Podcasts about corinthian hall

“It is time for a new Declaration of Independence. It is time to fling open the doors of every cage and let every bird take flight. Abolition is faithful and patriotic and both our founding document and our Gospel call us to overthrow any system or government that does not live up to the high standard of liberty and justice for all. And while that requires individual commitment by each of us it also requires recognizing that we will only get free if we extend the same agape love to each other that we long for ourselves.  That we will only get free when the caged bird's song comes from all of our lips.” Sermon by Mike Kinman from worship at 10:00 a.m. on Independence Sunday, July 2, 2023 at All Saints Church, Pasadena. Readings: Frederick Douglass' speech in Corinthian Hall, Rochester, July 5, 1852, Psalm 145:1–9, President-elect Barack Obama's speech in Baltimore on January 17, 2008, Matthew 5:43–48. Watch the sermon on YouTube. Read the text of the sermon here. Follow All Saints Church on Twitter @ASCpas. Like us on Facebook at https://www.facebook.com/AllSaintsPasadena/. Check out the rest of our YouTube channel at https://www.youtube.com/user/allsaintspasadena1/videos. Subscribe, like, get notifications every time we post! Enjoy our extensive archive of stimulating and inspiring content! Donate to support the mission and ministries of All Saints at https://allsaints-pas.org/donate/donate-now/.

When Thomas Jefferson wrote in the Declaration of Independence that all men were endowed with the rights of “Life, Liberty and the pursuit of Happiness,” he did not have in mind the rights of the hundreds of human beings he enslaved. But the enslaved population of the United States, and the abolitionists who supported them, like Frederick Douglass and John Brown, adopted the American symbols of revolution and freedom in their own fight for liberty.   Joining me on this episode to discuss the power of symbols like the flag and Independence Day is historian Dr. Matthew Clavin, Professor of History at the University of Houston and author of Symbols of Freedom: Slavery and Resistance Before the Civil War. Our theme song is Frogs Legs Rag, composed by James Scott and performed by Kevin MacLeod, licensed under Creative Commons. The mid-episode audio is Frederick Douglass's speech, “What To the Slave Is the Fourth of July?” originally delivered on July 5, 1852, at Corinthian Hall in Rochester, New York, at a meeting organized by the Rochester Ladies' Anti-Slavery Society, and performed by Chicago actor Anthony C. Brown. The mid-episode music is “Dramatic Atmosphere with Piano and Violin,” byUNIVERSFIELD from Pixabay. The episode image is: "Frederick Douglass, the escaped slave, on an English platform, denouncing slaveholders and their religious abettors," 1852, Schomburg Center for Research in Black Culture, Manuscripts, Archives and Rare Books Division, The New York Public Library. Additional Sources: “July Fourth used to be a protest holiday for enslaved Americans,” by Matt Clavin, The Washington Post, July 3, 2023. “Declaration of Independence: A Transcription,” National Archives. “These are the 56 people who signed the Declaration of Independence,” by Colman Andrews, USA Today, July 3, 2019. “Today in History - July 4: Independence Day” Library of Congress. “Who Wrote the Declaration of Independence?” by Matthew Wills, JSTOR Daily, July 2, 2016. “Letter from John Adams to Abigail Adams, 3 July 1776, ‘Had a Declaration…' [electronic edition],” Adams Family Papers: An Electronic Archive. Massachusetts Historical Society.  “Practical Considerations Founded on the Scriptures: Relative to the Slave Population of South-Carolina,” by Frederick Dalcho, 1823. “'What to the Slave Is the Fourth of July?': The History of Frederick Douglass' Searing Independence Day Oration,” by Olivia B. Waxman, Time Magazine, Originally published July 3, 2019, Updated June 26, 2020. “A Nation's Story: ‘What to the Slave is the Fourth of July?'” Smithsonian National Museum of African American History & Culture. “Frederick Douglass Knew What False Patriotism Was,” by Esau McCaulley, The New York Times, July 3, 2023. “John Brown's Passionate ‘Declaration of Liberty,' Written on a Lengthy Scroll,” by Rebecca Onion, Slate: The Vault, December 2, 2013. “The Harpers Ferry 'Rising' That Hastened Civil War,” WBEZ Chicago, October 22, 2011. “John Brown's raid on Harpers Ferry,” History.com, Originally published November 13, 2009, Updated October 14, 2020. Learn more about your ad choices. Visit megaphone.fm/adchoices

On this week's episode of the Northeast Newscast, Publisher Michael Bushnell is joined by artist Michel Mirabal, whose paintings are on display at the Kansas City Museum through September 25. A selection of Mirabal's work is brought to the Museum in partnership with Cubanisms: A Cuban Cultural Project, founded by Kansas City Ethnic Enrichment Commissioners Dálida T. Pupo Barrios (Cuba) and Michael McClintock (USA). The exhibit, “The History Behind the Sheets” is in the Meeting & Education Room on the second floor of Corinthian Hall, is free and open to the public during museum visitor hours.

