Frances Anderson Gilmer Papers - Accession 247 - M104 (133-134)

The Frances Anderson Gilmer Papers consists of electrostatic photocopies of the following: genealogical records; biographical sketches; Records relating to the Sons of the American Revolution (SAR) and Daughters of the American Revolution (DAR); copy of the “The Revolutionary Soldiers of Catholic Presbyterian Church of Chester County, South Carolina" by Mary Wylie Strange; Diary of S. T. Anderson: Confederate Prisoner of War 1864-1865 by Margaret Anderson Harden (1908). Lt. Samuel Thompson of Anderson (1838-1894) was a Confederate soldier during the American Civil War in Co. D 1st South Carolina Cavalry. The genealogical records relate to the following families: Anderson, Wylie. McCalla, McKown, Yeamans, Moore (i.e., Governor James Moore) and Adair.

Knox-Wise Family Papers - Accession 591

The Knox-Wise Family Papers includes a land grant issued to John Knox in 1768; diaries written by Dr. John Knox [1792-1859] covering the 1840s and 1850s; James N. Knox [1806-1880] covering 1859-1880; and William D. Knox [1847-1928] covering 1869-1928; indentures, deeds, receipts, court summonses and other papers of Hugh Knox [1757-1821], sheriff and justice of the peace in Chester County, South Carolina (ca. 1780s and 1790s); correspondence of James N. Knox, correspondence, and other professional papers of Dr. John Knox; correspondence, and other papers of William D. Knox, Superintendent of Education in Chester County from 1896-1928. Papers of various other members of the Knox and Wise families including Hugh Boyd Knox [1814-1886], Robert Knox [1796-1879], Sally Knox Wallace [1803-1901], Alexander Walker Wise, and Emmie R. Knox [1885-1969]; family histories of the Knox, Wise, Dunlap, Gaston, and Wilks families; church histories, photographs, and newspaper clippings. Also included are three published volumes of the United Confederate Veterans Minutes of the 21st (1911) and 25th (1915) Annual Meeting and Reunion; and the minutes of the annual reunion of the South Carolina Division of the United Confederate Veterans (1921-1927).

Jean C. Agee Papers - Accession 263

The Jean C. Agee Papers consists of electrostatic copies of genealogical information, correspondence, legal records, publications, and other papers relating to the following families: Bratton, Clawson, Erwin, Kee (Key), Stroud, Crook, Gillespie, Watson, Hunter, McKinney, Moffatt and Williams. Descendants of these families have settled in Chester County and other regions of the S.C. piedmont district. The collection also includes church histories and/or cemetery records for Fishing Creek church, Hopewell Baptist Church, Bethesda Presbyterian Church, and Purity Church; and an autobiography of Reverend A. M. Cartledge who served as minister of many churches in central and western S.C. The collection represents an excellent reference source for genealogical information concerning the aforementioned families, providing information as far back as the pre-revolutionary

Hutchison Family Papers - Accession 19

The Hutchison Family Papers consist of diaries, journals, speeches, correspondence, genealogical material and financial papers, concerning the personal and business affairs of a Rock Hill family. Subjects include post-colonial life in the Carolinas, the antebellum plantation system in South Carolina, post-Civil War cotton farming, especially the Rock Hill Cotton Mill, and Rock Hill during World War I. There is also material concerning relations and negotiations with the Catawba Indians by David Hutchison who was one of several commissioners designated by the South Carolina legislature to investigate Catawba land claims and leasing practices; and historical sketches of Glencairn Garden, the White House and the Oakland Avenue Presbyterian Church, all located in Rock Hill, South Carolina. There are also included in the “General Correspondence and Related Papers” series such records as: last will and testament, inventory lists, certificates of indentured servants, legislative acts, (eg. 1840 Treaty with the Catawba Indians) and other similar documents. Correspondents include Jude Grimke, A.E. Hutchison, David Hutchison, Hiram Hutchison, James Moore, John N. Morehead and Thomas Spratt.

Bethel Baptist Church of Sumter, SC, History - Accession 209 - M93 (119)

The Bethel Baptist Church of Sumter, SC History consists of a short history of Bethel Baptist Church in Sumter, SC from its beginning in 1780 to 1974.

