynn had a large KKK membership. Believing in equal rights and in reaction to his father’s actions, Jones became a strong advocate for racial equality and civil rights. Jones attended Indiana University and Butler University, and in 1952, became a student preacher for the Somerset Methodist Church in Indianapolis.[4] In 1956, he established the Peoples Temple of the Disciples in Christ in Indianapolis, and became ordained in 1964. Due to Jones’ passion for civil rights and his support for the underdog and downtrodden since his childhood, the Peoples Temple welcomed congregants from various racial backgrounds, the majority being African American. Jones and his wife adopted children of different races and claimed to be the first white couple in Indianapolis to adopt an African American child. Jones referred to his children as his “rainbow family”, with the Joneses receiving death threats towards their African American son.[5]</p>
<p>The Peoples Temple directly participated in the Civil Rights Movement in Indiana, including helping to desegregate movie theatres, hospitals, restaurants, and police departments. The Temple also created a “free restaurant, and homes for the mentally ill.” In 1961, Mayor Charles Boswell appointed Jones as head of the Indianapolis Human Rights Commission.[6]</p>
<p>Jones moved his Peoples Temple to San Francisco in the 1970s. The Temple attracted members of lower and middle classes of all races to hear Jones’ message of equality and anti-discrimination. Jones continued to donate to local causes such as the NAACP, and developed connections with politicians to spread his message and gain followers. California State Assembly Speaker Willie Brown was said to compare Jones to figures including “Martin Luther King, Angela Davis, Albert Einstein, and Chairman Mao.”[7]</p>
<p>Jones portrayed himself as someone with extraordinary powers, such as telepathy, faith healing, and clairvoyance. In reality, he had other Temple members search through “garbage cans and medicine cabinets for private information” or pretend to be disabled to make Jones’ powers look real. Jones controlled his congregants with abuse, beatings, sleep deprivation, constant work, and humiliation[8] This abuse caused some of even Jones’ most trusted members to leave the Temple and contact the media.[9] In 1974, threatened by an imminent media investigation, he moved his entire congregation to Guyana. There, the Temple sought to create a society where they were free to do as they wished without prejudice and hatred, and control by the US government. By 1977, “Jonestown” had nearly a thousand residents.[10]</p>
<p>Jones continued to maintain control over Jonestown residents by physical punishment and humiliations. Communication from inside and outside Jonestown was heavily controlled and censored. Phone calls were scripted, with Jones telling his followers what to say to their relatives in the US. He convinced his followers that staying in Jonestown was for their own safety, by falsely declaring that nuclear war was impending and concentration camps were being formed in the US. Despite these “warnings”, some members did leave Jonestown. As a test of loyalty, Jones even made his followers practice “revolutionary suicide” by drinking water said to be poisoned. Meanwhile in the US, relatives of the Jonestown population contacted the authorities to start an investigation into the Peoples Temple. Former members informed the media of the abuses and mass suicide threats that occurred in Jonestown.[11]</p>
<p>California Representative Leo Ryan, relatives of Temple members, and American journalists arrived in Jonestown on November 1978 to investigate. Jones and the residents put on public festivities to welcome their guests, but in private, Jones complained to Ryan about the American government interfering with the Peoples Temple.[12] The next day, a reporter handed Jones a note that was given to him by a Temple member reading “Help us get out of Jonestown.” Despite his anger, Jones told Ryan and the media that anyone who wanted to leave Jonestown could do so. As several groups of people prepared to leave the settlement, Peoples Temple members opened fire, killing Ryan and three others, and injuring 11.[13] In Jonestown, Jones convinced his congregation to drink from vats of Flavor-Aid that were laced with cyanide as a “revolutionary act.” A total of 918 people died by mass suicide that day, a third of them children.</p>