BlackFacts.com presents the black fact of the day for July 5. Frederick Douglass gave his speech "What to the Slave Is the Fourth of July?".He was an African American abolitionist, orator, newspaper publisher, and author. He became the first Black U.S. marshal.Douglass was born into slavery on the Eastern Shore of the Chesapeake Bay in Talbot County, Maryland. When he was seven years old, he was sent to his master, Captain Aaron Anthony, at a nearby plantation.On September 3, 1838, Douglass escaped from slavery. With identification borrowed from a free Black seaman, he traveled to New York City.He remained an avid reader throughout his adult life. In 1847, he began publishing his own abolitionist newsletter, the North Star. He became a powerful orator, often traveling six months out of the year to give lectures on abolition. When radical abolitionists, under the motto "No Union with Slaveholders", criticized Douglass's willingness to engage in dialogue with slave owners, he replied: "I would unite with anybody to do right and with nobody to do wrong."In July 5, 1852, he  delivered his speech at an event commemorating the signing of the Declaration of Independence, held at Corinthian Hall in Rochester, New York.The speech explores the constitutional and values-based arguments against the continued existence of Slavery in the United States.Learn black history, teach black history at blackfacts.com

In this episode, Thomas walks us through the context and performance of Frederick Douglas's speech given to the ladies of the "Rochester Anti-Slavery Sewing Society" in Corinthian Hall on July 5th. The speech does not suck.