Family and Church Records - Accession 49 - M22 (32-33)

The Family and Church Records consist of photocopies of records compiled by Mrs. W.H. Hamilton, Mrs. Fred C. Laurence and Mrs. L.F. Abernethy for the Catawba Chapter of the Daughters of the American Revolution. The collection includes mostly genealogical information including a history of the Crawford family, Reid family bible records, Roach family bible records, Joseph Palmer Moore obituary, Moore family chart, Andrew Jackson, Sr. and Elizabeth Jackson monument, Commission from Gen. Francis Marion to Captain James Witherspoon, Witherspoon family records, Alexander Love biographical information, and a cemetery list of Bethel Presbyterian Church.

AGRICULTURAL BIRD PROBLEMS IN THE SOUTHEAST

Our chairman has wisely asked that we not spend all of our time here telling each other about our bird problems. In the Southeast, our difficulties with blackbirds are based upon the same bird habits that cause trouble elsewhere: they flock, they roost and they eat, generally taking advantage of the readily available handouts that today's agricul¬tural practices provide. Those of us on the receiving end of these de¬predations of course think that damage in our own particular area must be far the worst, anywhere. Because of the location of our meeting place today, perhaps it is worthwhile to point out that a report prepared by our Bureau's Washington office this year outlined the problem of blackbird damage to corn in the Middle Atlantic States, the Great Lakes Region and in Florida, and then followed with this statement--"An equally serious problem occurs in rice and grain sorghum fields of Arkansas, Mississippi, Texas and Louisiana." The report also men¬tions that the largest winter concentrations of blackbirds are found in the lower Mississippi Valley. Our 1963-64 blackbird-starling survey showed 43 principal roosts totaling approximately 100 million of these birds in Virginia, the Carolinas, Georgia, Alabama, Tennessee and Kentucky. We have our own birds during the summer plus the "tourist" birds from up here and elsewhere during the winter, and all of these birds must eat, so suffice it to say that we, too, have some bird problems in the Southeast. I'm sure you're more interested in what we're doing about them. To keep this in perspective also, please bear in mind that against the magnitude of these problems, our blackbird control research staff at Gainesville consists of 3 biologists, 1 biochemist and one technician. And unfortunately, none of us happens to be a miracle worker. I think, though, we have made great progress toward solving the bird problems in the Southeast for the man-hours that have been expended in this re¬search. My only suggestion to those who are impatient about not having more answers is that they examine the budget that has been set up for this work. Only then could we intelligently discuss what might be expected as a reasonable rate of research progress. When I think about what we have accomplished in a short span of time, with very small expenditure, I can assure you that I am very proud of our small research crew at Gainesville--and I say this quite sincerely. At the Gainesville station, we work under two general research approaches to the bird damage problem. These projects have been assigned to us. The first is research on management of birds, particularly blackbirds and starlings destructive to crops or in feedlots, and, secondly, the development and the adaptation of those chemical compounds found to be toxic to birds but relatively safe to mammals. These approaches both require laboratory and field work that is further subdivided into several specific research projects. Without describing the details of these now, I want to mention some of our recent results. From the results, I'm sure you will gather the general objectives and some of the procedures used.

Muslime in Ruanda – von Marginalisierung zu Integration /// Arbeitspapiere / Institut für Ethnologie und Afrikastudien ; 74

Zwischen April und Juni 1994 wurden in dem kleinen zentralafrikanischen Land Ruanda ca. 800.000 Menschen ermordet worden. Die Mehrzahl der Opfer waren Tutsi, aber auch viele Hutu verloren ihr Leben. Nahezu jede internationale und nationale Organisation versagte im Angesicht des Ausmaßes der Tragödie. Auch die in Ruanda sehr einflussreiche katholische Kirche konnte oder wollte die Massaker nicht beenden. Einzig die in der ruandischen Geschichte bis zum Genozid immer marginalisierten Muslime verweigerten in der Mehrzahl eine Teilnahme an den Massakern. Warum es zu diesem Verhalten kam, steht als Ausgangsfrage zu Beginn der Untersuchung. Im Folgenden gliedert sich die Arbeit in drei Teile – Geschichte des Islam bis 1994, Verhalten der Muslime im Völkermord von 1994 und die Veränderungen in den zehn Jahren nach dem Genozid. Die Arbeit, welche sich auf die Ergebnisse einer zweimonatigen Feldforschung und einige ältere Arbeiten zum Thema stützt, macht deutlich, dass die Geschichte der ruandischen Muslime bis 1994 durch eine kontinuierliche Marginalisierung gekennzeichnet war. Als nach dem Völkermord das außergewöhnliche Verhalten der ruandischen Muslime langsam deutlich wurde, änderte sich bei vielen Menschen und auch bei offiziellen Stellen auch die Einstellung gegenüber Muslimen.

