In the chapter “Integrating Traditions” from his book Rhetoric at the Margins, David Gold quotes Julian Roebuck and Komanduri Murty as saying that “black colleges also tend to share several important institutional features that contribute to students success, most notably a strong service ethic, close student-teacher relationships, and a highly personal, at times authoritarian teaching style” (Gold 61). I was very interested in how this description would play out in our colleges today. Here are my thoughts:
1. Strong Service Ethic
Non-existent in modern colleges (at least to my knowledge and excluding the few clubs that promote service oriented learning). But Service across the curriculum required by all students in one form or another is non-existent, but I think it should be a requirement. Service is at the center of well-being and commitment. I think a service oriented program would also help students become more attached to the subject and the school at large.
2. Close student-teacher relationships
I think both universities that I have attended have had close student-teacher relationships, yet after reading about Tolson and his students I think the idea of a close relationship between teachers and students is defined differently. Not many students go to professor’s houses until the wee-hours of the morning to practice debate. I think the times are different, but students do benefit from the attention of professors.
3. Personal / Authoritarian teaching style
Although I am not an advocate of the Authoritarian teaching style, I would argue for more respect from students…I do really like the idea of making teaching personal. I do see teaching as a performance which does imply a bit of impersonal, but I think we can be fairly transparent in our teaching. I think that the occasional personal story often helps students grasp a concept that may have been foreign to them otherwise.
Monday, February 22, 2010
Wednesday, February 17, 2010
Archives
This is an exterior shot of the original Mt. Moriah Buliding.
This is a shot of the interior sanctuary of Mt. Moriah.
Rev. Riley was one of the first poastors of the Church.
These images are from the TAMU-Commerce archives. I have posted the link below. The archives have a lot of material on the Mt. Moriah Temple Baptist church, including a speech by Harry Turner for a 1996 reunion of the Norris School.
Monday, February 15, 2010
Street and Olson
This week’s reading included excerpts from various scholars on the literacy debate. I was particularly interested in the excerpts from Brian V. Street and David Olson and I wanted to post some of the highlights from each of the excerpts.
Brain V. Street “Literacy in Theory and Practice”
Street differentiates between what he terms the Autonomous and Ideological models of Literacy. Defined as follows:
Autonomous: Texts embody ‘autonomous’ meaning which does not change over time and space.
Ideological: The meaning of literacy depends upon the social institutions in which it is embedded.
I tend to side with Street and see literacy as a very social beast. Since I side with Street I am going to list the tenets of his Ideological model with some commentary:
1. It assumes that the meaning of literacy depends upon the social institutions in which it is embedded.
2. Literacy can only be to us in forma which already have political and ideological significance and it cannot, therefore, be helpfully separated from that significance and treated as though it were an ‘autonomous’ thing.
3. The particular practices of reading and writing that are taught in any context depend upon such aspects of social structure as stratification, and the role of educational institutions.
4. The processes whereby reading and writing are learnt are what construct the meaning of it for particular practitioners.
5. We would probably more appropriately refer to ‘literacies’ than to any single ‘literacy.’
6. Writers who tend towards this model and away from the ‘autonomous’ model recognize as problematic the relationship between the analysis of any ‘autonomous’, isolable qualities of literacy and the analysis of the ideological and political nature of literacy practice.
In a nutshell, Literacy as a whole is a social event, but because of the social nature, literacy or more specifically the analysis of literacy, is problematic because of the multiple influences. Influences like ideology or cultures that are difficult to pin down. I really liked Street’s examination of Literacy and will probably use his theory in my own research.
David Olson “The World on Paper: the Conceptual and Cognitive Implication of Writing and Reading”
I was interested in Olson’s examination of the beliefs and doubts about Literacy. In a very truncated form, I want to list some of the beliefs and Olson’s arguments against these beliefs.
