The term black church or African-American church refers to Christian churches that minister to predominantly African-American congregations in the United States. While some black churches belong to predominantly African-American denominations, such as the African Methodist Episcopal Church (AME), many black churches are members of predominantly white denominations, such as the United Church of Christ (which developed from the Congregational Church of New England.)

Most of the first black congregations and churches formed before 1800 were founded by free blacks - for example, in Philadelphia, Pennsylvania; Petersburg, Virginia; and Savannah, Georgia. The oldest black Baptist church in Kentucky, and third oldest in the United States, was founded about 1790 by the slave Peter Durrett.

After slavery was abolished, freed blacks continued to establish separate congregations and church facilities, creating communities and worship in culturally distinct ways. They had already created a unique and empowering form of Christianity that creolized African spiritual traditions. In addition, segregationist attitudes in both the North and the South discouraged and, especially in the South, prevented African-Americans from worshiping in the same churches as whites.

The tradition of African-Americans worshipping together continued to develop during the late 19th century and continues to this day despite the decline of segregationist attitudes and the general acceptability of integrated worship. African American churches have long been the centers of communities, serving as school sites in the early years after the Civil War, taking up social welfare functions, such as providing for the indigent, and going on to establish schools, orphanages and prison ministries. As a result, black churches have fostered built strong community organizations and provided spiritual and political leadership, especially during the civil rights movement.

Slavery

Evangelical Baptist and Methodist preachers traveled throughout the South in the Great Awakening of the late 18th century. They appealed directly to slaves, and numerous people converted. Blacks found opportunities to have active roles in new congregations, especially in the Baptist Church, where slaves were appointed as leaders and preachers. (They were excluded from such roles in the Anglican or Episcopal Church.) As they listened to readings, slaves developed their own interpretations of the Scriptures and found inspiration in stories of deliverance, such as the Exodus out of Egypt. Nat Turner, a slave and Baptist preacher, was inspired to armed rebellion, in an uprising that killed about 50 white men, women, and children in Virginia.

Both free blacks and the more numerous slaves participated in the earliest black Baptist congregations founded near Petersburg, Virginia, Savannah, Georgia and Lexington, Kentucky before 1800. The slaves Peter Durrett and his wife founded the First African Church (now known as First African Baptist Church in Lexington, Kentucky c. 1790. The church's trustees purchased its first property in 1815. The congregation numbered about 290 by the time of Durrett's death in 1823.

Following slave revolts in the early 19th century, including Nat Turner's Rebellion in 1831, Virginia passed a law requiring black congregations to meet only in the presence of a white minister. Other states similarly restricted exclusively black churches, or the assembly of blacks in large groups unsupervised by whites. Nevertheless, the black Baptist congregations in the cities grew rapidly and their members numbered several hundred each before the Civil War. (See next section.) While mostly led by free blacks, most of their members were slaves.

In plantation areas, slaves organized underground churches and hidden religious meetings, the "invisible church", where slaves were free to mix evangelical Christianity with African beliefs and African rhythms. They turned Wesleyan Methodist hymns into spirituals. The underground churches provided psychological refuge from the white world. The spirituals gave the church members a secret way to communicate and, in some cases, to plan rebellion.

Slaves also learned about Christianity by attending services led by a white preacher or supervised by a white person. Slaveholders often held prayer meetings at their plantations. In the South until the Great Awakening, most slaveholders were Anglican if they practiced any Christianity. Although in the early years of the first Great Awakening, Methodist and Baptist preachers argued for manumission of slaves and abolition, by the early decades of the 19th century, they often had found ways to support the institution. In settings where whites supervised worship and prayer, they used Bible stories that reinforced people's keeping to their places in society, urging slaves to be loyal and to obey their masters. In the 19th century, Methodist and Baptist chapels were founded among many of the smaller communities and common planters. During the early decades of the 19th century, they used stories such as the Curse of Ham to justify slavery to themselves. to practice religion apart from white oversight. Along with white churches opposed to slavery, free blacks in Philadelphia provided aid and comfort to slaves who escaped and helped all new arrivals adjust to city life.

