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                  <text>The era immediately following World War II brought about vast changes, not only in foreign policy, but in economics and a changing civic landscape. The liberalism of the New Deal era grew into movements towards increasing civil liberties and economic opportunities, particularly for minorities and women. Protests became more and more common to the average American as groups demanded equal rights and voting equality. These movements were juxtaposed with Jim Crow laws and the reemergence of the KKK, which showed the darker side of life in the American South. &#13;
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Learn more in the National U.S. History Content Standards</text>
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              <text>&lt;p&gt;The son of formerly enslaved parents in North Carolina, Beatrice Henry Hester (August 31, 1895–February 13, 1972) graduated from Biddle University (later Johnson C. Smith University), in Charlotte, North Carolina, before earning a divinity degree in 1921 from Virginia Union University, in Richmond. He accepted a call from Shiloh Baptist Church (Old Site), in Fredericksburg, and became its pastor shortly after his ordination in May 1922. An advocate for education and social justice, Rev. B. H. Hester organized evening literacy classes at Shiloh for adults so they could register to vote. For about a decade he taught and served as principal at Fredericksburg Normal and Industrial Institute (also known as Mayfield High School), a high school for African-American students who had few options locally beyond elementary school. He helped stabilize its finances and increased enrollment before the institute later became part of the local public school system.&lt;/p&gt;&#13;
&lt;p&gt;A courageous pastor who challenged white supremacy despite potential danger to his family and church, Hester established the weekly &lt;em&gt;Shiloh Herald&lt;/em&gt; in 1925 with the motto, "For all things beneficial and uplifting; against all things injurious and detrimental; neutral on nothing." In scathing editorials he excoriated white leaders over voter suppression, lack of educational opportunities, and violence against African Americans in Virginia and nationwide. He called out the Richmond&lt;em&gt; News Leader&lt;/em&gt; for its use of offensive language and secured a promise from its editor that certain words would no longer appear in the newspaper. Locally, he opposed city practices that discriminated against Black Fredericksburg residents. Unwilling to accept an unjust society, Hester fought segregation and discrimination while empowering his congregation to do likewise. Despite his humble beginning, Hester's example continues to endure.&lt;/p&gt;&#13;
&lt;p&gt;&lt;em&gt;Nominated by Xavier R. Richardson, Spotsylvania County&lt;/em&gt;.&lt;br /&gt;&lt;br /&gt;&lt;a href="https://www.lva.virginia.gov/collections/educator-resources/changemakers/strong-mw-2022"&gt;2022&lt;/a&gt; Strong Men &amp;amp; Women in Virginia History honoree, Library of Virginia and Dominion Energy.&lt;/p&gt;</text>
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              <text>Photograph courtesy of Photographic Archives, Shiloh Baptist Church (Old Site), Fredericksburg.</text>
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                <text>Throughout his long career as a spiritual and community leader, Rev. B. H. Hester was a passionate advocate for the rights of African Americans.</text>
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                  <text>This era is, in large part, a study of the United States as a global power – politically, economically and militarily. The detente with the Communist China under Nixon begins a shift in our “Domino Theory” in Asia. The collapse of the Soviet Union, the overthrow of communist governments in Eastern Europe, and the end of the Cold War and the nuclear arms race also changed how the United States interacted with Europe.  At the same time, intervention and actions increased in our own hemisphere and in the Middle East. Terrorism also became a driving force behind foreign policy.&#13;
&#13;
Politically, there was a shift away from liberalism for much of this time period. Political scandals such as Watergate and Iran-Contra were treated differently than previous scandals, thanks in large part to an increase in television coverage. The governmental role in the economy, environmental protection, social welfare, and more shifted greatly during this time period and that role, and its scope, are still being debated today.&#13;
&#13;
Socially, this time period saw for the first time immigration primarily from Asia and Central America. A new wave of reform movements promoted environmental, feminist, and civil rights agendas. There was also a resurgence of religious evangelicalism. Technological advances once again redefined not only the economic landscape of America, but also the lives of everyday citizens.&#13;