They were the biggest names in spiritualism and they were also frauds. We share the sad history of The Fox Sisters on this episode of Unpleasant Dreams. -- Cassandra Harold is your host. EM Hilker is our principal writer and researcher with additional writing by Cassandra Harold. Jim Harold is our Executive Producer. Unpleasant Dreams is a production of Jim Harold Media. Sources & Further Reading: Abbot, Karen. “The Fox Sisters and the Rap on Spiritualism.” Smithsonianmag.com. https://www.smithsonianmag.com/history/the-fox-sisters-and-the-rap-on-spiritualism-99663697/ Retrieved 14 November 2020.  Buzzfeed Unsolved. “The Spiritual World of the Fox Sisters.” Youtube. 2 October 2020. https://www.youtube.com/watch?v=kPPgwh4yk2Q Lyttelton, George. Dialogues of the Dead. https://www.gutenberg.org/files/17667/17667-h/17667-h.htm Retrieved 14 November 2020.  Nickell, Joe. “A Skeleton's Tale” Skeptical Inquirer vol 32, no 4. https://skepticalinquirer.org/2008/07/a-skeletons-tale-the-origins-of-modern-spiritualism/ Retrieved 15 November 2020. O'Connell, Rebecca. “The Rise and Fall of Five Claimed Mediums.” MentalFloss. https://www.mentalfloss.com/article/69973/rise-and-fall-5-claimed-mediums Retrieved 14 November 2020.  Stuart, Nancy Rubin. “The Fox Sisters: Spiritualism's Unlikely Founders.” Historynet. https://www.historynet.com/the-fox-sisters-spiritualisms-unlikely-founders.htm Retrieved 14 November 2020.  Wehrstein, KM and McLuhan, R. “Fox Sisters.” Psi Encyclopedia. https://psi-encyclopedia.spr.ac.uk/articles/fox-sisters Retrieved 14 November 2020. You can find EM Hilker's full article that this podcast was based upon HERE and a transcript of the podcast version below: PODCAST TRANSCRIPT The Fox Sisters The spiritualism movement of the early-to-mid 1800s captured the hearts and minds of a great many people. Spiritualism was the belief that the spirits of the dead are not only able to communicate with us, but are eager to share their wisdom with the living world.  Spiritualism flourished at a time when Mesmerism was a growing interest on the heels of The Second Great Awakening. This was a fifty year period of religious revivalism, and a curious populace were seeking answers amid the confusion of the day.  The Spiritualism movement has given us modern-style seances and stage mediumship; it's what popularized commercial fortune telling. The term “seance” itself (introduced into the language sometime between 1795 and 1805) merely means a “sitting”, though the spiritual concept is older. George, First Baron Lyttleton, famously featured discussion with the deceased in his  1760's work of fiction, Dialogues of the Dead. Seances have been divided into four categories: religious, stage mediumship, leader-assisted, and informal social seances. Although, all of the proceedings are considered a part of the spiritualism movement. The Fox sisters are credited with launching the movement, but its origins stretch back further than that. Emmanuel Swedenborg, who lived more than a century earlier, experienced a divine revelation in which he learned that communication with the spirit world and with God is possible through a certain mental state. He felt that the body was simply a vessel for the soul, and that Hell and Heaven will attempt to influence mortals to do good or evil, though the mortal in question is free to choose their path as they wish. According to Swedenborg's beliefs, the path to Heaven or Hell is forged by your actions in life. These ideas would eventually lead to the formation of the New Church and the Swedenborgian Church in North America.  The other oft-credited influence on the spiritualism movement is Franz Mesmer, the founder of “animal magnetism” or mesmerism (more commonly known as hypnotism in the modern day). The original concept went far beyond simply putting someone into a trance –Mesmer believed animal magnetism could hold the cure for powerful healing; the trancework was only a small part of his theories. The concept of going into a trance, however, would be a tremendous influence in coming years for the spiritualism movement. The women known as “the Fox Sisters” are three of the seven Fox children: the youngest two were the core of the Fox Sisters: youngest daughter Catherine “Kate” Fox and her slightly older sister Margaretta (“Maggie”). When everything began, Kate and Maggie were in their early teens and their eldest sister, Leah, was an adult in her own home. Leah would eventually ‘manage' the girls, though not tour with them, and was really only a part of the action for a handful of years.  The girls would later say that they began this whole thing as a prank played on their credulous mother. That is certainly consistent with the evidence we have of the early days of mysterious rappings and knockings. In early 1848, the Fox family began to hear mysterious sounds in their house in Hydesville, New York.  The noises seemed to resemble footsteps or someone knocking. On March 31, 1848, Kate decided to try to “communicate” with it. They called the entity “Mr. Splitfoot,” and it frightened their mother terribly. Maggie took pity on her mother and tried to explain that it was meant as an April Fool's joke, but her mother would not believe it. The girls continued the “communication” in the home over weeks and months. Eventually, the family told their neighbours of these mysterious happenings, who told other people in turn, as neighbours do. It didn't take long before there was a hubbub surrounding the Fox household. In the following year, 1849, the girls were sent to Rochester, New York, to live with their siblings, to try to escape both the haunting and the attention of the curious. Despite this, the phenomenon followed them to their new homes. Leah supported their reputation as mediums, and introduced them to her friends, the Posts. Amy and Isaac Post were luminaries in the local mesmerism movement. They wanted to explore the girls' abilities and invited the Fox sisters to a small party in their home. The Posts planned to conduct a seance with the girls as part of the evening. The party and seance were successful, and it was here that the spirits conveniently mentioned that Leah also possessed the gift. The party was in fact such a success that the Posts rented a large room in Corinthian Hall and the Fox sisters showcased their abilities there.  The girls began holding regular seances for pay in New York, which were incredibly popular. Among the people attracted by these seances: were journalist and newspaper editor  William Cullen Bryant and abolitionist and women's rights activist Sojourner Truth.  Andrew Jackson Davis, known as the “Poughkeepsie Seer”, was impressed by the girls' abilities and lent them his support, and therefore credibility, as they became more and more well-known. With this traction, Maggie and Kate embarked on a tour of these shows in the area, while Leah stayed behind and worked as a medium in her own right. In 1851, Fox family member Mrs. Norman Culver confessed to being aware of the fraud, which was disclosed to her by Kate. This impacted their popularity very little, though critics began to guess at various ways that these girls could be perpetrating a hoax. Mrs. Culver alleged, and several critics correctly guessed, that the raps were produced by the girls “cracking” joints in their feet and knees. The spiritualism movement was entirely unaffected by the criticism of the Fox sisters, and both they and spiritualism continued to become more and more popular. The following year after Ms. Culver's confession, 17 year old Maggie met skeptic and Arctic explorer Elisha Kane (a-lai-sha).  Kane fell deeply in love with Maggie despite his beliefs that she was a fraud. Under his influence, she began to drift away from the spiritualist movement. Tragically Kane died in 1857, just shortly after a small informal wedding ceremony. Though the two considered themselves married, they allegedly lacked an actual marriage certificate. The actual legal status of Elisha and Maggie's marriage was unclear, the confusion around which resulted in Maggie being ousted from the will by Kane's family members. Perhaps related to Maggie's exclusion from the will, later that same year, the youngest two Fox sisters made an attempt at a prize offered by the Boston Courier to anyone who could prove the legitimacy of mediumship. The reward equaled $500 (roughly $14,150 in modern day American currency). On the whole, aside from this attempt, Maggie continued to reject spiritualism as she fell further and further into poverty. Kate continued on alone with her mediumship during this period, and  in 1871 moved to England to pursue spiritualist opportunities there. The following year, she married fellow spiritualist HD Jencken. They had two sons, and a seemingly happy life until Jencken died in 1881.  Each grieving deeply, both Maggie and Kate had begun to self-medicate with alcohol. By 1888, both women had become alcoholics. Leah, continuing to operate as a medium herself, grew concerned with Kate's alcoholism and her ability to care for her two sons. Word of this spread, and Kate's two sons were briefly taken from her, though restored to her care after intercession by Maggie. Maggie was already out of the spiritualism movement and had been for some time, and Kate was livid that her abilities as a mother had been questioned. Thus, on the 21st of October in 1888, perhaps partially in revenge against Leah, perhaps partially out of financial desperation, Kate and Maggie came forward.  The two were paid $1500 (roughly 41,000 USD today) by a reporter to confess their crime at the New York Academy of Music in front of 2,000 people. They also made a number of anti-spiritualist statements during this period, with Kate calling it “one of the greatest curses that the world has ever known.” In November of the following year, Maggie recanted her confession.  This was due to her own financial needs as a result of having drunk away her confession fee, and growing pressure from other spiritualists. Maggie attempted to practice spiritualism once again for whatever meagre work she could get, but  her reputation both as a spiritualist and as a skeptic was ruined in one fell swoop. She would spend her few remaining years in poverty, as would Kate. Leah predeceased Maggie and Kate, having died in 1890, not on speaking terms with either sister. The youngest two Fox sisters died within a year of one another in Brooklyn, New York (Maggie on the 8th of March in 1893 and Kate on the 3rd of July in 1892).  The Fox Sisters left us very little writing. Maggie did not publish her own work, but she did publish the love letters written to her by her husband, entitled The Love Life of Dr. Kane, giving us a small window into their lives. Leah published a book called The Missing Link in Modern Spiritualism, in which she outlined her career as a medium. Spiritualism continued on after the passing of the Fox sisters, and continues to this day. People still hold seances very similar to the Fox sisters', and people continue to occasionally hear rappings they attribute to the spirit world (correctly or otherwise). One only needs to look at virtually any television listing to find an assortment of ghost-hunting shows; and one can find a psychic willing to give you a reading in virtually any modern-day town. Bookshelves in your local bookstore are filled with books on finding your own psychic gifts, and many famous names have been associated with spiritualism: Arthur Conan Doyle, The Bangs sisters, Mina Crandon, Leonora Piper, and Harry Houdini (the latter admittedly as an enemy of spiritualism). As an odd sort of afternote, to the excitement of those who still believed in the legitimacy of the sisters, in 1904 it was said that a “body” had been discovered in the house that the girls had lived in, where they had claimed to be in contact with the spirit of a murdered peddler. No record has ever been found of the peddler they'd described, and the bones, of which there were only a few, turned out upon examination to be animal bones.