Beliefs:
1. Writing is the transcription of speech.
2. The superiority of writing to speech.
3. The technological superiority of the alphabetic writing system.
4. Literacy as the organ of social progress.
5. Literacy as an instrument of cultural and scientific development.
Doubts:
1. Writing systems capture only certain properties of what was said, namely, verbal form – phonemes, lexemes, and syntax – leaving how it was said or with what intention radically represented.
2. Saussure “The linguistic object is not defined by the combination of the written word and the spoken word: the spoken form alone constitutes the object.”
3. Similar to the debate between writing and speech.
4. On the flip side of social progress is the way that literacy can be used as a means of social control.
5. Establishing a link between cultural development and literacy is a slippery slope.
I don’t know that my quick reader’s digest version encapsulates the entire argument, but I like the list approach which does give a quick overview of the debate. I think what I gained from both of these articles is affirmation of my position in regards to Literacy. I do see Literacy as a social practice and the debates over Literacy are contests spaces with many differing opinions.
Brain V. Street “Literacy in Theory and Practice”
Street differentiates between what he terms the Autonomous and Ideological models of Literacy. Defined as follows:
Autonomous: Texts embody ‘autonomous’ meaning which does not change over time and space.
Ideological: The meaning of literacy depends upon the social institutions in which it is embedded.
I tend to side with Street and see literacy as a very social beast. Since I side with Street I am going to list the tenets of his Ideological model with some commentary:
1. It assumes that the meaning of literacy depends upon the social institutions in which it is embedded.
2. Literacy can only be to us in forma which already have political and ideological significance and it cannot, therefore, be helpfully separated from that significance and treated as though it were an ‘autonomous’ thing.
3. The particular practices of reading and writing that are taught in any context depend upon such aspects of social structure as stratification, and the role of educational institutions.
4. The processes whereby reading and writing are learnt are what construct the meaning of it for particular practitioners.
5. We would probably more appropriately refer to ‘literacies’ than to any single ‘literacy.’
6. Writers who tend towards this model and away from the ‘autonomous’ model recognize as problematic the relationship between the analysis of any ‘autonomous’, isolable qualities of literacy and the analysis of the ideological and political nature of literacy practice.
In a nutshell, Literacy as a whole is a social event, but because of the social nature, literacy or more specifically the analysis of literacy, is problematic because of the multiple influences. Influences like ideology or cultures that are difficult to pin down. I really liked Street’s examination of Literacy and will probably use his theory in my own research.
David Olson “The World on Paper: the Conceptual and Cognitive Implication of Writing and Reading”
I was interested in Olson’s examination of the beliefs and doubts about Literacy. In a very truncated form, I want to list some of the beliefs and Olson’s arguments against these beliefs.
Beliefs:
1. Writing is the transcription of speech.
2. The superiority of writing to speech.
3. The technological superiority of the alphabetic writing system.
4. Literacy as the organ of social progress.
5. Literacy as an instrument of cultural and scientific development.
Doubts:
1. Writing systems capture only certain properties of what was said, namely, verbal form – phonemes, lexemes, and syntax – leaving how it was said or with what intention radically represented.
2. Saussure “The linguistic object is not defined by the combination of the written word and the spoken word: the spoken form alone constitutes the object.”
3. Similar to the debate between writing and speech.
4. On the flip side of social progress is the way that literacy can be used as a means of social control.
5. Establishing a link between cultural development and literacy is a slippery slope.
I don’t know that my quick reader’s digest version encapsulates the entire argument, but I like the list approach which does give a quick overview of the debate. I think what I gained from both of these articles is affirmation of my position in regards to Literacy. I do see Literacy as a social practice and the debates over Literacy are contests spaces with many differing opinions.
Wednesday, February 3, 2010
Since we are visiting the Norris Community next week I thought it would be interesting to put up a copy of the narrative I wrote for the Historical Marker at Mt. Moriah Temple Baptist Church. Alot of the narrative was taken from Harry Turner's notes. It gives a pretty good history of the church in the community.
