IbrahimNcongoOmar’s blog

Black Lives Matter! I love political correctness.

日本の乳児死亡率232

福音教会(バプティスト教会)で、アフリカ系アメリカ人の方は人権運動に目覚めた。
この人権運動は、マルチンルーサーキングへとつながる。

とある。
アフリカ系アメリカ人の方の教会は、バプティスト教会。
公民権運動へとつながり、マルチンルーサーキングへと続いている。

君達日本は、アフリカ系アメリカ人の方を差別するような悪質なデマを流し続けているよね。
マスコミでさえも悪質なデマを流し続けているよね。



少なくとも欧米では、宗教改革は市民革命を誘発したことになっている。

ヨーロッパで発生した宗教改革は、カルバン派を生み出し、ヨーロッパ中に広まった。
イギリスに伝播し、最終的に、メイフラワー号でアメリカにわたる。
そしてマルチンルーサーキングの公民権運動へと連綿とつながっている。


[1]
君たちの定義によると、福音教会に反対する人はレイシストなんじゃないのかなあ。日本のマスコミは偏見を垂れ流すレイシストだと思うんだけど。

これゴスペル
https://www.youtube.com/watch?v=aaKf6P2nhKg
ところで、ゴスペル福音教会とは


[1]
[Wikipedia]
Black church
https://en.wikipedia.org/wiki/Black_church
The term black church or African-American church refers to Protestant churches that currently or historically have ministered to predominantly black congregations in the United States.

Most of the first black congregations and churches formed before 1800 were founded by free blacks
– for example, in Philadelphia, Pennsylvania; Springfield Baptist Church (Augusta, Georgia); Petersburg, Virginia; and Savannah, Georgia.[2]
The oldest black Baptist church in Kentucky, and third oldest in the United States, was founded about 1790 by the slave Peter Durrett.[3]

After slavery was abolished, segregationist attitudes in both the North and the South discouraged and even prevented African Americans from worshiping in the same churches as whites.
Freed blacks most often established congregations and church facilities separate from their white neighbors, who were often their former masters.
These new churches created communities and worship practices that were culturally distinct from other churches, including unique and empowering forms of Christianity that hybridized African spiritual traditions.

African-American churches have long been the centers of communities, serving as school sites in the early years after the Civil War, taking up social welfare functions, such as providing for the indigent, and going on to establish schools, orphanages and prison ministries.
As a result, black churches have fostered strong community organizations and provided spiritual and political leadership, especially during the civil rights movement.

History
Slavery
Evangelical Baptist and Methodist preachers traveled throughout the South in the Great Awakening of the late 18th century.
They appealed directly to slaves, and a few thousand slaves converted. Blacks found opportunities to have active roles in new congregations, especially in the Baptist Church, where slaves were appointed as leaders and preachers. (They were excluded from such roles in the Anglican or Episcopal Church.)
As they listened to readings, slaves developed their own interpretations of the Scriptures and found inspiration in stories of deliverance, such as the Exodus out of Egypt.
Both free blacks and the more numerous slaves participated in the earliest black Baptist congregations founded near Petersburg, Virginia, Savannah, Georgia and Lexington, Kentucky, before 1800.
The slaves Peter Durrett and his wife founded the First African Church (now known as First African Baptist Church) in Lexington, Kentucky about 1790.[5]

Following slave revolts in the early 19th century, including Nat Turner's Rebellion in 1831, Virginia passed a law requiring black congregations to meet only in the presence of a white minister. Other states similarly restricted exclusively black churches, or the assembly of blacks in large groups unsupervised by whites.
Nevertheless, the black Baptist congregations in the cities grew rapidly and their members numbered several hundred each before the Civil War. (See next section.)
While mostly led by free blacks, most of their members were slaves.


