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Self-help efforts are fascinating and laudable stories.

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A particularly interesting one is how, in an age of de jure segregation, charitable and creative African-Americans were agents looking change in their communities and were able to alleviate various economic and social problems. Although African-American churches had existed before the Civil Warthe majority of blacks started their own churches and denominations during Reconstruction.

In these houses of worship, congregants had more freedom of religious expression and leadership opportunities. The church also served as lookung central point of the African-American community and functioned as a charitable organization.

Many congregations encouraged and supported education and literary efforts while some started missions for the disadvantaged and homes for the elderly and orphaned.

The growth of mutual aid societies coincided with the expansion of black churches. Young Mutual Society Southerm Augusta, Ga. Insurance companies soon grew out of such efforts.

Its name later changed to North Carolina Mutual Life. Charitable African-Americans also pooled their money and formed institutions to meet community needs. In such fashion hospitals and orphanages — to name two examples — were started.

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The sanitarium charged in advance and could treat up to 30 patients. To meet the needs of homeless and dependent African-American children, Rev. Augustus Shepard had an idea: The idea became a reality inwhen the Colored Orphanage Association was formed.

A year later the association purchased a acre farm in Oxford. During the late s and early s, the growth of fraternal orders coincided with the aforementioned charitable efforts.

The more popular ones were the Masons and the Odd Fellows. The genesis of African-American freemasonry was in Prince Hall and oSuthern other Bostonians joined an English army lodge that year, and after the Revolutionary War, his and other black lodges separated from the Grand Lodge of England.

Joseph Hood, an A.

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These fraternal organizations complemented the mutual aid societies. In the early years, membership included mainly the elite in African-American communities, but in time more from the middle and working classes joined. In North Carolina, membership expanded to include women, albeit in a separate branch with male leadership.

Blakcthe Order of the Eastern Star was formed. Bythere were 3, Prince Hall lodges in the United States, and almost 78 percent of them 2,with approximatelymembers, were located in Black Southern Pines looking for black South. Much to the surprise of many, membership continued to increase during the first 30 years of the 20th century, particularly North Carolina, which saw significant growth.

For instance, 2, North Carolinians filled the ranks of 90 lodges in Ten years later, membership swelled to 10, in lodges. Black freemasonry membership did not decline until after the Great Depression and during the New Deal.

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