Narrative History
Mt. Moriah Temple Baptist Church
Commerce, Texas
Context
The City of Commerce Texas is “located in northeast Hunt County, between the South and North Sulphur rivers [and] was incorporated on September 25, 1885.”[1] Around the same time, a community now known as the Norris Community was being established located across the railroad tracks in a low-lying area close to the middle of Sulphur River. Though existing within the city limits of Commerce, the Norris Community functioned much like other African American communities in the South at the turn of the century and until Jim Crow laws gave way to integration following Civil Rights legislation and associated movements. For more than one-hundred years, the Norris Community was home to the vast majority of Commerce’s African American population, including a number of businesses serving the community in the years before these citizens had access to the shopping, entertainment, and schools serving the White population. Barber shops, grocery stores, and restaurants lined the Norris Community’s unpaved streets for the vast majority of the 20th century, where many residents lived rich and fulfilling lives in spite of the lack of access to resources and opportunities enjoyed the city’s Whites. Until the mid-1970s, even the most basic of resources were denied the Norris Community residents--including paved streets, sewage, proper drainage, and even indoor plumbing (ETSU Special, June 1973).
Significance
Mt. Moriah Baptist Temple Church has been a major fixture in the Norris Community for just about as long as the community itself, serving as hub for community meetings, rituals like marriages and funerals, and activist efforts led by groups like the NAACP and the Norris Community Club. Established in 1896, Mt. Moriah was the first African American church to be built in Commerce, Texas, and it has always been the largest and most influential. In fact, the vast majority of streets lining the Norris Community are named for Mt. Moriah church leaders like Harry Champaign and A.C. Williams. The neighborhood park was renamed for church leader Ivory Moore, which hosts the annual Juneteenth Celebration. More recently, Ivory Moore was honored again with the community Citizenship Award, now the “Ivory Moore Most Influential Citizenship Awards.”[2]
Overview
Part of the Cypress District Baptist Association, Mt. Moriah was, according to A Factual History of the Cypress District Association 1872-1973, “not too far removed from the black night of slavery and the dust of affliction had not wholly lifted from their longing path”[3] (“Forward,” Reverend John W. Williams). Formed in 1872, the Cypress District Baptist Association was responsible for organizing and building multiple congregations and church buildings across Northeast Texas. As Reverend Williams explains, the group of “ordinary people” meeting in Mt. Vernon, Texas, in 1872, formed the Cypress District Association precisely because they “would not be mastered by a negative past; neither would they be dominated by the social, political, and economic injustices of their times.”[4]
According to church historian and long-time Norris Community resident Harry Turner, “[o]ne of the leaders and prominent ministers of this association” was Reverend Henry C. Riley, “a missionary evangelist for over fifty years and a well known Baptist preacher in Hunt County and the surrounding area.” Riley would soon join James I. Gilmore in the organization and construction of Mt. Moriah Temple Baptist Church.
Until meeting Riley and beginning conversations that would lead to the establishment of Mt. Moriah, Gilmore was a preacher in a local Baptist church and teacher in a black school in Wolfe City, Texas. As Turner explains, “Since both men were well known throughout the area, it was inevitable that they should meet.” After meeting each other, Reverends Riley and Gilmore went to work “visiting with, talking to, and getting to know the people in Commerce and the Norris Community [and] the Spirit led them to desire to have a church built in Commerce.”[5]
According to the Special Warranty Deed of 1920, Mt. Moriah Church paid ten dollars for the parcel of land “beginning at the intersection of the west line of Green Street with the north line of Ross street; thence W to the intersection of the N. on line of Ross street with the E. line of a street (unnamed so far known) running N. on the line between the William Bond and David Anders surveys; thence N. about 210 feet to the S. line of a lot formerly sold by J W Mitchell and wife to Thos. Shields (the West end of said Shields lot now being known as the Nettie Greer lot); thence E. with the S. line of said Shields lot to the west line of Green Street; thence S 210 feet to the place of the beginning” (Deed attached).[6]
After Reverends Riley and Gilmore had obtained the land and built the church, “the problem arose as to what to name this new Cypress District church, and many names were considered by the congregation.”[7] In his account of the Churches history, Reverend Sanders speaking of the charter members of the church, says, “The task of naming the church faced these few members and the name Mt. Moriah Baptist Church was chosen.”[8] According to another source, the name Mt. Moriah was chosen because of the symbolic link between the church in Commerce and the Temple in ancient Israel which was located on Mt. Moriah. As Turner explains, “you would think that with Rev. Riley’s background in missionary work this church would be the Mt. Moriah Missionary Baptist Church, but this church was not intended to be an outreach Church but one that emphasized a place where people would come in, a Sanctuary type of Church, a Temple.”[9] Although the founders of Mt. Moriah Temple Baptist Church saw the mission of the Church as a place of refuge and not an “outreach Church,” over the past one hundred and thirty-seven years, Mt. Moriah Temple Baptist Church has served both as a refuge from and liaison to the community.
