Brace yourselves: history is coming.

In the 12 years that followed the Confederate surrender at Appomattox, the United States pursued some of its noblest values and committed some of its darkest betrayals. Black freedmen discovered that freedom didn't mean citizenship, and angry Southern whites pushed back against federal power.

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Don't just say no." 10 March 1997.

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King, Robert D. "Should English Be the Law?" April 1997: 55-64.

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And some of those decisions—like  and segregation—were among our worst.

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A long history of antislavery and political activity among Northern black Protestants had convinced them that they could play a major role in the adjustment of the four million freed slaves to American life. In a massive missionary effort, Northern black leaders such as Daniel A. Payne and Theophilus Gould Steward established missions to their Southern counterparts, resulting in the dynamic growth of independent black churches in the Southern states between 1865 and 1900. Predominantly white denominations, such as the Presbyterian, Congregational, and Episcopal churches, also sponsored missions, opened schools for freed slaves, and aided the general welfare of Southern blacks, but the majority of African-Americans chose to join the independent black denominations founded in the Northern states during the antebellum era. Within a decade the African Methodist Episcopal (AME) and the African Methodist Episcopal Zion (AMEZ) churches claimed Southern membership in the hundreds of thousands, far outstripping that of any other organizations. They were quickly joined in 1870 by a new Southern-based denomination, the Colored (now "Christian") Methodist Episcopal Church, founded by indigenous Southern black leaders. Finally, in 1894 black Baptists formed the National Baptist Convention, an organization that is currently the largest black religious organization in the United States.

It was the best of times, but honestly, it was mostly the worst of times.

Mark Alfino's Critical Thinking Course.

C: We should cautiously explore cloning rather than banning italtogether.

4. Condense the key ideas of each theme into a standard-formreconstruction.

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2. Cloning would only be done on the genetic material of peoplewho give their consent.

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As historical documents, slave narratives chronicle the evolution of white supremacy in the South from eighteenth-century slavery through early twentieth-century segregation and disfranchisement. As autobiography these narratives give voice to generations of black people who, despite being written off by white southern literature, still found a way to bequeath a literary legacy of enormous collective significance to the South and the United States. Expected to concentrate primarily on eye-witness accounts of slavery, many slave narrators become I-witnesses as well, revealing their struggles, sorrows, aspirations, and triumphs in compellingly personal story-telling. Usually the antebellum slave narrator portrays slavery as a condition of extreme physical, intellectual, emotional, and spiritual deprivation, a kind of hell on earth. Precipitating the narrator's decision to escape is some sort of personal crisis, such as the sale of a loved one or a dark night of the soul in which hope contends with despair for the spirit of the slave. Impelled by faith in God and a commitment to liberty and human dignity comparable (the slave narrative often stresses) to that of America's Founding Fathers, the slave undertakes an arduous quest for freedom that climaxes in his or her arrival in the North. In many antebellum narratives, the attainment of freedom is signaled not simply by reaching the free states, but by renaming oneself and dedicating one's future to antislavery activism.