&#13;
Learn more in the National U.S. History Content Standards.</text>
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              <text>Born in Ulaanbaatar, he is world renowned as a master of the ancient Buddhist ritual known as Tsam, and as a maker of the masks that are central to this ritual practice. He is currently working with the blessings of the Dalai Lama to build a World Peace Pagoda in Mongolia and a second, smaller version in Shenandoah Valley of Virginia.&lt;br /&gt;&lt;br /&gt;Watch excerpts from Ganna's interview about:&lt;br /&gt;&#13;
&lt;ul&gt;&#13;
&lt;li&gt;&lt;b&gt;&lt;a href="https://youtu.be/BRxzhsH09GA" target="_blank" rel="noopener"&gt;Belonging&lt;/a&gt;&amp;nbsp;&lt;/b&gt;(3:04)&lt;/li&gt;&#13;
&lt;li&gt;&lt;strong&gt;&lt;a href="https://youtu.be/xWCDeTZ5Uk0" target="_blank" rel="noopener"&gt;Opportunity&lt;/a&gt;&lt;/strong&gt;&amp;nbsp;(1:00)&lt;/li&gt;&#13;
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              <text>Photograph courtesy of Virginia Humanities, photography by Pat Jarrett.</text>
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                <text>A native of Mongolia, Gankhuyag (Ganna) Natsag is world renowned as a master of the ancient Buddhist ritual known as Tsam.</text>
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                  <text>Between 1800 and 1860, the United States underwent a period of increased territorial expansion, immigration, economic growth, and industrialization. At the same time as the nation was increasing in population and size, regional differences were becoming more and more pronounced, and politically confrontational. The idea of “Manifest Destiny” led to movements first across the Appalachians, then across the Mississippi, and finally with the goal of reaching the Pacific Ocean, encouraged by the Gold Rush. This expansion, however, did have some negative results, most notably, the removal of many Indian nations in the Southeast and old Northwest. While the Louisiana Purchase increased the size of the nation more or less peacefully, large amounts of square footage were also acquired through the America’s victory in the Mexican-American War. &#13;
&#13;
Economic development, while increasing wealth and prosperity, also brought regional differences more sharply into focus. While the North began its path of Industrial Revolution, its increased urbanization and technological advancements separated it even further from an agrarian South. There was also a "transportation revolution" involving railroads, canals, and trans-regional roads, many times centered in the North. Slavery was also becoming a larger factor in the South, and would cause strife and political debate as new territory was added to the Union, particularly in the case of the Missouri Compromise and the Kansas–Nebraska Act which effectively repealed it. Despite expansion, free African Americans and women were still largely disenfranchised. Reforms movements occurred in bursts, setting the stage for post-Civil War major reforms.&#13;
&#13;
Learn more in the National U.S. History Content Standards.</text>
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              <text>Baptist Minister and Settler of Liberia</text>
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              <text>Lott Cary (ca. 1780–November 10, 1828) was born enslaved in Charles City County. Early details of his life are uncertain, although later biographies embellished various stories. In 1804, his owner hired him out to work in the tobacco warehouses of Richmond. There Cary experienced a religious conversion about 1807, became a lay preacher by 1815, and was later ordained a Baptist minister. About 1813 he had saved enough money by his labor to purchase his freedom and that of his two children by his first wife. &lt;br /&gt;&lt;br /&gt;Interested in mission work, he helped found the Richmond African Baptist Missionary Society in 1815. When the American Colonization Society announced plans to settle American freedpeople in West Africa, Cary decided to go. Several white Richmonders provided financial assistance for a group to sail in 1821. Cary was among the settlers who founded the town of Monrovia in the colony of Liberia, of which he was elected vice agent in 1826 and 1827. He established a joint stock company to improve Monrovia’s harbor and helped extend the colony’s territory. He served as the pastor of Providence Baptist Church and president of the Monrovia Baptist Missionary Society. While preparing munitions to defend the colony in November 1828, Cary was killed by an accidental gunpowder explosion. After his death, advocates of colonization used Lott Cary’s life story to promote the idea of a successful colony, making him one of the most famous black men of the early 19th century. &lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;span&gt;&lt;a href="https://edu.lva.virginia.gov/changemakers/strong-mw-2015" target="_blank" rel="noopener"&gt;&lt;span style="text-decoration: underline;"&gt;2015&lt;/span&gt;&lt;/a&gt;&lt;/span&gt;&lt;span&gt; Strong Men &amp;amp; Women in Virginia History honoree, Library of Virginia and Dominion.&lt;/span&gt;</text>
