Test. Test. Test. Test. Test. Test. Test. Test. To think about what i was doing is speaking back to the Power Dynamics and trying to push back against those marginalizing and, frankly, violent practices. So, for me, it represents people on the map most significant and powerful and important to do using the archive of black life as a source to reflect it was important. There are limitations in the way i was able to reflect it and so, you know, which is why the project was helpful in ways. I was glad to have the opportunity to present it by my editor to actually do Something Like the project which allowed me to have this version of the book. It becomes messy. Its hard to see. But working through it allowed me in conjunction with the jeff and everhart and tom woodward and folks as i was finishing up to the project to come up with ways to create a moving map. Right. One you can toggle on different layers and see the relationship. So there are ways in which trying to reflect even using black peoples experience in lives and reflecting them on the map, you need ways to make the map movable and make them interactive in ways that really sort of push back against creating a map that is static that shows a reflection of the reality and the truth. Also that can be overcome. I think more and more strategies to push back against those limitations. Thats great. We should first other questions which well do and please keep submitting. Give you a moment to talk about, if youre up for it. The mapping blackreligion. Com. You tell us what to expect. Sure, thanks. Its interesting because i started the project in conjunction with the because i was trying to find a way to do that kind of, umm, moving that i talk about. That ultimately became possible through the version of the book. So i would think if i had known about it at the start where i was starting to revive the manuscript even, how might i approach having it differently. And, you know, it allows a lot of what, you know, i think i had imagined this website could do. Right now youll find some similar narrative of the transformation and board maps that reflect some of the changing landscape for black churches, some of the changing landscape of the political transformations that happened during this time. That, for me, was like the first stage of the project. The second stage is, umm, as, umm, sort of working through and trying to get it done has to do with making a more interactive site. One that will allow users to do more of the kinds of things i did by creating maps based on the different facets of black communities. Maybe there are other questions you can ask. Allow youe allow users to interact with that. I think it will also allow because starting to build in more information about some of the communities, some of the churches, some of the individuals allow more visualization of the networks of people involved and engaged in the convention. Really pushing for that. The insight about networks that the manuscript raises. Hopefully will be able to see even deeper connections than the ones i saw. Thats great. Thank you so much im going to pull two questions together that ask about gender and race. One specifically, you know, ill try to pose them each but, also, theyre both each asking in somewhat different ways how the gender dynamics in the post emancipation world were shaped by direct power of white people and their gender dynamics about or engagement and institutions for that to be transmitted. One asks specifically how much the assertion of male domination was structured by participation and the episcopalan church. And the other asks about the in atenting to impose a set of conventions upon people tied to their labor vision and asking to what degree are ministers and other people serving power in the churches you study influenced by these kind of admonishments, in this case, coming from northerners and, you know, so basically how to think about the interaction between those goals and the rise of the kind of politics and respectable and gender roles and ministerial power you trace on the ground. So, umm, so, umm, when i think about the, umm, cases in, you know, in the church, umm, the way that the church sort of arrives at the practice of excludeing women from im sorry, excludeing men for being accountable with a pregnancy through the landscape of politics and respectability and trying to create a space for black men in a Political Landscape that would be respectable. Theres also an element that the church or the pastors direction trying to live out their vision of what it means to be christian community. And part of that Vision Christian community has a set of practices around sort of dealing with conflict and community and trying to keep the communities together through the process of engaging conflict in a way that doesnt exacerbate the conflict but minimizes it. Ic thats some of what is influencing the gender dynamics here. Sorlt of being at the helm and which the rights are being sort of, you know, umm, dispersed or are being expressed. And so some of what happens is both an attempt to create community and maintain community but at the same time being sort of undercurrent and supportive of a set of dynamics that, you know, marginalize women. And also shaping goernd and dynamics and gender roles and i think that, you know, yes, to an extent even like, umm, the Baptist Church theyre not something that black Baptist Churches do. Black and white do them and they focus on issues of sexuality, too. Right. There are ways 234 which some of the practices dove tail but they have a particular sort of context and balance for the community is using it. Using it in that