Source: Dissertation Abstracts International, Volume: 40-09, Section: A, page: 5147. / Thesis (Ph.D.)--The Florida State University, 1979.

In eight chapters this study analyzes the religious experiences of blacks in Florida between 1565 and 1906. The first three chapters concentrate on the period from the founding of St. Augustine to the beginning of Radical Reconstruction. Because understanding the religious experiences of black Floridians during the nineteenth century requires a grasp of the nature of cultural change in the preceding century, Chapter 1 outlines the colonial moorings of the history of black Floridians. A denomination-by-denomination treatment of slave religion between 1822 and 1861, found in Chapter 2, reveals that the modal public worship setting for most Florida slaves, regardless of denomination, was racially mixed, white-controlled churches in which black members were generally relegated to special pews, galleries, and other spatial restrictions. Chapter 3 throws light on the murky Civil War years during which black religious assertion began to be felt. Once freedom came, the desires of black Christians for churches and pastors of their own, already visible throughout the slavery era, were made manifest. The subsequent four chapters discuss the central role of emergent independent black churches in the economic, political, and social development of Florida's black population during the first four decades after emancipation. One chapter each is devoted to the A.M.E. Church, other Methodists, and Baptists. The remaining denominations (such as Episcopalians, Presbyterians, Catholics, and Lutherans) are treated in a single chapter. Finally, Chapter 8 broadly interprets the role of religion in Afro-American cultural change, focusing on the centrality and persistence of possession-like ritual behavior and spanning over three hundred forty years. / Source: Dissertation Abstracts International, Volume: 45-06, Section: A, page: 1836. / Thesis (Ph.D.)--The Florida State University, 1984.

This study is an historical examination of the establishment of racial segregation and four stages in its development in Florida. First, it assesses the inceptional stage during the antebellum period when the initial provisions were made for segregated institutions. This is followed by a review of the developmental stage immediately after conclusion of the Civil War. In this period native whites took temporary control of the state, and attempted to recreate a society much like that of the antebellum period. They proceeded to enact laws requiring segregated accommodations and conveyances, and legally discriminating against freedmen. A period of idealism and hope followed in the era of Republican Reconstruction. The Republicans erased discriminatory provisions from the laws. Finally, it examines in detail the post-Reconstruction years when native whites regained control, reintroduced discriminatory measures and provided for an extensive segregation code. / The author concludes that racial segregation in Florida was gradually incorporated during the years following Republican Reconstruction and firmly established by 1896. Establishment of the practice was facilitated by prevailing white attitudes towards blacks, moderate Republican appeasement of native whites, demise of black voting strength, intra-party strife among Republicans, and not least, by white vengeance. / Source: Dissertation Abstracts International, Volume: 44-11, Section: A, page: 3458. / Thesis (Ph.D.)--The Florida State University, 1983.

Source: Dissertation Abstracts International, Volume: 38-04, Section: A, page: 2284. / Thesis (Ph.D.)--The Florida State University, 1976.

Source: Dissertation Abstracts International, Volume: 37-12, Section: A, page: 7901. / Thesis (Ph.D.)--The Florida State University, 1976.

Thesis (Ph.D.)--The Florida State University, 1982. / Source: Dissertation Abstracts International, Volume: 43-12, Section: A, page: 4004. / The American Missionary Association played an important role in the slaves' transition to freedmen. This study examines the work of the AMA with black North Carolinians during the Civil War and Reconstruction. Life for Yankee teachers in the South is described, along with their motives for coming, the various tasks they performed and the Southern reaction to their presence and labors. Attention is given to the relief, religious and missionary activities of the Association, but the emphasis is on Education. Freedmen's desire and eagerness to learn, black academic progress, curriculum, obstacles and discipline are discussed in chapters II, III, and IV. The role of black teachers in the AMA and the contributions of native blacks to the education movement are also delineated. In addition, the AMA's relationship with and its labors in the black community and its work with the state's poor whites are analyzed and adds valuable new information to Freedmen's Aid Literature.