The social, historical, and political climate of the Church and community in the decades between 1920 and 1940 has been described as turbulent. “Norris Community in those days was little more than a small community of people, the streets little more than dirt roads, and a small shot-gun style houses scattered here and there. The people, mostly poor, were common decent people working where ever and whenever they could--in kitchens, cotton fields, farms, oil mills, and odd jobs in and around Commerce . . .”[10] After soldiers began returning to Norris Community following WWII, the area “gained [a reputation] as a . . . rough community, a dangerous city. It was a time when men carried guns and women carried razors, Saturday night fights and bootleg whiskey were commonplace.”[11] Despite the turmoil, “Mt Moriah Church survived” and as Reverend Sanders describes, “[t]he Church was the Negroes medium of mass-communication”[12] However, despite these years of turmoil, “ the 1960’s brought about a resurgence of enthusiasm” and “throughout the 1980’s and now . . . Mt. Moriah continues on, continues to live up to and to be its intended purpose.”
Part of the purpose of Mt. Moriah was to provide a refuge for its members and, as Turner notes of the 1930’s and 40’s, “WWII brought about a change in the community as many young men went off to war, the depression of the 1930’s and the hard times of the 1940’s made living difficult for everyone. In such times of trouble Mt. Moriah stood as a beacon of hope, a lighthouse of comfort, and a resting place for life’s trials.” During this time the sermons of the Church were influential in helping maintain peace and hope in the Norris Community.
In the 1960’s, “the Church [became] home to a large number of college students away from home and the Church was elevated from a position of city and county importance to one of Texas area importance.”[13] During the 1960’s, the Church played a large political role in organizing voting drives with designated drivers to take community members to the polls. Potential candidates were often brought in to discuss their views, and as Mr. Turner explains, the Church was always careful to present both sides of any issue, inviting for example, both Republican and Democratic candidates to speak with the congregation.[14] The Church was also influential in establishing links with the NAACP in the Norris Community and many of the influential members of the city were members of the Church; A.C. Williams, Ivory Moore, Opal Pannell, Harry Chapman, and Bill Reed to name a few.
Reaching out to the community and the university continued from the 1960’s, and in a Commerce Journal article from 1999, Ivory Moore says, “With the new building we will have the room to grow and expand our many missions and services to members with particular emphasis on our ‘Watch Care’ program to attract TAMU-C students and an overall strengthening of our Youth Department.”[15] Although University student membership has declined some in recent years, the church still works closely with students hosting an event called Friday Night Live each Friday showcasing the university choir and guest reverend’s sermons. According to members of the church, the church has always tried to establish a link to the university. Mt. Moriah’s involvement in the community is not restricted to just the University; the Church activities have always included programs designed to help with the material needs of its members--including an annual Thanksgiving Dinner (hosted by the Commerce chapter of the NAACP) for the community and university students, delivery of meals for home-bound members of the community, and recording sermons to be broadcast on Channel 3, the university’s television station. The church reaches out to those in need by providing food, shelter, clothes and medical necessities.