<p>Jones himself was found dead with a gunshot wound to the head, leaving an incomprehensible and tragic legacy of using civil rights and religion as a cover to further his political ideology resulting in human rights abuses and mass murder.[14]</p>
Source
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[1] “Jonestown, The Life and Death of the People’s Temple: Jim Jones.” PBS. Accessed April 2, 2020. <br />[2] Hall, John R. (1987). Gone from the Promised Land. Transaction Publishers. Pg. 5. Accessed April 6, 2020.<br />[3] Reiterman, Tom; Jacobs, John (1982). Raven: The Untold Story of Rev. Jim Jones and His People. E. P. Dutton. P. 24. Accessed April 6, 2020.<br />[4] <span>“Ordination Service of Jim Jones into Disciples of Christ.” Alternative Considerations for Jonestown & Peoples Temple. San Diego University, 2019. Accessed April 3, 2020.<br />[5] “Jonestown, The Life and Death of the People’s Temple: Jim Jones.”<br />[6] “Jonestown, The Life and Death of the People’s Temple: Jim Jones.”<br />[7] ”Jonestown: The Life and Death of Peoples Temple: The Peoples Temple in Guyana.” PBS. Accessed April 8, 2020.<br />[8] Ibid.<br />[9] Kildiff, Marshall and Phil Tracy. “Inside Peoples Temple.“ New West Magazine, August 1977. Accessed April 7, 2020.<br />[10] ”Jonestown: The Life and Death of Peoples Temple: The Peoples Temple in Guyana.”<br />[11] Ibid.<br />[12] “Jonestown: The Life and Death of Peoples Temple: November 18, 1978.” PBS. Accessed April 8, 2020. http://www.pbs.org/wgbh/americanexperience/features/jonestown-nov-18-1978/<br />[13] Ibid.<br />[14] Ibid.</span>
Contributor
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Student Author: Robin Johnson
Faculty/Staff Editors: Dr. Ronald V. Morris, Dr. Kevin C. Nolan, and Christine Thompson
Graduate Assistant Researchers: Carrie Vachon and JB Bilbrey
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PHOTO & VIDEO:
Jimjonesfirstchurch, attributed to Indytnt, Public domain, via Wikimedia Commons
https://commons.wikimedia.org/wiki/File:Jimjonesfirstchurch.jpg
1950s-present
Civil Rights Movement
Indianapolis
Ku Klux Klan
Marion County
NAACP
religion
Violence
-
https://digitalresearch.bsu.edu/digitalcivilrightsmuseum/files/original/c6fc0dd797dd211617eb6dab1395c304.jpg
054723b57755ceaea5b43e9c0579f1bb
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Places
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Gary Methodist Church
Description
An account of the resource
<p>Constructed in 1925, Gary Methodist Church once towered as the largest Methodist Church in the Midwest.[1] Originally named City Church, the impressive structure is located on 6th Avenue and Washington Street.[2] Development of the church was headed by Dr. William Grant Seaman, who had served as the pastor of Gary Methodist Church since 1916. Pastor Seaman intended the new building to serve as a place of religious revival for Gary’s citizens. Disliking the prominence of brothels and bars in the area, he hoped that the church would be the first step in shifting the community’s focus back to Christian culture and religion and building a larger congregation. U.S. Steel, the primary provider of jobs in Gary at the time, donated the plot of land and half the money needed for construction, approximately $400,000 of the $800,000 total cost. A well-known and reputable company, Lowe and Bollenbacher constructed the building in 21 months.[3] Once completed, the Gothic nine-story church contained stained glass windows, a magnificent vaulted sanctuary, oak-carved chancel and altar, and four-manual Skinner organ donated by Elbert Gary.[4] Seaman Hall, the second building on the property, included a fellowship hall, staff offices, a kitchen and dining area, a gymnasium, Sunday school rooms, a theater-sized screen, and a stage for concerts and community productions.[5]</p>
<p>The first service was held in the newly constructed Gary Methodist Church on October 3, 1926. After only a year, the congregation at Gary Methodist Church had grown to include over 1,700 individuals. The congregation reached its peak in the 1950s with over 3,000 members.[6] Despite Gary Methodist Church’s location in the heart of Gary’s industrial community, the congregation remained largely middle-class and white for its entire existence. Pastor Seaman sought integration and claimed that the church had the responsibility to minister to the immigrant populations and African American residents of Gary. He encouraged diverse civil and religious gatherings and hosted a race relations service in 1927, where members of nearby African American churches visited Gary Methodist Church to share services. Pastor Seaman’s beliefs about race were paternalistic however, and he believed that only white citizens should serve as leaders in the church. Although Pastor Seaman held racist beliefs himself, his admonishment of the Ku Klux Klan and aims to promote diversity provoked disdain in many white church members. As a result, Pastor Seaman was forced from Gary Methodist Church and transferred to an Ohio ministry in 1929.[7]</p>
