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Asheville
Art Museum | Asheville-Buncombe
Library | UNC
Asheville |
YMI
Cultural Center
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RELIGION |
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| CHURCHES: | *Mainly Asheville, NC | |
| All Souls Episcopal Church | ||
| Asheville Masjid Mosque | ||
| Bearwallow Baptist | ||
| Berry Temple Methodist Church | ||
| Beth Ha Taphila Congregation | ||
| Buena Vista Baptist Church | ||
| Calvary Baptist Church | ||
| Calvary Episcopal Church | ||
| Calvary Presbyterian Church | ||
| Central Methodist Church | ||
| Chestnut Street Methodist Church | ||
| Church of the Redeemer (Episcopal) | ||
| Congregation Beth Israel | ||
| Elizabeth Boyd Memorial Chapel | ||
| First Baptist Church, Asheville | ||
| First Christian Church | ||
| First Church of Christ, Scientist | ||
| First Presbyterian Church, Asheville | ||
| French Broad Avenue Baptist Church | ||
| French Broad United Methodist Church | ||
| Grace Baptist Church | ||
| Haywood Street Methodist Church | ||
| Hill Street Baptist Church | ||
| Holy Trinity Greek Orthodox Church | ||
| Hominy Baptist Church | ||
| Hopkins AME Chapel | ||
| Islamic Center of Asheville | ||
| Malvern Hills Presbyterian Church | ||
| Mt. Zion Missionary Baptist Church | ||
| Scottish Rite Cathedral (Masonic Temple) | ||
| St. Lawrence Basilica and Rectory | ||
| St. Luke's Episcopal Church | ||
| St. Matthias Episcopal Church | ||
| St. Mary's Episcopal Church | ||
| Trinity Episcopal Church | ||
| Trinity United Methodist Church | ||
| Unitarian Universalist Church | ||
| Weaverville United Methodist Church | ||
| West Asheville Methodist Church | ||
| West Asheville Presbyterian Church | ||
| FUNERALS | ||
| Funeral for a Child "Could you'uns come to the funeral? They're thar now." I was startled by seeing a neighbor in the door making this request. I had heard of the untimely death of an infant, but this was the first hint that our presence was desired. Miss Smith was not able to go, so hastily changing my dress, and with a few directions from her, I hurried away to conduct my first funeral. I had an Episcopal prayer-book in my hand and searched for the order for the burial of the dead as I hastened along, my heart quaking over this new undertaking. How earnestly I prayed for help; I do so desire to teach these people, as shy and hard to win as the wild birds of the forest, almost; and while their hearts are tender in the presence of death, seems a good time to win them. (1910, Guerrant, Edward. The Galax Gatherers, p.172) "It was more than a mile from the home to the graveyard on the hillside. There they were patiently waiting as I drew near. The school-house was a few yards away, and the school teacher and children were clustered around. The early morning sunshine filtered through the leaves. The kind neighbors had borne the little casket on their shoulders from the home, three miles away, to lay it among its kindred. We sang 'Jesus Lover of My Soul.' The father sobbed as if he needed such a refuge. The next week he must appear at court. Then as the service proceeded, the Lord strengthened and helped, and once more I proved that when He requires anything of us, any work, He give us strength to do it. Just at the last, the casket was opened. It was made of pine just to fit the baby, and covered with white muslin, fringed around the edge of the lid with scissors. Over the baby's face was a square of white cambric, cut in a fanciful way with the scissors. When this was removed we saw a beautiful child, very handsome, large and fine, but he had closed his eyes in death as soon as he had opened them on this earth. And so we laid him away to rest, the sunshine, the birds and the children, making a sweet picture." (1910, Guerrant, p. 172-173.) |
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| MOUNTAINEER AS RELIGIOUS | ||
| "Many mountaineers are easily carried away by
new doctrines extravagantly presented. Religious mania is taken for
inspiration by the superstitious who are looking for 'signs and wonders'.
At one time Mormon prophets lured women from the backwoods of western
Carolina and eastern Tennessee. Later there was a similar exodus of
people to the Castellites, a sect for whom it was commonly remarked that
'everybody who joins the Castellites goes crazy'. In our day the same may
be said of the Holy Rollers and Holiness People. (1913, Kephart,
Horace. Our Southern Highlanders, p. 270)
"In a feud town of eastern Kentucky, not long ago, I saw two Holiness exhorters prancing before a solemnly attentive crowd in the courthouse square, one of them shouting and exhibiting the 'holy laugh', while the other pointed to the Cumberland River and cried, "I don't say if I had the faith, I say I have the faith, to walk over that river dry-shod!" I scanned the crowd, and saw nothing but belief, or willingness to believe, on any countenance. Of course, most mountaineers are more intelligent than that; but few of them are free from superstitions of one kind or other. There are today many believers in witchcraft among them (though none own it to any but their intimates) and nearly everybody in the hills has faith in portents." (1913, Kephart pp.270-271) |
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| "For most people, Appalachia conjures up images of majestic mountains, old-time music, and a simpler way of life. Since its recognition as a distinctive region in the late 19th century, Appalachia has been a source of enduring myths and distortions regarding the isolation, temperament, and behavior of its inhabitants. Early 20th-century writers focused on sensationalistic aspects of the region's culture, such as moonshining and clan feuding, and often portrayed the region's inhabitants as uneducated and prone to impulsive acts of violence. Interweaving social, political, environmental, economic, and popular history, this new Archives Unbound collection chronicles three and a half centuries of the Appalachian past. Along the way, it explores Appalachia's contradictory images that have shaped perceptions of the region as both the essence of America and a place apart. This collection begins its story in the colonial era and describes the bloody warfare as migrants from Europe and their American-born offspring fought and eventually displaced Appalachia's Native American inhabitants. It depicts the evolution of a backwoods farm-and-forest society, its divided and unhappy fate during the Civil War, and the emergence of a new industrial order as railroads, towns, and mining industries penetrated deeper and deeper into the mountains. Throughout the collection, a wide range of Appalachian voices enlivens the analysis and reminds us of the importance of storytelling in the ways the people of Appalachia define themselves and their region. This new Archives Unbound consists of the diaries, journals, and narratives of explorers, emigrants, military men, Native Americans, and travelers. In addition, there are accounts of the development of farming and mining communities, family histories, and folklore. These accounts provide a view of the region, which spans three and a half centuries and provides information on the social, political, economic, scientific, religious and agricultural characteristics of the region." Gale Cengage Archives Unbound "Mountain People: Life and Culture in Appalachia,", 2010 | ||