In the conclusion of his history on Mt. Moriah Temple Baptist Church, Mr. Turner says, “This Church has become a historic landmark all due to the spiritual insight of its founding leaders. We have in the past 20 years or so made some cosmetic changes to the church both inside and out, but much of the Church with its built in symbolism remains just as they long intended it to. This church has stood the test of time and served its community well. For many of us it has been more than a Church, it has been a part of us.”[16] Just as the ancient temple was in Israel, Mt Moriah Temple Baptist Church has been a beacon of hope and a refuge in troubled times. As Mr. Turner reminds the congregation in his historical sermon, “for many of us it has been more than a Church, it has been a part of us,” a statement that can be extended to all in the community who have had contact with Mt. Moriah Temple Baptist Church.
[1] The Handbook of Commerce Texas 1872-1985, Ed. Otha and Billie Spencer. Wolfe City: Henington, 1985.
[2] Kellar, Brad. “Honoring Influential Citizens, 2nd Ivory Moore awards scheduled.” Commerce Journal. June 16, 2009. <>
[3] A Factual History (with Pictures) of Cypress District Baptist Association. Rev. A.D. Sanders.
[4] A Factual History (with Pictures) of Cypress District Baptist Association. Rev. A.D. Sanders.
[5] Turner, Harry Eugene. Mt. Moriah Temple Baptist Church History, Mt. Moriah Worship Service, 9 Nov 1997
[6] Special Warranty Deed. State of Texas. Maria Schmucker Notary Public, 22 Apr 1920.
[7] Turner, Harry Eugene. Mt. Moriah Temple Baptist Church History, Mt. Moriah Worship Service, 9 Nov 1997
[8] A Factual History (with Pictures) of Cypress District Baptist Association. Rev. A.D. Sanders.
[9] Turner, Harry Eugene. Mt. Moriah Temple Baptist Church History, Mt. Moriah Worship Service, 9 Nov 1997
[10] Turner, Harry Eugene. Mt. Moriah Temple Baptist Church History, Mt. Moriah Worship Service, 9 Nov 1997
[11] Turner, Harry Eugene. Mt. Moriah Temple Baptist Church History, Mt. Moriah Worship Service, 9 Nov 1997
[12] A Factual History (with Pictures) of Cypress District Baptist Association. Rev. A.D. Sanders.
[13] Turner, Harry Eugene. Mt. Moriah Temple Baptist Church History, Mt. Moriah Worship Service, 9 Nov 1997
[14] Turner, Harry. Personal Interview. 13-November-09
[15] Vanderpool, Rick. “Mt. Moriah to build new church,” The Commerce Journal, 10 March 1999.
[16] Turner, Harry Eugene. Mt. Moriah Temple Baptist Church History, Mt. Moriah Worship Service, 9 Nov 1997
Narrative History
Mt. Moriah Temple Baptist Church
Commerce, Texas
Context
The City of Commerce Texas is “located in northeast Hunt County, between the South and North Sulphur rivers [and] was incorporated on September 25, 1885.”[1] Around the same time, a community now known as the Norris Community was being established located across the railroad tracks in a low-lying area close to the middle of Sulphur River. Though existing within the city limits of Commerce, the Norris Community functioned much like other African American communities in the South at the turn of the century and until Jim Crow laws gave way to integration following Civil Rights legislation and associated movements. For more than one-hundred years, the Norris Community was home to the vast majority of Commerce’s African American population, including a number of businesses serving the community in the years before these citizens had access to the shopping, entertainment, and schools serving the White population. Barber shops, grocery stores, and restaurants lined the Norris Community’s unpaved streets for the vast majority of the 20th century, where many residents lived rich and fulfilling lives in spite of the lack of access to resources and opportunities enjoyed the city’s Whites. Until the mid-1970s, even the most basic of resources were denied the Norris Community residents--including paved streets, sewage, proper drainage, and even indoor plumbing (ETSU Special, June 1973).
