Note:
Gunnar Myrdal died in 1987, less than 70 years ago.
Therefore, this work is protected by copyright,
restricting your legal rights to reproduce it.
However, you are welcome to view it on screen, as you do now.
Read more about copyright.
Full resolution (TIFF) - On this page / på denna sida - Footnotes - Chapter 40
<< prev. page << föreg. sida << >> nästa sida >> next page >>
Below is the raw OCR text
from the above scanned image.
Do you see an error? Proofread the page now!
Här nedan syns maskintolkade texten från faksimilbilden ovan.
Ser du något fel? Korrekturläs sidan nu!
This page has never been proofread. / Denna sida har aldrig korrekturlästs.
Footnotes 1411
Chapter 40. Ths Negro Church
^ A few had been slaves in Portugal. Most of these were probably Christians, as were
a few, who had been converted in Africa and the West Indies. Some others had been
converted to Islam in Africa. (Melville J. Herskovits, “Social History of the Negro”
in Carl Murchison [editor], A Handbook of Social Psychology [1935], pp. 234-240.)
^ White and Black (1879), P* * 3 ^*
^ See Allison Davis, “The Negro Church and Associations in the Lower South,”
unpublished manuscript prepared for this study (1940), pp. 36-37.
^Charles S. Johnson, Growing Uf in the Black Belt (1941), pp. 135-136.
® For an imperfect but reasonable substantiation of these statements, see the manu-
scripts prepared for this study, already referred to, by J. G. St. Clair Drake, “The
Negro Church and Associations in Chicago” (1940); Allison Davis, “The Negro
Church and Associations in the Lower South” (1940) ;
and Guion G. Johnson and Guy
B. Johnson, “The Church and the Race Problem in the United States” (1940). Also
see: Benjamin E. Mays and J. W. Nicholson, The Negroes Church (1933); and U. S.
Bureau of the Census, Religious Bodiesy igs 6 (1941), Vol. l.
® U. S. Bureau of the Q^m^y Religious Bodiesy 1956, Vol. i, pp. 86 and 851. The
total reported church membership was 55,807,366. The figure for white churches was
calculated by subtracting the Negroes from the total, thus ignoring Orientals and
Indians.
"^Population is taken as of 1940. Sources: Religious BodieSy 1936, pp. 86 and 851;
and Sixteenth Census of the United States: 1940, Population. Preliminary Release,
Series P-io, No. i.
®Guy B. Johnsoi), “Some Factors in the Development of Negro Social Institutions
in the United States,” American Journal of Sociology (November, 1934), pp. 329-337.
Also see Guion G. Johnson and Guy B. Johnson, op, cit.y Vol. 2, p. 292; Hortense
Powdermaker, After Freedom (1939), pp. 245-246; and Drake, op, cit,y pp. 254-255.
The Johnsons point out that “. . . almost every Negro religious body listed in the census
has its white counterpart in doctrine and policy, except for minor variations.” {Op* c\t,y
Vol. 2, p. 292.)
® Drake, op, cit,y p. 255.
“The majority of Negro youth of all classes believe that God is white. To lower-
class youth, He resembles a kindly paternalistic, upper-class white man. They believe that
because of His goodness and justice, colored people will not suffer discrimination in the
other world.” (E. Franklin Frazier, Negro Youth at the Crossways [1940], p. 133.)
Drake, op, cit,y pp, 426 if.
Charles S. Johnson, Growing Uf in the Black Belty p. 135.
James Weldon Johnson, Black Manhattan (1930), pp. 165-166. For further dis-
cussion of this point, see Chapter 43, Section 3, of this book.
I’he Roman Catholic Church, though not state-supported, often gets persons from
all social classes in the same congregation. It is my belief that, for this reason, there is
a relatively greater feeling of equality among Catholic laymen.
Edwin R. Embree, Brown America (1933; first edition, 1931), pp. 208-209.
Thomas P. Bailey, Race Orthodoxy in the South (1914), pp. 343-345.
Robert R. Motor., What the Negro Thinks (iq2 q), p. 253.
<< prev. page << föreg. sida << >> nästa sida >> next page >>