Those who want to remain bogged down in mainstream America's favorite battle got a "Valley"-oop (Shout to the Phoenix Suns) with U.S. Olympic hopeful Sha'Carri Richardson losing her 100m slot after testing positive for marijuana, cannabis, THC or whatever it was. The 21-year old elite sprinter owned the matter, but you know certain folks can't let it go at that. No guests this week, so I guess IAP has to wade in... Let's not forget about Brianna McNeil's possible 5-year suspension though. In other racism-related news, an illegal recording of The NBA on ESPN's Rachel Nichols featured The Jump host talking through her sudden removal from the studio and reassignment to a sideline reporter for the Conference Finals. Nichols was replaced by Maria Taylor on the NBA pre-game show. In the intro of this episode, I had to pick back up on my "cycling thing." I rode in my first event this weekend, completed a metric century (100k or 62 miles) with some member of Dayton's Major Taylor Cycling Club chapter. After the event and the next day's "recovery ride" a few of the some interesting sharing ensued regarding participating in the cycling event, the fellowship the brothers have enjoyed as members of the cycling club and the benefit of being around other black men with mutual interests above "the streets." In closing, while we're doing what we've been doing, Fredrick Douglass' "What to the Slave is the Fourth of July?" speech should be developed into a movie. FD spat some bars (to the Founding Fathers) in July 1852 at Corinthian Hall in Rochester, New York! --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/its-always-personal/support

