A00018 - Semei Kakungulu, Founder of the Abayudaya (Ugandan "People of Judah")

Semei Kakungulu (1869 – 24 November 1928) was a Ugandan man who founded the Abayudaya (Luganda: Jews) community in Uganda in 1917 (1919?). He studied and meditated on the Old Testament, adopted the observance of all Moses' commandments, including circumcision, and suggested this observance for all his followers. The Abayudaya follow Jewish practices and consider themselves Jews despite the absence of Israelite ancestry.

Kakungulu was also chosen to be the president of the Lukiiko of Busoga by the British colonists, and in effect, he became Busoga’s first 'King', although the British refused to give him that title. However, disputes amongst the different chiefs and clans continued, and most Basoga still retained affiliation to their chief, clan or dialect. The Lukiiko structure collapsed, and Semei Kakungulu was dismissed by the British.

Kakungulu was a warrior and statesman of the powerful Baganda tribe. During the 1880s, he was converted to Christianity by a Protestant missionary who taught him how to read the Bible in Swahili. Because he commanded many warriors, because of his connections to the Bugandan court and because he was a Protestant, the British gave Kakungulu their support. He responded by conquering and bringing under the British sphere of influence two areas outside of the Bugandan Empire, Bukedi and Busoga. These areas were between the Nile River's source in Lake Victoria and Mt. Elgon on the Kenyan border.

Kakungulu believed that the British would allow him to become the king of Bukedi and Busoga, but the British preferred to rule those areas through civil servants in their pay and under their control. The British limited Kakungulu to a 20-square-mile (52 km²) area in and around what has now become Mbale, Uganda. The people who inhabited this area were of the Bagisu tribe, rivals to Baganda. Nevertheless, Kakungulu, with the help of his Baganda followers, although much reduced in numbers, was able to maintain control so long as he received British support.

Beginning in about 1900, a slow but continuous mutual disenchantment arose between Kakungulu and the British. In 1913, Kakungulu became a Malakite Christian. This was a movement described by the British as a "cult" which was "a mixture of Judaism, Christianity and Christian Science." Many who joined the religion of Malaki where Kakungulu was in control were Baganda.

While still a Malakite, Kakungulu came to the conclusion that the Christian missionaries were not reading the Bible correctly. He pointed out that the Europeans disregarded the real Sabbath, which was Saturday, not Sunday. As proof, he cited the fact that Jesus was buried on Friday before the Sabbath, and that his mother and his disciples did not visit the tomb on the following day because it was the Sabbath, but waited until Sunday.

Under pressure from the British, who wished to limit his holdings, in 1917, Kakungulu moved his principal residence a short distance further from Mbale into the western foothills of Mt. Elgon to a place called Gangama. It was there that he started a separatist sect initially known as Kibiina Kya Bayudaya Absesiga Katonda (the Community of Jews who trust in the omnipotent God). Recruitment into this Bayudaya community came almost exclusively from what remained of Kakungulu's Baganda following.

The Bible, as a result of the teachings of the missionaries, was held in high regard among the Christians of Uganda. The missionaries had stressed the truth of the Bible by declaring that it came not from the Europeans but from an alien race, the Jews. The purpose of the missionaries was to impress upon the Africans that the Europeans too had found truth from a foreign race. But because of this emphasis, the customs and manners of the Jews became of great interest to Kakungulu's followers.

In 1922, at Gangama, Kakungulu published a 90-page book of rules and prayers as a guide for his Jewish community. The book set forth Jewish laws and practices as Kakungulu found them in the Old Testament, although it contained many verses and sections from the New Testament as well. Despite this interest in Jewish practices, there does not appear to have been any direct contact between Kakungulu and Jews before 1925.

Beginning in about 1925, several European Jews who were employed as mechanics and engineers by the British chanced upon the Christian-Jewish community near Mbale. Jews such as these, during what appear to have been chance encounters, told Kakungulu about Orthodox Judaism. As a result, many remaining Christian customs were dropped, including baptism. From these encounters, the community learned to keep the Sabbath, to recite Hebrew prayers and blessings, to slaughter animals for meat in a Kosher manner, and also to speak some Hebrew.

