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At this time when it can be almost impossible to co-parent, Sarina sets out how she has approached the challenges of adjusting her parenting arrangements, dealing with the problems of having to isolate and of sharing of school work.

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Paternalism in a Southern City

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Race, Religion, and Gender in Augusta, Georgia Edward J. Cashin, Glenn T. of miscegenation and interracial relationships, see Williamson, New People. in , which contradicts Pegues’s date; Georgia Baptist, April 24, Day​.

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A two month long strike in the cotton mills of Augusta ended in January after workers gave in a struggle with employers over wages and standards of living. The strike began on November 22, The strike was expected by those in the community, as tension had been mounting among the workers of the King mills, the Sibley mills, the Enterprise, the Warwick and the Isaetta. Workers at several of the Founded by one of the most prominent educators in the country, Mr. Richard A. A secondary school for African-Americans, it was seen as symbol of interracial cooperation for many in the community.

In Ware High School was thriving, nearly doubling its number of students and even added an assistant teacher On this date in late August, the Augusta County School Board rejected a petition on behalf of African-Americans within the community made in protest to the closing of Ware High School, a secondary school for African-Americans in the area, by a vote of with two abstentions. It is important to note that all three of the dissenters represented the Fifth Ward, a lower-class factory region Soldiers stood where angry mobs had been the night before, and cavalry and infantrymen patrolled the streets which lynchers marched upon just a day earlier.

This was the status of the Augusta jail one day after the attempted raid upon its confines by an angry mob of white men. The mob of armed men had been intent on having their justice with William Robinson, an African American man accused

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Tyrone and Marykay Bell took the gamble. They knew their children might be ostracized, their neighbors aghast and that strangers would stare. But they girded themselves. And in 10 years of living all over America as an interracial family, here is what they found:. The couples interviewed for this story had much to consider before taking the plunge. They were often wary, and sometimes frightened, but ultimately they said their life decisions were dictated by the simplest, strongest reality.

Nearly 2 million Americans apparently had come to similar conclusions and had married someone not of their race as of triple the number reported in , according to the Census Bureau. Among the variety of interracial combinations, , black-white couples were married as of , compared to , in and 65, in Some couples have started a nationwide network of about 20 social-support groups, founded largely so that their biracial children can know one another.

Some subscribe to a catalogue featuring cross-cultural books, dolls, art and clothes. Still, interracial marriage was illegal in a number of states until the mids. And many couples find that they still must battle, at least initially, for acceptance among relatives, strangers and friends both black and white. His apparent offense?

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“As I explained to my family, this is the woman I love, who just happens to be white,” said Frederick Paine, 43, of Augusta, Ga. “What we do is for.

Cashin and Glenn T. Trim size: 6. These essays look at southern social customs within a single city in the nineteenth and early twentieth centuries. In particular, the volume focuses on paternalism between masters and slaves, husbands and wives, elites and the masses, and industrialists and workers. How Augusta’s millworkers, homemakers, and others resisted, exploited, or endured the constraints of paternalism reveals the complex interplay between race, class, and gender.

One essay looks at the subordinating effects of paternalism on women in the Old South-slave, free black, and white-and the coping strategies available to each group. Another focuses on the Knights of Labor union in Augusta. With their trappings of chivalry, the Knights are viewed as a response by Augusta’s white male millworkers to the emasculating “maternalism” to which they were subjected by their own wives and daughters and those of mill owners and managers.

Millworkers are also the topic of a study of mission work in their communities, a study that gauges the extent to which religious outreach by elites was a means of social control rather than an outpouring of genuine concern for worker welfare. Other essays discuss Augusta’s “aristocracy of color,” who had to endure the same effronteries of segregation as the city’s poorest blacks; the role of interracial cooperation in the founding of the Colored Methodist Episcopal Church as a denomination, and of Augusta’s historic Trinity CME Church; and William Jefferson White, an African American minister, newspaper editor, and founder of Morehouse College.

The varied and creative responses to paternalism discussed here open new ways to view relationships based on power and negotiated between men and women, blacks and whites, and the prosperous and the poor.

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