Significance
Mt. Moriah Baptist Temple Church has been a major fixture in the Norris Community for just about as long as the community itself, serving as hub for community meetings, rituals like marriages and funerals, and activist efforts led by groups like the NAACP and the Norris Community Club. Established in 1896, Mt. Moriah was the first African American church to be built in Commerce, Texas, and it has always been the largest and most influential. In fact, the vast majority of streets lining the Norris Community are named for Mt. Moriah church leaders like Harry Champaign and A.C. Williams. The neighborhood park was renamed for church leader Ivory Moore, which hosts the annual Juneteenth Celebration. More recently, Ivory Moore was honored again with the community Citizenship Award, now the “Ivory Moore Most Influential Citizenship Awards.”[2]
Overview
Part of the Cypress District Baptist Association, Mt. Moriah was, according to A Factual History of the Cypress District Association 1872-1973, “not too far removed from the black night of slavery and the dust of affliction had not wholly lifted from their longing path”[3] (“Forward,” Reverend John W. Williams). Formed in 1872, the Cypress District Baptist Association was responsible for organizing and building multiple congregations and church buildings across Northeast Texas. As Reverend Williams explains, the group of “ordinary people” meeting in Mt. Vernon, Texas, in 1872, formed the Cypress District Association precisely because they “would not be mastered by a negative past; neither would they be dominated by the social, political, and economic injustices of their times.”[4]
According to church historian and long-time Norris Community resident Harry Turner, “[o]ne of the leaders and prominent ministers of this association” was Reverend Henry C. Riley, “a missionary evangelist for over fifty years and a well known Baptist preacher in Hunt County and the surrounding area.” Riley would soon join James I. Gilmore in the organization and construction of Mt. Moriah Temple Baptist Church.
Until meeting Riley and beginning conversations that would lead to the establishment of Mt. Moriah, Gilmore was a preacher in a local Baptist church and teacher in a black school in Wolfe City, Texas. As Turner explains, “Since both men were well known throughout the area, it was inevitable that they should meet.” After meeting each other, Reverends Riley and Gilmore went to work “visiting with, talking to, and getting to know the people in Commerce and the Norris Community [and] the Spirit led them to desire to have a church built in Commerce.”[5]
According to the Special Warranty Deed of 1920, Mt. Moriah Church paid ten dollars for the parcel of land “beginning at the intersection of the west line of Green Street with the north line of Ross street; thence W to the intersection of the N. on line of Ross street with the E. line of a street (unnamed so far known) running N. on the line between the William Bond and David Anders surveys; thence N. about 210 feet to the S. line of a lot formerly sold by J W Mitchell and wife to Thos. Shields (the West end of said Shields lot now being known as the Nettie Greer lot); thence E. with the S. line of said Shields lot to the west line of Green Street; thence S 210 feet to the place of the beginning” (Deed attached).[6]
After Reverends Riley and Gilmore had obtained the land and built the church, “the problem arose as to what to name this new Cypress District church, and many names were considered by the congregation.”[7] In his account of the Churches history, Reverend Sanders speaking of the charter members of the church, says, “The task of naming the church faced these few members and the name Mt. Moriah Baptist Church was chosen.”[8] According to another source, the name Mt. Moriah was chosen because of the symbolic link between the church in Commerce and the Temple in ancient Israel which was located on Mt. Moriah. As Turner explains, “you would think that with Rev. Riley’s background in missionary work this church would be the Mt. Moriah Missionary Baptist Church, but this church was not intended to be an outreach Church but one that emphasized a place where people would come in, a Sanctuary type of Church, a Temple.”[9] Although the founders of Mt. Moriah Temple Baptist Church saw the mission of the Church as a place of refuge and not an “outreach Church,” over the past one hundred and thirty-seven years, Mt. Moriah Temple Baptist Church has served both as a refuge from and liaison to the community.