particular role. Youre not just taking it from white people and implementing it but they are, you know, working out of their home context and make something meaningful and useful for them. Just a follow up. Another question that somebody typed in. It has to do with your use of the term community. And to add my own editorial comment on that, i mean, the idea of community or black community, Community Formation is, obviously, so important in africanAmerican History and so, you know, i see i would imagine that when youre using the term youre trying to bring forward an interpretation of what Community Construction means and how its done. But i would like to hear you, and this question asks i would like to hear you talk more about your use of the term. What is in stake in using the term and what it might suggest of political practice in a period of volatility that is, you know, a period when gains can be made but lost easily. What does it mean to talk about an e miss meteorology of community . Yeah. I would add to that question. So think about it in the contemporary moment, too, how communities are changing and what it means. So it was my way of calling out what it was that i observed in the records. And what they ultimately able to do and what they had in the record. It was about knowing. And the last asking particularly reconstruction moment, you know, black people can choose anywhere to worship. Right. Its important for them to know baptist and how the community is. And so i really, again, trying to call attention to that as a practice. Like, you know, otherwise you could easily look at those lists and think its just a list. I was trying to call attention to that. I think its a moment of volatility as things are changing but its also dynamic. Right. They are keeping these lists across time. As their conventions are growing, they are documenting that transformation. And, you know, i think, you know, obviously has limitations. It doesnt go to the nittygritty of the idea. The ideas of politics and what it is that any particular individual or group of individuals are pursuing in any moment as a Political Landscape transforms. It doesnt tell us, you know, whether or not some of these people decided they wanted to stay alive as the Readjuster Movement was, you know, sort of pushing black men into political office. It doesnt tell us that. I think there are, obviously, limits to that and knowing who belongs in that community or part of that community. It was definitely an important practice to call attention to. Thats what they were doing. They gathered their list. It had a political impact. Think about Institution Building and the using the source you have available to kind of develop a story and history. Right. Its, you know, i think a lot of people have done research particular i had in social history have seen lists and wonder what to do with them or what can i use it for. Dplou talk about the present, right. To ask about how you understand, you know, both the relationship and about the relationship of engagement of religion politics and Community Formation. To create political change. They ask specifically about how we might understand it. I would say it a couple of ways. First, for the current landscape that one of the things i had in mind with the work is the black church communities. I came from one it has been the muse for my work. It caused me to question the relationship between religion and power and politics. And so part of what the work suggests even in this particular political moment that black churches and black communities will think about themselves in historical moments. What is it calling on us to do. It changes across time. They changed from the moment of slavery to the period of emancipation and throughout. I think theres a lot of attention and people will assume churches will be on engaged in particular ways. Im studying reconstruction and its evident today is that this whole discussion about black lives matter. I tell my students when im teaching 19th century or the early part of that American History survey or africanamerican religious history, or from the first enslaved people from being brought here to the present. And the issue that comes up again and again. This is one of the questions of the historiography the failures of reconstruction. Why is reconstruction failed. Not because black people didnt make the argument for black freedom and black lives but the lack of investment in the belief of black freedom and the value of black lives as black lives. Right. As lives. You know, in this moment, theres anything we can gain from this study is black lives matter is being made in this moment and its not just for black people to make the argument. Its for the Larger Society to really not just acknowledge it but to deeply, like, accept that. Right. Thinking about how they relate to one another and its a fundamental concept that has to be embraced. In this study and so many more. Yeah. Well, i think thats a perfect ending point. Its one minute before the hour. I want to thank the participates here and i want to thank you for being with us. Thank you so much for making this happen. Thank you, again, thank you for the wonderful work. It was a pleasure. Thank you. Week knights this month were featuring American History tv programs as a preview of what is available every weekend on cspan3. Since the 1970s, david pilgrim has collected every day objects that mock and dehumanize africanamericans. Good evening. Thomas justin dodd. Thomas j. Dodds grandson. I spent a fair amount of time reading through this book and reflecting on the story that was told and the lessons that were learned. Was struck by the