This is one of THE MOST IMPORTANT speeches ever given by a Brilliant Black Man, an ex-slave.  Take the time to read the whole speech, it is worth your time and patience.  Abraham Ola    What to the Slave Is the Fourth of July? Read the full text of Black  Republican Frederick Douglass' iconic speech. In 1852, the Rochester Ladies' Anti-Slavery Association invited abolitionist, activist and statesman Frederick Douglass to speak at their July Fourth Independence Day Celebration in Rochester, N.Y. He refused. But he agreed to speak on July 5 instead. Before an audience composed of Washington politicians, white abolitionists, and President Millard Fillmore, Douglass presented what still stands as one of history's greatest example of speaking truth to power. Douglass' unapologetic criticism of America's hypocrisy still rings true to this very day. Although the speech is taught in history classes across the country, most history books and media outlets have only published an abbreviated version of the speech.   Douglass' full address, which lasted over an hour, is a history lesson, a political treatise and a dissertation on religion. Because it deserves to be read in its entirety, we decided to share the original speech in its unabridged form. Mr. President, Friends and Fellow Citizens: He who could address this audience without a quailing sensation, has stronger nerves than I have. I do not remember ever to have appeared as a speaker before any assembly more shrinkingly, nor with greater distrust of my ability, than I do this day. A feeling has crept over me, quite unfavorable to the exercise of my limited powers of speech. The task before me is one which requires much previous thought and study for its proper performance. I know that apologies of this sort are generally considered flat and unmeaning. I trust, however, that mine will not be so considered. Should I seem at ease, my appearance would much misrepresent me. The little experience I have had in addressing public meetings, in country schoolhouses, avails me nothing on the present occasion. The papers and placards say, that I am to deliver a 4th [of] July oration. This certainly sounds large, and out of the common way, for it is true that I have often had the privilege to speak in this beautiful Hall, and to address many who now honor me with their presence. But neither their familiar faces, nor the perfect gage I think I have of Corinthian Hall, seems to free me from embarrassment. The fact is, ladies and gentlemen, the distance between this platform and the slave plantation, from which I escaped, is considerable—and the difficulties to be overcome in getting from the latter to the former, are by no means slight. That I am here to-day is, to me, a matter of astonishment as well as of gratitude. You will not, therefore, be surprised, if in what I have to say. I evince no elaborate preparation, nor grace my speech with any high sounding exordium. With little experience and with less learning, I have been able to throw my thoughts hastily and imperfectly together; and trusting to your patient and generous indulgence, I will proceed to lay them before you. This, for the purpose of this celebration, is the 4th of July. It is the birthday of your National Independence, and of your political freedom. This, to you, is what the Passover was to the emancipated people of God. It carries your minds back to the day, and to the act of your great deliverance; and to the signs, and to the wonders, associated with that act, and that day. This celebration also marks the beginning of another year of your national life; and reminds you that the Republic of America is now 76 years old. I am glad, fellow-citizens, that your nation is so young. Seventy-six years, though a good old age for a man, is but a mere speck in the life of a nation. Three score years and ten is the allotted time for individual men; but nations number their years by thousands. According to this fact, you are, even now, only in the beginning of your national career, still lingering in the period of childhood. I repeat, I am glad this is so. There is hope in the thought, and hope is much needed, under the dark clouds which lower above the horizon. The eye of the reformer is met with angry flashes, portending disastrous times; but his heart may well beat lighter at the thought that America is young, and that she is still in the impressible stage of her existence. May he not hope that high lessons of wisdom, of justice and of truth, will yet give direction to her destiny? Were the nation older, the patriot's heart might be sadder, and the reformer's brow heavier. Its future might be shrouded in gloom, and the hope of its prophets go out in sorrow. There is consolation in the thought that America is young. Great streams are not easily turned from channels, worn deep in the course of ages. They may sometimes rise in quiet and stately majesty, and inundate the land, refreshing and fertilizing the earth with their mysterious properties. They may also rise in wrath and fury, and bear away, on their angry waves, the accumulated wealth of years of toil and hardship. They, however, gradually flow back to the same old channel, and flow on as serenely as ever. But, while the river may not be turned aside, it may dry up, and leave nothing behind but the withered branch, and the unsightly rock, to howl in the abyss-sweeping wind, the sad tale of departed glory. As with rivers so with nations. Fellow-citizens, I shall not presume to dwell at length on the associations that cluster about this day. The simple story of it is that, 76 years ago, the people of this country were British subjects. The style and title of your “sovereign people” (in which you now glory) was not then born. You were under the British Crown. Your fathers esteemed the English Government as the home government; and England as the fatherland. This home government, you know, although a considerable distance from your home, did, in the exercise of its parental prerogatives, impose upon its colonial children, such restraints, burdens and limitations, as, in its mature judgment, it deemed wise, right and proper. But, your fathers, who had not adopted the fashionable idea of this day, of the infallibility of government, and the absolute character of its acts, presumed to differ from the home government in respect to the wisdom and the justice of some of those burdens and restraints. They went so far in their excitement as to pronounce the measures of government unjust, unreasonable, and oppressive, and altogether such as ought not to be quietly submitted to. I scarcely need say, fellow-citizens, that my opinion of those measures fully accords with that of your fathers. Such a declaration of agreement on my part would not be worth much to anybody. It would, certainly, prove nothing, as to what part I might have taken, had I lived during the great controversy of 1776. To say now that America was right, and England wrong, is exceedingly easy. Everybody can say it; the dastard, not less than the noble brave, can flippantly discant on the tyranny of England towards the American Colonies. It is fashionable to do so; but there was a time when to pronounce against England, and in favor of the cause of the colonies, tried men's souls. They who did so were accounted in their day, plotters of mischief, agitators and rebels, dangerous men. To side with the right, against the wrong, with the weak against the strong, and with the oppressed against the oppressor! here lies the merit, and the one which, of all others, seems unfashionable in our day. The cause of liberty may be stabbed by the men who glory in the deeds of your fathers. But, to proceed. Feeling themselves harshly and unjustly treated by the home government, your fathers, like men of honesty, and men of spirit, earnestly sought redress. They petitioned and remonstrated; they did so in a decorous, respectful, and loyal manner. Their conduct was wholly unexceptionable. This, however, did not answer the purpose. They saw themselves treated with sovereign indifference, coldness and scorn. Yet they