Kakungulu died on November 24, 1928 of tetanus.  After his death, the Abayudaya community divided into those wishing to retain a toehold within Christianity and those wanting to break those ties completely. The Bayudaya "remained a mixture of both Christianity and Judaism, with faith in Christ remaining prominent in Kakungulu's beliefs."

Kakungulu is buried a short distance from the main Abayudaya synagogue behind the unpretentious home in which he lived during the last years of his life. The grave has a stone which reads:

“SEMEI WAKIRENZI KAKUNGULU
A Victorious General and
Sava Chief in Buganda
Administrator of Eastern Province 1899-1905
President of Busoga 1906-1913
Died 24th 11 1928”

A00017 - A'Lelia Walker, Daughter of Madame C. J. Walker

A'Lelia Walker, original name Lelia McWilliams   (b. June 6, 1885, Vicksburg, Mississippi —d. August 16, 1931, Long Branch, New Jersey),  was a businesswoman associated with the Harlem Renaissance as a patron of the arts who provided an intellectual forum for the African American literati of New York City during the 1920s.

Walker grew up in St. Louis, Missouri, and attended Knoxville College in Tennessee before going to work for her mother, Madame C.J. Walker (Sarah Breedlove Walker), who had made a fortune in the hair-care business. When her mother died in 1919, Walker inherited the business and the lavish family estate, Villa Lewaro, in Irvington, NewYork. In the 1920s, Walker entertained writers and artists at Villa Lewaro and at her apartment and her town house in New York City. Her regular guests at the town house -- which she named The Dark Tower after Countee Cullen's column by that name --included Langston Hughes, Zora Neale Hurston, James Weldon Johnson, Jean Toomer, and other writers associated with the Harlem Renaissance.  

A00016 - Ida Wells Barnett, Journalist and Anti-lynching Crusader

Ida B. Wells Barnett (also known as Ida Bell Wells) (b. July 16, 1862, Holly Springs, Mississippi - d. March 25, 1931, Chicago, Illinois) was and African American journalist who led an anti-lynching crusade in the United States in the 1890s.

Ida Wells was born into slavery.  She was educated at Rust University, a freedmen's school in her native Holly Springs, Mississippi, and at age 14 began teaching in a country school.  She continued to teach after moving to Memphis, Tennessee, in 1884 and attended Fisk University in Nashville during several summer sessions.  In 1887, the Tennessee Supreme Court, reversing a Circuit Court decision, ruled against Wells in a suit she had brought against the Chesapeake & Ohio Railroad for having been forcibly removed from her seat after she had refused to give it up for one in a "colored only" car.  Using the pen name Iola, Wells in 1891 also wrote some newspaper articles critical of the education available to African American children.  Her teaching contract was not renewed.  She thereupon turned to journalism, buying an interest in the Memphis Free Speech.  In 1892, after three friends of hers had been lynched by a mob.  Wells began an editorial campaign against lynching that quickly led to the sacking of her newspaper's office.  She continued her anti-lynching crusade, first as a staff writer for the New York Age and then as a lecturer and organizer of antilynching societies.  She traveled to speak in a number of major United States cities and twice visited Great Britain for the cause.  In 1895, she married Ferdinand L.Barnett, a Chicago lawyer, editor, and public official, and adopted the name Wells-Barnett.  From that time she restricted her travels, but she was very active in Chicago affairs.  Wells-Barnett contributed to the Chicago Conservator, her husband's newspaper, and to other local journals; published a detailed look at lynching in A Red Record (1895); and was active in organizing local African American women in various causes, from the anti-lynching campaign to the suffrage movement.  She founded what may have been the first black woman suffrage group, Chicago's Alpha Suffrage Club.

From 1898 to 1902, Wells-Barnett served as secretary of the National Afro-American Council, and in 1910 she founded and became the first president of the Negro Fellowship League, which aided newly arrived migrants from the South.  From 1913 to 1916 she served as a probation officer of the Chicago municipal court.  She was militant in her demand for justice for African Americans and in her insistence that it was to be won by their own efforts.  Although she took part in the 1909 meeting of the Niagara Movement, she would have nothing to do with the less radical National Association for the Advancement of Colored People that sprang from it.  Her autobiography, Crusade for Justice, was published posthumously in 1970.

