Journal articles: 'African American Methodist Episcopal Zion Church'

1

Pullen, Ann Ellis. "Campbell, Songs Of Zion - The African Methodist Episcopal Church In The United States And South Africa." Teaching History: A Journal of Methods 22, no. 1 (April 1, 1997): 46–47. http://dx.doi.org/10.33043/th.22.1.46-47.

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Through a comparative study of the AME Church in the U.S. and in South Africa, James Campbell in Songs of Zion examines not only the church's history but also the self-perceptions of church members. His "central premise" is that "African and African American identities are and have always been mutually constituted." Campbell begins with the conflict between Methodist authorities and Philadelphia's Bethel Church, which in 1816 led to incorporation of the AME Church under the leadership of Richard Allen.

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2

Hackett, David G. "The Prince Hall Masons and the African American Church: The Labors of Grand Master and Bishop James Walker Hood, 1831–1918." Church History 69, no. 4 (December 2000): 770–802. http://dx.doi.org/10.2307/3169331.

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During the late nineteenth century, James Walker Hood was bishop of the North Carolina Conference of the African Methodist Episcopal Zion Church and grand master of the North Carolina Grand Lodge of Prince Hall Masons. In his forty-four years as bishop, half of that time as senior bishop of the denomination, Reverend Hood was instrumental in planting and nurturing his denomination's churches throughout the Carolinas and Virginia. Founder of North Carolina's denominational newspaper and college, author of five books including two histories of the AMEZ Church, appointed assistant superintendent of public instruction and magistrate in his adopted state, Hood's career represented the broad mainstream of black denominational leaders who came to the South from the North during and after the Civil War. Concurrently, Grand Master Hood superintended the southern jurisdiction of the Prince Hall Masonic Grand Lodge of New York and acted as a moving force behind the creation of the region's black Masonic lodges—often founding these secret male societies in the same places as his fledgling churches. At his death in 1918, the Masonic Quarterly Review hailed Hood as “one of the strong pillars of our foundation.” If Bishop Hood's life was indeed, according to his recent biographer, “a prism through which to understand black denominational leadership in the South during the period 1860–1920,” then what does his leadership of both the Prince Hall Lodge and the AMEZ Church tell us about the nexus of fraternal lodges and African American Christianity at the turn of the twentieth century?

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3

Heatwole, Charles. "A Geography of the African Methodist Episcopal Zion Church." Southeastern Geographer 26, no. 1 (1986): 1–11. http://dx.doi.org/10.1353/sgo.1986.0006.

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4

Bostic, Philmont Devon. "A Comedian in the Pulpit: Empowering the Use of Humor in Preaching." Religions 14, no. 9 (September 11, 2023): 1155. http://dx.doi.org/10.3390/rel14091155.

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Each week, the preacher mounts the pulpit with many tools to deliver an impactful sermon. One element of preaching that the black church should embrace is humor. Humor and preaching may appear strange bedfellows, but humor is embedded in the art of black preaching. This study explores humor within the confines of the African Methodist Episcopal Zion Church.

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5

Ranger, Terence, and James T. Campbell. "Songs of Zion. The African Methodist Episcopal Church in the United States and South Africa." Journal of Religion in Africa 27, no. 4 (November 1997): 426. http://dx.doi.org/10.2307/1581911.

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6

Kunnie, Julian E., and James T. Campbell. "Songs of Zion: The African Methodist Episcopal Church in the United States and South Africa." African Studies Review 40, no. 2 (September 1997): 215. http://dx.doi.org/10.2307/525164.

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7

Gregg, Robert, and James T. Campbell. "Songs of Zion: The African Methodist Episcopal Church in the United States and South Africa." Journal of American History 83, no. 2 (September 1996): 638. http://dx.doi.org/10.2307/2945017.

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8

Watson, R. L., and James T. Campbell. "Songs of Zion: The African Methodist Episcopal Church in the United States and South Africa." International Journal of African Historical Studies 30, no. 1 (1997): 144. http://dx.doi.org/10.2307/221554.