This microhistory of an African slave in eighteenth-century New France offers a unique series of angles with which we can examine the motivations, struggles and consequences of slavery in Canada. Mathieu Léveillé worked as a plantation slave in Martinique before arriving in Quebec to serve as the colony's executioner. The story of his importation demonstrates how the buying and selling of these persons reinforced the social and economic connections between Canada's elites and the rest of the Atlantic World. Though often imported as objects of luxury, the slaves themselves generally lived lives of social isolation, marred by their image as odd, foreign and deviant. Léveillé's enslaved status therefore made him the ideal candidate to fill the socially maligned position of the bourreau. Léveillé's Atlantic experience of itinerancy and exchange furthermore offers a glimpse onto the modes of interaction among the various marginalized groups participating in that system. While the population of Canadian slaves under the French regime paled in comparison to that of the more southerly colonies, the value of this study derives from exploring the uniqueness of the institution in this understudied context. / Cette étude microhistorique d'un esclave africain en Nouvelle France au XVIIIe siècle offre une perspective unique avec laquelle nous pouvons examiner les motivations et les conséquences de l'esclavage au Canada. Mathieu Léveillé a travaillé comme esclave dans une plantation en Martinique avant son arrivée à Québec. En arrivant, il a servi comme bourreau de la colonie. L'histoire de son importation montre comment l'achat et vente de ces personnes ont renforcé les liens sociaux et économiques entre les élites du Canada et le monde atlantique. Les esclaves étaient souvent importés comme des objets de luxe. Mais, comme sujets de l'histoire, les esclaves avaient des vies isolées, marquées par leurs images d'étrangers et de déviants. Léveillé, avec son état asservi, était le candidat idéal pour combler le poste du bourreau. Les expériences d'importation et d'itinérance de Léveillé offrent un aperçu des modes d'interaction entre les groupes marginalisés qui participaient au système. La population des esclaves canadiens ne compare pas aux nombres des esclaves aux colonies du sud; la valeur de cette recherche provient de l'exploration de l'institution unique qui est étudiée.

On March 28, 1917, the officers and men of the Number Two Construction Battalion (No. 2 CB) sailed from Halifax, Nova Scotia, to serve with the Canadian Expeditionary Force (CEF). The departure of the No. 2 CB marked a turning point in a three year battle over AfriCanadian volunteers in the CEF. Although there were no official policies preventing AfriCanadian enlistments, many AfriCanadian volunteers learned early in the War that racist military and civilian officials did not want a "Checker board army" and that it was a "White man's war." Nevertheless, AfriCanadians and their supporters persistently sought enlistments. In the process they exposed the racist underside of Canada's war-time glory. Eventually, the No. 2 CB, a segregated non-combat unit was authorized. Although the No. 2 CB was not the military objective AfriCanadians had fought for, it was one of the few options available for AfriCanadians who wanted to 'do their bit' for Canada during the 'Great War.' As part of a small, yet, slowly developing body of work related to the AfriCanadian wartime experience, this thesis examens the key personalities and events that fostered the creation and recruitment of Canada's only AfriCanadian overseas military unit. (Abstract shortened by UMI.)

This thesis will explore an issue in the history of American slavery: the importance of the slave family to individual female slaves. The slave families examined in this thesis do not consist exclusively of blood relations. They also include groups of individuals who came together and depended on and loved one another as much as blood relations. These bonds of affection also constituted family. In the main part of the thesis two sources will be examined in great detail: Harriet Jacobs' Incidents in the Life of a Slave Girl, published in 1861; and Mattie Griffith's Autobiography of a Female Slave, published in 1856. The main issue to be discussed is how these two women described the interaction of members of slave families. Jacobs was a fugitive slave living in the North when she wrote her slave narrative, Incidents in the Life of a Slave Girl in the 1850s. Griffith, on the other hand, was a white women who wrote a slave novel entitled Autobiography of a Female Slave in 1856. (Abstract shortened by UMI.)

Dans cette recherche, nous chercherons comment l'experience de travail des policiers d'origine haitienne est affecte par une situation minoritaire et empreinte de racisme. Pour ce faire, nous avons tout d'abord mis en evidence l'existence du "racisme" dans la police pour ensuite tenter d'en reperer les effets sur les policiers haitiens a travers leur perception de carriere et leur relations de travail. De l'analyse des donnees (entrevues avec 8 policiers et policieres), est ressortie l'importance de prendre en compte non seulement leur situation minoritaire et le racisme, mais egalement leur positionnement en tant qu'acteurs sociaux qui participent a leur integration. Cette integration a mis en evidence plusieurs pratiques sociales qui ont marque d'une maniere indelebile la societe haitenne, et, par voie de consequence, la communaute haitienne a Montreal. Nous faisons ici reference aux croyances vaudouesques et l'ideologie coloriste qui traverse la culture de ces derniers depuis pres de deux siecles, et posent de nouveaux defits a l'approche communautaire de la police.