<p>After Pastor Seaman’s expulsion, Gary Methodist Church ministered less to the city’s African American and immigrant populations. While few African Americans had actually attended church at Gary Methodist Church when Seaman was pastor, Seaman Hall had been utilized as a place for social gatherings and events. As the challenging years of the Great Depression and World War II threw Gary’s citizens into turmoil, churches became instrumental support services. Gary Methodist Church provided public relief and entertainment, such as theater shows and musical performances on Seaman Hall’s beautiful stage, but the events were likely restricted to white workers of Gary.[8]</p>
<p>While Gary Methodist Church made a few half-hearted attempts to promote membership among immigrant and African American families through events like Race Relations Sundays, the church did not come close to fulfilling Pastor Seaman’s mission of diversity until Reverend S. Walton Cole took over leadership. Under Reverend Cole’s pastorship, church members were encouraged to confront their own prejudices and welcome new members from diverse backgrounds. Reverend Cole was awarded the first Roy Wilkins award by the NAACP for his work promoting civil rights.[9]</p>
<p>The push to expand and revitalize Gary Methodist Church did not last long, however. For decades, the church had been dwindling in attendance. Following World War II, there were large number of layoffs in the steel working industry.[10] By 1973, most white families had moved to suburbs outside of Gary, and only around 320 members remained a part of the congregation. As the neighborhoods around Gary Methodist Church started being occupied by African American families, the church was unable to draw new members. Segregated since its construction in 1926, the church could not escape its history of discrimination. In addition to its shrinking congregation, the church became unable to foot the great cost of maintaining the massive building. After only 50 years of use, the Gary Methodist Church finally closed its doors in 1975.[11]</p>
<p>Gary Methodist Church, once the most magnificent church building in the Midwest, now stands in ruins. Seaman Hall was used as a satellite campus of Indiana University for a time, but the sanctuary was completely abandoned. Unattended, weathering the elements, the church quickly fell into disrepair. The damage was made worse when a fire destroyed parts of the building in 1997. In 2008, a large section of the roof caved, leaving only the shell of the structure.[12] Only as recently as 2019 was the church site granted a historical marker, signifying the great mark it left on the city of Gary.[13] Currently, the city is planning to transform the area around the church into a park and keep Gary Methodist Church as a historical centerpiece.[14]</p>
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[1] “Gary's Abandoned City Methodist Church,” Architectural Afterlife, last modified October 24, 2018, https://architecturalafterlife.com/2018/10/24/garys-abandoned-city-methodist-church/ <br />[2] <span>“City United Methodist Church of Gary, Indiana,” Sometimes Interesting, last modified June 16, 2013, https://sometimes-interesting.com/2013/06/16/city-united-methodist-church-of-gary-indiana/<br />[3] “Gary’s Abandoned City Methodist Church.”<br />[4] “City United Methodist Church of Gary, Indiana.” “City Methodist Church,” Atlas Obscura, accessed June 10, 2020, https://www.atlasobscura.com/places/city-methodist-church.<br />[5] “City United Methodist Church of Gary, Indiana.”<br />[6] “Gary’s Abandoned City Methodist Church.”<br />[7] Nicole Poletika, “City Church: Spirituality and Segregation in Gary,” Indiana History Blog, May 13, 2019, https://blog.history.in.gov/city-church-spirituality-and-segregation-in-gary/<br />[8] Ibid.<br />[9] Ibid.<br />[10] “Welcome to City Methodist Church: About the Church,” City Methodist Church, accessed June 10, 2020, http://www.citymethodistchurch.com/CityMethodistChurch-about.htm<br />[11] Poletika, “City Church: Spirituality and Segregation in Gary.”<br />[12] “Gary’s Abandoned City Methodist Church.”<br />[13] Pete S. Joseph, “Gary's City Methodist Church gets historical marker.” The Times of Northwest Indiana, September 18, 2019, https://www.nwitimes.com/business/local/garys-city-methodist-church-gets-historical-marker/article_c606c730-f210-584a-a098-6315a504cca8.html<br />[14] “Gary’s Abandoned City Methodist Church.”</span>
Contributor
An entity responsible for making contributions to the resource
Student Authors: Mary Swartz and Natalie Bradshaw
Faculty/Staff Editors: Dr. Ronald V. Morris, Dr. Kevin C. Nolan, and Christine Thompson
Graduate Assistant Researchers: Carrie Vachon and JB Bilbrey
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PHOTO & VIDEO:
Gary City Methodist Church, attributed to Takingactioningary, Public domain, via Wikimedia Commons
https://commons.wikimedia.org/wiki/File:Gary_City_Methodist_Church.JPG
1900-40s
1950s-present
Church
Gary
Integration
Lake County
NAACP
religion
-
https://digitalresearch.bsu.edu/digitalcivilrightsmuseum/files/original/53cee980cea3c96e50ecc76954f8a46e.png
e7bd1e267f4dcd04735a94d819cdf41a
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
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Places
Dublin Core
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St. Paul Missionary Baptist Church, Gary
Description
An account of the resource
The St. Paul Missionary Baptist Church in Gary, Indiana, was founded in 1916, with six members. Less than a year later in July 1917, the church acquired two lots at 1938 Adams Street to erect a building and provide their African American congregation with a sanctuary for worship.[1] Within nine years, the congregation expanded to 3,500 people under Reverend Martin Van Buren Bolden, who founded the Northern Indiana District Association as well as the State Convention while serving as pastor of St. Paul.[2] Following Bolden’s lead in forming a relationship with the Gary community, his successor Reverend William Franklin Lovelace continued the church’s community outreach. Throughout the Depression era St. Paul Missionary Baptist Church served the public with hot meals, medical expenses, funerary expenses, and was always available to serve as a roof over anyone’s head; regardless of skin color. [3], [4]
Following Lovelace’s passing in 1942, Dr. Lester Kendel Jackson took over as pastor, and he continued the Church’s community-focused legacy. Jackson was very vocal in the community regarding discrimination and the adverse effects of segregation. He shared his own powerful accounts of persistent discrimination with the Federal Council of the Churches of Christ in America. As a result, for the first time in history, such a council publicly and almost unanimously voted to condemn racial discrimination.[5]
In 1963, the church burned down, despite being less than a block away from a local fire station. Many suspected the tragic event was a result of Jackson’s outspoken approach to combating racism and discrimination. [6] Although the fire was never investigated by authorities, many church members believe that it was an act of retaliation in response to the work Jackson did to integrate businesses including the Gary National Bank, Marquette Park, Littons Clothing Store, and the Post-Tribune.[7] As Jackson stated “We lost everything we had. They intended it for evil, but God used it for good [8]”. Jackson and the church refused to be silenced, and in 1966 hosted a two-service event at their new building. The first service was for the congregation, as they had been waiting three years for their new sanctuary, but the second service drew the most attention. The second service involved incredibly prominent members of the community, including Robert Gasser and Dale Belles, the president of the Gary National Bank and head publisher of the Post-Tribune, respectively.[9] St. Paul continued to host prominent figures, including Dr. Martin Luther King Jr., as it worked with the community to eradicate racist policies and to integrate jobs previously unavailable to African Americans, such as conductors and motormen at the Gary Transit Company. [10]
St. Paul Missionary Baptist Church continues to hold services at its historic building on Grant St., built after the suspicious fire in 1963. The congregation continues its legacy of community outreach and activism, and improving the lives of Gary’s African American community. [11]
Source
A related resource from which the described resource is derived
[1]History of St. Paul Baptist Church. Reverend L. K. Jackson Papers, Indiana University Northwest Library, Calumet Regional Archives,
[2] Ibid.