In 1787 in Philadelphia, the Black church was born out of protest and revolutionary reaction to racism. Resenting being relegated to a segregated gallery at St. George's Methodist Church, Methodist preachers Absalom Jones and Richard Allen, and other black members, left the church and formed the Free African Society. It was at first non-denominational and provided mutual aid to the free black community. Over time, Jones began to lead Episcopal services there. He finally led most of its members to create the African Church, in the Episcopal tradition. It was accepted as a parish and on July 17, 1794 became the African Episcopal Church of St. Thomas. In 1804 Jones was the first black priest ordained in the Episcopal Church. (Butler 2000, DuBois 1866).

Richard Allen, a Methodist preacher, wanted to continue with the Methodist tradition. He built a congregation and founded the Bethel African Methodist Episcopal Church (AME). By July 29, 1794, they also had a building ready for their worship. The church adopted the slogan "To Seek for Ourselves." In recognition of his leadership and preaching, in 1799 Bishop Francis Asbury ordained Allen was ordained as a Methodist minister. Allen and the AME Church were active in antislavery campaigns, fought racism in the North, and promoted education, starting schools for black children. Finding that other black congregations in the region were also seeking independence from white control, in 1816 Allen organized a new denomination, the African Methodist Episcopal Church, the first fully independent black denomination. He was elected its first bishop in 1816. While he and Jones led different denominations, they continued to work closely together and with the black community in Philadelphia.

Petersburg, Virginia had two of the oldest black congregations in the country, both organized before 1800 as a result of the Great Awakening: First Baptist Church (1774) and Gillfield Baptist Church (1797). Each congregation moved from rural areas into Petersburg into their own buildings in the early 19th century. Their two black Baptist congregations were the first of that denomination in the city and they grew rapidly.

In Savannah, Georgia, a black Baptist congregation was organized by 1777, by George Liele. A former slave, he had been converted by ordained Baptist minister Matthew Moore. His early preaching was encouraged by his master, Henry Sharp. Sharp, a Baptist deacon and Loyalist, freed Liele before the American Revolutionary War began. Liele had been preaching to slaves on plantations, but made his way to Savannah, where he organized a congregation. After 1782, when Liele left the city with the British, Andrew Bryan led what became known as the First African Baptist Church. By 1800 the church had 700 members, and by 1830 it had grown to more than 2400 members. Soon it generated two new black congregations in the city.

Before 1850, First African Baptist in Lexington grew to 1,820 members, making it the largest congregation in Kentucky. This was under its second pastor, Rev. London Ferrill, a free black, and occurred as Lexington was expanding rapidly as a city. First African Baptist was admitted to the Elkhorn Baptist Association in 1824, where it came somewhat under oversight of white congregations. In 1856 First African Baptist built a large Italianate church, which was added to the National Register of Historic Places in 1986. By 1861 the congregation numbered 2,223 members.

Reconstruction

After emancipation, Northern churches founded by free blacks, as well as those of predominantly white denominations, sent missions to the South to minister to newly freed slaves, including to teach them to read and write. For instance, Bishop Daniel Payne of the AME Church returned to Charleston, SC, in April 1865 with nine missionaries. He organized committees, associations and teachers to reach freedmen throughout the countryside. In the first year after the war, the African Methodist Episcopal (AME) Church gained 50,000 congregants. By the end of Reconstruction, AME congregations existed from Florida to Texas. Their missioners and preachers had brought more than 250,000 new adherents into the church. While it had a northern base, the church was heavily influenced by this growth in the South and incorporation of many members who had different practices and traditions. Similarly, within the first decade, the independent AME Zion church, founded in New York, also gained tens of thousands of Southern members. These two independent black denominations attracted the most new members in the South.