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              <text>Image Courtesy of Virginia Baptist Historical Society.</text>
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                  <text>The era immediately following World War II brought about vast changes, not only in foreign policy, but in economics and a changing civic landscape. The liberalism of the New Deal era grew into movements towards increasing civil liberties and economic opportunities, particularly for minorities and women. Protests became more and more common to the average American as groups demanded equal rights and voting equality. These movements were juxtaposed with Jim Crow laws and the reemergence of the KKK, which showed the darker side of life in the American South. &#13;
&#13;
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&#13;
Learn more in the National U.S. History Content Standards</text>
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              <text>Wyatt Tee Walker (August 16, 1929-January 23, 2018) graduated from Virginia Union University in Richmond in 1950 and from its Graduate School of Religion in 1953. From 1953 to 1960 he was pastor of Gillfield Baptist Church in Petersburg, where he became president of the local branch of the NAACP and was arrested for trying to borrow a book about Robert E. Lee from the Petersburg Public Library. &lt;br /&gt;&lt;br /&gt;Walker served as the first full-time executive director of the Southern Christian Leadership Conference from 1960 to 1964. He played a major role in the Civil Rights movement and worked closely with Dr. Martin Luther King Jr. Walker was arrested during a Freedom Riders protest in Birmingham in 1961 and helped organize the 1963 march on Washington. &lt;br /&gt;&lt;br /&gt;In 1966 Walker became pastor of Canaan Baptist Church of Christ, in Harlem, New York City. During the 1970s he advised the governor on urban affairs. In 1978 Walker organized the International Freedom Mobilization to protest apartheid in South Africa and later welcomed Nelson Mandela to his church in New York. Walker also studied African American church music and became a nationally recognized authority on the subject. He published more than a dozen books on religious and musical subjects and later took part in documenting the Civil Rights movement. After suffering a stroke in 2003 and retiring from his ministry, Walker returned to Virginia, where he lives in Chester and remains active in promoting Christian brotherhood. &lt;br /&gt;&lt;br /&gt;UPDATE: Walker died at his Chesterfield County home on January 23, 2018.&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;span&gt;&lt;a href="https://edu.lva.virginia.gov/changemakers/strong-mw-2013" target="_blank" rel="noopener"&gt;&lt;span style="text-decoration: underline;"&gt;2013&lt;/span&gt;&lt;/a&gt;&lt;/span&gt;&lt;span&gt;&amp;nbsp;Strong Men &amp;amp; Women in Virginia History honoree, Library of Virginia and Dominion.&lt;/span&gt;</text>
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              <text>Caroline Bradby Cook (born ca. 1839), a resident of the Pamunkey Indian Reservation in King William County, was widowed in 1861, a few months after giving birth to her only child, George Major Cook. She and most of the other Pamunkey remained loyal to the United States during the Civil War, and her brothers and other relatives guided United States Army units in eastern Virginia and served as river pilots. When the Union army encamped at the Indian town, she cooked and washed for the soldiers even as they systematically dismantled her house and fences and burned the wood in their campfires. &lt;br /&gt;&lt;br /&gt;After the war Cook went to the county court in order to take out letters of administration on the estate of her husband, Major Cook. Pamunkey Indians did not own the real estate on the reservation land, but as a widow she inherited the house and fence that the soldiers had destroyed. Cook filed a claim with the Southern Claims Commission for compensation from the United States government for her ruined property. In rebuilding her house and fence, she carefully counted the posts and pickets in order to apply for compensation for no more than she was entitled to. Cook received $100 in 1879. She was a founding member of the Pamunkey Baptist Church, organized in April 1865. Her son, whom she raised with the help of her relatives, served as chief of the Pamunkey from 1902 until his death in 1930. He championed the rights of Virginia's Indians when their cultural heritage and even legal existence were being challenged. The last known reference to Caroline Bradby Cook in public records is the 1910 census, which recorded that she was then living in the house of her son the chief.&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;span style="text-decoration: underline;"&gt;&lt;a href="https://edu.lva.virginia.gov/changemakers/va-women-2009" target="_blank" rel="noopener"&gt;2009&lt;/a&gt;&lt;/span&gt; Virginia Women in History honoree, Library of Virginia.</text>