The social, historical, and political climate of the Church and community in the decades between 1920 and 1940 has been described as turbulent. “Norris Community in those days was little more than a small community of people, the streets little more than dirt roads, and a small shot-gun style houses scattered here and there. The people, mostly poor, were common decent people working where ever and whenever they could--in kitchens, cotton fields, farms, oil mills, and odd jobs in and around Commerce . . .”[10] After soldiers began returning to Norris Community following WWII, the area “gained [a reputation] as a . . . rough community, a dangerous city. It was a time when men carried guns and women carried razors, Saturday night fights and bootleg whiskey were commonplace.”[11] Despite the turmoil, “Mt Moriah Church survived” and as Reverend Sanders describes, “[t]he Church was the Negroes medium of mass-communication”[12] However, despite these years of turmoil, “ the 1960’s brought about a resurgence of enthusiasm” and “throughout the 1980’s and now . . . Mt. Moriah continues on, continues to live up to and to be its intended purpose.”
Part of the purpose of Mt. Moriah was to provide a refuge for its members and, as Turner notes of the 1930’s and 40’s, “WWII brought about a change in the community as many young men went off to war, the depression of the 1930’s and the hard times of the 1940’s made living difficult for everyone. In such times of trouble Mt. Moriah stood as a beacon of hope, a lighthouse of comfort, and a resting place for life’s trials.” During this time the sermons of the Church were influential in helping maintain peace and hope in the Norris Community.
In the 1960’s, “the Church [became] home to a large number of college students away from home and the Church was elevated from a position of city and county importance to one of Texas area importance.”[13] During the 1960’s, the Church played a large political role in organizing voting drives with designated drivers to take community members to the polls. Potential candidates were often brought in to discuss their views, and as Mr. Turner explains, the Church was always careful to present both sides of any issue, inviting for example, both Republican and Democratic candidates to speak with the congregation.[14] The Church was also influential in establishing links with the NAACP in the Norris Community and many of the influential members of the city were members of the Church; A.C. Williams, Ivory Moore, Opal Pannell, Harry Chapman, and Bill Reed to name a few.
Reaching out to the community and the university continued from the 1960’s, and in a Commerce Journal article from 1999, Ivory Moore says, “With the new building we will have the room to grow and expand our many missions and services to members with particular emphasis on our ‘Watch Care’ program to attract TAMU-C students and an overall strengthening of our Youth Department.”[15] Although University student membership has declined some in recent years, the church still works closely with students hosting an event called Friday Night Live each Friday showcasing the university choir and guest reverend’s sermons. According to members of the church, the church has always tried to establish a link to the university. Mt. Moriah’s involvement in the community is not restricted to just the University; the Church activities have always included programs designed to help with the material needs of its members--including an annual Thanksgiving Dinner (hosted by the Commerce chapter of the NAACP) for the community and university students, delivery of meals for home-bound members of the community, and recording sermons to be broadcast on Channel 3, the university’s television station. The church reaches out to those in need by providing food, shelter, clothes and medical necessities.
In the conclusion of his history on Mt. Moriah Temple Baptist Church, Mr. Turner says, “This Church has become a historic landmark all due to the spiritual insight of its founding leaders. We have in the past 20 years or so made some cosmetic changes to the church both inside and out, but much of the Church with its built in symbolism remains just as they long intended it to. This church has stood the test of time and served its community well. For many of us it has been more than a Church, it has been a part of us.”[16] Just as the ancient temple was in Israel, Mt Moriah Temple Baptist Church has been a beacon of hope and a refuge in troubled times. As Mr. Turner reminds the congregation in his historical sermon, “for many of us it has been more than a Church, it has been a part of us,” a statement that can be extended to all in the community who have had contact with Mt. Moriah Temple Baptist Church.
[1] The Handbook of Commerce Texas 1872-1985, Ed. Otha and Billie Spencer. Wolfe City: Henington, 1985.
[2] Kellar, Brad. “Honoring Influential Citizens, 2nd Ivory Moore awards scheduled.” Commerce Journal. June 16, 2009. <>
[3] A Factual History (with Pictures) of Cypress District Baptist Association. Rev. A.D. Sanders.