[Wikipedia]
Civil rights movement
https://en.wikipedia.org/wiki/Civil_rights_movement
The Civil Rights Movement (also known as the American civil rights movement and other terms)[b] was a human rights movement from 1954–1968 that encompassed strategies, groups, and social movements to accomplish its goal of ending legalized racial segregation and discrimination laws in the United States.
The movement secured the legal recognition and federal protection of all Americans in the United States Constitution and federal law.
The movement was characterized by major campaigns of civil resistance.
Between 1955 and 1968, acts of nonviolent protest and civil disobedience produced crisis situations and productive dialogues between activists and government authorities.
Federal, state, and local governments, businesses, and communities often had to respond immediately to these situations, which highlighted the inequities faced by African Americans.
The lynching of Emmett Till and the visceral response to his mother's decision to have an open-casket funeral mobilized the African-American community nationwide.[1

The 1960s civil rights movement both lobbied and worked with Congress to achieve the passage of several significant pieces of federal legislation overturning discriminatory practices.
The Civil Rights Act of 1964[2] expressly banned discrimination based on race, color, religion, sex, or national origin in employment practices; ended unequal application of voter registration requirements; and prohibited racial segregation in schools, at the workplace, and in public accommodations.
The Voting Rights Act of 1965 restored and protected voting rights for minorities by authorizing federal oversight of registration and elections in areas with a historic under-representation of minorities as voters.
The Fair Housing Act of 1968 banned discrimination in the sale or rental of housing.
African Americans re-entered politics in the South, and across the country young people were inspired to take action.

Many popular representations of the movement are centered on the leadership and philosophy of Martin Luther King Jr., who won the 1964 Nobel Peace Prize for his role in the movement.


[Wikipedia]
First Great Awakening
https://en.wikipedia.org/wiki/First_Great_Awakening
The First Great Awakening (sometimes Great Awakening) or Evangelical Revival was a series of Christian revivals that swept Britain and its American Colonies between the 1730s and 1740s.
The revival movement had a permanent impact on Protestantism as adherents strove to renew individual piety and religious devotion.
The Great Awakening marked the emergence of Anglo-American evangelicalism as a transdenominational movement within the Protestant churches.
It also inspired the creation of new missionary societies, such as the Baptist Missionary Society in 1792.[1]

第一次大覚醒
https://ja.wikipedia.org/wiki/%E7%AC%AC%E4%B8%80%E6%AC%A1%E5%A4%A7%E8%A6%9A%E9%86%92
前史と時代背景[編集]
ニューイングランドを中心とするアメリカ初期移民で、厳格なキリスト教観を持つ清教徒の社会においては、ことさらに宗教と社会の結びつきが強く重要なものであった。
強固な万人祭司や聖書のみの考えによって一般信徒にも神学的な聖書理解が推奨される社会においては日曜礼拝が重要だった。
例えば1629年に殖民が始まったマサチューセッツ湾植民地では、1636年にはアメリカ最古の大学と知られるハーバード大学の設立が決定されているが、これは現代に知られる学問の府、教育機関という目的よりも、牧師の養成機関
(また、牧師にならずとも高度な聖書理解ができるための基礎教養を学ぶ場)という役割が重視されたものである(ハーバードに限らず、当時のアメリカで設立された大学機関には牧師の養成機関という役割が期待されていた)。



[1]
オマエラ日本はきわめて反米的だ。



バプティスト教会の説明。

1856年に始めて設立されたアフリカ系アメリカ人の方の初のバプティスト教会は、1986年にアメリカ合衆国歴史登録財に登録された。
奴隷解放宣言後、北部の自由のアフリカ系のかたがたは、南部の新たに解放されたアフリカ系のかたがたに宣教するために、南部へと渡った。
1895年、バプティスト会議を結成。
アフリカ系アメリカ人の方のバプティスト教会は、宣教・教育・地域社会の共同を担った。
20世紀にいくつもの会ができたが、今でも最大の会である。
慈善団体を編成し、自治警察や消防団を編成した。
学校を設立し地域社会のメンバーと協力する社会を作りし、いろいろな公共サービスをしている。
著名な活動家としては、マルチンルーサーキング Ralph David Abernathy, Bernard Lee, Fred Shuttlesworth, Wyatt Tee Walker and C. T. Vivianなどが上げられる。
地域の共同体として:学校・消防・社会生活などで種々の切捨てをされているが、それにもめげずアフリカ系アメリカ人の方の社会的結合の重要な役割を担っている。