In 1870 in Jackson, Tennessee, with support from white colleagues of the Methodist Episcopal Church, South, more than 40 black Southern ministers, all freedmen and former slaves, met to establish the Southern-based Colored Methodist Episcopal (CME) Church (now Christian Methodist Episcopal Church), founded as an independent branch of Methodism. They took their mostly black congregations with them. They adopted the Methodist Doctrine and elected their first two bishops, William H. Miles of Kentucky and Richard H. Vanderhorst of South Carolina. Within three years, from a base of about 40,000, they had grown to 67,000 members, and more than 10 times that many in 50 years.

At the same time, black Baptist churches, well-established before the Civil War, continued to grow and add new congregations. With the rapid growth of black Baptist churches in the South, in 1895 church officials organized a new Baptist association, the National Baptist Convention. This was the unification of three national black conventions, organized in 1880 and the 1890s. It brought together the areas of mission, education and overall cooperation. Despite founding of new black conventions in the early and later 20th century, this is still the largest black religious organization in the United States. These churches blended elements from underground churches with elements from freely established black churches.

The postwar years were marked by a separatist impulse as blacks exercised the right to move and gather beyond white supervision or control. They developed black churches, benevolent societies, fraternal orders and fire companies. In some areas they moved from farms into towns, as in middle Tennessee, or to cities that needed rebuilding, such as Atlanta. Black churches were the focal points of black communities, and their members' quickly seceding from white churches demonstrated their desire to manage their own affairs independently of white supervision. It also showed the prior strength of the "invisible church" hidden from white eyes.

Black preachers provided leadership, encouraged education and economic growth, and were often the primary link between the black and white communities. The black church established and/or maintained the first black schools and encouraged community members to fund these schools and other public services. For most black leaders, the churches always were connected to political goals of advancing the race. There grew to be a tension between black leaders from the North and people in the South who wanted to run their churches and worship in their own way.

Since the male hierarchy denied them opportunities for ordination, middle-class women in the black church asserted themselves in other ways: they organized missionary societies to address social issues. These societies provided job training and reading education, worked for better living conditions, raised money for African missions, wrote religious periodicals, and promoted Victorian ideals of womanhood, respectability, and racial uplift.

Civil Rights Movement

Black churches held a leadership role in the American Civil Rights Movement. Their history as a centers of strength for the black community made them natural leaders in this moral struggle. In addition they had often served as links between the black and white worlds. Notable minister-activists of the 1950s and 1960s included Martin Luther King, Jr., Ralph David Abernathy, Bernard Lee, Fred Shuttlesworth, Wyatt Tee Walker and C.T. Vivian.

Politics and social issues

The black church continues to be a source of support for members of the African-American community. When compared to American churches as a whole, black churches tend to focus more on social issues such as poverty, gang violence, drug use, prison ministries and racism. A study found that black Christians were more likely to have heard about health care reform from their pastors than were white Christians. Black churches are typically very conservative on sexuality issues, such as homosexuality.

Most surveys indicate that while Blacks tends to vote Democrat in elections, Black churches as a whole are more socially conservative than white evangelicals, especially when it comes to issues of Nationalism.

Black liberation theology

One formalization of theology based on themes of black liberation is the Black liberation theology movement. Its origins can be traced to July 31, 1966, when an ''ad hoc'' group of 51 black pastors, calling themselves the National Committee of Negro Churchmen (NCNC), bought a full-page ad in ''The New York Times'' to publish their "Black Power Statement", which proposed a more aggressive approach to combating racism using the Bible for inspiration.

Black liberation theology was first systematized by James Cone and Dwight Hopkins. They are considered the leading theologians of this system of belief, although now there are many scholars who have contributed a great deal to the field. In 1969 Cone published the seminal work that laid the basis for black liberation theology, ''Black Theology and Black Power''. In the book, Cone asserted that not only was black power not alien to the Gospel, it was, in fact, the Gospel message for all of 20th century America.

In 2008, approximately one quarter of African-American churches followed a liberation theology. The theology was thrust into the national spotlight after a controversy arose related to preaching by Rev. Jeremiah Wright, former pastor to then-Senator Barack Obama at Trinity United Church of Christ, Chicago. Wright had built Trinity into a successful megachurch following the theology developed by Cone, who has said that he would "point to [Trinity] first" as an example of a church's embodying his message.