persevered. They were not the men to look back. As the sheet anchor takes a firmer hold, when the ship is tossed by the storm, so did the cause of your fathers grow stronger, as it breasted the chilling blasts of kingly displeasure. The greatest and best of British statesmen admitted its justice, and the loftiest eloquence of the British Senate came to its support. But, with that blindness which seems to be the unvarying characteristic of tyrants, since Pharaoh and his hosts were drowned in the Red Sea, the British Government persisted in the exactions complained of. The madness of this course, we believe, is admitted now, even by England; but we fear the lesson is wholly lost on our present ruler. Oppression makes a wise man mad. Your fathers were wise men, and if they did not go mad, they became restive under this treatment. They felt themselves the victims of grievous wrongs, wholly incurable in their colonial capacity. With brave men there is always a remedy for oppression. Just here, the idea of a total separation of the colonies from the crown was born! It was a startling idea, much more so, than we, at this distance of time, regard it. The timid and the prudent (as has been intimated) of that day, were, of course, shocked and alarmed by it. Such people lived then, had lived before, and will, probably, ever have a place on this planet; and their course, in respect to any great change, (no matter how great the good to be attained, or the wrong to be redressed by it), may be calculated with as much precision as can be the course of the stars. They hate all changes, but silver, gold and copper change! Of this sort of change they are always strongly in favor. These people were called Tories in the days of your fathers; and the appellation, probably, conveyed the same idea that is meant by a more modern, though a somewhat less euphonious term, which we often find in our papers, applied to some of our old politicians. Their opposition to the then dangerous thought was earnest and powerful; but, amid all their terror and affrighted vociferations against it, the alarming and revolutionary idea moved on, and the country with it. On the 2d of July, 1776, the old Continental Congress, to the dismay of the lovers of ease, and the worshipers of property, clothed that dreadful idea with all the authority of national sanction. They did so in the form of a resolution; and as we seldom hit upon resolutions, drawn up in our day whose transparency is at all equal to this, it may refresh your minds and help my story if I read it. “Resolved, That these united colonies are, and of right, ought to be free and Independent States; that they are absolved from all allegiance to the British Crown; and that all political connection between them and the State of Great Britain is, and ought to be, dissolved.” Citizens, your fathers made good that resolution. They succeeded; and to-day you reap the fruits of their success. The freedom gained is yours; and you, therefore, may properly celebrate this anniversary. The 4th of July is the first great fact in your nation's history—the very ring-bolt in the chain of your yet undeveloped destiny. Pride and patriotism, not less than gratitude, prompt you to celebrate and to hold it in perpetual remembrance. I have said that the Declaration of Independence is the ring-bolt to the chain of your nation's destiny; so, indeed, I regard it. The principles contained in that instrument are saving principles. Stand by those principles, be true to them on all occasions, in all places, against all foes, and at whatever cost. From the round top of your ship of state, dark and threatening clouds may be seen. Heavy billows, like mountains in the distance, disclose to the leeward huge forms of flinty rocks! That bolt drawn, that chain broken, and all is lost. Cling to this day—cling to it, and to its principles, with the grasp of a storm-tossed mariner to a spar at midnight. The coming into being of a nation, in any circumstances, is an interesting event. But, besides general considerations, there were peculiar circumstances which make the advent of this republic an event of special attractiveness. The whole scene, as I look back to it, was simple, dignified and sublime. The population of the country, at the time, stood at the insignificant number of three millions. The country was poor in the munitions of war. The population was weak and scattered, and the country a wilderness unsubdued. There were then no means of concert and combination, such as exist now. Neither steam nor lightning had then been reduced to order and discipline. From the Potomac to the Delaware was a journey of many days. Under these, and innumerable other disadvantages, your fathers declared for liberty and independence and triumphed. Fellow Citizens, I am not wanting in respect for the fathers of this republic. The signers of the Declaration of Independence were brave men. They were great men too—great enough to give fame to a great age. It does not often happen to a nation to raise, at one time, such a number of truly great men. The point from which I am compelled to view them is not, certainly, the most favorable; and yet I cannot contemplate their great deeds with less than admiration. They were statesmen, patriots and heroes, and for the good they did, and the principles they contended for, I will unite with you to honor their memory. They loved their country better than their own private interests; and, though this is not the highest form of human excellence, all will concede that it is a rare virtue, and that when it is exhibited, it ought to command respect. He who will, intelligently, lay down his life for his country, is a man whom it is not in human nature to despise. Your fathers staked their lives, their fortunes, and their sacred honor, on the cause of their country. In their admiration of liberty, they lost sight of all other interests. They were peace men; but they preferred revolution to peaceful submission to bondage. They were quiet men; but they did not shrink from agitating against oppression. They showed forbearance; but that they knew its limits. They believed in order; but not in the order of tyranny. With them, nothing was “settled” that was not right. With them, justice, liberty and humanity were “final”; not slavery and oppression. You may well cherish the memory of such men. They were great in their day and generation. Their solid manhood stands out the more as we contrast it with these degenerate times. How circumspect, exact and proportionate were all their movements! How unlike the politicians of an hour! Their statesmanship looked beyond the passing moment, and stretched away in strength into the distant future. They seized upon eternal principles, and set a glorious example in their defense. Mark them! Fully appreciating the hardship to be encountered, firmly believing in the right of their cause, honorably inviting the scrutiny of an on-looking world, reverently appealing to heaven to attest their sincerity, soundly comprehending the solemn responsibility they were about to assume, wisely measuring the terrible odds against them, your fathers, the fathers of this republic, did, most deliberately, under the inspiration of a glorious patriotism, and with a sublime faith in the great principles of justice and freedom, lay deep the corner-stone of the national superstructure, which has risen and still rises in grandeur around you. Of this fundamental work, this day is the anniversary. Our eyes are met with demonstrations of joyous enthusiasm. Banners and pennants wave exultingly on the breeze. The din of business, too, is hushed. Even Mammon seems to have quitted his grasp on this day. The ear-piercing fife and the stirring drum unite their accents with the ascending peal of a thousand church bells. Prayers are made, hymns are sung, and sermons are preached in honor of this day; while the quick martial tramp of a great and multitudinous nation, echoed back by all the hills, valleys and mountains of a vast continent, bespeak the occasion one of thrilling and universal interests nation's jubilee.