In 1856 First African Baptist built a large Italianate church, which was added to the National Register of Historic Places in 1986.[15]
After emancipation, Northern churches founded by free blacks, as well as those of predominantly white denominations, sent missions to the South to minister to newly freed slaves, including to teach them to read and write.
With the rapid growth of black Baptist churches in the South, in 1895 church officials organized a new Baptist association, the National Baptist Convention.
It brought together the areas of mission, education and overall cooperation.
Despite founding of new black conventions in the early and later 20th century, this is still the largest black religious organization in the United States.[4]
They developed black churches, benevolent societies, fraternal orders and fire companies.[22]
The black church established and/or maintained the first black schools and encouraged community members to fund these schools and other public services.[8]
Notable minister-activists of the 1950s and 1960s included Martin Luther King, Jr., Ralph David Abernathy, Bernard Lee, Fred Shuttlesworth, Wyatt Tee Walker and C. T. Vivian.[25][26]
As neighborhood institutions
Although black urban neighborhoods in cities that have deindustrialized may have suffered from civic disinvestment,[38] with lower quality schools, less effective policing[39] and fire protection, there are institutions that help to improve the physical and social capital of black neighborhoods.
In black neighborhoods the churches may be important sources of social cohesion.[40]


[Wikipedia]
Black church
https://en.wikipedia.org/wiki/Black_church
Free Blacks
In 1856 First African Baptist built a large Italianate church, which was added to the National Register of Historic Places in 1986.[15]


Reconstruction
After emancipation, Northern churches founded by free blacks, as well as those of predominantly white denominations, sent missions to the South to minister to newly freed slaves, including to teach them to read and write.

At the same time, black Baptist churches, well-established before the Civil War, continued to grow and add new congregations.
With the rapid growth of black Baptist churches in the South, in 1895 church officials organized a new Baptist association, the National Baptist Convention.
This was the unification of three national black conventions, organized in 1880 and the 1890s.
It brought together the areas of mission, education and overall cooperation.
Despite founding of new black conventions in the early and later 20th century, this is still the largest black religious organization in the United States.[4]
These churches blended elements from underground churches with elements from freely established black churches.[8]
The postwar years were marked by a separatist impulse as blacks exercised the right to move and gather beyond white supervision or control.
They developed black churches, benevolent societies, fraternal orders and fire companies.[22]
Black churches were the focal points of black communities, and their members' quickly seceding from white churches demonstrated their desire to manage their own affairs independently of white supervision.
Black preachers provided leadership, encouraged education and economic growth, and were often the primary link between the black and white communities.[
The black church established and/or maintained the first black schools and encouraged community members to fund these schools and other public services.[8]
For most black leaders, the churches always were connected to political goals of advancing the race.
There grew to be a tension between black leaders from the North and people in the South who wanted to run their churches and worship in their own way.[24]

Since the male hierarchy denied them opportunities for ordination, middle-class women in the black church asserted themselves in other ways: they organized missionary societies to address social issues.
These societies provided job training and reading education, worked for better living conditions, raised money for African missions, wrote religious periodicals, and promoted Victorian ideals of womanhood, respectability, and racial uplift.[4]

Civil Rights Movement
Black churches held a leadership role in the American Civil Rights Movement.
Their history as a centers of strength for the black community made them natural leaders in this moral struggle.
Notable minister-activists of the 1950s and 1960s included Martin Luther King, Jr., Ralph David Abernathy, Bernard Lee, Fred Shuttlesworth, Wyatt Tee Walker and C. T. Vivian.[25][26]

Politics and social issues
The black church continues to be a source of support for members of the African-American community.
When compared to American churches as a whole, black churches tend to focus more on social issues such as poverty, gang violence, drug use, prison ministries and racism.
A study found that black Christians were more likely to have heard about health care reform from their pastors than were white Christians.[27]

Most surveys indicate that while blacks tend to vote Democratic in elections, members of traditionally African-American churches are generally more socially conservative than white Protestants as a whole.[28]

As neighborhood institutions
Although black urban neighborhoods in cities that have deindustrialized may have suffered from civic disinvestment,[38] with lower quality schools, less effective policing[39] and fire protection, there are institutions that help to improve the physical and social capital of black neighborhoods.
In black neighborhoods the churches may be important sources of social cohesion.[40]
For some African Americans the kind of spirituality learned through these churches works as a protective factor against the corrosive forces of poverty and racism.[41][42]

Churches may also do work to improve the physical infrastructure of the neighborhood.
Churches in Harlem have undertaken real estate ventures and renovated burnt-out and abandoned brownstones to create new housing for residents.[43]
Churches have fought for the right to operate their own schools in place of the often inadequate public schools found in many black neighborhoods.[44]

National Baptist Convention
The National Baptist Convention was first organized in 1880 as the Foreign Mission Baptist Convention in Montgomery, Alabama.
Its founders, including Elias Camp Morris, stressed the preaching of the gospel as an answer to the shortcomings of a segregated church.
In 1895, Morris moved to Atlanta, Georgia, and founded the National Baptist Convention, USA, Inc., as a merger of the Foreign Mission Convention, the American National Baptist Convention, and the Baptist National Education Convention.[48]


[Wikipedia]
National Register of Historic Places
https://en.wikipedia.org/wiki/National_Register_of_Historic_Places
is the United States federal government's official list of districts, sites, buildings, structures, and objects deemed worthy of preservation for their historical significance.