As neighborhood institutions

Although black urban neighborhoods in cities that have deindustrialized may have suffered from civic disinvestment, with lower quality schools, less effective policing and fire protection, there are institutions that help to improve the physical and social capital of black neighborhoods. In black neighborhoods the churches may be important sources of social cohesion. For some African Americans the kind of spirituality learned through these churches works as a protective factor against the corrosive forces of poverty and racism. Churches may also do work to improve the physical infrastructure of the neighborhood. Churches in Harlem have undertaken real estate ventures and renovated burnt-out and abandoned brownstones to create new housing for residents. Churches have fought for the right to operate their own schools in place of the often inadequate public schools found in many black neighborhoods.

Traditions

Like many Christians, African American Christians sometimes participate in or attend a Christmas play. ''Black Nativity'' by Langston Hughes is a re-telling of the classic Nativity story with gospel music. Productions can be found at black theaters and churches all over the country. The Three Wise Men are typically played by prominent members of the black community.

Historically black denominations

Throughout U.S. history, religious preferences and racial segregation have fostered development of separate black church denominations, as well as black churches within white denominations.

African Methodist Episcopal Church

The first of these churches was the African Methodist Episcopal Church (AME). In the late 18th century, former slave Richard Allen, a Methodist preacher, was an influential deacon and elder at the integrated and affluent St. George's Methodist Church in Philadelphia. The charismatic Allen had attracted numerous new black members to St. George's. White members had become so uncomfortable that they relegated black worshippers to a segregated gallery. After white members of St. George's started to treat his people as second-class citizens, in 1787 Allen, Absalom Jones, also a preacher; and other black members left St. George's.

They first established the non-denominational Free African Society, which acted as a mutual aid society. Religious differences caused Jones to take numerous followers to create an Episcopal congregation. They established the African Episcopal Church of St. Thomas, which opened its doors in 1794. Absalom Jones was later ordained by the bishop of the Philadelphia diocese as the first African-American priest in the Episcopal Church.

Allen continued for some years within the Methodist denomination but organized a black congregation. By 1794 he and his followers opened the doors of the all-black Mother Bethel AME Church.

Over time, Allen and others sought more independence from white supervision within the Methodist Church. In 1816 Allen gathered four other black congregations together in the mid-Atlantic region to establish the African Methodist Episcopal (AME) Church as an independent denomination, the first fully independent black denomination. The ministers consecrated Allen as their first bishop.

African Methodist Episcopal Zion Church

The African Methodist Episcopal Zion or AME Zion Church, like the AME Church, is an offshoot of the ME Church. Black members of the John Street Methodist Church of New York City left to form their own church after several acts of overt discrimination by white members. In 1796, black Methodists asked the permission of the bishop of the ME Church to meet independently, though still to be part of the ME Church and led by white preachers. This AME Church group built Zion chapel in 1800 and became incorporated in 1801, still subordinate to the ME Church.

In 1820, AME Zion Church members began further separation from the ME Church. By seeking to install black preachers and elders, they created a debate over whether blacks could be ministers. This debate ended in 1822 with the ordination of Abraham Thompson, Leven Smith, and James Varick, the first superintendent (bishop) of the AME Zion church. After the Civil War, the denomination sent missionaries to the South and attracted thousands of new members, who shaped the church.

National Baptist Convention

The National Baptist Convention was first organized in 1880 as the Foreign Mission Baptist Convention in Montgomery, Alabama. Its founders, including Elias Camp Morris, stressed the preaching of the gospel as an answer to the shortcomings of a segregated church. In 1895, Morris moved to Atlanta, Georgia, and founded the National Baptist Convention, USA, Inc., as a merger of the Foreign Mission Convention, the American National Baptist Convention, and the Baptist National Education Convention. The National Baptist Convention, USA, Inc., is the largest African-American religious organization.