What to the Slave Is the Fourth of July? (Performed by Actor, James Earl Jones) “What to the Slave Is the Fourth of July?” is a speech by abolitionist Frederick Douglass. Douglass, who himself escaped enslavement years before, gave the speech on July 5, 1852 at an Independence Day celebration in Rochester, New York. During the 1850s, Frederick Douglass typically spent about six months of the year traveling extensively, giving lectures. During one winter -- the winter of 1855-1856 -- he gave about 70 lectures during a tour that covered four to five thousand miles. And his speaking engagements did not halt at the end of a tour. From his home in Rochester, New York, he took part in local abolition-related events. On July 5, 1852, Douglass gave a speech at an event commemorating the signing of the Declaration of Independence, held at Rochester's Corinthian Hall. It was biting oratory, in which the speaker told his audience, "This Fourth of July is yours, not mine. You may rejoice, I must mourn." And he asked them, "Do you mean, citizens, to mock me, by asking me to speak to-day?" To support OUR COMMON GROUND visit our website.  Follow us on FB and Twitter #JaniceOCG Join  our Exchange Community

On this week's episode of the Northeast Newscast, Board of Parks and Recreation Commissioner Scott Wagner joined Northeast News Publisher Michael Bushnell for an update on the Kansas City Museum. Wagner’s work with the museum goes back 16 years to when he was first appointed to the Kansas City Museum Advisory Board in 2005. They talk about the Kansas City Museum Foundation transition, trials Corinthian Hall has faced leading up to its current renovation, and the dedicated Kansas Citians who got the museum to where it is today.

Dr. Al reads the speech, "What to the Slave Is the Fourth of July?" is the title now given to a speech by Frederick Douglass delivered on July 5, 1852, in Corinthian Hall, Rochester, New York, addressing the Rochester Ladies' Anti-Slavery Society. Frederick Douglass (February 1818 – February 20, 1895) was an American social reformer, abolitionist, orator, writer, and statesman. After escaping from slavery in Maryland, he became a national leader of the abolitionist movement in Massachusetts and New York, gaining note for his oratory and incisive antislavery writings. Wear Rise Up! Radio Merch! Are you looking for some sweet workout or lounging around clothes, check out the Rise Up! Radio merch store. Support the show by checking out The link is in the show notes.  Join The Rise Up! Radio Inner Circle. $20 off annual membership with coupon code: Podcast Connect with The Rise Up! Radio Newsletter.  Set Up a Strategy Session with Dr. Al.  The Rise Up! Radio Podcast is brought to you by: BrainMD: This is the multivitamin I take everyday (Brain + Body Power), and my son takes the Kid’s NeuroVite. Smarter Supplements Formulated With Science and is actually Made For Your Brain. Founded by some awesome doctors, BrainMD chooses smart, necessary and whole ingredients that properly nourish your brain to optimize your whole body. Use this link for 15% OFF + Free Shipping on ALL orders when you select Auto-Delivery!  ButcherBox: I use it, and I think you’ll love it too. Butcher Box Delivers 100% grass-fed, grass-finished beef, free-range, organic chicken, heritage breed pork, and wild caught Alaskan salmon directly to your door, free shipping. They also have monthly exclusive membership deals. You can use the link in the show notes for $30 off of your 1st box.  Audible: Audible is the world’s largest producer and provider of spoken-word entertainment and audiobooks, enriching the lives of our millions of listeners every day. I use it everyday while I run, drive or relax on the couch.  BrainTap: This is the app that I personally use to scientifically put stress in its place, all while I get to Relax, Reboot & Revitalize my Brain. I can get you started with an exclusive new offer for all of my listeners! - Start the app today with a Free 15-Day Gift pass and you’ll also receive “Thrive in Overdrive: How to Navigate Your Overloaded Lifestyle” FREE ebook! CleanBeautyCon: Advocates for safer and more sustainable cosmetics. Clean Beauty Con produces weekly Clean Beauty Virtual Summits featuring clean beauty brand founders, celebrity influencers and a community of like-minded people to uplift and empower you “Until All Beauty is Clean Beauty”. I was a featured guest at one of the summits and I loved it. Use the discount code riseupradio to save 10%.  Podcast Penthouse: Launch a Top Shelf Podcast and Skyrocket Your Income, Influence, Power and Respect, Even If You're Starting From Scratch and Know Nothing About Podcasts. 