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9

Close, Stacey. "Songs of Zion: The African Methodist Episcopal Church in the United States and South Africa." History: Reviews of New Books 24, no. 3 (April 1996): 138. http://dx.doi.org/10.1080/03612759.1996.9951344.

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10

McGill, Jenny. "The Legacy of Anna E. Hall, African American Missionary to Liberia." International Bulletin of Mission Research 46, no. 1 (December 22, 2021): 92–103. http://dx.doi.org/10.1177/23969393211061193.

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This article, which tells the life story of Anna E. Hall, highlights the significant role that this African American missionary played in Liberia for the US Methodist Episcopal Church in the early twentieth century. The latter half of the nineteenth century saw increased migration of free African Americans as ministers . . . and missionaries overseas, especially to Africa. Standing as a paragon in missionary ventures, Anna E. Hall represents one of many who were responsible for the resurgence of Christianity in Africa and provides an exemplar for missionary service.

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11

Harvey, Louis Charles. "Book Review: … Songs of Zion: The African Methodist Episcopal Church in the United States and South Africa." Missiology: An International Review 26, no. 2 (April 1998): 225–26. http://dx.doi.org/10.1177/009182969802600238.

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12

Ashcraft, William M. "Songs of Zion: The African Methodist Episcopal Church in the United States and South Africa. James T. Campbell." Journal of Religion 77, no. 3 (July 1997): 475–76. http://dx.doi.org/10.1086/490039.

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13

Davidson, Christina Cecelia. "Black Protestants in a Catholic Land." New West Indian Guide 89, no. 3-4 (2015): 258–88. http://dx.doi.org/10.1163/22134360-08903053.

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The African Methodist Episcopal (AME) Church, a black Church founded in the United States in 1816, was first established in eastern Haiti when over 6,000 black freemen emigrated from the United States to Hispaniola between 1824 and 1825. Almost a century later, the AME Church grew rapidly in the Dominican Republic as West Indians migrated to the Dominican southeast to work on sugar plantations. This article examines the links between African-American immigrant descendants, West Indians, and U.S.-based AME leaders between the years 1899–1916. In focusing on Afro-diasporic exchange in the Church and the hardships missionary leaders faced on the island, the article reveals the unequal power relations in the AME Church, demonstrates the significance of the southeast to Dominican AME history, and brings the Dominican Republic into larger discussions of Afro-diasporic exchange in the circum-Caribbean.

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14

Gautom, Priyanka, Jamie H. Thompson, Cheryl A. Johnson, Jennifer S. Rivelli, and Gloria D. Coronado. "Abstract A102: Developing faith-based messaging and materials for colorectal cancer screening: Application of boot camp translation within the African Methodist Episcopal Church." Cancer Epidemiology, Biomarkers & Prevention 32, no. 1_Supplement (January 1, 2023): A102. http://dx.doi.org/10.1158/1538-7755.disp22-a102.

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Abstract Introductory sentences: We use boot camp translation (BCT), a validated community based participatory strategy, to elicit input from African Methodist Episcopal (AME) congregants, leadership, and healthcare systems in Atlanta, Georgia to create culturally appropriate and locally relevant colorectal cancer (CRC) faith-based screening messages and materials for AME church communities. Brief description of pertinent experimental procedures: In the United States, CRC is the third-leading cause of cancer death and disproportionately impacts African Americans, highlighting the need for timely screening within this community. African American adults have higher annual rates of new CRC cases and are diagnosed with CRC at younger ages when compared to White adults. Regular CRC screening is pertinent to increasing the chance of early diagnosis and survival, however, African Americans are less likely to get screened for CRC than Whites. Church-based educational programs have been successful in promoting cancer screening, including CRC screening, in various racial and ethnic groups. Churches can serve as key partners in delivering health information as they are among the most trusted institutions within the African American community. As part of a collaboration among the American Cancer Society, the Centers for Disease Control and Prevention, AME churches and Atlanta-based healthcare systems, we will apply BCT to develop and disseminate messaging to promote CRC screening within the AME community. The BCT session aims are twofold: 1) to identify the role of the church in bringing CRC information to the AME community and 2) to define the content and format of effective faith-based CRC messages tailored for the AME community. Summary of new, unpublished data: The BCT workshops will occur in July 2022.Statement of conclusions: We anticipate preliminary findings and materials to be ready by September 2022. Citation Format: Priyanka Gautom, Jamie H. Thompson, Cheryl A. Johnson, Jennifer S. Rivelli, Gloria D. Coronado. Developing faith-based messaging and materials for colorectal cancer screening: Application of boot camp translation within the African Methodist Episcopal Church [abstract]. In: Proceedings of the 15th AACR Conference on the Science of Cancer Health Disparities in Racial/Ethnic Minorities and the Medically Underserved; 2022 Sep 16-19; Philadelphia, PA. Philadelphia (PA): AACR; Cancer Epidemiol Biomarkers Prev 2022;31(1 Suppl):Abstract nr A102.