Työmies and Pappi: A Critical Look at the Finnish Socialist Federation and the Suomi Synod in Early 20th Century Michigan

At the dawn of the 20th century, the burgeoning influence of the Finnish immigrant socialist-unionist movement collided with the authoritative, conservative nature of the Suomi Synod. While the Synod, headquartered in Hancock, Michigan, was attempting to recreate the Finnish state church in America, the quickly radicalizing immigrant socialist-unionist movement was attempting to convert the masses to a materialist message of class struggle manifested by then current conditions in Michigan’s Copper Country and industrial America. The most persuasive voice of class struggle for immigrant Finns at this time was the Finnish-language newspaper Työmies (The Workingman) published in Hancock. Caustic editorials on religion, critical examinations of Christian orthodoxy in translations of Marx and Kropotkin, and ribald cartoons lampooning members of the Synod clergy and laity all demonstrated the overwrought interactions between Työmies and the Synod. This paper will highlight these tense interactions through analysis of doctrine, ideology, and imagery by delving into the primary historical record to reveal the vast gulf between two of the major institutions in early 20th century Finnish immigrant social life.

Father Dietz, the Catholic Church and the 1913 Michigan Copper Strike

Labor Historian Marc Karson has singled out “labor priest” Peter E. Dietz as one of the strongest proponents for the active implementation of the Catholic Church’s 1890’s labor encyclical Rerum Novarum in the daily practice of American Catholics. Biographer Sister Mary Harrita Fox pointed out that in his work, Dietz “was particularly concerned over the role of the church in the copper strike in Upper Michigan.” This “particular concern” should be noted since the 1913 strike was one of the only disputes where Dietz went out of his way to visit and become actively involved. Why the keen interest? This presentation will review the impetus for the huge effort which brought Peter E. Dietz to the Copper Country and solely to that dispute alone, the resulting visit and report that he made concerning the strike, the important role he believed this visit and stance in the Copper Strike had in the future of the Church’s relationship to the US labor movement. The presentation will look at both what Dietz thought would occur as a result of his 1913 trip to the Keweenaw and what actually happened in this pivotal pre-World War One era event. The paper will put Father Peter E. Dietz and the Catholic Church into the larger frame of how religion has been viewed within the history of the Strike.

How Teresa and Maria Margaretha migrated to Nordstrand: Translation of Relics and Transformation of a German Island into a Catholic Dutch enclave in the 17th century

When on 26 May 1662 the founding first stone was laid for a new church on the island Nordstrand at the coast of Schleswig, relics of Teresa of Avila (1515-1582) and of the Dutch Carmelite abbess Maria Margaretha ab Angelis (1605-1658) were inserted. This church was built for Dutch dyke builders who were called to reconstruct the island after its destruction by flood in 1634; coming from a Catholic background and from the Dutch Republic which was at war with Spain at that time, the dyke builders and their families were guaranteed religious freedom in the Lutheran duchy of Holstein. In this paper, the reasons for the choice for the Spanish mystic Teresa of Avila and for the Dutch Carmelite abbess Maria Margaretha are discussed. The latter patroness was never beatified but had died in the smell of holiness; after her death several miracles were ascribed to her. It is understandable that migrants brought relics of their appreciated holy persons who would remind them of their homeland. The paper will first shortly introduce the two patronesses of the church. In the second part, the reasons for this choice will be discussed. Behind this translation of relics not only spiritual reasons played a role. The function of the translation of the saints was first to keep up geographical and political connections with the old country (both Spain and the Netherlands), secondly to perpetuate personal-familial relationships (esp. with Maria Margaretha), thirdly to strengthen the confessional identity in a non-Catholic environment. Fourthly the transfer brought a certain model of Christian life and reform to the new place of living, which in the second part of the 17th century became marked as “Jansenist”. The paper shows the transformation of the island into an enclave of Dutch Catholic culture.

Church of Ascension

To make a church in the neighbourhood of the Macarena in Seville, a city full of light.

Acoustic study of the Compañía de Jesús church. Characterization by means of objective and subjective parameters

This work shows the objective results of the acoustic quality of the Compañia de Jesús Church in Cordoba, Argentina. The acoustics of this Temple, built by the Orden Jesuita (Jesuit Order) two centuries ago and declared a World Heritage Site by UNESCO in 2000, is currently considered optimal by musicians as well as general public. In the second half of XVI century, with the Catholic reform, the need for improved speech intelligibility was given priority, being the Jesuit one of the orders that gave most importance to the construction of their temples. This church has constructive and spatial characteristics consistent with those needs. With the purpose of carrying out the acoustic assessment of the precincts, a work methodology that allowed comparing the results obtained from objective measures was developed by means of implementation of field measurements and space modeling, with subjective appreciation results, by developing surveys, with the aim of characterizing acoustically the sound space. This paper shows the comparison between the subjective results and objective criteria, which allowed important conclusions on the acoustic behavior of the temple to be obtained. In this way interesting data were obtained in relation to the subjective response of the acoustics of the church.

DISCURSOS E PRÁTICAS FUNDAMENTALISTAS NA IGREJA PRESBITERIANA DO BRASIL (2002-2008) UMA ANÁ-LISE DA PRETENSA POSIÇÃO DE EQÜIDISTÂNCIA DOS EXTREMOS FUNDAMENTALISTAS E LIBERAIS

Em diversas ocasiões, os líderes da Igreja Presbiteriana do Brasil revelaram o desejo de uma eqüidistância teológica dos extremos liberais e fundamentalistas. Entretanto, os dis-cursos e as práticas dessa instituição eclesiástica contrastam com esse posicionamento ofici-al. Além disso, essa pretensa posição de eqüidistância dos extremos liberais e fundamenta-listas não denota fronteiras rígidas, mas é um instrumento eficaz de legitimação do poder nos momentos de reconfiguração do campo religioso, principalmente em situações de crises internas. Outrossim, após a redemocratização do Brasil e o conseqüente aumento de plura-lismo religioso, houve a transformação do campo social brasileiro, provocando dificuldades em setores mais conservadores dessa instituição. Atualmente, procura-se revitalizar a pró-pria tradição religiosa diante das ameaças de sua dissolução impostas pelos processos e-mancipatórios modernos e pela influência das concepções seculares e supostamente atéias da vida (como o feminismo, a luta em defesa dos direitos reprodutivos, a união civil entre pessoas do mesmo sexo, o chamado ―movimento de lésbicas, gays, bissexuais, travestis e transgêneros‖ etc.). No campo religioso, os resultados imediatos dessa postura de reação em face das transformações sociais impostas pela modernidade são: (1) misoginia; (2) aquela manifestação de ativismo político-religioso de caráter conservador os protestantes de pen-dor fundamentalista, cuja expansão no Brasil se vem processando há muitas décadas, em ritmo sabidamente veloz, com base em um modelo de proselitismo muito bem-sucedido entre as camadas mais pobres da população brasileira, por todo território nacional.(AU)

DISCURSOS E PRÁTICAS FUNDAMENTALISTAS NA IGREJA PRESBITERIANA DO BRASIL (2002-2008) UMA ANÁ-LISE DA PRETENSA POSIÇÃO DE EQÜIDISTÂNCIA DOS EXTREMOS FUNDAMENTALISTAS E LIBERAIS

Em diversas ocasiões, os líderes da Igreja Presbiteriana do Brasil revelaram o desejo de uma eqüidistância teológica dos extremos liberais e fundamentalistas. Entretanto, os dis-cursos e as práticas dessa instituição eclesiástica contrastam com esse posicionamento ofici-al. Além disso, essa pretensa posição de eqüidistância dos extremos liberais e fundamenta-listas não denota fronteiras rígidas, mas é um instrumento eficaz de legitimação do poder nos momentos de reconfiguração do campo religioso, principalmente em situações de crises internas. Outrossim, após a redemocratização do Brasil e o conseqüente aumento de plura-lismo religioso, houve a transformação do campo social brasileiro, provocando dificuldades em setores mais conservadores dessa instituição. Atualmente, procura-se revitalizar a pró-pria tradição religiosa diante das ameaças de sua dissolução impostas pelos processos e-mancipatórios modernos e pela influência das concepções seculares e supostamente atéias da vida (como o feminismo, a luta em defesa dos direitos reprodutivos, a união civil entre pessoas do mesmo sexo, o chamado ―movimento de lésbicas, gays, bissexuais, travestis e transgêneros‖ etc.). No campo religioso, os resultados imediatos dessa postura de reação em face das transformações sociais impostas pela modernidade são: (1) misoginia; (2) aquela manifestação de ativismo político-religioso de caráter conservador os protestantes de pen-dor fundamentalista, cuja expansão no Brasil se vem processando há muitas décadas, em ritmo sabidamente veloz, com base em um modelo de proselitismo muito bem-sucedido entre as camadas mais pobres da população brasileira, por todo território nacional.(AU)