[4] A Factual History (with Pictures) of Cypress District Baptist Association. Rev. A.D. Sanders.
[5] Turner, Harry Eugene. Mt. Moriah Temple Baptist Church History, Mt. Moriah Worship Service, 9 Nov 1997
[6] Special Warranty Deed. State of Texas. Maria Schmucker Notary Public, 22 Apr 1920.
[7] Turner, Harry Eugene. Mt. Moriah Temple Baptist Church History, Mt. Moriah Worship Service, 9 Nov 1997
[8] A Factual History (with Pictures) of Cypress District Baptist Association. Rev. A.D. Sanders.
[9] Turner, Harry Eugene. Mt. Moriah Temple Baptist Church History, Mt. Moriah Worship Service, 9 Nov 1997
[10] Turner, Harry Eugene. Mt. Moriah Temple Baptist Church History, Mt. Moriah Worship Service, 9 Nov 1997
[11] Turner, Harry Eugene. Mt. Moriah Temple Baptist Church History, Mt. Moriah Worship Service, 9 Nov 1997
[12] A Factual History (with Pictures) of Cypress District Baptist Association. Rev. A.D. Sanders.
[13] Turner, Harry Eugene. Mt. Moriah Temple Baptist Church History, Mt. Moriah Worship Service, 9 Nov 1997
[14] Turner, Harry. Personal Interview. 13-November-09
[15] Vanderpool, Rick. “Mt. Moriah to build new church,” The Commerce Journal, 10 March 1999.
[16] Turner, Harry Eugene. Mt. Moriah Temple Baptist Church History, Mt. Moriah Worship Service, 9 Nov 1997
Street's Anthropology Section
This week I was interested in the Anthropology section of Street and Lefstein’s book, Literacy an advanced resource book. I wanted to talk about the ideas found in two different but related quotes from this section.
“Literacy can be roughly defined as communication through visually decoded inscriptions” (56).
Literacy various widely in form and content across societies [sic] contexts of use. Levels of prestige, communicative norms, identities of users, and social dynamics all shape literacy in particular ways in each society or community” (56).
Similar to each of these quotes is the generality with which they attempt to define the concept of literacy. I think this is a good approach but one that can also be problematic. I agree with the idea that literacy is a socially defined activity, but where I see this view as problematic is its implications for teaching. Maybe this comes from my desire to legitimize my profession…but wherever the impulse comes from, I worry that if everything is “literacy” what is it that I am trying to teach students. This may be an oversimplification of the idea, but I think this is a valid question for teachers to ask. I think that we commonly focus on a specific set of literacy practices to teach which seems to work. I think Street is correct that defining literacy is difficult because it is such a diverse and loaded term. But that is the fascinating part of studying it…even if legitimizing exactly what it is becomes difficult. Re-reading this post I’m not sure if it makes sense…hopefully it does to some degree.
“Literacy can be roughly defined as communication through visually decoded inscriptions” (56).
Literacy various widely in form and content across societies [sic] contexts of use. Levels of prestige, communicative norms, identities of users, and social dynamics all shape literacy in particular ways in each society or community” (56).
Similar to each of these quotes is the generality with which they attempt to define the concept of literacy. I think this is a good approach but one that can also be problematic. I agree with the idea that literacy is a socially defined activity, but where I see this view as problematic is its implications for teaching. Maybe this comes from my desire to legitimize my profession…but wherever the impulse comes from, I worry that if everything is “literacy” what is it that I am trying to teach students. This may be an oversimplification of the idea, but I think this is a valid question for teachers to ask. I think that we commonly focus on a specific set of literacy practices to teach which seems to work. I think Street is correct that defining literacy is difficult because it is such a diverse and loaded term. But that is the fascinating part of studying it…even if legitimizing exactly what it is becomes difficult. Re-reading this post I’m not sure if it makes sense…hopefully it does to some degree.
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