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15

ENGEL, ELISABETH. "Southern Looks? A History of African American Missionary Photography of Africa, 1890s–1930s." Journal of American Studies 52, no. 2 (May 2018): 390–417. http://dx.doi.org/10.1017/s002187581700192x.

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This article traces and analyzes the missionary photography of the African Methodist Episcopal Church (AME), the most important independent black American institution that began to operate in colonial South Africa at the onset of the politics of racial segregation in the 1890s. It argues that AME missionary photography presents a neglected archive, from which a history of black photographic encounters and a subaltern perspective on the dominant visual cultures of European imperialism and Christian missions in Africa can be retrieved. Focussing in particular on how AME missionaries deployed tropes of the culturally refined “New Negro” and the US South in their visual description of South Africa, this article demonstrates that photography was an important tool for black subjects to define their image beyond the representations of black inferiority that established visual traditions constructed.

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16

Dickerson, Dennis C. "Building a Diasporic Family: The Women’s Parent Mite Missionary Society of the African Methodist Episcopal Church, 1874–1920." Wesley and Methodist Studies 15, no. 1 (January 2023): 27–45. http://dx.doi.org/10.5325/weslmethstud.15.1.0027.

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ABSTRACT This article argues that the missionary language of the Women’s Parent Mite Missionary Society of the African Methodist Episcopal Church was cast in familial and kinship nomenclature that eschewed the evil of racial hierarchy. Although routine missionary vernacular about heathen Africa and its need for Christianization and civilization appeared in the rhetoric of AME women, they more deeply expressed a diasporic consciousness that obligated Black people on both sides of the Atlantic to resist Euro-American hegemony. The capacious embrace of the WPMMS for Black women—whether in the United States, the Caribbean, or Africa—actualized their vision for maternal and sisterly interaction in contrast to the racial condescension prevalent among white women in their respective American and European missionary groups.

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Klassen, Pamela E. "The Robes of Womanhood: Dress and Authenticity among African American Methodist Women in the Nineteenth Century." Religion and American Culture: A Journal of Interpretation 14, no. 1 (2004): 39–82. http://dx.doi.org/10.1525/rac.2004.14.1.39.

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AbstractScholars of American religion are increasingly attentive to material culture as a rich source for the analysis of religious identity and practice that is especially revealing of the relationships among doctrine, bodily comportment, social structures, and innovation. In line with this focus, this article analyses the ways nineteenth-century African American Methodist women turned to dress as a tool to communicate religious and political messages. Though other nineteenth-century Protestants also made use of the communicative powers of dress, African American women did so with a keen awareness of the ways race trumped clothing in the semiotic system of nineteenth-century America. Especially for women entering into public fora as preachers and public speakers, dress could act as a passport to legitimacy in an often hostile setting, but it was not always enough to establish oneself as a Christian lady. Considering the related traditions of plain dress and respectability within the African Methodist Episcopal (AME) church, this essay finds that AME women cultivated respectability and plainness within discourses of authenticity that tried—with some ambivalence—to use dress as a marker of the true soul beneath the fabric. Based primarily on the autobiographical and journalistic writings of women such as Jarena Lee, Amanda Berry Smith, Hallie Q. Brown, and Frances Ellen Watkins Harper, as well as accounts from AME publications such as the Christian Recorder and the Church Review, and other church documents, the essay also draws on the work of historians of African American women and historians of dress and material culture. For nineteenth-century AME women, discourses of authenticity could be both a burden and a resource, but either way they were discourses that were often remarkably critical, both of selfmotivation and of cultural markers of class, race, and gender in a world that made a fetish of whiteness.