On July 5, 1852 Frederick Douglass delivered a speech that would become known as "What to the Slave Is The Fourth of July?" Delivered in Corinthian Hall, Rochester, New York addressing the Rochester Ladies' Anti-Slavery Society. It is equal parts homage, rebuke, and a message of hope to a nation early in its growth that it could live up to the lofty ideals upon which it was founded. Read by Tariq I. El-Amin

July 05, 2019 Carter and Keri discuss Colin Kaepernick's out-of-context quote from Frederick Douglass' famous speech, "What to the slave is the 4th of July?" NOTE: Carter incorrectly said that Douglass delivered his speech in a church on the 4th of July, 1852. In actuality, this speech was delivered in the Corinthian Hall in Rochester on July 5th. Therefore, every argument Carter has ever made is patently false and can be dismissed in deference to celebrity tweets. YouTube link to video version of this episode: https://youtu.be/1EDp_Z5f6Nw

On July 5, 1852, Frederick Douglas presented what is perhaps his most famous speech, which is generally titled, "What to the Slave is the 4th of July?". At the Corinthian Hall, in Rochester New York, Douglass made this speech to the Rochester Ladies' Anti-Slavery Society. Douglass is by far my favorite figure of African American history. He had a brilliant mind that certainly shined through in his writings and accomplishments as an abolitionist.  In this episode, we take a look at sections of "What to the Slave is the 4th of July?" and explore what many African Americans experience as a tension between that which can be appreciated about America/American history and grappling with harsh moral realities of America/American history. I'll attempt to draw insights from Frederick Douglas and point out how this issue may intersect with how we go about doing so called "urban" apologetics. I'm somewhat shooting from the hip in this episode. I haven't got it all completely worked out in my thinking yet and would welcome feedback from y'all out there. Enjoy...  

July 05, 2019 Carter and Keri discuss Colin Kaepernick's out-of-context quote from Frederick Douglass' famous speech, "What to the slave is the 4th of July?" NOTE: Carter incorrectly said that Douglass delivered his speech in a church on the 4th of July, 1852. In actuality, this speech was delivered in the Corinthian Hall in Rochester on July 5th. Therefore, every argument Carter has ever made is patently false and can be dismissed in deference to celebrity tweets. YouTube link to video version of this episode: https://youtu.be/1EDp_Z5f6Nw

On this episode of The Critical Hour with Dr. Wilmer Leon we discuss FREEDOM. Yesterday most Americans celebrated Independence Day commemorating the adoption of the Declaration of Independence in 1776. It is meaningful to all and has become troubling to too many?166 years ago today, the great abolitionist and adviser to President Lincoln, Frederick spoke to the Ladies' Anti-Slavery Society in Corinthian Hall in Rochester, New York. The title of his remarks was “What to the Slave Is the Fourth of July?”. Delivered July 5th 1852. Is that speech still relevant today? Should we look at last 10 years of American policy with a real emphasis on past 17 months with zero-tolerance, the Muslim ban, etc. as just the ugly process of democracy – the analogy being the sausage making process or is it evidence that American Jeffersonian democracy or the constitutional republic is failing? Later in the hour hear a first hand account on what's really going on inside the detention centers and inhumane treatment of immigrants and asylum seekers. We also take a look at the psychological effects of long-term detention. Is the Trump Administration being truthful? GUESTS: Gary Flowers - He has served as vice president and national field director for Reverend Jesse L. Jackson's Rainbow PUSH Coalition from 1997 to 2007 in Chicago, IL; he was Executive Director & CEO of the Black Leadership Forum, Inc., and a public policy analyst at the Lawyers' Committee for Civil Rights Under Law in Washington, DC. He currently hosts the Gary Flowers show on radio station Rejoice WREJ- 101.3 FM and AM 990.Christine Ho - Founding director of Friends of Broward Detainees, a volunteer visitation program that provides humanitarian support for unauthorized immigrants and asylum seekers inside the Broward Transitional Center, the immigrant detention center in South Florida.

This week on the Northeast Newscast, managing editor Paul Thompson invites Kansas City Museum Executive Director Anna Marie Tutera on to serve as the podcast's first ever two-time guest. After celebrating that great honor, Tutera talks about the Museum's new satellite space at 800 Broadway, right across the street from the Historic Garment District Museum (801 Broadway). The conversation also turns to the upcoming July 27 meeting at the Kansas City Museum to discuss parking solutions when Corinthian Hall reopens in 2019, the restoration and renovation plans at the Museum, and how the Museum is handling clean-up after a giant weekend storm took down a tree on its grounds.

This week, Northeast News managing editor Paul Thompson talks to Kansas City Museum Executive Director Anna Marie Tutera about the Museum's March 29 open house (where the public can learn about the multi-million dollar renovation and restoration of Corinthian Hall), what should most excite the public about the project, the return of the Museum's once-iconic soda fountain, a promotional video that the public will be asked to participate in, and how the Making a Museum capital campaign is progressing. They'll also touch on the $800 million General Obligation Bond package, the repercussions if Question 3 of the ballot issue fails at the ballot box, how Tutera is sleeping at night, and finally, a story about R.A. Long's English gardens.