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              <text>Elizabeth Henry Campbell Russell (1749-1825) was compared favorably to her famous brother Patrick Henry, in part because she shared his unwavering drive and impressive oratorical skills. Born in Hanover County, she joined her first husband on the frontier of Southwest Virginia soon after their marriage in 1776. She kept busy, administering to sick and needy people. Soon after her husband's death, she remarried in 1781. In 1788 her family, which included her own children and stepchildren, moved to the present site of Saltville. That same year, Russell underwent a dramatic conversion to Methodism after attending a series of Methodist sermons. &lt;br /&gt;&lt;br /&gt;Embracing Methodism whole-heartedly, the Russells pledged their wealth to aid the church and influenced many people of the community to join. After her husband's death in 1793, Madame Russell, as she was known, increased her Methodist activism. She gave up her personal wealth but used the funds she had to support circuit riders and to pay to build churches. With a firm belief in God-given freedom for all people, she freed the slave that she owned. In 1812 she settled into a log cabin with a large room for holding religious meetings. Until her death, she hosted itinerant preachers and alerted community members whenever an impromptu service was to be held. When poor evangelists visited her, she bolstered them with food and clothing, as well as moral support and intellectual stimulation. The Madame Russell Methodist Church in Saltville is named in her honor.&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;span style="text-decoration: underline;"&gt;&lt;a href="https://edu.lva.virginia.gov/changemakers/va-women-2011" target="_blank" rel="noopener"&gt;2011&lt;/a&gt;&lt;/span&gt; Virginia Women in History honoree, Library of Virginia.</text>
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                  <text>This era is, in large part, a study of the United States as a global power – politically, economically and militarily. The detente with the Communist China under Nixon begins a shift in our “Domino Theory” in Asia. The collapse of the Soviet Union, the overthrow of communist governments in Eastern Europe, and the end of the Cold War and the nuclear arms race also changed how the United States interacted with Europe.  At the same time, intervention and actions increased in our own hemisphere and in the Middle East. Terrorism also became a driving force behind foreign policy.&#13;
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&#13;
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&#13;
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              <text>Born in Tallahassee, Florida, Isabel Wood Rogers (August 26, 1924–March 18, 2007) was a leader in expanding the role of women in the Presbyterian Church. After graduating from Florida State College for Women (later Florida State University), she received a master's degree in political science from the University of Virginia and then a Ph.D. in theology and ethics from Duke University. She also received a master's degree from the Presbyterian School of Christian Education (PSCE) in Richmond. Rogers served Georgia State College for Women from 1949 to 1961, first as chaplain and then as director of religious affairs, before returning to Richmond to teach applied Christianity at PSCE (later Union Theological Seminary–PSCE) until her retirement in 1998. She wrote five books that explored how Christians live in the modern world. &lt;br /&gt;&lt;br /&gt;Known to her colleagues and students as Dr. Izzie, Rogers was an energetic, outstanding teacher who encouraged her students and colleagues to pursue the quest for justice, including the ethical treatment of all people and full participation of women in the church and in society. A confirmed environmentalist, she advocated responsible stewardship of the earth. In 1987 Rogers was elected moderator of the General Assembly of the Presbyterian Church (USA), its highest elected office. Her role as moderator, she believed, was to encourage questions, to get people "to think for themselves, to forge their own faith." She received honorary degrees from several colleges as well as awards for her work as an educator and in the Presbyterian Church. In 1986 the YWCA recognized her as one of "Richmond's Outstanding Women."&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;span style="text-decoration: underline;"&gt;&lt;a href="https://edu.lva.virginia.gov/changemakers/va-women-2008" target="_blank" rel="noopener"&gt;2008&lt;/a&gt;&lt;/span&gt; Virginia Women in History honoree, Library of Virginia.</text>