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18

Thompson, JT, JS Rivelli, CA Johnson, P. Gautom, M. Burns, D. Schenk, C. Levell, N. Hayes, and GD Coronado. "Developing Faith-Based Messaging and Materials for Colorectal Cancer Screening: Application of Boot Camp Translation Within the African Methodist Episcopal Church." Cancer Epidemiology, Biomarkers & Prevention 32, no. 6 (June 1, 2023): 860. http://dx.doi.org/10.1158/1055-9965.epi-23-0364.

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Purpose of the study: Colorectal cancer (CRC) is the 2nd leading cause of cancer-related death in Black and African American people in the United States. We created culturally appropriate and locally relevant faith-based CRC screening messages and materials for African Methodist Episcopal (AME) church communities in Atlanta, Georgia. Methods: We used boot camp translation (BCT), a validated community based participatory strategy, to elicit input from AME congregants to 1) develop faith-based CRC screening messages that resonate with the AME community and 2) identify the role of the church in bringing CRC information to the AME community. Eligible participants were members of the AME Atlanta East District churches, ages 45 to 75 years, and willing to participate in one 5-hour in-person meeting and two follow-up video-conferencing calls. The in-person session, conducted in the church sanctuary and fellowship hall, consisted of expert presentations by a national leader on colorectal cancer and screening, a local leader well-versed in barriers to screening and community resources, and a prominent figure within the church clergy. Additionally, we held interactive small group sessions to create messages and identify dissemination methods. Results: A total of 27 adults participated in the in-person session (17 women and 10 men). Participants preferred CRC screening messages that incorporated faith-based concepts including “honoring God by taking care of one's body”_ and “choosing faith over fear of screening.”_ Other key themes focused on increasing awareness and knowledge of CRC screening, taking control of one's own health, and sharing personal stories with one's community to reduce stigma and inspire action. Favored dissemination channels within the church were Sunday service, print (e.g., flyers, pamphlets, message cards) distributed at church, and digital materials (e.g., videos) shown during service. Desired community channels included cancer awareness events and social media platforms. Conclusions: Churches serve as key partners in delivering health information as they are among the most trusted institutions within the Black and African American community. Using BCT, we successfully incorporated participant feedback to create faith-based CRC screening messages and identified appropriate channels for sharing information within the AME community.

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Thompson, Jamie, Jennifer Rivelli, Priyanka Gautom, Cheryl Johnson, Megan Burns, Dani Schenk, Caleb Levell, Nikki Hayes, and Gloria Coronado. "Abstract A050: Faith-based messaging and materials for colorectal cancer screening in the African Methodist Episcopal church." Cancer Epidemiology, Biomarkers & Prevention 32, no. 12_Supplement (December 1, 2023): A050. http://dx.doi.org/10.1158/1538-7755.disp23-a050.

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Abstract Introduction: Religion plays a significant role in Black and African American communities, yet little is known about ways to incorporate faith into colorectal cancer (CRC) screening messages and how to distribute such messages to the congregation and community. Brief description of pertinent experimental procedures: We collaborated with members of the African Methodist Episcopal (AME) church in Atlanta, Georgia to create culturally appropriate and locally relevant faith-based CRC screening messages and materials. We used a modified boot camp translation (BCT) approach to obtain input from AME congregants to 1) develop faith-based CRC screening messages that resonate with the AME community and 2) identify the role of the church in bringing CRC information to the AME community. Messages were developed using market-tested CRC screening messaging from the National Colorectal Cancer Roundtable (NCCRT) as a starting point. Eligible participants were members from six churches within the AME Atlanta East District, ages 45 to 75 years, and willing to participate in one 5-hour in-person meeting and two follow-up video-conferencing calls. The in-person session consisted of expert presentations by a national leader on CRC and screening, a local leader well-versed in barriers to screening and community resources, and a prominent figure within the church clergy. Interactive small group sessions were also part of the in-person meeting and focused on developing CRC screening messages and identifying dissemination channels. Follow-up virtual sessions (one-hour each) were conducted to solicit feedback from participants on the materials created (e.g., fact sheets, pamphlets, message cards). Summary of new, unpublished data: A total of twenty-seven adults participated in the in-person session (17 women and 10 men) and 12-13 of these individuals attended the virtual follow-up sessions. Based on input obtained, the research team developed CRC screening messages that 1) incorporated faith-based concepts into health messaging, 2) sought to raise CRC awareness and knowledge through personal connections, or 3) empowered individuals to take control of their colorectal health through the strength of their community. Messages included: “Faith over fear! Get screened for colorectal cancer today;” “Honor God by taking care of your body.” “Share your cancer story. It can save lives.” “You are not alone. We are in this together.” Participants identified the following preferred dissemination methods/channels: print materials (e.g., flyers, pamphlets, message cards) and digital materials (e.g., videos) shown during Sunday service. Additional channels included cancer awareness events and social media platforms. Conclusion: Churches serve as key partners in delivering health information as they are among the most trusted institutions within the Black and African American community. Using BCT, we incorporated participant feedback to create faith-based CRC screening messages and identified channels for sharing information within the AME church community. Citation Format: Jamie Thompson, Jennifer Rivelli, Priyanka Gautom, Cheryl Johnson, Megan Burns, Dani Schenk, Caleb Levell, Nikki Hayes, Gloria Coronado. Faith-based messaging and materials for colorectal cancer screening in the African Methodist Episcopal church [abstract]. In: Proceedings of the 16th AACR Conference on the Science of Cancer Health Disparities in Racial/Ethnic Minorities and the Medically Underserved; 2023 Sep 29-Oct 2;Orlando, FL. Philadelphia (PA): AACR; Cancer Epidemiol Biomarkers Prev 2023;32(12 Suppl):Abstract nr A050.

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Bennett, James B. "“Until This Curse of Polygamy Is Wiped Out”: Black Methodists, White Mormons, and Constructions of Racial Identity in the Late Nineteenth Century." Religion and American Culture: A Journal of Interpretation 21, no. 2 (2011): 167–94. http://dx.doi.org/10.1525/rac.2011.21.2.167.

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AbstractDuring the final quarter of the nineteenth century, black members of the Methodist Episcopal (ME) Church published a steady stream of anti-Mormonism in their weekly newspaper, the widely read and distributedSouthwestern Christian Advocate. This anti-Mormonism functioned as way for black ME Church members to articulate their denomination's distinctive racial ideology. Black ME Church members believed that their racially mixed denomination, imperfect though it was, offered the best model for advancing black citizens toward equality in both the Christian church and the American nation. Mormons, as a religious group who separated themselves in both identity and practice and as a community experiencing persecution, were a useful negative example of the dangers of abandoning the ME quest for inclusion. Black ME Church members emphasized their Christian faithfulness and American patriotism, in contrast to Mormon religious heterodoxy and political insubordination, as arguments for acceptance as equals in both religious and political institutions. At the same time, anti-Mormon rhetoric also proved a useful tool for reflecting on the challenges of African American life, regardless of denominational affiliation. For example, anti-polygamy opened space to comment on the precarious position of black women and families in the post-bellum South. In addition, cataloguing Mormon intellectual, moral, and social deficiencies became a form of instruction in the larger project of black uplift, by which African Americans sought to enter the ranks and privileges of the American middle class. In the end, however, black ME Church members found themselves increasingly segregated within their denomination and in society at large, even as Mormons, once considered both racially and religiously inferior, were welcomed into the nation as citizens and equals.

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Gray, LaVerne. "Naomi Willie Pollard Dobson: A Pioneering Black Librarian." Libraries: Culture, History, and Society 6, no. 1 (March 1, 2022): 1–20. http://dx.doi.org/10.5325/libraries.6.1.0001.

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ABSTRACT Naomi Willie Pollard Dobson (1883–1971) was an educator, librarian, clubwoman, civic leader, and the first Black woman to graduate from Northwestern University in 1905. Despite her achievements, Dobson is not represented in the literature in Black librarianship history, African American history, or women’s history. This article takes a closer look at an early twentieth-century life well lived. A chance reading of the 1915 Wilberforce University catalog revealed her as the head librarian at Wilberforce, an Ohio historically Black college founded in 1856 by the African Methodist Episcopal Church. This article documents the process of uncovering an unknown and unsung figure in African American woman’s biography and library history. The text makes the case for inclusion of an under-researched woman who contributed to the intellectual and liberatory conscious of African Americans. To situate the subject in time and space the article recounts her familial influences through genealogy, explores her movements through the society and women’s columns, and outlines her professional work through institutional reports. Recounting Dobson’s life involved embracing the relational through the significance of a remarkable family, communities centered on self-determination, and progressive racial uplift.

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Geysbeek, Tim. "From Sasstown to Zaria: Tom Coffee and the Kru Origins of the Soudan Interior Mission, 1893–1895." Studies in World Christianity 24, no. 1 (April 2018): 46–65. http://dx.doi.org/10.3366/swc.2018.0204.

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This article 1 underscores the key role that Tom Coffee, an ethnic Kru migrant from Sasstown, Liberia, played in founding the Soudan Interior Mission (SIM). Coffee journeyed with Walter Gowans and Thomas Kent up into what is now northern Nigeria in 1894 to help establish SIM. Gowans and Kent died before they reached their destination, the walled city of Kano. SIM's other co-founder, Rowland Bingham, did not travel with his friends, and thus lived to tell his version of their story. By using materials written in the 1890s and secondary sources published more recently, this work provides new insights into SIM's first trip to Africa. The article begins by giving background information about the Kru and Sasstown and the impact that the Methodist Episcopal Church had on some of the people who lived in Sasstown after it established a mission there in 1889. Coffee's likely connection with the Methodist Church would have helped him understand the goal and strategy of his missionary employers. The article then discusses the journey Coffee and the two SIM missionaries took up into the hinterland. The fortitude that Coffee showed as he travelled into the interior reflects the ethos of his heritage and town of origin. Coffee represents just one of millions of indigenous peoples – the vast number whose stories are now not known – who worked alongside expatriate missionaries to establish Christianity around the world. It is fitting, during SIM's quasquicentennial, to tell this story about this African who helped the three North American missionaries establish SIM.

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Sernett, Milton C. "Songs of Zion: The African Methodist Episcopal Church in the United States and South Africa. By James T. Campbell. New York: Oxford University Press, 1995. xv + 418 pp. $55.00." Church History 66, no. 1 (March 1997): 159–60. http://dx.doi.org/10.2307/3169688.

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E. Attah, Alvin, Jeason N. A. Parker, and Adeyinka O. Adepoju. "CONTRIBUTIONS OF AME UNIVERSITY TO THE ECONOMY OF ITS ENVIRONMENT." Journal Of Third World Economics 1, no. 2 (2023): 62–73. http://dx.doi.org/10.26480/jhcdc.02.2023.62.73.

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The African Methodist Episcopal University (AMEU) lies on Camp Johnson Road in Monrovia, Liberia. Liberia’s second-largest institution has 5,000 students. The African Methodist Episcopal Church founded the school in 1995 and the Liberian Legislature sanctioned it in 1996. Since then, the university has thrived in the Liberian economy, expanding admissions every other semester and attracting acquisitions and improving its surroundings. Governments and university administrators fail to make informed higher education investment decisions and effectively communicate the value of institutions to their people because schools’ economic influence is rarely recorded. The economic impact of AME university was studied because policymakers, university administrators, and other stakeholders need a detailed and structured study of how colleges contribute to economic growth and development. This study could consider other ways AME University supports its local economy, such as direct spending on goods and services and human development. A Google Forms survey questionnaire was prepared to obtain data from people or groups about AME University’s economic impact on Camp Johnson Road and its surroundings. The questionnaire questions about the respondent’s gender, status, income, education, spending habits, and camp Johnson community’s businesses and university. The poll also asks on the university’s economic benefits, such as increased activity. The responses were used to identify trends and relationships between AME University and economic outcomes on Camp Johnson Road and neighboring areas. The analysis indicated that 85.6% of AMEU residents are familiar with the study region, 18.8% between 10 and 5 years ago, 17.7% over 10 years ago, and 10.4% before the institution. The report indicated that 85.6% of AMEU residents believe the institution has increased commercial activity and 13.5% believe it has had little influence. According to 93.1%, AME University recruited environmental businesses and boosted economic activity. The study found that African Methodist Episcopal University (AMEU) impacts its surroundings. Most Non-AMEU residents—62 business owners and 37 residents—have lived there 10–5 years. Most claim AME University boosted Camp Johnson Road’s business. 78.20% of non-AMEU residents think the institution boosted local economic activity by attracting new customers. 39.80% said the area’s major business is used and new American goods. Most business owners chose Camp Johnson Road for traffic and AME University. The figure reveals AMEU members spend $10, $10–20, and $50–100. If the institution exits Camp Johnson Road, 45.5% agree somewhat and 37.6% strongly that commercial activities will suffer. 26.7% of firms are disadvantaged by the institution’s pause, 52.5% are unaffected, and 21.8% are moderately affected. AMEU has impacted its local economy and Montserrado. Based on this knowledge, educational institutions should partner with local businesses and groups. Educational institutions must show community benefit to succeed. Policymakers, university administrators, and other stakeholders must assess institutions’ economic significance to guide higher education spending and identify areas where universities may have a bigger impact. A unified conceptual framework that accounts for universities’ varied economic contributions is needed to monitor and identify their impacts. Higher education spending, employment, and other economic metrics must be accurate. Understanding the economic impact of institutions such as AME University can aid in communicating their worth to the community and informing sustainable development policies. Similar studies for other colleges or institutions might be conducted to assess their economic consequences and gain a more comprehensive knowledge of higher education’s function in local economies or Liberia as a whole. This could influence future educational policy and investment decisions.

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E. Attah, Alvin, Jeason N. A. Parker, and Adeyinka O. Adepoju. "CONTRIBUTIONS OF AME UNIVERSITY TO THE ECONOMY OF ITS ENVIRONMENT." Journal Of Third World Economics 1, no. 1 (2023): 62–73. http://dx.doi.org/10.26480/jtwe.02.2023.62.73.

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The African Methodist Episcopal University (AMEU) lies on Camp Johnson Road in Monrovia, Liberia. Liberia’s second-largest institution has 5,000 students. The African Methodist Episcopal Church founded the school in 1995 and the Liberian Legislature sanctioned it in 1996. Since then, the university has thrived in the Liberian economy, expanding admissions every other semester and attracting acquisitions and improving its surroundings. Governments and university administrators fail to make informed higher education investment decisions and effectively communicate the value of institutions to their people because schools’ economic influence is rarely recorded. The economic impact of AME university was studied because policymakers, university administrators, and other stakeholders need a detailed and structured study of how colleges contribute to economic growth and development. This study could consider other ways AME University supports its local economy, such as direct spending on goods and services and human development. A Google Forms survey questionnaire was prepared to obtain data from people or groups about AME University’s economic impact on Camp Johnson Road and its surroundings. The questionnaire questions about the respondent’s gender, status, income, education, spending habits, and camp Johnson community’s businesses and university. The poll also asks on the university’s economic benefits, such as increased activity. The responses were used to identify trends and relationships between AME University and economic outcomes on Camp Johnson Road and neighboring areas. The analysis indicated that 85.6% of AMEU residents are familiar with the study region, 18.8% between 10 and 5 years ago, 17.7% over 10 years ago, and 10.4% before the institution. The report indicated that 85.6% of AMEU residents believe the institution has increased commercial activity and 13.5% believe it has had little influence. According to 93.1%, AME University recruited environmental businesses and boosted economic activity. The study found that African Methodist Episcopal University (AMEU) impacts its surroundings. Most Non-AMEU residents—62 business owners and 37 residents—have lived there 10–5 years. Most claim AME University boosted Camp Johnson Road’s business. 78.20% of non-AMEU residents think the institution boosted local economic activity by attracting new customers. 39.80% said the area’s major business is used and new American goods. Most business owners chose Camp Johnson Road for traffic and AME University. The figure reveals AMEU members spend $10, $10–20, and $50–100. If the institution exits Camp Johnson Road, 45.5% agree somewhat and 37.6% strongly that commercial activities will suffer. 26.7% of firms are disadvantaged by the institution’s pause, 52.5% are unaffected, and 21.8% are moderately affected. AMEU has impacted its local economy and Montserrado. Based on this knowledge, educational institutions should partner with local businesses and groups. Educational institutions must show community benefit to succeed. Policymakers, university administrators, and other stakeholders must assess institutions’ economic significance to guide higher education spending and identify areas where universities may have a bigger impact. A unified conceptual framework that accounts for universities’ varied economic contributions is needed to monitor and identify their impacts. Higher education spending, employment, and other economic metrics must be accurate. Understanding the economic impact of institutions such as AME University can aid in communicating their worth to the community and informing sustainable development policies. Similar studies for other colleges or institutions might be conducted to assess their economic consequences and gain a more comprehensive knowledge of higher education’s function in local economies or Liberia as a whole. This could influence future educational policy and investment decisions.

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Baldwin, Lewis V. "Around the Family Altar: Domesticity in the African Methodist Episcopal Church, 1865–1900. By Julius H. Bailey. The History of African-American Religions. Gainesville: University Press of Florida, 2005. xii + 153 pp. $59.95 cloth." Church History 75, no. 3 (September 2006): 684–86. http://dx.doi.org/10.1017/s0009640700098899.

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ETHERINGTON, NORMAN. "THE AME IN AMERICA AND SOUTH AFRICA Songs of Zion: The African Methodist Episcopal Church in the United States and South Africa. By James T. Campbell. Oxford: Oxford University Press, 1995. Pp. xv+418. (ISBN 0-19-507892-6)." Journal of African History 39, no. 1 (March 1998): 147–74. http://dx.doi.org/10.1017/s0021853797337165.

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"Songs of Zion: the African Methodist Episcopal Church in the United States and South Africa." Choice Reviews Online 33, no. 06 (February 1, 1996): 33–3255. http://dx.doi.org/10.5860/choice.33-3255.

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Masakure, Clement. "“Medical Practice between Two Worlds”: The Work of Samuel Gurney in Colonial Zimbabwe, 1903–1924." Studia Historiae Ecclesiasticae, November 30, 2023. http://dx.doi.org/10.25159/2412-4265/14107.

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Abstract:

This article examines the experiences of the pioneer Methodist medical missionary, Dr Samuel Gurney, who worked for the American Methodist Episcopal Church (United Methodist Church) in Colonial Zimbabwe from 1903 to 1924. Gurney worked with an African assistant named Mr Job Tsiga. Based on archival and secondary sources and informed by the colonial encounter paradigm, this article notes the complex and contested nature of medical missionary work. Punctuated by rejections, acceptances and negotiations, their work demonstrates the fortunes of early medical missionaries. Medical missionaries, such as Gurney, laid the foundation for the present-day Western healthcare system. In the process, they set in motion the terms of debates over biomedicine, Western health practices, and healing amongst Africans in rural areas.

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Journal articles on the topic 'African American Methodist Episcopal Zion Church'

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