Church of God in Christ

In 1907, Charles Harrison Mason formed the Church of God in Christ (COGIC) after his Baptist church expelled him. Mason was a member of the Holiness Movement of the late 19th century. In 1906, he attended the Azusa Street Revival in Los Angeles. Upon his return to Tennessee, he began teaching the Pentecostal Holiness message. However, Charles Price Jones and J. A. Jeter of the Holiness movement disagreed with Mason's teachings on the Baptism of the Holy Spirit.

Jones changed the name of his COGIC church to the Church of Christ (Holiness) USA in 1915.

At a conference in Memphis, Tennessee, Mason reorganized the Church of God in Christ as a Holiness Pentecostal body. The headquarters of COGIC is Mason Temple in Memphis, Tennessee. It is the site of Martin Luther King's final sermon, "I've Been to the Mountaintop", delivered the day before he was assassinated.

Other denominations

African Union First Colored Methodist Protestant Church and Connection

Apostolic Faith Mission

Christian Methodist Episcopal Church

Church of Christ (Holiness) U.S.A.

National Baptist Convention of America, Inc.

National Missionary Baptist Convention of America

Pentecostal Assemblies of the World

Progressive National Baptist Convention

Spiritual Israel Church and Its Army

United House of Prayer for All People

United Holy Church of America, Incorporated

United Pentecostal Council of the Assemblies of God, Incorporated

See also

African American culture

African American

Black Madonna, certain European depictions of a dark-skinned Virgin Mary

The Josephites, a Roman Catholic religious order established to minister to African Americans

Oblate Sisters of Providence, an order of Roman Catholic nuns created by women from Haiti.

National Black Catholic Congress

Religion in Black America

References

External links

Jeremy D. Lucas, "The Segregated Hour: A Layman's Guide to the History of Black Liberation Theology", The Segregated Hour Website

Category:Christianity in the United States Category:African-American culture Category:18th-century Christianity Category:Christian terms

ja:黒人教会

name	Rickey Smiley
birth place	Birmingham, Alabama , U.S.
known for	Prank phone calls
occupation	Standup comedy, Television Host, Actor, Radio personality }}

Rickey Smiley (born in Birmingham, Alabama) is a standup comedian, television host, actor, and radio personality best known for his prank phone calls. The calls feature Smiley disguising his voice and carrying on a conversation with the recipient of the call.

Biography

Smiley is a graduate of Alabama State University. He is a member of Omega Psi Phi fraternity and is known for informing audiences of his membership in his acts. Smiley is also a pianist, often playing the piano in his shows, and an organist and sometimes refers to himself playing it at his home church.

Smiley has two biological children, but has adopted eight others.

Career

Smiley appeared as the host of the 2000 season of BET's "ComicView" program. He has also appeared on "Showtime at the Apollo", HBO's "Def Comedy Jam", HBO's "Snaps", "The Nashville Network", "Uptown Comedy Club", and "Comic Escape". He is known as one of the few "clean" African American comics, preferring to use humor rather than vulgarity to get laughs. His original comedy routines often feature the role-play of fictional characters such as "Bernice Jenkins" (AKA Granny Swims, Ms. Johnson or Mrs. Francis), "Lil' Daryl", "Rusty Dale" and "Beauford". Bernice Jenkins has a grandson named Rufus, who's a stereotype of the modern day "Gangsta". He is referenced in "Two Of My Toes Fell Off" and another prank phone call where Smiley calls a pharmacy.

Smiley became the morning show personality for KBFB Radio in Dallas, Texas in April 2004. The show features the trademark prank calls, as well as news, information and the latest hip hop music.

He has also released several humorous songs based on his bits, such as "Roll Tide" featuring his redneck character Buford, and "We Miss Robert", based on a routine of his in which a friend of a deceased drug dealer performs a rap song called "We Miss Robert" at the funeral, which is actually a song about a woman, performed in hopes of landing a record deal. He currently has a morning show on a Baltimore, Maryland radio station.

