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Uncommon Cultures: Popular Culture and Post-Modernism

Uncommon Cultures: Popular Culture and Post-Modernism Book lenews 61 studying law, he was admitted to the Ohio Bar in 1854 (the publica­ tion year of Simpson's second songbook, The Emancipation Car) , whereupon he practiced law in Oberlin. During this time Langston became involved in Ohio's antislavery politics (he was the co-founder of the Ohio State Anti-Slavery Society) and was actively involved in the underground railroad (the "emancipation car") . Langston also publicly supported the violent liberation attempt of John Brown (359), an uprising no doubt encouraged by such variables as the spirituals of the enslaved, the antislavery songs of Simpson, and the abolitionism of Langston . Because of such outspokenness, many white Ohioans were hostile toward Langston. Around 18 5 9 the Cleveland Plain Dealer attacked him for his radical efforts to elevate blacks and for supposedly trying to overthrow whites: "He wars with everything that stands in the way of this great object, becomes a rebel to the institutions of the country, and delights in revolution" (349). Doubtless this was Langston's m~thod of rebelling against slavery, which undermined black personhood. In summariz­ ing Langston's praxis-oriented and legalistically informed theol­ ogy-a theology probably not learned at Oberlin but perhaps shared by Simpson-the authors comment http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Black Sacred Music Duke University Press

Uncommon Cultures: Popular Culture and Post-Modernism

Black Sacred Music , Volume 4 (2) – Sep 1, 1990

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Copyright
Copyright © 1990 by Duke University Press
ISSN
1043-9455
eISSN
2640-9879
DOI
10.1215/10439455-4.2.61
Publisher site
See Article on Publisher Site

Abstract

Book lenews 61 studying law, he was admitted to the Ohio Bar in 1854 (the publica­ tion year of Simpson's second songbook, The Emancipation Car) , whereupon he practiced law in Oberlin. During this time Langston became involved in Ohio's antislavery politics (he was the co-founder of the Ohio State Anti-Slavery Society) and was actively involved in the underground railroad (the "emancipation car") . Langston also publicly supported the violent liberation attempt of John Brown (359), an uprising no doubt encouraged by such variables as the spirituals of the enslaved, the antislavery songs of Simpson, and the abolitionism of Langston . Because of such outspokenness, many white Ohioans were hostile toward Langston. Around 18 5 9 the Cleveland Plain Dealer attacked him for his radical efforts to elevate blacks and for supposedly trying to overthrow whites: "He wars with everything that stands in the way of this great object, becomes a rebel to the institutions of the country, and delights in revolution" (349). Doubtless this was Langston's m~thod of rebelling against slavery, which undermined black personhood. In summariz­ ing Langston's praxis-oriented and legalistically informed theol­ ogy-a theology probably not learned at Oberlin but perhaps shared by Simpson-the authors comment

Journal

Black Sacred MusicDuke University Press

Published: Sep 1, 1990

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