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                  <text>This era is, in large part, a study of the United States as a global power – politically, economically and militarily. The detente with the Communist China under Nixon begins a shift in our “Domino Theory” in Asia. The collapse of the Soviet Union, the overthrow of communist governments in Eastern Europe, and the end of the Cold War and the nuclear arms race also changed how the United States interacted with Europe.  At the same time, intervention and actions increased in our own hemisphere and in the Middle East. Terrorism also became a driving force behind foreign policy.&#13;
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              <text>An innovative educator and administrator, Sister Marie Majella Berg (July 7, 1916–April 5, 2004) served as president of Marymount University for more than thirty years and transformed the school from a small, all-female, junior college to a large, coeducational university with several campuses. Born Mae Katherine Berg in Brooklyn, New York, she entered the order of the Religious of the Sacred Heart of Mary in 1934. As a Catholic nun, she took the name Sister Marie Majella. Sister Majella received a bachelor's degree in Latin from Marymount College in Tarrytown, New York, and a master's degree in classics from Fordham University before joining the faculty of the Marymount School in New York City, where she taught for twelve years. In 1948 she became the registrar and a professor of classics at Marymount Manhattan College. &lt;br /&gt;&lt;br /&gt;In 1960 Sister Majella was appointed president of Marymount College of Virginia, in Arlington County. Inheriting a two-year school with 240 students, she spent her first decade as president raising the number and quality of academic offerings, attracting new faculty, and expanding the student body. Using her outstanding relationship-building and fund-raising skills, she attracted a sizable endowment that allowed for the construction of many new buildings on the college's original site and the acquisition of two new campuses in Ballston and Sterling, Virginia. The college began offering bachelor's degrees in 1973, and in 1986 it achieved university status and became fully coeducational. By the time Sister Majella retired in 1993, Marymount offered thirty-eight undergraduate programs and twenty-three graduate degree programs to a student body of nearly 4,000. Sister Majella held honorary doctorates of humane letters from Georgetown University (1970) and Marymount Manhattan College (1983). At the time of her death in 2004 she was the longestserving woman college president in the nation.&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;span style="text-decoration: underline;"&gt;&lt;a href="https://edu.lva.virginia.gov/changemakers/va-women-2006" target="_blank" rel="noopener"&gt;2006&lt;/a&gt;&lt;/span&gt; Virginia Women in History honoree, Library of Virginia and Virginia Foundation for Women.</text>
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              <text>A confidante and mother-in-law of the writer Sherwood Anderson, Laura Lu Scherer Copenhaver (August 29, 1868-December 18, 1940) continued a family tradition of service to the Lutheran Church. She wrote fiction, poetry, and dozens of church pageants, many in collaboration with her younger sister, Katharine Killinger Scherer Cronk. One of Copenhaver's poems, "Heralds of Christ", became a well-known hymn. Her advocacy inspired the Women's Missionary Society to establish the Konnarock Training School to provide elementary-level academic and religious education for Smyth County children who did not have access to other public schools. &lt;br /&gt;&lt;br /&gt;As director of information for the Marion-based Virginia Farm Bureau Federation, Copenhaver advanced strategies for developing southwestern Virginia's agricultural economy. She emphasized the importance of cooperative marketing of farm products in order to improve the standard of living for farm families. &lt;br /&gt;&lt;br /&gt;Copenhaver practiced such cooperative strategies herself by coordinating the production of textiles out of her home, Rosemont. She hired women to produce coverlets based on traditional patterns and using local wool. Rosemont Industries expanded its offerings to include a wide variety of rugs, bed canopies and fringes, and other household items, some woven, knitted, or crocheted by hand and others manufactured by machine. Rosemont's popular textiles attracted customers from throughout the United States and from Asia, Europe, and South America. &lt;br /&gt;&lt;br /&gt;After Copenhaver's death, her sister Minerva May Scherer, longtime dean of Marion College, headed Rosemont Industries for two decades. In 1960 some of Copenhaver's children incorporated the business as Laura Copenhaver Industries, