Draft: Pyrrhan Society

The Pyrrhan Society is a fraternal order of Female Firefighters, and sister Female EMS paramedics and emergency personnel.

Etymology

In Latin the word pyrrhus means red from the Greek adjective πυρρός, purrhos, i.e. "flame coloured", "the colour of fire" or simply "red" or "reddish".[2] Pyrrha was evidently named after her red hair. Horace (Ode, i. 5) and Ovid describes her as red haired

First-Born

In Greek mythology, Epimetheus and Pandora had but one daughter, Pyrrha, a flame haired beauty whose name has been associated with Fiery, and also with Pyre, or fire. The roman poet Ovid wrote of her. Ovid said that water and heat are the sources of life – “because when heat and moisture blend in due balance, they conceive: these two, these are the origin of everything. Though fire and water fight, humidity and warmth create all things; that harmony” When Zeus decided to end decided to end the Bronze Age with the great deluge, Deucalion and his wife, Pyrrha, were the only survivors. Even though he was imprisoned, Prometheus who could see the future and had foreseen the coming of this flood told his son, Deucalion, to build an ark and, thus, they survived. Pyrrha carries her mother’s Jar containing Hope (Elpis) and is covered in her mother’s silvery protective cloak and helm. The first- born then goes on with her husband to re-populate the world with mortals drawn from the stones of Gaia, the earth-mother.

How many women are firefighters?

In the States, approx. 35-40,000 women serve in volunteer and reserve positions in fire service, with a few hundred holding ranks above Lieutenant or captain, with less than 200 at the level of district, battalion, division or assistant Chief. Many serve temporarily during the dry wild lands fire season in western states when the need increases.. Women are firefighters around the world as well. The greatest numbers are to be found in Great Britain, with more than 260 women firefighters and a similar amount serving as volunteers. Women firefighters can also be found in Australia, Brazil, Canada, Costa Rica, Chile, France, Germany, Ghana, Jamaica^[1], Japan, New Zealand, the Netherlands, Panama, South Africa and Trinidad and Tobago.

98 female firefighters are known to have died in the line of duty, including 23 Britons killed during the Blitz.

The obstacles that confront fire service women in this decade are the same ones that faced any traditionally excluded group making inroads in a new workplace. These issues stem from the history and tradition of firefighting as a male endeavor, and from societal constraints regarding men’s and women’s roles and perceived capabilities.^[2]

The main barriers to women’s full participation in firefighting can be summarized as follows:

Resistance from some elements of the workforce Sexual harassment and other hostile behavior based on gender Skepticism about women’s competence as firefighters Emotional attachment to an all-male work environment Uncertainty over behavioral expectations in a mixed-gender workforce Perceived threat to self-image (i.e., being a firefighter does not bolster one’s manhood if women can do it) Distrust of women’s motivation for becoming firefighter

Institutional barriers

Fire stations built to accommodate only one sex in sleeping, bathing, restroom and changing facilities Inadequate policies regarding firefighter pregnancy and reproductive safety, and inadequate information about the risks of firefighting to pregnancy Hair and grooming policies based on men’s styles and needs Protective gear and uniforms designed to fit men, not women Lack of child-care options for workers on 24-hour shifts

Effects of the male firefighting tradition, and of societal beliefs about women and men^[3]

Women may not believe they can be competent firefighters Women may not have the support of their spouse/partner in pursuing a fire service career Perceived conflict between a woman’s self-image as a woman and her work as a firefighter Discomfort with the “pioneer” role (i.e., many women who would like to be firefighters don’t want to be the first women on the job or the only woman in their firehouse) Distrust of the fire department’s motivation for hiring women and what level of real support will be provided in the long run Lack of public support for women’s presence in the fire service, based on a general perception that women can not do the job and are just being hired because of “affirmative action”

Obstacles that are not gender-specific — that all firefighters face

Physically demanding and dangerous occupation High level of stress due to exposure to trauma and tragedy Work schedule requiring nights and weekends away from home Sleep deprivation due to work schedule and stress

History of Female Firefighters in America

Women have been firefighters for 200 years^[4]. The earliest woman firefighter we know of was Molly Williams, who was a slave to a ‘Knickerbocker’ in New York City and ‘volley’ to Oceanus Engine Company #11 about 1815.

In the eighteen twenties, a French-Indian woman named Marina Betts joined bucket brigades in Pittsburgh, Pennsylvania. Brigade members formed a line to pass along buckets of water to firemen. She was famous for dunking buckets of water on men who didn’t help putting out fires but stood by to watch.

An early female firefighter is the San Francisco heiress, Lillie Hitchcock Coit. In 1859 she was made an honorary member of Knickerbocker Engine Company #5 after helping them drag the heavy engine up to a fire on Telegraph Hill. She had been saved from a fire as a child in the early 50’s. The company gave her a gold fireman’s badge bearing #5 and she continued to show up at fires to help. A provision in her bequest led to the construction of a memorial tower on telegraph hill.

One night in 1875, there was a big fire at a lumber mill in Atlantic City, New Jersey. Adelheid von Buckow(Disston) joined the volunteers from the only fire department in town and helped to pump water on the fire. She later married a member of the fire department, and the men voted her into the fire company in 1904 as a member also.

Girton Ladies’ College in Girton, Great Britain, which is now a part of Cambridge University, had an all-women’s fire brigade from 1878 until 1932. Between 1910 and 1920, women’s volunteer fire brigades formed in Los Angeles, California, and Silver Spring, Maryland.

Engine Co.#1 in West Haven, Connecticut in 1895 had the services of Carrie Rockefeller, who as a regular member of the company pulled fire apparatus to fire scenes.

The Manhattan Place Volunteer Fire Brigade, later renamed the Society Fire department is a small (3-member crew) led by Captain Marie Stack in 1912 on the outskirts of L.A.

At the age of 50 In the late 1920’s, Emma Vernell joined Westside Hose Company #1, after her husband who was a firefighter at the company died in the line of duty. She was the first woman officially recognized as a firefighter by the State of New Jersey. 10 years later Augusta Chasans became a volunteer firefighter in that state,.

Forestry

The first all-woman forest firefighting crew in California was employed by the California Department of Forestry and formed at the start of WWII. The crew consisted of a forewoman, 2 truck drivers, the firefighters, and a cook. These were the first women during (42') and following the war; those known to have been paid for fire suppression work were wildland firefighting crews working for the U.S. Forest Service (USFS) and the Bureau of Land Management (BLM). An all-female BLM crew fought forest fires in Alaska during the summer of 1971, and a crew of USFS women spent 71’ and 72’ firefighting in Montana.

The first female recruit to the BLM in 1971 was terminated after one day on the job, and told that if she could find 12 more women to qualify she'd be rehired. She found 24. The BLM went co-ed the following year.

In 1944 New Jersey had the Bradley Gardens Volunteer Fire Company of women who replaced the men sent off to fight in the Pacific and European theatres during WWII. In Illinois women served in the departments at Scott Field and the Savanna Ordnance Depot where munitions were stored.

Modern Times

In the 1960’s All-female fire brigades formed in Woodbine, Texas and King County, California. By the 1970’s, it became more common for women to join within the ranks of volunteer fire departments and work side-by-side with their male peers, and as an institution all-women fire-brigades began to fade away.

The Woodbine Ladies Fire Department had 23 members and bought the apparatus, a 1942 Ford Pumper^[5], with the proceeds for raffles and bake sales. They serve the community for 11 years with training supplied by the U.S.Forest Service.

In the 60's Jo Carol Hamilton, at 5'3" and 105lbs reports that she can handle a 1 1/2" hose by herself, "..it's all in knowing how." Serving at the Shirley Volunteer Fire Department putting out grass fires she eventually becomes chief.

The Firettes of King County, Washington, due to a shortage of male volunteers in 1962 serve as firefighters on the King County Fire District #44 in the daytime hours when the men were otherwise working.

Sandra Forcier, who was hired by the City of Winston-Salem, North Carolina as a Public Safety Officer, on July 1, 1973 was the first woman to be paid for fighting fires. Forcier transferred to a firefighting only position four years later. She started as a combination police officer and firefighter. Battalion Chief Sandra (Forcier) Waldron retired from Winston-Salem in 2004.

Judith Livers (now Judith Brewer) was hired by the Arlington County Fire Department in Arlington County, Virginia, in 1974 as a firefighter, becoming the first female ever hired in a professional firefighting position (excluding Forest service). Helping her husband study fire science (he was also a firefighter), Livers learned about firefighting and was motivated to become a firefighter herself. She retired from Arlington County at the rank of battalion chief in late 1999. Judith Livers is credited as the firstborn in a paid job as a modern American firefighter.

Chiefs

There are more than thirty thousand fire departments in the United States. This year, at least twenty-five had women as top-level chiefs.^[6]The first known female fire chief in the U.S. was Ruth E. Capello. Ruth Capello was born in 1922 and became fire chief of the Butte Falls fire department in Butte Falls, Oregon in 1973. She died at the age of 70 in 1992.^[7]The first female head of a career fire department, Chief Rosemary Bliss in Tiburon, California, became fire chief in 1993.^[8][9][10] In 2005 a woman took over command of the Fire Department in Monterey Park, California. It is the third city where Cathy Orchard^[11] has worked as a firefighter beginning in1984. She has been, in order; Fire Chief, City of Monterey Park Fire Department, Shift Battalion Chief and Training Officer, MPFD, Company Officer, Laguna Beach Fire Department, Captain, LBFD, Firefighter and Paramedic and Engineer, Poway Fire Department and a Volunteer at GSP Rescue of California, serving at every level of firefighting.

Orange County Fire Rescue made history when Bessie Hudson was named the first black female battalion chief in Orlando, Florida's history. Hudson made lieutenant in 2004, overcoming obstacles including racism and her own humble beginnings in the dept in 1981.^[12]

Rosemary Robert Cloud is the first African American Female Fire Chief in the United States. A firefighter in the Atlanta F.D., she rose thru the ranks to become Assistant Chief of Hartsfield International Airport in charge of Fire Operations. She has a BS from National-Louis University and attended the NFA. The City of East Pointe, Georgia^[13] where she in 2002 became the fire chief, has seen her mentor youth through leadership programs and the creation and implementation of numerous community service public safety programs. She retired in 2015.^[14]

Nebraska native and Missouri City Firefighter Michelle Braswell was promoted to battalion chief on the Missouri City Fire and Rescue Service in 2009 who is now one of three Batt. Chiefs in that city. ^[15][16]

In 2008 the City of Glendale, Calif produced a report on diversity that examined the status of hiring in other large cities. The reports highlights the presence of women and the difficulties faced, pointing out that both San Diego and San Francisco had female fire chiefs. While San Diego diversified as a result of a

By the mid-1970’s, women were becoming career firefighters here and there throughout the country. Among them there were a number of African-American women, including Genois Wilson in the Fort Wayne, Indiana, in 1975 and Toni McIntosh in Pittsburgh, Pennsylvania, in 1976. Carolyn Mitchell becomes the firstborn in 1977 at the Kansas City Fire Department in Missouri. In 1978, Beatrice Rudder, whose father John E. was the first black commissioned officer in the US Marine corps, became the first female firefighter in Wash., D.C.[18] Genois Wilson, a leader in educating fire safety for deaf children pioneered the first such classes in Indiana.

In 1980, a firefighter in Ohio named Terese Floren was asked to curate a class on women in the fire and rescue service. Nobody was quite sure how many existed, or where to find them. Terese Floren contacted about 60 out of about two hundred names. Floren later became executive director of Women in the Fire Service, whose membership had grown from fewer than 200 to about 1,000.^[19] In the United States in 2002, approximately 2% of all firefighters were female. In 1982 the UWF (United Women Firefighters)^[20] was founded by attorney Brenda Berkman.^[21]

Brenda Berkman forced the issue of gender discrimination within the FDNY into the courts in 1982.^[22] Her courageous stand produced hostility and fear in her opponents. She became the target of extreme, uncensored harassment, as did some, but not all, of the other women firefighters. She is also the first firefighter to be named a White House Fellow in 1996. She later donated her collection of files and memorabilia to the New York Public Library^[23] along with the founding documents of the UWF. JoAnn Jacobs had a very different experience. Jacobs was one of the first 11 women and the first African-American woman to enter the

In November 1982, eleven women—including Berkman and Jacobs—graduated from the academy and joined the ranks of the FDNY, the first women in history to do. Since then the numbers in the FDNY has grown, with 44 female firefighters currently serving in the force of 10,000. Many early female recruits recount their experiences of harassment in the firehouses as a result of being split up and sent singly into houses of men they didn't know.[25]

Promotions, Firsts and LODD's

Bonnie Beers became Seattle's first female firefighter in 1978^[26] and spent 30 years serving the community. In 2008 she retired a role model to other female firefighters and an inspiration for having held her ground facing gender discrimination, bullying, harassment and put-downs from the all male fire dept.^[27] She remained closeted during her time on the force and did not address the issue then, having since spoken publicly on the many gender issues she faced.^[28]

In 1985, Debra Pryor was firstborn by the Fire Department in Berkeley, California. In Berkeley, she was the city’s first female firefighter, paramedic and paramedic supervisor, and the first woman to hold the titles of lieutenant, captain, assistant chief, deputy chief and fire chief. She retired to accolades as the nation’s second black female fire chief.

Chief Rosemary Roberts Cloud, fire chief for the city of East Point, Georgia^[29] and the first African American female fire chief in the United States began her firefighting career in Atlanta, Georgia as a member of the CAFD in 1987. She retired in 2015.

In 2002 African-American Ella MCNair is promoted to Lieutenant by the FDNY.^[30] She had quit the FDNY in 1988 but returned to the job 2 years later. The following year Berkman is promoted to Captain, another first. In 2003 Rochelle "Rocky" Jones of New York is promoted to Battalion Chief, FDNY.^[31] Bonnie Bleskachek is made Chief of the Minneapolis Fire Department in 2005,^[32] making her the first female chief of the department and the first openly gay fire chief of any big city.

Probie Josephine Smith is also making history as the first daughter of an FDNY member killed on 9-11 to become a firefighter herself.^[33]

Brenda Cowan (May 9, 1963 – February 13, 2004), Lexington, Kentucky's first black female firefighter, Died in the line of duty on February 13, 2004.

Legislative action as a result of this Line Of Duty Death

In March 2005, the Brenda D. Cowan Act, Senate Bill 217, unanimously passed the Kentucky Senate. The bill would amend KRS 508.025, relating to assault in the third degree, to provide that a person is guilty of assault in the third degree when he causes or attempts to cause physical injury to emergency medical services personnel, organized fire department members, and rescue squad personnel.^[37]

December 9, 2014 Philadelphia, PA (Fox 29) - A female firefighter was killed while battling a fire in the basement of a home in Philadelphia’s West Oak Lane Section. Early Tuesday afternoon, one of 150 women serving in the Philadelphia Fire Department. Mayor Nutter identified the fallen hero as 36-year-old Lt. Joyce Craig-Lewis,^[38] a decorated firefighter and Philadelphia native.

Current Womens Associations

The United Women Firefighters Association (UWF) testified at hearings held by the NY City Council Committee on Fire and Criminal Justice in 2013 that the FDNY still had unfair testing practices that keep women out of firefighting, and that

They have about 600 members, primarily in the United States, but also in Canada, Trinidad, Great Britain, Germany, Japan, and Australia. These include career, seasonal, and volunteer women and men involved in all aspects of the structural and wildland fire service and EMS, and at all ranks. They produced the 2008 study of women in firefighting, a National Report Card on Women in Firefighting[41] that is still being used as a reference on the professional fire services and the role of women.

The Women in Fire Service placed the number of women in firefighting professionally in 2006 at 6,160 actively serving at all levels.

The San Francisco Fire Department is a diverse and professional modern fire dept which has a professional organization for women, the United Fire Service Women (UFSW).^[42] They sponsor an annual summer camp (Camp Blaze)^[43] for women to practice firefighting skills and learn about fire service. They also host the Alisa Ann Ruch Burn Foundation (AARBF)^[44]which provides services to Californians who have suffered burn injuries. Camp Blaze, a free annual camp to practice firefighting skills for women pursuing careers was established in California in 1996 by women firefighters from California and Washington states.^[45]

Regina Wilson, A FDNY academy instructor and Vulcan Society member, in 2013 was elected President of the 75 year old society, the first organization to publicly support female firefighters being hired to the FDNY, providing mentoring and classes to those taking the firefighter exam.

Overseas in Great Britain,

Odd Fellows Windmill, Hollis NY

The Odd Fellows are one of the earliest and oldest fraternal societies, but their early history is obscure and largely undocumented. Odd Fellows (or Oddfellows; also Odd Fellowship or Oddfellowship^[47]) is an international fraternity consisting of lodges first documented in 1730 in London.^[48][49]

History

In 1882 a number of Odd Fellows of Brooklyn proposed that a home for aged members and their wives or widows be built on Long Island. By 1891 26 lodges organized and a site was selected at Hollis, Queens. The Long Island I.O.O.F. Home Association began constructing the compound which included the windmill and the dedication was held on June 7th, 1892. Eleven acres were purchased from H.P. Berger on South Street, between Farmers Blvd and Hollis Ave. A parade of craftsmen and well wishers 5,000 strong were in the line of march from Jamaica to Hollis. Over a 1,000 fraternal brethren arrived for the days festivities. There were over 8,000 English speaking Odd Fellows on Long Island at the time.^[50]

The association president, Francie E. Pouch of the Magnolia lodge read his remarks to the crowd, as did leaders of the Artistic, Crusaders, Mayflower, Fidelity lodges and a marching band performed. Lodges had vied for the honor of furnishing and decorating the home. By then 37 lodges were part of the association.^[51]

Building and Windmill

As first constructed, the home had 18 rooms and a barn which opened in May, 1892. However, what made the Odd Fellows Home unique was its windmill. The tower windmill held two 4,000-gallon water tanks that supplied all the home's needs via plumbing. The windmill was a vital part of the compound's infrastructure, and it became a symbol of the Odd Fellows Home. Later, a 75x75ft expansion was added to the home, which included a banquet hall on the first floor and more rooms on the second. The porches were screened, and there were sun parlors and smoking rooms on either side. Each parlor had a library with one designated for light reading with magazines and newspapers and the other with more intellectual books. Lodges decorated each room according to their preferences, resulting in an eclectic mix of styles.

The Odd Fellows Home in Hollis was the first of its kind to allow craftsmen's wives and widows to be integrated as residents, with 17 couples initially residing in the compound. The Odd Fellows Home became a vital institution, serving the community for over a century.

20th Century

By 1929 47 homes for the aged, indigent odd fellows and orphans were reported across the country.^[52]

In 1938 there were 33 Odd Fellows still in residence in the home at 194-10 109th rd.^[53]

By the 1950s the home had seen a drop in Odd Fellows as did many sister lodges across the country. It had transitioned into an orphanage and with a rise in bureaucratic rules governing such places, the homes governing body decided to close the orphanage. The neighborhood was predominantly white until the mid-1950s, and the orphans who lived there came from this area.^[54] However, in 1955, the region south of the railroad began experiencing an influx of African-American and Caribbean immigrants, which caused a demographic shift in the orphanage's inhabitants. Additionally, due to the phenomenon of white flight, the Odd Fellows no longer wanted to deal with the administrative challenges and decided to shut down the orphanage. Any children still in residence were transferred to other homes and the compound closed it's doors.

The Jamaica Water Company had became the supplier of water from wells and via the Aquaduct built along the Conduit Blvd and the windmill, in dis-use, languished.^[55]

Demolition

In 2004 it was demolished.

See Also

References

Category:Windmills

Category:Orphanages

Category:Odd Fellows buildings

References

Johnny Allen

Johnny “The Duke” Allen (b.1953) is an American, New York

Inner City Broadcasting company owned by Percy Sutton. He later moved to WKTU-FM^[2] and when (the original incarnation lasted from 1978-85) that station changed to a rock format (KROCK) he moved to WRKS-FM, aka KISS. ^[3]

He later returned to 103.5FM at KTU during the period of Contemporary R&B.

---Early Life---

Johnny grew up in Hollis and attended Andrew Jackson High School in St.Albans, Queens.

---Urban Contemporary---

The Duke was a student at

Bayside, NY when he started hanging around the WWRL radio station on weekends, fetching lunch and running errands for DJ’s Bledsoe, Gary Byrd, Bobby Jay and Hank Spann. The program director at the sister station decided that his enthusiasm and voice deserved a shot at the mike, and he was hired by the program director

to DJ the early afternoon program at WBLS. Until the advent of WKTU and the disco fad, Crockers programming at WBLS of "Urban Contemporary" was the dominant blend of R&B on the airwaves.

The first station to go all disco in the NY radio market was WKTU. It later became Disco92/WKTU

Urban Contemporary stuck with that format, WKTU quickly grew into a rival for the R&B market by catering to club music and 12’ DJ mix platters that were created by club DJ’s. By 1985 the emergence of Rap and Hip-Hop led to a decline of market share, and by 1985 rock became the format at the station.^[6][7]

Now at I-Heart radio, Allen hosts WKTU's "Classic Soul Injection" which airs Sunday morning, 8-10am.

References

1. ^ http://www.nydailynews.com/wavelength-brother-sister-grow-shows-new-york-radio-article-1.744853
2. ^ https://www.paleycenter.org/collection/item/?q=g.+keith+alexander&p=1&item=T:46173
3. ^ http://www.nydailynews.com/wavelength-brother-sister-grow-shows-new-york-radio-article-1.744853
4. ^ https://rememberdisco92.wordpress.com/about/
5. ^ http://www.nydailynews.com/archives/entertainment/alumni-play-wktu-remember-article-1.732027
6. ^ https://rememberdisco92.wordpress.com/2008/07/12/the-day-the-disco-died-july-13-1985/
7. ^ https://rememberdisco92.wordpress.com/

new article

Joseph Deighton Gibson Jr.
The LA Times

Joseph Deighton Gibson Jr. (May 13, 1920-January 30, 2000) was born in

Disc Jockey

and actor. He attended Lincoln University in Jefferson City, Mo. from 1940-42' He married to Elsie Harris-Gibson and together they have two children. He died on January 30, 2000 in Las Vegas, Nevada, USA of Prostate Cancer.

To his radio buddies his nickname was “jockey” but he achieved notoriety for his annual black radio convention where he was “Jack the Rapper”,^[2] at an all-inclusive black/urban music showcase and convention that came to epitomize Hip-Hop. He is the father of ‘Black Appeal’ radio and is in the Rock and Roll Hall of Fame.

History

Gibson began his career in radio under the wing of one of radio’s legends, Al Benson, a jive patter talking DJ of the

Be-bop school at Chicago’s WJJD.^[3]

Benson, The ‘old swingmaster’ (born Arthur Bernard Leaner, Jackson, Miss. 1910) as he was known, had come to radio in 1945 as a pastor but was not allowed to sell airtime, so he switched to become a secular DJ, and mentored some of the black DJ’s at WGES and WJJD. He rapidly rose to fame in Chicago playing swing and Be-Bop jazz. His phenomenal appeal was due to the black jive talk he peppered between the music. He was the first DJ to speak with a black southern accent and frequently used ‘street slang’. He came to this by way of his previous employment with the Works Progress Administration as an interviewer. He was - his bond with the black migrants to northern cities was from his ‘mushmouth’, the first black radio ‘personality jock’. He was the first to play hit urban blues records on air and with success at selling airtime the station was immensely popular. When Jack Gibson went to work for him at WJJD a bell rang, and thus was born the idea of Black appeal radio.

in 1949 Gibson left WJJD and became a founder of a new station, WERD in Atlanta. WERD was the first radio station owned by a black person, and the first voice heard on it was ‘Jockey Jack’.

signifying African-americans hit American urban centers on air, with boastful patter, the ‘dozens’ and rhyming at the end of sentences which became de-jure. The first to do that was a former baseball announcer named Lavada Durst, known as Doctor Hep Cat, who spieled rhyme that wasn’t obscene and was the pre-courser to today’s rap and hip-hop. There was also Holmes Bailey (Daddy-O Daylie) the rapping bartender, who did his entire show in rhyme. Daddy-O was responsible for the Be-bop revolt in jazz vernacular, creating a hipster idiom that be-bop artist Dizzy Gillespie credits him for making it popular with modern jazz lovers in the 50’s and 60’s.^[5]

Rappers Delight

Jumpin’ jills and jivin' cats,

Upstate Gates in Stetson hats,

Lace your boots and tighten your wig,

Here’s some jive, can you dig?

I’m Doctor Hep Cat, on the scene,

With a stack of shellac in my record machine,

I’m hip to the tip, and bop to the top,

I’m long time coming and I just won’t stop.”

Doctor Hep Cat . 1948 KVET Austin

Durst published a pamphlet called “The Jives of Doctor Hep Cat” which had his radio rhymes and a dictionary of “jive talk”. For much of the 50’s and well into the 60’s Doctor Hep Cat ruled the late-night in Austin. These DJ’s did not assimilate the culture, they were populists, putting on the airwaves music and speech black folk used in the street. They set the stage for the birth of Black appeal radio stations in the post war era of swing and Be-Bop. When Hal Jackson (

top-40, disc jockeys like Frankie Crocker and his urban contemporary cohorts, Johnnie Allen, Vaughn ‘Quiet Storm’ Harper

and Ken ‘Spider’ Webb went from just some ‘jive turkeys’ to number one in their market; then to number one radio station in the country.

Gibson was part of a generation of radio personalities that talked “jive” or the hip-speak of the day,^[6] lending colorful, jargon-filled and often-rhymed commentaries to the listening audience in-between record spins. They had names like Tommy “Dr. Jive” Smalls, “Genial” Gene Potts, John “Honey Boy” Hardy and “Long Tall Lanky Larry Dean.” He would go on the air in his ‘Jockey Jack’ persona, wearing real silks, playing bugle calls from the track Kentucky derby style, talking about ‘riding the hits’.

1953 found him as program director at WMBM and then at WFEC. The following year he was back at WERD. WERD had its studios in the same building as the famed

Dr. Martin Luther King, Jr

. When Dr. King wanted to alert the masses about an upcoming rally, he would bang on the ceiling of his office, which was directly under WERD’s air studio. Responding to Dr. King’s signal, Jack would lower his microphone through the studio window, down one flight to the SCLC window, where Dr. King would grab the mic to announce his calls to protest.

Mello Yello

In 1955 Gibson founded the National Association of Radio Announcers for Black DJs. In the 60’s it was renamed the National Association of Television and Radio Announcers (NATRA).

In 1963 he went on the staff of Motown records as a public relations specialist. In 1969 he moved to STAX records and stayed until 1972. In 1976 he began the publication of a 2 sided pamphlet called ‘Mello Yello’ about the radio industry.

He recounts in his autobiography, “When we went to get it copied, the man told us he could give us a good deal if we used this goldenrod paper stock, which was a sunshine-yellow. Guess he was overstocked with that color. I didn’t mind, because, if nothing else, that wild color would get the newsletter noticed.”

"Jack the Rapper's Mello Yello", is the oldest and largest circulated Black radio/music trade publication in America.^[7] “I think I just called it the same thing I had called it at Stax — “Telling It Like It T-I-S-is!” And, of course, since I was rappin’ my ass off, as usual, I just kept going by “Jack the Rapper.” I did a pick of the week, and rated the top singles and albums, but I added something new. I decided to run my own style of editorial pieces about the condition of the black music industry. If there was somebody to be told on, I was ready and willing to do it. The ending line was always the same: “Stay black till I get back.”

Family Affair

Gibson figured that he could build a black music annual convention similar in structure to

Billboard Magazine’s yearly confab, except that his emphasis would be different. The very first “Jack the Rapper Family Affair” was held at the Colony Square in Atlanta, Georgia in June 1977.^[8]

It was set in what Gibson would always refer to as “Martin’s Town”. Major labels such as

Minister Louis Farrakhan

was one of the maiden Family Affair’s keynote speakers.

That first Family Affair was a big success, and along with Sidney Miller’s annual Black Radio Exclusive conference in Los Angeles, the black music industry could rely on at least two opportunities to network, strategize, promote fellowship and party hearty. By the third year of the Family Affair, it had outgrown Colony Square. So it was held at Peachtree Plaza in 1979 and ’80. That year, Jack recounted in his autobiography, we had a wild night with George Clinton and his Dr. Funkenstein act. Bob Marley was there too; I believe it was his last appearance before his death. By 1981, we moved the convention to Dunfey’s and booked the entire hotel. Since Dunfey’s had a pool, we added a pool party to the convention schedule, and somebody sponsored that. It was at Dunfey’s that Eddie Murphy made an appearance at the Family Affair. After that we moved to the Marriot.

Rap Wars

At the 1993 conference, Gibson recalls sitting in a panel discussion in one of the hotel parlor rooms, only to hear a rumbling sound coming from one of the other rooms. A chair-throwing, fist-flying commotion had broken out at one of the rap industry panels. Rumors swirled that it was a manifestation of a growing war between camps representing

Skyywalker Records.^[9]

“I certainly didn’t want that violence any more than anybody else did. Many of my backers blamed me, because I had refused to ban rappers from the convention. But how could I ban the rappers? They are just as viable as any other black music, and I was not about to engage in some sort of modern-day segregation practice. I guess it was just one of those cases of having to pay for your beliefs. Well, I was paying, all right. I was flat on my ass.”[10]

He relocated the 1994 Family Affair from Atlanta to Orlando in order to avoid the past incidents that marred recent conferences. Young, hustling entrepreneurs like Sean “Puffy” Combs and artists Guru, Heavy D, Das Efx and Redman were earnestly in attendance that year. Yet, some of the rough action that occurred in Orlando was documented in the 1997 Miramax film Rhyme & Reason, as recorded for a television news report. So many of the talented artists who got their start at the Family Affair developed into superstars. The seminars and discussions gave the behind-the-scenes people in the industry a chance to bounce new ideas off each other. They returned to their respective companies equipped with some fresh concepts, ready to make some changes. But the show was over, the last convention was in 1997 and extra security failed to secure the venue.

Radio Disc Jockey

Nathanial Dowd Gaston Williams (Oct. 19, 1907 - October 27, 1983) was a High School teacher, a Disc Jockey on Black Appeal radio and a Journalist and editor who was born on Beale St. in Memphis, Tenn. Known for his ‘’jive’’ patter on the air, Nat D. had 10% of African-Americans in the U.S. listening to his program and heralded the changing radio style which helped to create “Black appeal radio”, which it turn led to the urban contemporary listening format of black radio in the 60’s and 70’s.^[11]

In 1948, Nat D. became the first black radio announcer in Memphis when he began broadcasting for

Rhythm and Blues Music Hall of Fame. There is a historical marker outside the former site of the Palace theatre^[13] where he was often master of ceremonies, placed there by Tennessee Historical Commission on the 300 block of Beale Street in Memphis, Tennessee.^[14]

Early Life and Career

Born on Beale st, then known as a jazz haunt in Memphis, he went to

HBCU; becoming a high school teacher at Booker T. Washington H.S. upon returning to Memphis in 1930. Since 1928 He had been an at large journalist for black newspaper Memphis World. Williams was best known for Amateur Night on Beale Street, which he began in 1935 at the Old Palace Theater. He was not known as a musician but rather as promoter, entertainer and mentor to black youth.^[15] Rufus Thomas, a musician whom also is in the Memphis music hall of fame, attended Booker T. Washington where he met Mr. Williams, a history teacher who schooled him in both academics and comedy routines and who, after graduation, brought Rufus in as his sidekick hosting Amateur Night at the Palace Theater. Another of his students went on to the state legislature, Judge Benjamin Hooks would also head the NAACP. In 1935 Nat D. was also a co-founder with Dr. Ransom Q. Venson of the Cotton Makers Jubilee^[16] and is credited with giving the celebration its name.^[17] The depression era cotillion was black organized, with it's Kings and Queens and Krewes, and continued thru the 90's, steadily losing the parades, the grand Memphis parties, the fireworks and the hurley burley of the midway, a raucous gathering to promote itself and king cotton, itself a bygone celebration of when the city was epicenter of the cotton crop. The black court held the Jubilees, the white court a carnival, which survives to this day. It is still known as the Memphis Carnival.^[18]

WDIA-AM

A history teacher in the Memphis City schools for 42 years, he found time to marry and had 2 children while working as a teacher, disc Jockey and empresario. Williams had a revue at the Old Palace Theater called Amateur Night on Beale Street.

B.B.King

. The audience there was harsh, reducing many in stature, If you could survive the unsympathetic crowds, your star would rise.

As a pioneering DJ at radio station WDIA and one of the first black announcers on air, his Tan Town Jubilee[20] was broadcast across the Mississippi delta and reached both black and white audiences, introducing them to blues and gospel, mixed with the jazz and swing which the other ‘big band’ oriented ‘black’ (read: white owned and programmed by white announcers; see WLAC) outlets did not play. His overwhelming success caused the station’s programming to change into an all black format. Before that there was still no such thing as a black disc jockey openly promoted south of the Mason-Dixon line, thus, in creating the new Memphis sound the station WDIA birthed Black programming which spread throughout the south and mid-west; as a result stations began hiring black DJ’s instead of using white announcers to program black music and black appeal radio was born.^[21]

In the 50's both Rufus Thomas and Riley King were

disc jockeys at WDIA. The advent of shellac recording platters had begun to push out the live performances on the radio, as a market teens and young adults preferred the music of the jukeboxes as it was outrageous, the jive patter sprinkled between the records was fresh and distinctly black in origin on these upstart radio stations; contrary to expectations, this did not turn off the white audience, which in turn contributed to the rise of Rock and Roll music. The new Memphis sound peaked in the 60's and 70's with STAX

records

Later Career

As a journalist, His columns ran in various newspapers, one of them, Down on Beale started in 1931 and on June 1st, 1955, one column was read into the Congressional Record. His 'Dark Shadows' written under the pseudonym D. Natural ran from 1951 to 1971. In 1951, he joined the staff of a new African-American newspaper in Memphis, the Tri-State Defender. The position was first city editor. The column 'A point of view' began in 1966 and had a run in black newspapers around the country.[22] At WDIA, He was a gatekeeper, watching for lyrics that were obscene to WDIA’s audience and detrimental to black radio. He was also a cultural historian, having come up on Beale street when it was Memphis. Nat D. kept doing his afternoon show - never missing a shift - until he retired from the air due to a stroke in 1972 and Rufus Thomas replaced him on air.

Death and Legacy

He is buried in New Park Cemetery in Memphis.

WERD, which ran with the format under 'Jockey Jack

' when the black owned station made its debut in 1949. Elvis, Bobby Blue Bland, Rufus thomas and Riley King all got their start on amateur night. Radio disc jockeys copied his format and black appeal radio thrived. The Cotton jamboree was a Memphis institution annually for 30+ years. Nat D. was a history teacher that left a mark.

References

1. ^ Roberts, Sam (February 1, 2001). "Jack the Rapper, Actor and Disc Jockey,' Dies at 79". The Las Vegas Sun. Retrieved May 8, 2018.
2. ^ https://medium.com/cuepoint/a-family-affair-how-jack-the-rapper-elevated-the-business-of-black-music-8d2ea83a108b
3. ^ https://books.google.com/books?id=gJuIHrKBONMC&pg=PA97#v=onepage&q&f=false pg 107
4. ISBN 9781136993756
   .
5. ^ https://books.google.com/books?id=-UeveLMilioC&pg=PA45#v=onepage&q&f=false 45 A-E
6. ^ http://www.daveyd.com/articlejackrapper.html
7. ^ http://webapp1.dlib.indiana.edu/findingaids/view?brand=general&docId=VAD5483&doc.view=print
8. ^ http://webapp1.dlib.indiana.edu/images/search.htm?max=15&scope=photos%2FVAC2427&start=60&c=cQ%3D%3D%3AU3ViIENvbGxlY3Rpb246IEphY2sgR2lic29uIENvbGxlY3Rpb24%3D%3AU0VSSUVTLXBhcnQtc2VyaWVzK2V4YWN0KyUyMkphY2srR2lic29uK0NvbGxlY3Rpb24lMjI%3D
9. ^ http://articles.latimes.com/1993-08-29/entertainment/ca-28990_1_live-crew
10. ^ https://medium.com/cuepoint/the-wildest-record-convention-on-earth-4133915265d6
11. ^ http://rockradioscrapbook.ca/natd.html
12. ^ http://www.tennesseeradiohalloffame.wildapricot.org/2015Inductees
13. ^ http://www.mississippibluestravellers.com/nat-d-williams-tennessee-historical-commission/
14. ^ http://readtheplaque.com/plaque/nat-d-williams
15. ^ https://muse.jhu.edu/chapter/630690
16. ^ http://www.memphismuseums.org/pink-palace-museum/exhibits/the-mansion/cotton-carnival--cotton-makers-jubilee/
17. ^ https://memphislibrary.contentdm.oclc.org/digital/collection/p13039coll1/id/39/
18. ^ http://carnivalmemphis.org/
19. ^ https://spinditty.com/industry/BB-KING-AND-THE-KING-WERE-AMATEURS-ON-BEALE-STREET
20. ISBN 978-1-61423-168-4
    .
21. ISBN 9780816626212
    .
22. ^ http://memphismusichalloffame.com/inductee/natdwilliams/
23. ^ http://www.mississippibluestravellers.com/nathaniel-nat-d-williams-new-park-cemetery-memphis-tennessee/
24. ^ https://musicmemphis.wordpress.com/2011/02/21/nat-d-williams-and-wdia/

external links

https://www.amazon.com/Down-Beale-Ave-Nat-Williams/dp/B0007JICXQ

Holmes Daylie

Holmes Daylie (born1920 d. 2/06/2003) was a

WGN-AM and other broadcast outlets and Television stations brought Daddy-O-Bailey as he was known fame and following amongst both black and white audiences.^[1]

Early life

His mother died giving birth and his father passed away 5 years later, then an older brother, (he was the youngest of 12 siblings,) took him in. In 1938 he graduated Morgan Park High School where he was a standout on the schools basketball team. This got him a six month stint with the Harlem Globetrotters, which travelled around the country putting on basketball shows for African-Americans. Serving up tricks learned with the Globetrotters at his next job, He took to bartending and put their showmanship to the trade, spinning bottles, rhyming behind the bar while bouncing ice cubes with pratfalls to wow the crowd. His oldest friend, Dempsey Travis, recalled him as the trickster entertainer to customers while serving them drinks, flipping ice cubes behind him into glasses, saying I'm as nice as a mother's advice, and keeping a steady banter going. While serving drinks at the whites only El Grotto Supper Club in the Pershing Hotel^[2] the host of the Today Show, Dave Garroway, caught his spiel and recommended that he put his talents to a better medium, suggesting radio.

Career

The late 40's in Chicago had

Operation PUSH

, Rev. Jesse Jackson's organization in Chicago. He later became a co-owner of a Bowling Alley, the Starlite Bowling Lanes on 87th Street.

Jamaican origins

In

North America.^[3]

Many stations have no authorization to run at all outside of daylight hours. Otherwise, there would be nothing but interference on the entire broadcast band from dusk until dawn without these modifications.

AM radio at many stations were limited by the 'broadcast Day' as special licenses were required to transmit at night. Those that had such licenses were heard far out to sea and in the Caribbean, where Jocko Henderson and Jockey Jack were American DJ's that were listened to at night from broadcast transmitters that were located in Florida. Jocko came to have an outsized influence on Jamaican Emcees during the 50's as the R & B music played on the Miami stations was different from that played on JBC which re-broadcast BBC and local music styles. In Jamaica, DJ's would setup large sound systems in towns out on the roadside, playing music for informal gatherings, mostly folks who wandered into town looking for excitement at the end of the week. There the DJ's would allow 'Toasts' by an Emcee, which copied the style of the American DJ's listened to on AM transistor radios. It was by this method that Jive talk, rapping and rhyming was transposed to the island and locally the style was transformed by 'Jamaican lyricism', or the locals patois.

Hip hop as music and culture formed during the 1970s in New York City from the multicultural exchange between African-American youth from the United States and young immigrants and children of immigrants from countries in the Caribbean^[4]. As a matter of fact, what would be later described as 'block parties' in the US was a reality since the 1950s all over Jamaica, as MCs (called DJs in Jamaica) were talking and rapping over records at 'sound system' parties since at least 1949^[5]. Some were influenced by the vocal style of the earliest African-American radio MCs (including Jocko Henderson's Rocket Ship Show of the 1950s, which rhymed and was influenced by scat singing), which could be heard over the radio in Jamaica.

The first records by Jamaican DJs, including

Dillinger. In fact Dillinger scored the first international rap hit record with Cocaine in my Brain in 1976 (based on the Do It Any Way You Wanna Do rhythm by People's Choice as re-recorded by Sly and Robbie), where he even used a New York accent, consciously aiming at the new NYC rap market. The Jamaican DJ dance music was deeply rooted in the sound system tradition that made music available to poor people in a very poor country where live music was only played in clubs and hotels patronized by the middle and upper classes. By 1973 Jamaican sound system enthusiast DJ Kool Herc moved to the Bronx, taking with him Jamaica's sound system culture, and teamed up with another Jamaican, Coke La Rock, at the mike. Although other influences contributed to the birth of hip hop in New York, and although it was downplayed in most US books about hip hop, the main root of this culture is obviously Jamaican. The roots of rap in Jamaica are explained in detail in Bruno Blum's book. ^[6]

.

References

1. ^ http://articles.chicagotribune.com/2003-02-14/news/0302140188_1_bartender-radio-host-broadcast-communications
2. ISBN 978-1-4766-2315-3
   .
3. ^ "Why AM Stations Must Reduce Power, Change Operations, or Cease Broadcasting at Night". Federal Communications Commission. December 11, 2015. Retrieved February 11, 2017.
4. ISBN 978-0-8142-1315-5
   .
5. ^ See Steve Barrow and Peter Dalton's book The Rough Guide to Reggae (Rough Guides)
6. ^ 'Le Rap Est Né en Jamaïque' (Le Castor Astral, 2009)

• Deborah Gillaspie and
  The New Grove Dictionary of Jazz
  . 2nd edition, 2001.

External Links

Sex roles, Vol 32, Nos.3/4, 1995 The responses of African American Women Firefighters to Gender Harassment at Work. - Janice D. Yoder & Patricia Aniakudo, University of Wisconsin-Milwaukee

Bethesda Missionary

Church in New York, United States

Jamaica First German Presbyterian Church (historical)
Presbyterian Church (U.S.A.)
History
Status	Church
Founded	1902 (1902)
Architecture
Architectural type	Late Gothic Revival, Shingle style architecture
Completed	1900
Administration
Presbytery	New York City
Clergy
Pastor(s)	Rev. Ferdinand O. Zesch

Jamaica First German Presbyterian Church is a historic

Shingle Style with a steep slate gable roof. It features twelve large pointed arched windows and an 80 foot tall square bell tower. The church is the first building for a German speaking congregation founded in 1902. Also on the property is a manse

. The manse was built in 1907, and is a 2 1/2-story frame residence that has not been used since 1971.

Early History

Built in 1900 in a de-shingled Shingle Style", this was originally the First German Presbyterian Church of Jamaica, and the house at left (partially boarded-up) was the manse. The first pastor, Reverend Christopher Bauer presented the morning sermon in german for the elders of the community, and the evening service was in english, to accommodate the younger brethren who were born in america. Originally 40 members joined in to build the church and the manse, by 1906 it had grown to 86 parishioners and had 106 minors attending sunday school. With the passing of some key founders the church fell on hard times, resorting to donations to help pay the mortgage.[1]

This portion of Jamaica in the early 20th century was primarily German immigrants and farm laborers supplying produce to Fulton st (Jamaica Ave) farmers markets. In 1910 - During Sunday evening service the reverend was proceeding thru a particularly laudatory period of his service when he suddenly paused and gripped the lectern. Frightened, the women in the pews began to cry and men rushed forward to aid the pastor. Indicating his heart, he was placed on cushions and the doctor summoned. It was too late, by the time the doctor arrived the pastor had passed due to chronic heart disease and a coronary brought on by excitement. Rev. Ferdinand O. Zesch, 58, passed while giving the sermon at the 1st German Presbyterian and this was reported in the New York Times and New York Observer.^[2]

In 1914 the congregation changed its name to the Hillside Presbyterian Church of Queens and in 1962 merged with the Jamaica Hillside Presbyterian Church, Queens, N.Y. The active congregaton since 1969 has been known as the First Presbyterian Church in Jamaica, Queens, NY, having merged with the original English church and is officially part of the Presbyterian Church (USA).^[3]

It is now home to the Bethesda Missionary Baptist Church congregation.

Bethesda Missionary

In 1984 Bethesda took over the building and proceeded to restore the stained glass windows and pews. The sanctuary and lectern were restored and the organ, originally built in 1937 by the Aeolian-Skinner Organ company for the church in Southampton, N.Y., it had five ranks of pipes which was increased to 11 in a 1975 re-build.

References

1. ^ New-York Observer. Morse, Hallock & Company. 1906. pp. 1–.
2. ^ https://www.flickr.com/photos/imjustwalkin/23024805024/
3. ^ https://www.history.pcusa.org/collections/research-tools/church-record-surveys/new-york/jamaica-german-presbyterian-church

This article about a religious building or structure in New York City is a stub. You can help Wikipedia by expanding it.

• v
• t
• e

Historical building

The Regal-Spear Building (Queens)

The Spear Building is a four-story building that was a Hat factory and wax novelty manufacturer in it's 20's heyday, in 2017 it was designated to the National Register of Historical places as an example of an intact early 20th-century reinforced concrete factory complex.Cite error: There are <ref> tags on this page without content in them (see the help page). It is located at 94-15 100 street, between 94th and 95th Ave one block from Atlantic Ave in the Woodhaven neighborhood of Queens, New York City, and is best known as the location of the Regal-Spear Factory.

The building was listed on the

National Historical Landmark

in 2017.

1920

The Regal Hat company of Chicago and the Spear Company of New York merged on May 01, 1920 to be known as the Regal-Spear Co., manufacturers of cloth headwear and childrens novelties. The Spear company experienced labor unrest later in 1920 when the labor force locked out of the Woodhaven factory in Ozone, Queens ^[1] At the time the company was listed as serving 22,000 customers.

The factory building on 100 St., was once home to Regal-Spear Co., which produced hats and was touted as the largest cloth headwear house in the world was also home to the Columbia Wax Products Co., a manufacturer of novelty candles. ^[2]

Present

A report prepared by Gregory Dietrich Preservation Consulting, a landmark preservation group, described the building’s architecture and stated it's historical value qualified it for historic registry status. The report concluded “The Spear & Company factory is not only significant for embodying the practical benefits of reinforced-concrete factory construction, but also for its simplicity and utility as exhibited by a restrained eclectic utilitarian design.”

The status also makes property owners eligible for tax credits to rehabilitate the structures.^[3]

Andrew Coumo, NYS governor designated the site eligible for historical status in 2017 along with 20 others, saying “The Empire State proudly celebrates its diverse culture and rich heritage, and with the addition of these significant sites to the Registers of Historic Places, we will continue to honor all of the great things that make New York, New York,” The statement had announced 21 sites around NYS. “Listing these landmarks will honor the contributions made by so many New Yorkers throughout our vast history, and helps advance efforts to preserve and improve these important historic sites for future generations.”

The city Economic Development Corp. announced in 2016 the site will be rehabilitated to accommodate 24 businesses and 80 skilled workers due to a $10 million grant and $3.7 million loan from the EDC.

The businesses that will work out of the space are expected to employ woodworkers, set builders, metal workers, home goods manufacturers and more at an average salery of $51,500 per year, based on EDC projections.

Cell Tower

The site is also home to a 95foot tall cellular re-transmission tower that stands above the surrounding wood frame homes and trees of the adjacent 100st abandoned right of way of the LIRR. The interior has completed gutting and new roofing is in place in July 2018.

Meadowmere

Meadowmere, New York
FIPS code		36-82942[4]
GNIS feature ID	0971684[5]

Meadowmere, Queens is a neighborhood in the hamlet of Rosedale which is part of Jamaica, NY. It is connected to Meadowmere Park in Woodmere that is part of the Five Towns area^[6] of Hempstead, NY. The Five Towns, which consists of the villages of Lawrence and Cedarhurst, the hamlets of Hewlett, Inwood and Woodmere abut New York City’s Rosedale community at Meadowmere.

History

Meadowmere, Queens and Meadowmere Park, Nassau are connected by a single road and a 75-foot-long (23 m) wooden bridge spanning Hook Creek. The springs of the creek originate beneath one of the parking lots of nearby Green Acres Mall, and emerges behind the Walmart Supercenter.^[7] The creek has been engineered and emerges on the queens side in nearby Hook Creek park before flowing thru 300 acres of wetlands to Jamaica Bay, subsequently passing between the two hamlets. The mall was built in 1956 on the northern portion of Curtiss Airfield.^[8] Prior to 1956, the mall was once a small airport which operated until 1947. Before that, as part of Roosevelt Field, in May 1927, operating from a hangar at Curtiss Field, Charles Lindbergh used the Roosevelt Field runway for the takeoff of the Spirit of St. Louis on his flight to Paris during his solo cross atlantic trip. In 1963, as part of planning the parkways of NYC, Architect Robert Moses using eminent domain seized portions of Hook Creek for a failed extension of the Nassau Expressway. In 2010, after 60 years of wrangling the city installed sewer systems in Rosedale communities. Rising sea levels and increased storm surges such as superstorm Sandy devastated the communities and many homes on the waterfront were lost, with residents living for months out of the volunteer firehouse in Meadowmere Park.^[9] Streets had been raised 3-4 feet but that was not enough for Sandy’s surges, which placed most homes under 5 feet of water. As a result many homes are in the process of being elevated in Meadowmere Park and the wooden bridge will be strengthened and widened to accommodate emergency vehicles.

Geography

Unlike the rest of the borough of Queens, the hamlet has 3 roads that do not conform to queens borough naming convention, simply named 1st, 2nd and 3rd streets. The Rockaway Blvd side separates the streets from the Five Towns Shopping Center mall. The bridge into Nassau county’s Meadowmere Park is the only portion of that county as seen looking west from Queens.^[10] As it is along the main East-West flight path to the JFK’s runway which is approximately 1 mile (1.6 km) away from the Hook Creek Bridge low flying aircraft pass by at 5min intervals .^[11] By 1969, the bridge was in need of repair.^[12][13] In 2016 $2.4million in grant funding was secured to repair the 110 year old foot bridge and in 2018 the first contract of $243,615 was approved by the Hempstead town board.^[14] The improvement will not open it to regular traffic as it’s redesigned to provide emergency access for ambulances in addition to the other narrow meandering road of East Avenue, the only road into the small peninsula.

40.636236,-73.719542

References

1. ^ The American Hatter. 1919. pp. 3–.
2. ^ The American Hatter. 1919. pp. 33–.
3. ^ http://www.qchron.com/editions/south/is-this-ozone-park-factory-historic/article_0505934d-65e6-5e40-b86c-8dea70183ef1.html
4. ^ "American FactFinder". United States Census Bureau. Retrieved January 31, 2008.
5. ^ "US Board on Geographic Names". United States Geological Survey. October 25, 2007. Retrieved January 31, 2008.
6. ^ https://www.nytimes.com/1983/07/10/realestate/if-you-re-thinking-of-living-in-five-towns.html?sq=%22five+towns%22+lawrence+woodmere&scp=3&st=cse
7. ^ https://hiddenwatersblog.wordpress.com/2016/03/30/hook-creek-queensnassau/
8. ^ https://ny.curbed.com/2014/12/4/10015562/following-hook-creek-through-ghost-towns-and-wetlands
9. ^ https://www.wsj.com/articles/tiny-meadowmere-park-is-an-island-refuge-1382645162
10. ^ http://nygeschichte.blogspot.com/2015/01/the-lost-villages-of-jamaica-bay-part-2.html
11. ^ Cite error: The named reference Kershaw 2002 was invoked but never defined (see the help page).
12. ^ "Rotting Footbridge May Be Rebuilt". Long Island Daily Press. November 3, 1969.
13. ^ "Rotting Footbridge May Be Rebuilt". Long Island Daily Press. November 3, 1969.
14. ^ https://www.newsday.com/long-island/nassau/meadowmere-park-sandy-footbridge-1.16867270

Category:Jamaica, queens

Geography

Unlike the rest of the borough of Queens, the hamlet has 3 roads that do not conform to queens borough naming convention, simply named 1st, 2nd and 3rd streets. The Rockaway Blvd side separates the streets from the Five Towns Shopping Center mall. The bridge into Nassau county’s Meadowmere Park is the only portion of that county as seen looking west from Queens.^[1] As it is along the main East-West flight path to the JFK’s runway which is approximately 1 mile (1.6 km) away from the Hook Creek Bridge low flying aircraft pass by at 5min intervals .^[2] By 1969, the bridge was in need of repair.^[3][4] In 2016 $2.4million in grant funding was secured to repair the 110 year old foot bridge and in 2018 the first contract of $243,615 was approved by the Hempstead town board.^[5] The improvement will not open it to regular traffic as it’s redesigned to provide emergency access for ambulances in addition to the other narrow meandering road of East Avenue, the only road into the small peninsula.

40.636236,-73.719542

References

1. ^ http://nygeschichte.blogspot.com/2015/01/the-lost-villages-of-jamaica-bay-part-2.html
2. ^ Cite error: The named reference Kershaw 2002 was invoked but never defined (see the help page).
3. ^ "Rotting Footbridge May Be Rebuilt". Long Island Daily Press. November 3, 1969.
4. ^ "Rotting Footbridge May Be Rebuilt". Long Island Daily Press. November 3, 1969.
5. ^ https://www.newsday.com/long-island/nassau/meadowmere-park-sandy-footbridge-1.16867270

Category:Jamaica, queens

Jenny Davis

American linguist and education specialist

Jenny L. Davis
Assistant Professor
Spouse	Noone ​ (m. 2019)​

Jenny L. Davis June 29, 1982 is an American

University of Illinois

at Urbana Champaign where she is an assistant professor of linguistics. She is a book author from Mannford, Oklahoma and a citizen of the Chickasha tribe.

Education

Davis was born in Mannford, Oklahoma on June 29, 1982 and moved to Urbana Illinois in 2014. Her mother was a member of the Chickasha tribe and she was raised on the rez. She was awarded a bachelor's degree in Linguistics from the University of Colorado in 2011 and defended her Phd dissertation in 2014. She was a Post-doctoral fellow at the University of Kentucky and a Henry Roe Cloud fellow at Yale University.

In January of 2019 her podcast about the revitalization of the Chickasha language and how Indigenous activism led her to the importance of skill sharing amongst the disciplines of ethnobotany, documentary filmmaking, cultural productions and Dance was broadcast on the podcast Ideas on Fire and was sponsored by the ‘MA in Critical Studies Program at the Pacific Northwest College of Art’.

Linguistics and Indigenous Peoples

She has been working with the Chickasha language for ten years and began documenting the attention given to access to the language in the Indigenous community. She noticed how it became a thing in the community, with Chickasha appearing on T-shirts, bumper stickers and on signs in the local community. With the language now available to second and third generations of first-language Native speakers she followed the trend and published a book on the topic. In her position as director of the Native American and Indigenous Languages Lab project on the Urbana Champaign campus she is an engaged anthropologist working with communities from Mexico and Latin America in linguistic studies.

She earned a doctoral degree in linguistics from University of Colorado in 2014, having attended the school in order to ensure that she would be where the cultural studies would intermix with Native tribes. Her activism with the Two Spirit Movement within the United States and Canada extends to other types of Indigenous causes and also marginalized communities within the movement such as LGBT rights activism.

Davis’ best-known work is the book “Talking Indian: Identity and Language Revitalization in the Chickasaw Renaissance” (2018) which investigated how ‘talking indian’, or using an indigenous language is spoken of colloquially. The older members of the Chickasha community use the phrase over calling the specific ‘Chikashshanompa’ or ‘Chickasaw’ language by its proper name.

The Two Spirit Movement

Two-Spirit (also two spirit or, occasionally, twospirited) is a modern,

umbrella term used by some indigenous North Americans to describe certain people in their communities who fulfill a traditional third-gender (or other gender-variant) ceremonial role in their cultures.^[1][2][3] While most people mistakenly associate the term with "LGBT Native", the term and identity of two-spirit "does not make sense" unless it is contextualized within a Native American or First Nations framework and traditional cultural understanding.^[3][4][5] The term was adopted by consensus in 1990 at an Indigenous lesbian and gay international gathering to encourage the replacement of the outdated, and now seen as inappropriate, anthropological term berdache.^[4][6][7][8]

Davis was Co-Director of the Two-Spirit Society of Denver, Colorado for two and a half years.

Published works

Library resources about
CaptJayRuffins/sandbox

---

• Resources in your library
• Resources in other libraries

By CaptJayRuffins/sandbox

• Online books
• Resources in your library
• Resources in other libraries

Jenny Davis’ published works include:

• “Talking Indian: Identity and Language Revitalization in the Chickasaw Renaissance”. Davis, 2018. ^[9]

• The naif, the sophisticate, and the party girl: Regional and Gender Stereotypes in Breton language web videos. Gender and Language, Equinox Publishing 2012

Philosophy

“My research analyzes the intersections of language, ethnicity, and Identity, with a focus on indigenous language use and language revitalization”. ^[10]

References

1. doi:10.17953/aicr.35.4.x500172017344j30
   .
2. ^ "A Spirit of Belonging, Inside and Out". The New York Times. October 8, 2006. Retrieved July 28, 2016. 'The elders will tell you the difference between a gay Indian and a Two-Spirit,' [Criddle] said, underscoring the idea that simply being gay and Indian does not make someone a Two-Spirit.
3. ^ ^{a b} Pruden, Harlan; Edmo, Se-ah-dom (2016). "Two-Spirit People: Sex, Gender & Sexuality in Historic and Contemporary Native America" (PDF). National Congress of American Indians Policy Research Center.
4. ^ ^{a b} "A Spirit of Belonging, Inside and Out". The New York Times. October 8, 2006. Retrieved July 28, 2016.
5. ISBN 978-1553796800
   .
6. ^ "Two Spirit 101 Archived 2014-12-10 at the Wayback Machine" at NativeOut: "The Two Spirit term was adopted in 1990 at an Indigenous lesbian and gay international gathering to encourage the replacement of the term berdache, which means, 'passive partner in sodomy, boy prostitute.'" Accessed 23 Sep 2015
7. Rewire
   . Retrieved October 17, 2016. Non-Native anthropologist Will Roscoe gets much of the public credit for coining the term two spirit. However, according to Kristopher Kohl Miner of the Ho-Chunk Nation, Native people such as anthropologist Dr. Wesley Thomas of the Dine or Navajo tribe also contributed to its creation. (Thomas is a professor in the School of Dine and Law Studies.)
8. ISSN 2307-0919. Archived from the original
   on December 8, 2012. Retrieved June 25, 2016. At the Wenner Gren conference on gender held in Chicago, May, 1994... the gay American Indian and Alaska Native males agreed to use the term "Two Spirit" to replace the controversial "berdache" term. The stated objective was to purge the older term from anthropological literature as it was seen as demeaning and not reflective of Native categories. Unfortunately, the term "berdache" has also been incorporated in the psychology and women studies domains, so the task for the affected group to purge the term looms large and may be formidable.
9. ^ https://www.researchgate.net/.../325607802_Talking_Indian_Identity_and_Language_Renaissance
10. S2CID 150310635
    .

new article

Alberta Odell Jones (1930 - August 5, 1965) was an African-American civil right icon and Attorney who was murdered by unknown person(s). She was one of the first African-American women to pass the Kentucky bar and the first female appointed city attorney in Jefferson County.[1]

Education

Jones graduated from Louisville Central High School and went to the

Louisville Municipal College for Negroes. LMC later merged with the University of Louisville

during desegregation and Jones graduated third in her class. She attended University of Louisville Law School for one year, transfering to Howard University School of Law for her degree, graduating fourth in her class.

After graduating she began practicing law and took on a prominent client early in his career, a young boxer who later changed his name from Cassius Clay to

Mohammed Ali, introducing him to trainer Archie Moore of California. She was appointed in February 1965 to the Louisville Domestic Relations Court, where she was a prosecutor

.

Activist

Jones was also active in the civil rights movement, taking part in protest marches in Louisville and attending the March on Washington in August, 1963. Upon returning from Washington She formed the Independent Voters Association of Louisville and was very involved with the Louisville chapter of the Urban League. She rented voting machines and taught African Americans how to use the machines to vote. She was also active in the National Association for the Advancement of Colored People (NAACP). Another of her causes was a fundraising effort to pay the medical bills of a young man, James “Bulky” Welch, who lost his arms saving his dog trapped under a train, purchasing him prosthetic arms by auctioning a car.^[2]

Unsolved Murder

Her killing was first attributed to drowning and her body was retrieved from the Ohio river, however, her car was found several blocks from the Sherman Minton Bridge with blood inside and a subsequent autopsy determined that she had been subjected to several severe blows to the head before entering the water. Her killing was never solved.^[3] The belated murder investigation by Louisville police contributed to her murder never being solved. The follow-up police investigation determined that she had been beaten unconscious with a brick and witnesses recalled seeing a body tossed by three un-identified men from the bridge, where her purse was later found.^[4]

Feature Story

In 2017, efforts were made to reopen the Jones case and it became a cause celeb.^[5]

References

1. ^ https://www.nytimes.com/2017/09/19/us/alberta-jones-murder-louisville.html
2. ^ https://insiderlouisville.com/government/alberta-jones-banner-unveiled-in-downtown-louisville/
3. ^ https://insiderlouisville.com/government/the-52-year-mystery-of-alberta-jones-murder-covered-on-front-page-of-the-new-york-times/
4. ^
   https://www.washingtonpost.com/news/retropolis/wp/2017/10/09/who-killed-alberta-jones-louisvilles-first-black-woman-prosecutor/
5. ^ https://www.whas11.com/article/news/investigations/inside-investigations-who-killed-alberta-jones/417-549730769

E.A.Robinson - Inventor

Elbert R. Robinson (1869-1935) was a nineteenth-century African American inventor whose first Patent was for an Electric Railway Trolley. It was his first invention.

Annual report of the Commissioner of Patents, United states Patent Office pg 309 Sept 19th, 1893

Nashville, Tennessee Patent #503-720 Electric railway trolley ^[1]

EDWARD A. ROBINSON, OF MONTREAL, CANADA, ASSIGNOR.

To ELLISON EDWARD . WORKMAN, OF MONTREAL, CANADA, AND JOSEPH ROBINSON, of NEW YORK, N Y

CONNECTER FOR TRAIN PiPES. UNITED STATES PATENT OFFICE. # 1,856,656 Patented May 3, 1932

Application filed September 25, 1920, Serial No. 412,647. Renewed September 22, 1931. ^{[2] [3]}

^[4]

^[5]

https://en.wikipedia.org/wiki/List_of_African-American_inventors_and_scientists

https://en.wikipedia.org/wiki/Third_rail

https://en.wikipedia.org/wiki/Granville_Woods

http://www.blackinventor.com/pages/granville-woods.html

Robinson, Edward W., Boston Assignor of one-half

to E.B.Welch, Cambridge Mass 

Apparatus for automatically stopping railway trains #492-837 March 7th, 1893

Hidden conclusion

Effect on First Nations

Main article: Analysis of Western European colonialism and colonization

The overt institutional racism of the past has clearly had a profoundly devastating and lasting effect on visible minorities and Aboriginal communities throughout Canada.^[6] European cultural norms have imposed themselves on Native populations in Canada, and Aboriginal communities continue to struggle with foreign systems of governance, of justice, of education, and of livelihood. Visible Minorities struggle with education, employment and negative contact with the legal system across Canada.^[7]

Perhaps most palpable is the dysfunction and familial devastation caused by residential schools. Hutchins states;^[8] "Many of those who attended residential schools have been diagnosed with post-traumatic stress disorder, suffering from such symptoms as panic attacks, insomnia, and uncontrollable or unexplainable anger.^[9] Many also suffer from alcohol or drug abuse, sexual inadequacy or addiction, the inability to form intimate relationships, and eating disorders. Three generations of Native parents lost out on learning important parenting skills usually passed on from parent to child in caring and nurturing home environments,^[10] and the abuse suffered by students of residential schools has begun a distressing cycle of abuse within many Native communities." The lasting legacy of residential schools is but only one facet of the problem.^[11]

The Hutchins report continues; "Aboriginal children continue to struggle with mainstream education in Canada. For some Indian students, English remains a second language, and many lack parents with sufficient education themselves to support them. Moreover, schooling in Canada is based on an English written tradition, which is different from the oral traditions of the Native communities.^[12] For others, it is simply that they are ostracised for their 'otherness'; their manners, their attitudes, their speech or a hundred other things which mark them out as different. Aboriginal populations continue to suffer from poor health. They have seven years less life expectancy than the overall Canadian population and almost twice as many infant deaths. While Canada as a nation routinely ranks in the top three on the United Nations Human Development Index,^[13] its on-reserve Aboriginal population, if scored as a nation, would rank a distant and shocking sixty-third."

As Perry Bellegarde National Chief, Assembly of First Nations, points out, racism in Canada today is for the most part, a covert operation.^[14] Its central and most distinguishing tenet is the vigour with which it is consistently denied.^[15] There are many who argue that Canada's endeavors in the field of human rights and its stance against racism have only resulted in a "more politically correct population who have learnt to better conceal their prejudices".^[16] In effect, the argument is that racism in Canada is not being eliminated, but rather is becoming more covert, more rational, and perhaps more deeply imbedded in our institutions. That racism is alive is evidenced by the recent referendum in British Columbia by which the provincial government is asking the white majority to decide on a mandate for negotiating treaties with the Indian minority.^[17] The results of the referendum will be binding,^[18] the government having legislatively committed itself to act on these principles if more than 50% of those voting reply in the same way. Moreover, although it has been revised many times, "the Indian Act remains legislation which singles out a segment of society based on race". Under it, the civil rights of First nations peoples are "dealt with in a different manner than the civil rights of the rest of Canadian citizens".^[8]

The Aboriginal Justice Inquiry in Manitoba,^[19] the Donald Marshall Inquiry in Nova Scotia,^[20] the Cawsey Report in Alberta^[21] and the Royal Commission of Aboriginal People all agree,^[22] as far as Aboriginal people are concerned, racism in Canadian society continues institutionally, systematically and individually.

Daisy Tapley

Daisy Tapley (1882-1925) was a classical singer (Contralto) and vaudeville performer. Born Daisy Robinson in Michigan in 1882, she was raised in Chicago where she studied piano and organ with celebrated musicians including

African American woman to record commercially in a duet with Carroll Clark.^[23]

Early life

In 1901 she married a

London. It was also "the first full length musical written and played by blacks to be performed at a major Broadway house". The play contained original props, music and scenery. During the tour she met and connected with a young soprano, Minnie Brown, who would later become Daisy's significant other

, moving in with her back in Harlem as a domestic companion.

While in Britain, Daisy performed in concert as a classical pianist and met with the Afro-British composer, Samuel Coleridge-Taylor as well as her musical idol, Clara Butt. The two become close. Butt persuaded Tapley to give up performing vaudeville and resume what she had trained for as a classical musician. She followed Butt's advice and set up a music studio in her Harlem apartment, establishing a lucrative music practice where she taught both voice and keyboard. Although she and Henri Tapley never divorced, the two had separate lives close to one-another. Minnie Brown kept traveling and performed in Russia for a time, eventually returning to the US and moving in with Daisy.

In 1913,

Jesse Shipp

, the stage manager for the London performance of In Dahomey, produced and directed a performance of Gilbert and Sullivan's Mikado for the Howard Theatre in Washington, D.C. The production featured Daisy Tapley singing the role of Katisha.

In 1922 she was performing in negro plays and recitals at Carnegie Hall before mixed audiences.^[24][25]

Activism

While she was primarily a musician, Daisy Tapley became prominent in many social movements of her time including prominent roles in the 1917 NAACP- Silent March protesting African-American racial violence; the Dyer bill and the Anti-Lynching movement, and she participated in planning many fund-raising concerts which benefitted 'race' causes. With the return of 'the Gallant Fifteenth' from the European theatre in 1919 Tapley was head of the soup kitchen at the Y 'Hut' in Harlem, which had over 200 beds for returning black servicemen.^[26] By the early 1920s, she had become New York's musical doyen with a celebrated reputation as a classical performer.^[27]

She associated with celebrated personalities including

Ada Overton Walker, the hoi-polloi of the early Harlem Renaissance. Her affiliation with Roland Hayes, whom she promoted early in his career, would be pivotal for both artists.^[28] Their collaboration lasted for close to two decades.^[29]

This is during an era of Jim Crow in which African-Americans were often subjected to extreme conditions as artists and performers, which included routine racial violence and prejudice in lodgings and bookings. Many performers maintained incredibly high musical standards and personal dignity, as did Tapley throughout her relatively brief life.[30]

Death

Tragedy struck in late summer of 1924 while Daisy was rehearsing for an opera performance, she received test results indicating a diagnosis of ovarian cancer. She died in February 1925 and was buried in

Sag Harbor where she kept a summer home in Eastville.^[31]

Discography

Audio Recording

I surrender all Tapley, Daisy, performing. Clark, Carroll, performing. Columbia A961. Matrix/Take: 19153/2. Contributor: Clark, Carroll - Van Deventer, Judson W. - Tapley, Daisy - Weeden, W. S. Date: 1910-12-07 (Source- Library of Congress)

See also

• African-American musical theater
• Matilda Sissieretta Joyner Jones

References

1. ^ Patent Office, United States (1895). "Annual Report of the Commissioner of Patents".
2. ^ https://patentimages.storage.googleapis.com/56/61/c8/598f68f519b22b/US1856656.pdf
3. ^ "The Electrical Review". 1885.
4. ^ "Jet". Johnson Publishing Company. September 20, 1962.
5. ^ Woodson, Carter Godwin; Logan, Rayford Whittingham (1917). "The Journal of Negro History".
6. ^ https://unchronicle.un.org/article/discrimination-aboriginals-native-lands-canada
7. ^ https://minorityrights.org/country/canada/
8. ^ ^{a b} Cite error: The named reference tolerance.cz was invoked but never defined (see the help page).
9. ^ https://www.heretohelp.bc.ca/sites/default/files/post-traumatic-stress-disorder.pdf
10. ^ http://nurturingparenting.com/images/cmsfiles/understanding_foster_families.pdf
11. ^ Canada's Forced Schooling of Aboriginal Children Was 'Cultural Genocide', Report Finds". NY Times. 2 June 2015. Retrieved 2 June 2015
12. ^ https://indigenousfoundations.arts.ubc.ca/oral_traditions/
13. ^ http://hdr.undp.org/sites/default/files/reports/270/hdr_2010_en_complete_reprint.pdf
14. ^ http://nationtalk.ca/story/canada-has-a-racism-problem-afn-national-chief-aptn
15. ^ https://www.huffingtonpost.ca/entry/systemic-racism-canada_ca_5ed93343c5b69dee016ed31f
16. ^ "Privilege". prezi.com. Retrieved July 12, 2015.
17. ^ "Kajlich, Helena --- "The British Columbia Treaty Referendum: An Appropriate Democratic Exercise?" [2002] IndigLawB 33; (2002) 5(17) Indigenous Law Bulletin 11". Retrieved July 12, 2015.
18. ^ "British Columbia Treaty referendum". Retrieved July 12, 2015.
19. ^ "Report of the Aboriginal Justice Inquiry of Manitoba". Retrieved July 12, 2015.
20. ^ https://novascotia.ca/just/marshall_inquiry/_docs/Royal%20Commission%20on%20the%20Donald%20Marshall%20Jr%20Prosecution_findings.pdf
21. ^ https://justice.alberta.ca/programs_services/aboriginal/Documents/cawsey/Cawsey_I_intro.pdf
22. ^ "Report - Royal Commission on Aboriginal Peoples - Indian and Northern Affairs Canada". Archived from the original on June 8, 2003. Retrieved July 12, 2015.
23. ^ https://sissierettajones.com/blog/black-patti-record-label/
24. ^ Cite news|New York herald (New York, N.Y.), April 4, 1922, page 10|Concert of Negro Music|https://www.loc.gov/resource/sn83045774/1922-04-04/ed-1/?sp=10&q=daisy+tapley&r=0.549,0.239,0.323,0.207,0
25. ^ Cite News|New-York tribune (New York [N.Y.]), March 7, 1920. page 5|Carnegie Hall-Programs of the week-Thursday|New-York tribune (New York [N.Y.]), March 7, 1920
26. ^ Cite News|The sun (New York [N.Y.]), February 15, 1919, page14|New 'Y' Hut for harlem|https://www.loc.gov /resource/sn83030431/1919-02-15/ed-1/?sp=14&q=daisy+tapley&r=0.391,0.949,0.542,0.348,0
27. ^ Brooks, Tim, and Dick Spottswood. Lost Sounds: Blacks and the Birth of the Recording Industry, 1890-1919. University of Illinois Press, 2004. JSTOR, www.jstor.org/stable/10.5406/j.ctt2jcc81. Accessed 8 Oct. 2020.(pp. 254-258)
28. ^ Cite news|New-York tribune (New York [N.Y.]), March 12, 1920, page6|Negro Tenor's skill wins large audience|https://www.loc.gov/search/?fa=segmentof:sn83030214/1920-03-12/ed-1/&q=daisy+tapley&st=gallery#
29. ^ https://digitalcollections.detroitpubliclibrary.org/islandora/object/islandora%3A131910
30. ^ https://www.nytimes.com/1999/02/10/arts/an-encore-for-black-vaudeville-a-new-revue-finds-dignity-in-a-derided-art-form.html
31. ^ https://www.sagharborpartnership.org/permanent-residents-of-oakland-cemetery.html

Mary E. Bell House

Mary E. Bell House
Contributing Property
Owner
Architectural style	Clapboard style
Part of	Center Moriches Historic District (ID10000023)
NRHP reference No.	10000022 (original) 97001276 (NHL)
Significant dates
Added to NRHP	January 13, 2021[1]
Designated NHL	December 25, 2020[2]
Designated NHLDCP	December 8, 2020

The Mary E. Bell House is a historic house and National Historic Landmark at 66 Railroad Avenue approximately 1/10th mile south of the Long Island rail road in Center Moriches, L.I. Built in 1872 by Selah Smith of Huntington who purchased the land, it is significant in the area of ethnic history for the Smith and Bell families and the African-American AME Zion community of Center Moriches during the nineteenth and twentieth centuries.^[3]

History

[Bell House.JPG|thumb|left|House seen in 1910] Selah W. Smith was a farm hand and his wife Mary Ann was a laundress. They had five daughters, Alice, Ada, Ida, Mary E., and Hannah whom lived with their parents in 1880.^[4] The expansion (Ca.1880) on the home was likely done to accommodate Mary’s laundry business.^[5] The family had maintained a garden on the land north of the house. The Smiths walked the short block south to attend the AME church, which had become the center of African-American worship in Center Moriches and drew congregants from surrounding hamlets. When pastor Abraham Perdue passed away in 1888 followed shortly thereafter by his wife, Mary E. Smith and Annie Arch of Manorville kept the small congregation going in the next decade.

In 1895, Mary E. married a day laborer, Ernest Bell of North Carolina,^[6] and by 1900 the family with children Ethel, Alice and Lillian were the sole occupants of the house.

During the latter 1890s, Mary E. Bell became an adherent of the AME Zion’s Varick Christian Endeavor Society, founded by James Varick in 1896.^[7] His liberation of female roles in the Zion sect (Founded 1821) would play a pivotal role in the Center Moriches AME congregation. In 1897, the congregation would break from the AME to officially become African Methodist Episcopal Zion (AMEZ). The AME Zion was the first to ordain female elders and deacons, allowing female delegates to its conference in 1897 to vote for trustees.

Christian Endeavor societies, like the

Y.M.C.A., were very popular during the late 1890’s among protestant denominations. Their progressive focus was on attracting and keeping young adults, mainly men, active in the life of the congregations and the community as was possible. Most of these Societies, (over 800 by 1902 comprising 20,000 youths.^[8]) were run by women. Mary E. Bell would become the local leader of the Varick Christian Endeavor Society in Center Moriches from its beginnings as a co-ed social group with activities such as dinners, picnics and other service projects like food banks and providing educational assistance such as tutors and weekly bible classes.^[9]

From the turn of the century until it closed in 1914, the small church was dependent on Mary Bell and Annie Arch for it’s survival, Ministers came and visited from the AME Zion and members were lost from various causes, relocations and deaths also contributed to its demise. Annie would in summer and winter come over from her farm in Manorville to worship with her friends and the remaining congregants. After it closed its doors, Mary bell continued to hold church gatherings in her house informally,[10] by 1915 her husband Earnest would become institutionalized and would remain so until his death in 1950. Mary and the girls, Alice (b.1898) and Lillian, with son Eugene (b.1902) were in the house in 1920 when the church’s fortunes began to turn due to the great migration. African-Americans from the south had come to work on the farms of L.I. and the AME Zion sent a minister, Rev. William E. Wright, to take the reins of the congregation. When Mary Bell died, her beloved church took on a new name, the Bell AME Zion Church, so named in her honor.^[11]

Alice Bell

Alice Bell, who was born at #66 Railroad Ave, would inherit the house from her mother. Between the 1920’s and the 1950’s she would figure prominently in the AMEZ church of Center Moriches as it grew and prospered. A trustee, she served on the Ladies Aid society and was prominent in the fundraising activities of the organization. When the church outgrew the elder building musical events were held to fund a new church, events that drew attendance from outside the congregation with dinners and other programs held at her house.^[12] By 1954 she was also famous for her sweet potato pies, they would be her most prominent featured dish at gatherings and fundraisers for the rest of her life. Alice never wed, or drove an automobile, she lived a quiet life, active in her church and kept working as a housekeeper. She was honored by the church in her later years, ordained a Deaconess and elevated to membership in the Women’s Home and Overseas Missionary Society,^[13] a major outreach of the AME Zion church in the 1980’s.^[14]

Alice Bell died in 1996, the house was taken from the family for tax liabilities and legal wrangling caused it to become a deteriorating rental property for the next decade, for which demolition loomed in 2009.^[15] The Bell AME Zion church advocated for it to be preserved and in 2011 the Town of Brookhaven passed a resolution designating the ‘’’Mary E. Bell house’’’ a historic landmark and took ownership of the property, working in partnership with the Ketcham Inn Foundation to formally reopen the house as a contributing property in the Center Moriches Historic District. It opened as a historic site on June 22nd, 2019 and made available to the public for as an event space.^[16] Shingle Style was pioneered by Henry Hobson Richardson in his design for the William Watts Sherman House, also in Newport. This style of Victorian architecture, featuring the extensive use of wooden shingles on the exterior, acquired some popularity in the late nineteenth century. The Isaac Bell House exemplifies this through its unpainted wood shingles, simple window and trim detail, and multiple porches. It combines elements of the English Arts and Crafts movement philosophy, colonial American detailing, and features a Japanese-inspired open floor plan and bamboo-style porch columns. Interior features include inglenook fireplaces, natural rattan wall coverings, wall paneling and narrow-band wooden floors.

During its life, the house served the African-American community during a time when the local church closed it’s doors for a brief space and the house became the second home to the congregation in the integrated community. With the help of Bert Seides, a preservationist, the house was proposed for historic preservation in 2011 by the

Ketcham Inn Foundation,^[17] which partnered with Brookhaven on its restoration, and now operates it as a special event space and museum.^[18]

Landmark status

The Mary E. Bell House was declared a Brookhaven town landmark in 2011,[19] Gov. Andrew Cuomo placed it on the nominating list for 2020 for advancement to state and National Historic Landmark status in September.^[2][20]

See also

•  
  New York State portal

Field, Mary and Van. The Illustrated History of the Moriches Bay Area. Center Moriches, NY: Moriches Bay Publications, 1990.

• List of National Historic Landmarks in Suffolk (County), New York
• National Register of Historic Places listings in Brookhaven, New York

External links

Video [1]

[2]

[3]

References

1. ^ "National Register Information System". National Register of Historic Places. National Park Service. April 30, 2024. Warning: Template:NRISref used with invalid value for version= parameter (help).
2. ^ ^{a b} "Mary E. Bell House". National Historic Landmark summary listing. National Park Service. Archived from the original on August 12, 2009. Retrieved October 17, 2020.
3. ^ James T. Campbell, Songs of Zion: the African Methodist Episcopal Church in the United States and South Africa (Chapel Hill: University of North Carolina Press, 1998), 10-13; Day, 54; Henry H. Mitchell, Black Church Beginnings: the Long-Hidden Realities of the First Years (Grand Rapids, MI: Eerdmans, 2005), 82-3.
4. ^ Federal Census, New York, 1880; F.W. Beers, “Center Moriches,” 1888; Photograph of the Mary E. Bell House, undated, collection of the Ketcham Inn Foundation
5. ^ This addition first appears on the 1888 map. F.W. Beers & Co, “Center Moriches,” in Atlas of the Towns of Babylon, Islip, and the South Part of Brookhaven in Suffolk County (New York: Wendelken & Co, 1888).
6. ^ Federal Census, New York, 1900; Wiese, Places, 5, 37, 68-69; The 1880 census records a 6-year old Ernest in the household of Edward Bell in Beaufort, Carteret, North Carolina. It is likely that this is the same person that traveled to Long Island and later married Mary E. Smith
7. ^ Irvine Garland Penn, The United Negro: His Problems and his Progress, Containing the Addresses and Proceedings of the Negro Young People’s Christian and Educational Congress, held August 6-11, 1902 (Atlanta: D.E. Luther Publishing Co., 1902), 542; Mitchell, Black Church Beginnings, 73.
8. ^ Sally G. McMillen, To Raise up the South: Sunday Schools in Black and White Churches, 1865-1915 (Baton Rouge, LA: Louisiana State University Press, 2001), 202; Penn, The United Negro, 67-8, 186, 542.
9. ^ Church, “History,” 9; Cicero Richard Harris and African Methodist Episcopal Zion Church, Historical Catechism of the A.M.E. Zion Church. For Use in Families and Sunday Schools (Charlotte, NC: AME Zion Publication House, 1922), 30.
10. ^ https://moriches.greaterlongisland.com/2020/09/17/mary-e-bell-house/
11. ^ Church, “History,” 9; Cicero Richard Harris and African Methodist Episcopal Zion Church, Historical Catechism of the A.M.E. Zion Church. For Use in Families and Sunday Schools (Charlotte, NC: AME Zion Publication House, 1922),page 30.
12. ^ Bell A.M.E. Zion Church. “History of Bell A.M.E. Zion Church, 1847-1955.” Town of Brookhaven archives
13. ^ Campbell, James T. Songs of Zion: the African Methodist Episcopal Church in the United States and South Africa. Chapel Hill: University of North Carolina Press, 1998
14. ^ Willie Hill, “Save The Historic Bell House,” The Press of Manorville and The Moriches, May 15, 2010
15. ^ https://www.newsday.com/long-island/suffolk/long-island-african-american-center-moriches-mary-e-bell-house-1.49324413
16. ^ Cathy Meinhold, “The Mary E. Bell House is progressing to historic preservation,” The Tide of Moriches, October 2014; Willie Hill, “Save The Historic Bell House,” The Press of Manorville and The Moriches, May 15, 2010; “History’s Heroes,” The Press of Manorville and the Moriches, May 7, 2010; Brookhaven Town Board, “Resolution of Adoption to Designate the AME Zion Bell House, also known as the Mary E. Bell House, as an Historic Landmark,” February 15, 2011.
17. ^ https://patch.com/new-york/center-moriches-eastport/mary-e-bell-house-nominated-historic-designation
18. ^ https://www.mytwintiers.com/news-cat/new-york-state-board-for-historic-preservation-recommends-18-sites-in-nys-for-historic-place-designation/
19. ^ https://parks.ny.gov/documents/shpo/national-register/MaryEBellHouseCenterMorichesSuffolkCounty.pdf
20. ^ John Tschirch; Diane D. Galt; Fred Stachura; Susan Kline; Carolyn Pitts (December 18, 1996). "National Register of Historic Places Inventory – Nomination: Isaac Bell Jr. House / Edna Villa" (pdf). National Park Service. {{cite journal}}: Cite journal requires |journal= (help) and Accompanying ten photos, exterior and interior, from c.1886, 1950, 1973, 1994, 1995, and undated (32 KB)

External links

Wikimedia Commons has media related to Mary E. Bell House.

• [ Photograph of the Mary E. Bell House, undated. Collection of the Ketcham Inn Foundation.]
• Historic American Buildings Survey (HABS) No. NY-000, "Mary E. Bell House, 66 Railroad Ave, Center Moriches, Suffolk County, NY", 0 photo, 0 measured drawing, 00 data page

Images

• 
  Isaac Bell House in 2008

DEFAULTSORT:Bell, Mary E., House Category:Buildings and structures in Suffolk County, New York Category:National Register of Historic Places in New York (state) by county Category:Houses completed in 1870 Category:National Register of Historic Places in Suffolk County, New York Category:National Register of Historic Places in Brookhaven (town), New York Category:Historic district contributing properties in New York (state) Category:National Historic Landmarks in Rhode Island Category:Shingle Style houses Category:Historic American Buildings Survey in Rhode Island Category:National Register of Historic Places in Newport, Rhode Island Category:Historic district contributing properties in Rhode Island Category:Individually listed contributing properties to historic districts on the National Register in Rhode Island Category:Shingle Style architecture in Rhode Island

Japanese bridge

Japanese style bridge.

Jennifer Jones Austin

Jennifer Jones Austin (b.1969) - Jennifer Barkley Jones was born and raised in Bedford Stuyvesant, Brooklyn, N.Y. to a Baptist preacher Rev.

Martin Luther King, Jr. in the Civil Rights era. In 2009 she was diagnosed with Leukemia and given no chance of survival; marshalling her network of contacts and her husband’s, together they were able to add 13,000 potential donors of color to the NMDP registry.^[3] Failing to find a match among the 8 million donors on the registry, her doctors discovered that stem cells from 2 african-american male baby’s umbilical cords were, and she was treated and is recovering from the cancer. She is currently the CEO of the Federation of Protestant Welfare Agencies

(FPWA).

Career

She lives in historic Prospect- Lefferts Manor, a Brooklyn neighborhood close to Prospect Park, with her husband Shawn V. Austin, an insurance executive, and son, Channing.^[4] A daughter, Kennedy, attends Wellesley College. Jones graduated from Rutgers University and received her law degree from Fordham University in 1993.^[5]

As senior vice president of

Michael R. Bloomberg, and was responsible for leading several early education and juvenile justice, child welfare, health and domestic violence survivor

initiatives.

Her recent memoir, “Consider It Pure Joy,” chronicled her search for a bone marrow donor.

Chief Executive Officer and Executive Director of the Federation of Protestant Welfare Agencies (FPWA), an anti-poverty, policy and advocacy organization with 200 member human services agencies operating throughout New York City. Mayor de Blasio appointed Ms. Jones Austin as Board Chair in March 2020.^[6] She has served as a Board Member since October 2014. Prior to joining FPWA, Ms. Jones Austin served as Senior Vice President of United Way NYC, Family Services Coordinator for Mayor Bloomberg, Deputy Commissioner for the NYC Administration for Children's Services; Civil Rights Deputy Bureau Chief for Attorney General Eliot Spitzer, and Vice President for LearnNow/Edison Schools Inc. Ms. Jones Austin has chaired and served on several boards and commissions, including serving as Co-Chair of NYC Mayor de Blasio's Transition, Chair of the NYC Procurement Policy Board, and Co-Chair of the New York State Supermarket Commission. She currently is a Board Member of the National Action Network, the New York Blood Center, the NYC Board of Correction, and the Fund for Public Housing.

See also

Consider It Pure Joy Paperback – January 1, 2018

by Jennifer Jones Austin (Author, Contributor)^[7]

=References

DEFAULTSORT: Austin, Jennifer Barkley Jones

Church in New York City, United States

Our Lady of Czestochowa Parish
OFM Conv

Our Lady of Częstochowa-St Casimir Parish, which was designated for

Polish immigrants at 24th Street New York City, New York (state), was founded in 1896. Also spelled Częnstochowa,due to the tail on the third letter. The original church building was a wood-frame structure, it was destroyed by a fire in 1904. The replacement was a Gothic Style with a tower and steeple rising to 175 feet that was built on the site of the original church.^[8]

This is one of the Polish-American Roman Catholic parishes in New York City in the Archdiocese of Brooklyn.

History

Among the

ethnic groups, who come to the United States at the end of the nineteenth century, there was a significant number of Poles, who for various reasons left their homeland. Relatively many of them settled in Brooklyn, especially in the southern part of the town of Gowanus, Brooklyn

. In 1904, Bishop

Gothic church of brick and Belleville gray stone. The front facade on 24th street had a central tower which rose to a height of 176feet above the sidewalk, flanked by shorter steeples on both sides. The project when completed in 1911 included a school and rectory.^[9]

The parochial school was the province of the Sisters of the Holy Family of Nazareth order of nuns, founded in Rome, Italy in 1875 by Frances Siedliska, a Polish noblewoman; it closed in 1996. As of 2015, there are over 1,300 members of the order in Australia, Belarus, England, France, Israel, Italy, Lithuania, the Philippines, Poland, Puerto Rico, Russia, Spain, Ukraine, and the United States of America.^[10]

That building period was at the occurrence of a schism

clergy. The reform movement among European immigrants began in the 1870's, immigrants wanted to establish their own parishes where priests would speak their language, but received little support from American bishops who were mainly of Irish and German descent. In 1884, a meeting of American bishops in Baltimore decided that property of parishes belonged not to the community that financed it but to the diocese.^[12] Lawsuits between pastors and parishioners over the property were quite common.^[13] In protest of such policies, the Polish National Catholic Church (PNCC) was established in 1897.^[12]

In the meantime, a number of parish-related organizations were formed such as:

• Polish National Alliance (pol. Związek Narodowy Polski w USA),
• Polish Women's Alliance of American - PWAA (pol.
  Związek Polek W Ameryce),
• Polish Roman Catholic Union of America (pol. Zjednoczenie Polskie Rzymsko-Katolickie),
• Polish Falcons (pol.
  Polskie Towarzystwo Gimnastyczne "Sokół"'),
• (pol.) Macierz Polska,
• (pol.) Towarzystwo Bratniej Pomocy Studentów (pot. Bratniak,
• St. Anne's Society (pol. Towarzystwo św. Anny),
• Polish American Citizen Club (pol. Polsko-Amerykański Klub Obywatelski),
• Polish Army Veterans Association in America (pol. Stowarzyszenie Weteranów Armii Polskiej w Ameryce (SWAP)),
• (pol.) Koło Dramatu i Śpiewu

The architect for the 1904 building was T. Edwards of Dorchester, MA.

Between 1906-1908 three Felician nuns from Buffalo were brought in to teach in the basement of the church. In 1911 a school was completed including a hall in the basement for parish functions. By 1926 school enrollment increased from an initial 103 students to 642. Eight nuns and two lay teachers were hired with approximately 60 students per class.

In 1919 a two-manual organ was installed by the Tellers-Kent Organ Company at St. Casamir. It was a divided organ, placed in the gallery facing the nave, with a detached key console. After the merger in 1980, the organ was relocated to Our Lady of Czestochowa.

After Fr. Chmielinski's death in 1937, Rev Bartula is appointed pastor followed by Rev. Naguszewski. In 1940 Cardinal William O'Connell entrusts the parish to the Franciscan fathers. Fr. Michael Cieslik. O.F.M. is the first Franciscan pastor and serves until 1942. In 1942, Fr. Stephen Musielak, O.F.M. is appointed pastor and serves as pastor until 1957. During that time, a club for teenagers and young adults was organized using the lower church hall for a meeting place. Fr. Musielak played a leading role in the settling of the post World War II wave of new Polish immigrants helping them locate family and friends in the US and finding lodging, securing employment, establishing residence and obtaining medical care. From 1943-1951 post WWII immigrants and non-Polish families from Old Colony Housing Project create mixed school enrollment. Classes are divided into two separate groups--1. exclusively in English and 2. Polish language as well as English.

In 1957 Fr. Angelus Zator is named pastor and services until 1966. In 1961 the church celebrates its 75th Diamond Jubilee with a concelebrated Mass.

In 1966 Rev. Edwin Agonis, OFM becomes pastor.

In 1973 Rev Manual Wolkanowski OFM is appointed pastor through 1979. In 1978 Karol Jozef Wojtyla is elected Pope and takes the name, John Paul II.

In 1980, St. Casamir, a polish church in Williamsburg was closed and the congregants joined with Our Lady of Częstochowa, at which time the church assumed the new name of Our Lady of Częstochowa-St. Casamir. In 1996, the church celebrates its 100th Anniversary.

Pastors

• Fr. Jan M. Chmieliński (1893–1934)
• Fr. Peter Bartula (1935–1938),
• Fr. Edward B. Naguszewski (1936–1940).

In 1940 Cardinal

Conventual Franciscans

Fathers:

• Fr. Michael Cieślik
  OFM Conv
  (1940–1942)
• Fr. Stephen Musielak
  OFM Conv
  (1942–1957)
• Fr. Angelus Zator
  OFM Conv
  (1957–1966)
• Fr. Alfred Stopyra
  OFM Conv
  (1966–1967)
• Fr. Edwin Agonis
  OFM Conv
  (1967–1973)
• Fr. Manual Wolkanowski
  OFM Conv
  (1973–1979)
• Fr. John Bambol
  OFM Conv
  (1979–1985)
• Fr. Andrew Skiba
  OFM Conv
  (1985–1991)
• Fr. Paul Miśkiewicz
  OFM Conv
  (1991–1994)

In 1994 the parish was taken over by

Warszawa, Poland

:

• Fr. Andrzej Sujka
  OFM Conv
  (1994–2000)
• Fr. Miroslaw Podymniak
  OFM Conv
  (2001–2006)
• Fr. Jerzy Auguścik
  OFM Conv
  (2006–2008)
• Fr. Andrzej Urbaniak
  OFM Conv
  (2008 - suspended in 2012)
• Fr. Jan Łempicki
  OFM Conv
  (2013–2015)
• Fr. Jerzy Żebrowski
  OFM Conv
  (2015–)

See also

• List of churches in the Roman Catholic Diocese of Brooklyn

References

DEFAULTSORT:Our Lady of Czestochowa-St Casimir Parish {Reflist}}

Bibliography

• Our Lady of Czestochowa Parish; Sophie Kulik; Stanley Sadowski (1993). Our Lady of Czestochowa Parish - Centennial 1893-1993. Boston, Massachusetts: Our Lady of Czestochowa Parish.
• Kruszka, Waclaw (1998). A History of the Poles in America to 1908; Part III: Poles in the Eastern and Southern States. Washington, D.C.: The Catholic University of America Press.

• The Official Catholic Directory in USA

External links

• Our Lady Of Czestochowa - Diocesan information
• Our Lady Of Czestochowa - ParishesOnline.com
• Roman Catholic Diocese of Brooklyn
• School closing in DotNews (2008)
• The Polish Triangle in DotNews (2008)
• Sisters of the Holy Family of Nazareth
• Parish bulletins

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