A00015 - Earl Bostic, Jazz Alto Saxophonist

Earl Bostic (April 25, 1912 – October 28, 1965) was an American jazz alto saxophonist and a pioneer of the post-war American rhythm and blues style. He had a number of popular hits such as "Flamingo", "Harlem Nocturne", "Temptation", "Sleep", "Special Delivery Stomp" and "Where or When" which all showed off his characteristic growl on the horn. He was a major influence on John Coltrane. 

Bostic was born April 25, 1912 in Tulsa, Oklahoma. He turned professional at age 18 when he joined Terence Holder's 'Twelve Clouds of Joy'. He made his first recording with Lionel Hampton in October 1939, with Charlie Christian, Clyde Hart and Big Sid Catlett.  Before that he performed with Fate Marable on New Orleans riverboats. Bostic graduated from Xavier University in New Orleans. He worked with territory bands as well as Arnett Cobb, Hot Lips Page, Rex Stewart, Don Byas, Charlie Christian, Thelonious Monk, Edgar Hayes, Cab Calloway, an other jazz luminaries.  In 1938, and in 1944, Bostic led the house band at Small's Paradise. While playing at Small's Paradise, he doubled on guitar and trumpet. During the early 1940s, he was a well-respected regular at the famous jam sessions held at Minton's Playhouse. He formed his own band in 1945 and made the first recordings under his own name for the Majestic label. He turned to rhythm and blues in the late 1940s. His biggest hits were "Temptation", "Sleep", "Flamingo", "You Go to My Head" and "Cherokee".  At various times his band included Keter Betts, Jaki Byard, Benny Carter, John Coltrane, Teddy Edwards, Benny Golson, Blue Mitchell, Tony Scott, Cliff Smalls, Charles Thompson, Stanley Turrentine, Tommy Turrentine and other musicians who rose to prominence, especially in jazz.

Bostic's King album entitled Jazz As I Feel It featured Shelly Manne on drums, Joe Pass on guitar and Richard "Groove" Holmes on organ. Bostic recorded A New Sound about one month later, again featuring Holmes and Pass. These recordings allowed Bostic to stretch out beyond the three-minute limit imposed by the 45 RPM format. Bostic was pleased with the sessions, which highlight his total mastery of the blues but they also foreshadowed musical advances that were later evident in the work of John Coltrane and Eric Dolphy. 

He wrote arrangements for Paul Whiteman, Louis Prima, Lionel Hampton, Gene Krupa, Artie Shaw, Hot Lips Page, Jack Teagarden, Ina Ray Hutton and Alvino Rey. 

His songwriting hits include "Let Me Off Uptown", performed by Anita O'Day and Roy Eldridge, and "Brooklyn Boogie", which featured Louis Prima and members of the Brooklyn Dodgers. 

Bostic's signature hit, "Flamingo" was recorded in 1951 and remains a favorite among followers of Carolina Beach Music in South Carolina, North Carolina and Virginia. 

During the early 1950s Bostic lived with his wife in Addisleigh Park in St. Albans, Queens, in New York City, where many other jazz stars made their home. After that he moved to Los Angeles, where he concentrated on writing arrangements after suffering a heart attack. He opened his own R&B club in Los Angeles, known as the Flying Fox.

Bostic died October 28, 1965 from a heart attack in Rochester, New York, while performing with his band. He was buried in Southern California's Inglewood Park Cemetery on November 2, 1965. Honorary pallbearers at the funeral included Slappy White and Louis Prima. 

Earl Bostic was inducted into the Oklahoma Jazz Hall of Fame in 1993.

A00014 - Father Divine, Religious Leader and Founder of the Peace Mission

Father Divine, in full Father Major Jealous Divine, original name George Baker (b. 1880?, Georgia - d. September 10, 1965, Philadelphia, Pennsylvania), was a prominent African American religious leader most notably during the 1930s.  The Depression era movement he founded, the Peace Mission, was originally dismissed as a cult.  However, it still exists and is now generally hailed as an important precursor of the Civil Rights Movement.  

Believed to have been born on a plantation in Georgia, Baker began his career in 1899 as an assistant to Father Jehovia (Samuel Morris), the founder of an independent religious group. During his early adult years, Baker was influenced by Christian Science and New Thought.  In 1912, Baker left Father Jehovia and emerged several years later as the leader of what would become the Peace Mission movement.

Baker settled first in the New York City borough of Brooklyn and then in Sayville, New York, a mostly white community on Long Island, where he lived quietly during the 1920s.  His following grew, and in 1931, when his Sayville neighbors complained about the growing attendance at meetings in his home, Father Divine was arrested and incarcerated for thirty (30) days.  When the judge who sentenced him died two days after the sentencing, Father Divine attributed the event to a supernatural intervention.  His movement commemorates this event by annually publishing accounts of "divine retribution" visited on wrongdoers. 

In 1933, Father Divine and his followers left Sayville for Harlem, where he became one of the most flamboyant leaders of the Depression era.  There he opened the first of his Heavens, the residential hotels where his teachings were practiced and where his followers could obtain food, shelter, and job opportunities, as well as spiritual and physical healing.  The movement, whose membership numbered in the tens of thousands at its height during the Great Depression, built on the principles of Americanism, brotherhood, Christianity, democracy, and Judaism, with the understanding that all "true" religions teach the same basic truths.  Members were taught not to discriminate by race, religion or color, and they lived communally as brothers and sisters.  Father Divine's teachings were codified in 1936 in the "Righteous Government Platform," which called for an end to segregation, lynching, and capital punishment. Movement members refrained from using tobacco, alcohol, narcotics, and vulgar language, and they were celibate.  Moreover, members attempted to embody, virtue, honesty, and truth.  The movement's teachings also demanded "a righteous wage in exchange for a full day's work." Members refused to accumulate debt, and they possessed neither credit nor life insurance. 

During the Depression residents of the Heavens paid the minimal fee of fifteen cents for meals and a dollar per week for sleeping quarters, a practice that allowed them to maintain their sense of dignity.  In the opinion of many, Father Divine affirmed, amid the poverty of the Depression, the abundance of God with the free lavish banquets he held daily.

Heavens were opened across North America as well as in Europe, and, although most of its adherents were African Americans, the movement also attracted many European Americans (approximately one-fourth of its membership).  The Heavens and related businesses brought in millions of dollars in revenue for the Peace Mission.  Their success, however, also brought accusations of racketeering against Father Divine that, like the allegations of child abuse that were made against the movement, proved to be unfounded.

In 1942, Father Divine moved to suburban Philadelphia, in part to avoid paying a financial judgment in a suit brought by a former movement member.  Four years later (in 1946), he married Edna Rose Ritchings, a Canadian member who, as Mother Divine, succeeded her husband as the movement's leader in 1965.  The movement's membership declined dramatically, however, not least because of the movement's strict dedication to celibacy.

Once dismissed as just another cult leader, Father Divine today is recognized in the late 20th century as an important social reformer.  In the 1930s, he was a champion of racial equality and an advocate of the economic self-sufficiency for African Americans that found broad acceptance only with the advent of the Civil Rights Movement.

A00013 - Frank Crosswaith, Founder of the Negro Labor Committee

*Frank Crosswaith, a longtime socialist politician, activist, trade union organizer, and founder of the Negro Labor Committee, died.

Frank Rudolph Crosswaith (1892-1965) was a longtime socialist politician and activist and trade union organizer in New York City. Crosswaith is best remembered as the founder and chairman of the Negro Labor Committee, which was established on July 20, 1935, by the Negro Labor Conference.

Frank Crosswaith was born on July 16, 1892, in Frederiksted, St. Croix, Danish West Indies (the island was sold to the United States in 1917 and became part of the United States Virgin Islands), and emigrated to the United States in his teens. While finishing high school, he worked as an elevator operator, porter and garment worker. He joined the elevator operators' union and when he finished high school, he won a scholarship from the socialist Jewish Daily Forward to attend the Rand School of Social Science, an educational institute in New York City associated with the Socialist Party of America.

Crosswaith founded an organization called the Trade Union Committee for Organizing Negro Workers in 1925, but this work went by the wayside when Crosswaith accepted a position as an organizer for the fledgling Brotherhood of Sleeping Car Porters. Crosswaith maintained a long association with union head A. Phillip Randolph, serving with him as officers of the Negro Labor Committee in the 1930s and 1940s.

In the early 1930s Crosswaith worked as an organizer for the International Ladies Garment Workers Union, which became one of the major supporters of the Negro Labor Committee.

In 1924, he ran on the Socialist ticket for Secretary of State of New York, and in 1936 for Congressman-at-large. He ran also for the New York City Council in 1939 on the American Labor ticket.

Crosswaith was elected to the governing executive committee of the American Labor Party in New York in 1924, and later ran for Governor of New York on the ALP ticket.

Crosswaith was an anti-communist and believed that the best hope for black workers in the United States was to join bona fide labor unions just as the best hope for the American labor movement was to welcome black workers into unions in order to promote solidarity and eliminate the use of black workers as strike breakers. He believed strongly that "separation of workers by race would only work to undermine the strength of the entire labor movement." Crosswaith spent much of his energy in the late 1930s and early 1940s battling a rival labor organization called the Harlem Labor Union, Inc., which was run by Ira Kemp and had a black nationalist philosophy. He accused Kemp of undermining the interests of black workers by signing agreements with employers that offered them labor at wages below union rates.

Crosswaith also worked with A. Philip Randolph during World War II in organizing the March on Washington Movement, which was called off when President Franklin D. Roosevelt agreed to sign Executive Order 8802, which prohibited racial discrimination in defense industries.

A00012 - Abdullah ibn Muhammad, Khalifa of Sudan

Abdullah ibn Muhammad or Abdullah Ibn-Mohammed or Abdullah al-Taashi or Abdullah al-Taaisha or Abdallahi ibn Muhammad or 'Abd Allah ibn Muhammad At-ta'i'shi, also known as "The Khalifa" (Arabic:  عبدالله بن سيد محمد خليفة)‎ (b. 1846, Sudan – d. November [24?] 25, 1899, Kordofan) was a Sudanese Ansar General and ruler who was one of the principal followers of Muhammad Ahmad. Ahmad claimed to be the Mahdi, building up a large following. After his death Abdallahi ibn Muhammad took over the movement, adopting the title of Khalifat al-Mahdi (usually rendered as "Khalifa"). His attempt to create an Islamist military dictatorship led to widespread discontent, and his eventual defeat and death at the hands of the British.

Abdullah followed his family’s vocation for religion. In about 1880 he became a disciple of Muḥammad Aḥmad, who announced that he had a divine mission, became known as al-Mahdī, and appointed Abdullah a caliph (khalīfah). When al-Mahdī died in 1885, Abdullah became leader of the Mahdist movement. His first concern was to establish his authority on a firm basis. Al-Mahdī had clearly designated him as successor, but the Ashraf, a portion of al-Mahdī’s supporters, tried to reverse this decision. By promptly securing control of the vital administrative positions in the movement and obtaining the support of the most religiously sincere group of al-Mahdī’s followers, Abdullah neutralized this opposition. Abdullah could not claim the same religious inspiration as had al-Mahdī, but, by announcing that he received divine instruction through al-Mahdī, he tried to assume as much of the aura as was possible.

Abdullah believed he could best control the disparate elements that supported him by maintaining the expansionist momentum begun by al-Mahdī. He launched attacks against the Ethiopians and began an invasion of Egypt.  But Abdullah had greatly overestimated the support his forces would receive from the Egyptian peasantry and underestimated the potency of the Anglo-Egyptian military forces, and in 1889 his troops suffered a crushing defeat in Egypt.

A feared Anglo-Egyptian advance up the Nile did not materialize. Instead Abdullah suffered famine and military defeats in the eastern Sudan. The most serious challenge to his authority came from a revolt of the Ashraf in November 1891, but he kept this from reaching extensive proportions and reduced his opponents to political impotence.

During the next four years, Abdullah ruled securely and was able to consolidate his authority. The famine and the expense of large-scale military campaigns came to an end. Abdullah modified his administrative policies, making them more acceptable to the people. Taxation became less burdensome. Abdullah created a new military corps, the mulazimiyah, of whose loyalty he felt confident.

However, in 1896 Anglo-Egyptian forces began their reconquest of the Sudan. Although Abdullah resisted for almost two years, he could not prevail against British machine guns. In September 1898 he was forced to flee his capital, Omdurman, but he remained at large with a considerable army. Many Egyptians and Sudanese resented the Condominium Agreement of January 1899, by which the Sudan became almost a British protectorate, and Abdullah hoped to rally support.  On November 24, 1899, a British force engaged the Mahdist remnants, and Abdullah died in the fighting.