[Wikipedia]
アメリカ合衆国歴史登録財
https://ja.wikipedia.org/wiki/%E3%82%A2%E3%83%A1%E3%83%AA%E3%82%AB%E5%90%88%E8%A1%86%E5%9B%BD%E5%9B%BD%E5%AE%B6%E6%AD%B4%E5%8F%B2%E7%99%BB%E9%8C%B2%E8%B2%A1
アメリカ合衆国の指定する歴史登録財(れきしとうろくざい、National Register of Historic Places)は、アメリカ合衆国文化遺産保護制度の一つ。

概説
アメリカ合衆国政府が保全するに値すると考える地区、史跡、建築物、建造物、その他の物件の公式のリストである。


[1]
俺は彼らアフリカ系アメリカ人に教えてもらったんだけどwwwネットでwww
俺に向けてメッセージを発したわけじゃないけど。書いてあったのを読んだ。
アフリカ系アメリカ人は、オマエラ日本人より頭がよい。

地元の共同体を作り住民自治をしている時点で、君達日本人よりは頭が良い。

どこかのサイトでアフリカ系アメリカ人の方が言っていた
「結局のところ、自分達のコミュニティで金を回すしかないんだ。よそ者は信用できない」
5年ぐらい前かなあ。
今なら俺にも意味がわかる。
なるほど。
で、この考え方は、ト○タやホ○ダやイ○ンやウォ○マートやウォールストリートにとっては都合がよくないんだよwww

「地元の共同体を作り住民自治をしている」
これが、アフリカ系アメリカ人の方の自発的な行動なのは分かるよね。

敵なら、こういう組織行動を破壊しこそすれ、教えないだろwww

日本では、住民自治を、カスミガセキもテンノーも政府もセンコーもお前らには一切教えなかっただろうがwww
カスミガセキもテンノーも政府もセンコーも「のぶなが・秀吉・家康・明治維新」しか教えないだろwww
アメリカではリンカーンやワシントンと同時に、住民自治および共同体を習う。

日本の地方でもすでに今頃議論しているだろ。

イ○ンだかセ○ンイレブンだか西○だかで買い物しても、トーキョーの銀座の本社が儲かるだけで、地元には時給700円の仕事しか残らない。

その話。

ウォ○マートもアメリカで映画化されただろ。
例の有名な監督かな?

じゃあバイバイ。
アメリカ人になりたい。
アメリカ合衆国の99%の一人になりたい。
俺に人権や民主主義をくれるところに行く。
バイバイ


[1]
フェイクニュースとかが問題となるということは、「誰の意見か」が問題ということ。出典やソースを書けば解決。
オマエラ日本人の場合は「権威主義」になるからそれはそれで問題だと思うけど。

孫引きもあるみたいで、オリジナルの出典まではたどれてないけど、ざっと見る限り、少なくとも君たち日本よりは信頼性が高そうだけど。
出典の一部を取り出すと。全部確認すべきだけど、それを言うなら偏向報道も可能だから。