[3] Ibid.
[4] Jerry Davich. “Gary Church Turns 100, Faces New Challenge,” Post-Tribune, March 4, 2016. https://www.chicagotribune.com/suburbs/post-tribune/opinion/ct-ptb-davich-gary-church-turns-100-st-0304-20160304-story.html
[5] History of St. Paul Baptist Church
[6] “St. Paul Missionary Baptist Continues 100th Anniversary Events in August,” The Chicago Crusader, August 4, 2016. https://chicagocrusader.com/st-paul-missionary-baptist-continues-100th-anniversary-events-august/
[7]Ibid.
[8] Jerry Davich
[9] “Two Services to Open St. Paul Baptist Church Sunday,” The Gary Post-Tribune, January 15, 1966.
[10] “Gary Church Turns 100, Faces New Challenge.”
[11] “St. Paul Missionary Baptist Church,” Facebook, accessed July 2, 2020. https://www.facebook.com/StPaulMBGary/
Contributor
An entity responsible for making contributions to the resource
Student Author: Joel Sharp
Faculty/Staff Editors: Dr. Ronald V. Morris, Dr. Kevin C. Nolan, and Christine Thompson
Graduate Assistant Researchers: Carrie Vachon and JB Bilbrey
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PHOTO & VIDEO:
Courtesy Chicago Tribune https://www.chicagotribune.com/suburbs/post-tribune/opinion/ct-ptb-davich-gary-church-turns-100-st-0304-20160304-story.html
1900-40s
1950s-present
Church
Gary
Integration
Lake County
religion
-
https://digitalresearch.bsu.edu/digitalcivilrightsmuseum/files/original/568a062081196b852ecf1382aa8b6c88.jpg
25e397a9105c9ab1312e5485a55ea2df
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Places
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
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Allen Chapel AME Church, Terre Haute
Description
An account of the resource
The Allen Chapel African Methodist Episcopal (AME) Church was founded in 1837 as the first African American church in Terre Haute and in western Indiana. It is named after Richard Allen, a former enslaved person who founded the AME Church in Philadelphia in 1787.[1] During slavery, Allen Chapel AME was part of the Underground Railroad, as its location near the Wabash River provided fugitive slaves food and shelter before moving further north.[2] ,[3] In 1845, before African American children were permitted to attend public schools, Allen Chapel was one of the oldest buildings used to educate African American children in Indiana. [4] Allen Chapel played an integral part in early civil rights and equal representation of African Americans. The minister who started the Allen Chapel school, Hiram Rhoads Revels, later served as the first U.S. African American senator, representing Mississippi. James Hinton, the first African American in the Indiana legislature, attended Allen Chapel school.[5] In 1886, abolitionist leader Frederick Douglass visited Terre Haute on two occasions to help raise funds for Allen Chapel. [6]
In 1913, lightning struck the church, causing a fire. Church members were able to rescue some pews and altar pieces, as well as save the entire lower level. Church services were conducted in a tent while the church underwent reconstruction. Allen Chapel was considered the leading African American church in Terre Haute through the 1960s. Many from the surrounding neighborhood attended the church, with a congregation reaching over 200. The church building provided the surrounding community a place to gather and meet. [7] Allen Chapel hosted baseball star Jackie Robinson, who spoke to the congregation about his experience as the first African American player in Major League Baseball. [8]
In recognition of its historical and cultural significance, Allen Chapel was placed on the National Register of Historic Places in 1975.[9] During the last half of the twentieth century, the number of congregants sharply declined, due mostly to the urban redevelopment of the surrounding neighborhood that began in the1960s. [10] The dwindling congregation could not keep up with the needed building repairs, and demolition of the historic building became likely. Various community members came together to save Allen Chapel, which was an irreplaceable symbol of the African American heritage of the community. In 1997, the Friends of Historic Allen Chapel AME formed to raise the necessary funds in order to preserve the building. [11] The Friends group was awarded a Historic Preservation Fund grant in 2017 from the Indiana Department of Natural Resources, Division of Historic Preservation & Archaeology to help preserve the building. In 2019, the Friends received the Outstanding Grant-Assisted Rehabilitation award for their restoration work.[12] To this day, Allen Chapel remains an active place of worship and open to the public.
Source
A related resource from which the described resource is derived
[1] Yaël Ksander, “Neighborhood Church, Living Monument,” Moment of Indiana History – Indiana Public Media, October 11, 2010, https://indianapublicmedia.org/momentofindianahistory/neighborhood-church-living-monument/.
[2] Sue Loughlin, “Allen Chapel AME Celebrates Milestone of 175 Years,” Tribune-Star, Updated January 11, 2015, https://www.tribstar.com/news/local_news/allen-chapel-ame-church-celebrates-milestone-of-175-years/article_2c83c8f7-bc7c-5299-8dbe-28ca7130868a.html.
[3] Yaël Ksander
[4] Sue Loughlin
[5] Yaël Ksander
[6] Sue Loughlin
[7] Sue Loughlin
[8] Yaël Ksander
[9] National Register of Historic Places, Allen Chapel African Methodist Episcopal Church, Terre Haute, Vigo County, Indiana, National Register #75000030. https://npgallery.nps.gov/AssetDetail/NRIS/75000030
[10] Allen Chapel A.M.E. Church in Wabash Valley Profiles, July 28, 2005. Indiana Memory Hosted Digital Collections. https://indianamemory.contentdm.oclc.org/digital/collection/vchs/id/392
[11] Sue Loughlin
[12] Lisa Trigg, “Friends of Allen Chapel AME to Be Honored,” Tribune-Star, April 3, 2019, www.tribstar.com/news/local_news/friends-of-allen-chapel-ame-to-be-honored/article_3204c66d-8ad1-52a4-9b2f-60eb32112e75.html.
Contributor
An entity responsible for making contributions to the resource
Student Author: Phillip Brooks
Faculty/Staff Editors: Dr. Ronald V. Morris, Dr. Kevin C. Nolan, and Christine Thompson
Graduate Assistant Researchers: Carrie Vachon and JB Bilbrey
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PHOTO & VIDEO:
Allen Chapel AME in Terre Haute, attributed to Nyttend, Public domain, via Wikimedia Commons https://commons.wikimedia.org/wiki/File:Allen_Chapel_AME_in_Terre_Haute.jpg
Relation
A related resource
<a href="https://catalog.archives.gov/id/132005029">National Register of Historic Places</a>
1800s
1900-40s
1950s-present
African Methodist Episcopal (AME)
Church
National Register of Historic Places
religion
Terre Haute
Underground Railroad
Vigo County
-
https://digitalresearch.bsu.edu/digitalcivilrightsmuseum/files/original/72897f1d2513a1a85e827d345f242e12.jpg
bf60d10fb1f25dbd22fbf6f1a489dfb4
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
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Places
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
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Mt. Zion Missionary Baptist Church
Description
An account of the resource
The Hammond Mt. Zion Missionary Baptist Church was established around 1919. The church began with a small, humble congregation that grew considerably under Reverend William Davis [1]. For thirty years after its creation, Mt. Zion’s church leaders and congregates met in temporary spaces. In 1949, Mt. Zion established its permanent home in a one-story brick building designed by a local architectural firm [2]. Not only did Mt. Zion Missionary Baptist Church play a role in the religious, political, social, and civic life of Hammond’s African American community, but their long time preacher Reverend Albert R. Burns was a significant figure in Hammond [3].
Reverend Albert R. Burns was the great-grandson of slaves and grew up in Enterprise, Mississippi, where segregation limited his freedom and access to quality education. Despite these restrictions, Burns loved reading works by Booker T. Washington, who inspired him to turn his ill feelings toward his hometown into compassion. This compassion, in addition to a promise to God during a terrible illness, pushed Burns to “spread [God’s] word" [4]. Beginning in 1935, Burns preached in Mississippi until the early 1940s. Burns moved to Hammond and continued his education, and in the winter of 1944 when the pastor of Mt. Zion became ill, Burns was ordained and filled in for the pastor. Burns’ position became permanent after the pastor passed away [5].
From 1945 to 1998, Reverend Burns served as the Mt. Zion’s pastor. Together, Burns and Mt. Zion worked continuously to challenge racial injustice, often with the help of the local Chapter of the NAACP and the Hammond Human Relations Commission [6]. Burns’ passion for racial justice and his leadership inspired Mt. Zion congregants to fight for civil rights, quality housing, and job opportunities for Hammond’s African American community [7].
In 1958, in a court case against local school officials, Burns fought for the right for African-Americans to teach in Hammond schools. The next year, his daughter, Annie Burns-Hicks, a graduate of Ball State Teachers College, filled the very position for which her father had fought. Burns-Hicks was Hammond’s first African American teacher [8].
Reverend Burns aspired to provide quality housing for the elderly in Hammond [9]. The opening of Mt. Zion Pleasant View Plaza in 1983 attests to Burns’ ability to manifest his hopes into concrete benefits to his community [10]. Mt. Zion Pleasant View Plaza continues to provide affordable senior housing with 127 one-bedroom rental units.
In 1996, at the age of 85, Burns criticized Hammond Mayor Duane W. Dedelow Jr. for breaking his campaign promise to hire more African American police officers [11]. This is just one example of the civil rights work that Reverend Burns was doing in Hammond late into the 1990s, before retiring in 1998 after 53 years at Mt. Zion Missionary Baptist Church [12].
In 2019, the Mt. Zion Missionary Baptist Church was honored with an Indiana Historical Bureau historical marker. The marker “celebrated Mt. Zion’s place in the community as both a religious and civic leader and comes as the church celebrates its centennial anniversary" [13].
Source
A related resource from which the described resource is derived
[1] “Historic Marker: Mt. Zion Missionary Baptist Church.” Indiana Historical Bureau. Indianapolis, Indiana. 2019. Accessed October 7, 2020. https://www.in.gov/history/markers/4477.htm
[2] “Mt. Zion Church Marks History as a Hammond Mainstay.” Indiana Landmarks. Indianapolis, Indiana. February 26, 2020. Accessed October 7,2020. https://www.indianalandmarks.org/2020/02/mt-zion-church-marks-history-as-a-hammond-mainstay/
[3] “Mt. Zion Church Marks History as a Hammond Mainstay.” Indiana Landmarks. Indianapolis, Indiana. February 26, 2020. Accessed October 7,2020. https://www.indianalandmarks.org/2020/02/mt-zion-church-marks-history-as-a-hammond-mainstay/
[4] Franklin, Lu Ann. “A Fisher of Men.” The Times. March 8, 1998. Accessed October 7, 2020 .https://www.nwitimes.com/uncategorized/a-fisher-of-men/article_8889ea0c-3a45-5cd0-97a5-b4e7210fc498.html
[5] Franklin, Lu Ann. “A Fisher of Men.” The Times. March 8, 1998. Accessed October 7, 2020 .https://www.nwitimes.com/uncategorized/a-fisher-of-men/article_8889ea0c-3a45-5cd0-97a5-b4e7210fc498.html
[6] “Historic Marker: Mt. Zion Missionary Baptist Church.” Indiana Historical Bureau. Indianapolis, Indiana. 2019. Accessed October 7, 2020. https://www.in.gov/history/markers/4477.htm
[7] “Mt. Zion Church Marks History as a Hammond Mainstay.” Indiana Landmarks. Indianapolis, Indiana. February 26, 2020. Accessed October 7,2020. https://www.indianalandmarks.org/2020/02/mt-zion-church-marks-history-as-a-hammond-mainstay/
[8] Yovich, Daniel J. “East Hammond pastors deal with city’s divisions.” The Times. October 2,1996. Accessed October 7, 2020. https://www.nwitimes.com/uncategorized/east-hammond-pastors-deal-with-city-s-divisions/article_b3aa6155-dfcd-5003-b4b2-4325887408fd.html
[9] Steele, Andrew. “State Marker Honors Black Church’s Commitment to Service.” The Times. July 20, 2019. Accesses October 7, 2020. https://www.nwitimes.com/news/local/lake/lake-newsletter/state-marker-honors-black-church-s-commitment-to-service/article_cb31e201-55fe-5484-baf5-85d6d6c868cf.html
[10] “Historic Marker: Mt. Zion Missionary Baptist Church.” Indiana Historical Bureau. Indianapolis, Indiana. 2019. Accessed October 7, 2020. https://www.in.gov/history/markers/4477.htm
[11] Yovich, Daniel J. “East Hammond pastors deal with city’s divisions.” The Times. October 2,1996. Accessed October 7, 2020. https://www.nwitimes.com/uncategorized/east-hammond-pastors-deal-with-city-s-divisions/article_b3aa6155-dfcd-5003-b4b2-4325887408fd.html
[12] Franklin, Lu Ann. “A Fisher of Men.” The Times. March 8, 1998. Accessed October 7, 2020 .https://www.nwitimes.com/uncategorized/a-fisher-of-men/article_8889ea0c-3a45-5cd0-97a5-b4e7210fc498.html [13] “Indiana State Marker Honors Mt. Zion Missionary Baptist Church for its Longtime Commitment to Service in the African-American Community.” Black Christian News Network One. July 21, 2019. Accessed October 7, 2020. https://blackchristiannews.com/2019/07/indiana-state-marker-honors-mt-zion-missionary-baptist-church-for-its-longtime-commitment-to-service-in-the-african-american-community/
Contributor
An entity responsible for making contributions to the resource
Student Authors: Gwyneth Harris and Molly Hollcraft
Faculty/Staff Editors: Dr. Ronald V. Morris, Dr. Kevin C. Nolan, and Christine Thompson
Graduate Assistant Researchers: Carrie Vachon and JB Bilbrey
Relation
A related resource
<a href="https://nam12.safelinks.protection.outlook.com/?url=https%3A%2F%2Fwww.in.gov%2Fhistory%2Fstate-historical-markers%2Ffind-a-marker%2Ffind-historical-markers-by-county%2Findiana-historical-markers-by-county%2Fmt-zion-mb-church%2F&data=04%7C01%7Ctlhayes2%40bsu.edu%7C5ed160245b3244a2680208d8c6c04bf9%7C6fff909f07dc40da9e30fd7549c0f494%7C0%7C0%7C637477876498563775%7CUnknown%7CTWFpbGZsb3d8eyJWIjoiMC4wLjAwMDAiLCJQIjoiV2luMzIiLCJBTiI6Ik1haWwiLCJXVCI6Mn0%3D%7C1000&sdata=vwuNi1hBtbWgz49GDxxP8ZlQpV64avn5xDIpPfB5yC0%3D&reserved=0">Indiana Historical Bureau: Historical Marker</a>
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PHOTO & VIDEO:
Courtesy Indiana Landmarks https://www.indianalandmarks.org/2020/02/mt-zion-church-marks-history-as-a-hammond-mainstay/
1900-40s
1950s-present
Church
education
Equality
Hammond
Indiana Historical Bureau Marker
Lake County
religion