Smiley had a starring role in Ice Cube's ''Friday After Next''.

Prank calls

Some of Smiley's most notable calls include:

"Buried Alive" - Smiley plays a narcoleptic who works at a funeral home and "fell asleep in one of these caskets" who calls a cemetery claiming that "they done buried me alive" and insists he is calling from inside a casket on his cell phone. He then requests that someone come and "dig all these graves open".

"Come Over" - in a bit of a reverse prank (similar to the ones the Jerky Boys innovated), a hapless caller known as "K.D." calls a Smiley character named "Gina", a woman who initially entices him with statements like "I'm just 'bout to go crazy over here" and "I want you to come over and hurt me" before revealing she is a hermaphrodite ("that means I got both genitals"). K.D. assures Gina he is "still comin'", which prompts her to up the stakes by announcing that "my grandmama over here too...she a ''real freak''." K.D. then speaks to the grandmother who demands "I want you to scrub my head to the white meat" and wants to know "what kind of draws you got on."

"Uncle Melvin" - Smiley prank calls his uncle, as a man who believes his girlfriend has left him, and who punctuates every remark with the word "dawg" ("Is my girl over there dawg...tell her I love her, dawg").

"Churches" - Smiley plays two characters in this call, both of whom call Church's Chicken. One is an elderly lady whom mistakes Church's for a "church" (i.e wants to know "what time do y'all start service" and asks "who is y'all's pastor", and "well when d y'all have Sunday school?"); when informed that she has called a restaurant, asks "Don't the chicken belong to the church?" The other caller is "Willie", who claims to be a heavyset man with a thyroid problem ("I can't get out the house no more"), and who asks for a rundown of the menu ("Is y'all okra fried, or is it all slimy in the pot, like grandmama used to") and who constantly requests delivery of food to his house.

"Pray For Me" - Using his "Granny" voice again, Smiley calls "Miss Ola Mae Benton Carter Jackson Glenn", and asks her to pray for a member of her church, who had been:

*stabbed

*involved in an ambulance crash

*hit by a train

*had a leg cut off by the Jaws of Life

*shot "in the right eye"

:Smiley then gets the woman to lead her in several verses of "Walk With Me, Lord", each verse increasing in silliness.

"She P-E-E-D" - Smiley prank calls an elderly woman using his "Granny" voice; the aftermath of the call causes the woman to laugh so hard that she ends up urinating on herself.

"Is My Daddy Over There" - Smiley plays Lil' Daryl and his brother Brandon as they call a lady claiming their father was supposed to return home with milk for their cereal.

Filmography

''The Late Late Show with Craig Ferguson''

''BET Comedy Awards'' (2004)

''Super Secret Movie Rules: Sports Underdogs'' (2004)

''All about the Benjamins'' (2002) – uncredited

''Friday After Next'' (2002) – Santa Claus

''BET's Comic View'' (1992) TV Series – Host (2000–2001)

''Def Comedy Jam'': All Stars Vol. 11 (1999) (TV) – (Show 2)

''Airline''

''First Sunday'' (2007) – Bernice Jenkins

Discography

To date, Smiley has released five albums of his prank calls:

The Best of Comedian Rickey Smiley Vol. I

Rickey Smiley: Prank Calls Vol. II

Rickey Smiley: Vol. III

Rickey Smiley "Off The Hook Volume 4"

Rickey Smiley: Vol. V (spring 2006)

References

http://www.bvbuzz.com/2010/04/12/rickey-smiley-raising-10-kids/

See also

Tube Bar prank calls

External links

Official Site

Official Morning Show Site

KBFB Radio, home of Rickey's weekday morning show

Category:African American actors Category:Alabama State University alumni Category:American radio personalities Category:American stand-up comedians Category:American television personalities Category:Living people Category:People from Birmingham, Alabama Category:Pranksters

Professor Griff is an American rapper and spoken word artist. He is a member of the hip hop group Public Enemy and head of the Security of the First World.

Early years in Public Enemy

After returning from the army, he started a security service to work the local party circuit, calling it Unity Force. At the time, Carlton Ridenhour (a.k.a. Chuck D) was part of the Spectrum City DJ-for-hire service led by Hank Shocklee, and Spectrum and Unity Force frequently worked side-by-side at local events. When Public Enemy was formed and signed to Def Jam, Ridenhour invited Griffin to be a sideman. Unity Force was renamed "The Security of the First World", or S1W for short. The S1W's were brought along, and became a curious combination of bodyguards/dancers for the band. Their stage routines were a loose combination of martial arts, military drill and "step show" dances lifted from black college fraternities.

His role was also that of road manager and "Minister of Information", the intellectual public face of the band for interviews et cetera, as Flavor Flav was the "fun" one. He was rarely MC'ing, except between songs. Professor Griff has started to emerge on the conspiracy theory scene, typically New World Order conspiracy theory. He is known for linking these allegations to past and present celebrities.

Controversy and departure from Public Enemy

Before the release of ''It Takes a Nation of Millions to Hold Us Back'', Professor Griff, in his role as Minister of Information, gave interviews to UK magazines on behalf of Public Enemy, during which he made homophobic and antisemitic remarks. However, there was little controversy until May 22, 1989, when Griffin was interviewed by the ''Washington Times''. At the time, Public Enemy enjoyed unprecedented mainstream attention with the single "Fight the Power" from the soundtrack of Spike Lee's ''Do the Right Thing''.

During the interview with David Mills, Griffin made numerous statements such as "Jews are responsible for the majority of the wickedness in the world". When the interview was published, a media firestorm emerged, and the band found themselves under intense scrutiny.

In a series of press conferences, Griffin was either fired, quit, or never left. Def Jam co-founder Rick Rubin had already left the label by then; taking his place alongside Russell Simmons was Lyor Cohen, the son of Israeli immigrants who had run Rush Artist Management since 1985. Before the dust settled, Cohen claims to have arranged for a Holocaust Museum to give the band a private tour.

In an attempt to defuse the situation, Ridenhour first expressed an apology on his behalf, and fired Griffin soon thereafter. Griffin later rejoined the group, provoking more protests, causing Ridenhour to briefly disband the group. When Public Enemy reformed, due to increasing attention from the press and pressure from Def Jam hierarchy, Griffin was no longer with the band.

Griffin later publicly expressed remorse for his statements after a meeting with the National Holocaust Awareness Student Organization in 1990.

In his 2009 book, entitled "Analytixz", Griff once again admitted the faults in his alleged 1989 statement: "to say the Jews are responsible for the majority of wickedness that went on around the globe I would have to know about the majority of wickedness that went on around the globe, which is impossible... I'm not the best knower [God] is. Then, not only knowing that, I would have to know who is at the crux of all of the problems in the world and then blame Jewish people, which is not correct." Griff also pointed out that not only were his words taken out of context, but that the recording has never been released to the public for an unbiased listen.

Afrocentrism

Although himself partly Native American, Griffin has embraced a form of Afrocentrism. "Muslim, Christian, Jew / Here's a little somethin' I thought you knew / There is only one God and God is one / The rich praises none."

After his departure from Public Enemy, Griffin formed his own group, the Last Asiatic Disciples. Griffin's albums were of an Islamic and Afrocentric style,. combined with increasingly spoken word lyrics.

He is a member of The Nation of Islam which his lyrics and record titles as a solo artist referenced. Another general theme in his lyrics is New World Order conspiracy.

Discography

Year	Album	Chart Positions
		! width="45"	! width="45"
1990		127	24
1991		—	70
1992		—	—
1998		—	—
2001		—	—

Footnotes

Category:African American Muslims Category:Converts to Islam Category:Living people Category:Members of the Nation of Gods and Earths Category:People from Nassau County, New York Category:Public Enemy members Category:Rappers from Long Island Category:Year of birth missing (living people) Category:American people of Native American descent

de:Professor Griff fr:Professor Griff