ざっと、新聞や雑誌や出版社からの本が引用元なのを抜書きしてみた。200以上も引用されているぞ。かなり正確だろ。


[Wikipedia]
Black church
https://en.wikipedia.org/wiki/Black_church
References
2.^ Jump up to: a b "Gillfield Baptist Church, Petersburg, Virginia" Archived 2008-10-19 at the Wayback Machine., Virginia Commonwealth University Library, 2008, accessed 22 Dec 2008
5.^ Jump up to: a b Robert Hamilton Bishop's An Outline of the history of the church in the state of Kentucky, during a period of forty years (containing the memoir of Rev. David Rice), T. T. Skillman, 1824, pp. 230–33.
6^ Rosemary Skinner Keller (2006), "Encyclopedia of Women and Religion in North America: Women and religion: methods of study and reflection", Indiana University Press, p. 997
7.^ Jump up to: a b Anne H. Pinn, Fortress Introduction to Black Church History, Minneapolis, Minnesota: Augsburg Fortress, 2002, p. 2.
12^ "First Baptist Church, Petersburg", African American Heritage, accessed 22 Dec 2008
19.^ Jump up to: a b "The Church in the Southern Black Community", Documenting the South, University of North Carolina, 2004, accessed 15 Jan 2009
23^ Peter Kolchin, American Slavery: 1619–1877, New York: Hill and Wang, 1994, p. 222.
24^ James T. Campbell, Songs of Zion, New York: Oxford University Press, 1995, accessed 13 Jan 2009
28^ Fears, Darryl (2004-11-02). "Gay Blacks Feeling Strained Church Ties". Washington Post. Retrieved 2007-05-16.
33^ Barbara Bradley Hagerty, "A Closer Look at Black Liberation Theology", National Public Radio.
34.Jump up ^ Obama and His 'White Grandmother' from The Wall Street Journal
36^ Powell, Michael. "A Fiery Theology Under Fire", The New York Times, May 4, 2008.
38^ Root shock: The consequences of African American dispossession, Journal of Urban Health. New York: Springer. Volume 78, Number 1 / March 2001.
39^ Douglas A. Smith, "The Neighborhood Context of Police Behavior", Crime and Justice, Vol. 8, Communities and Crime (1986), pp. 313-41.
40^ Mary Pattillo-McCoy, "Church Culture as a Strategy of Action in the Black Community", American Sociological Review, Vol. 63, No. 6 (December 1998), pp. 767-84.
42^ Wendy L. Haight, "'Gathering the Spirit' at First Baptist Church: Spirituality as a Protective Factor in the Lives of African American Children", Social Work, Vol. 43, 1998.


[Wikipedia]
Civil rights movement
https://en.wikipedia.org/wiki/Civil_rights_movement
References
10^ Otis H Stephens, Jr; John M Scheb, II (2007). American Constitutional Law: Civil Rights and Liberties. Cengage Learning. p. 528. ISBN 0-495-09705-5.
214^ Cleaver, Eldridge (1967). Soul on Ice. New York, NY: McGraw-Hill.


[1]
有識者会議を全廃しよう!
財務省を解体しよう!
経済産業省を解体しよう!

さらにモリカケを考えたら。
文部科学省を解体しよう!
東大を解体しよう!日本の全ての国立大学を解体しよう!

日本は従軍慰安婦問題について謝罪および賠償をしろ! ヒロヒトはナチと同盟を結んだ悪魔だ!
日本の外務省は政府間合意を盾に、女性の権利を侵害しようとしている! 権力により女性の人権を侵害している!日本の外務省も解体しろ!

改革を止めるな!
抵抗勢力を倒せ!

日本の自称リベラルは、オバマやヒラリー応援してたんじゃないのかよ!www日本の自称リベラルは、リベラルじゃないのかよ!www
Black Lives Matter!

日本の自称リベラルは、移民に反対しているの?賛成しているの?どっち?
それをきちんと、オバマやヒラリーや世界中のリベラルに伝えろ
結果がどうなるかなwww

君達日本はリベラルの定義を”書き換える”んだwww
ところで今何が問題になってましたっけね?www


[10]
私はアメリカ人になるのでアメリカ合衆国の99%を守る
だから、
日本は日本でもっと金融緩和をし、日本をバブル経済にし、日本の内需を拡大し、
日経平均を500万円にし、1ドル500円の円安ドル高にし、日経平均を500万円にし、
日本を軍拡し、日本を競争社会にし、
日本を貿易赤字と経常収支赤字を持つ工業製品を輸入する債務国にしろ
結果として、円安ドル高になる
目安として、1ドル500円になるまで緩和しろ

今すぐ、日本は、日本でのみ、外国人労働者を完全自由化しろ。
今すぐ、日本を多民族国家にしろ。

日本は、今すぐ、日本の金融を緩和し、日本の内需を拡大し、
日本を軍拡し、日本の自動車産業をつぶし、
日本を構造改革し、日本をサービス業・観光・金融で食べていく国にしろ
早く、日本に、ゼネコンや土建事業を復活させろ
日本に、ゼネコンや土建事業が足りないぞ

アメリカはモンロー主義になるのだ。
アメリカ軍を全世界から引き上げよう。

日本は今すぐ滅んだ方が良いのではないかといつも思う。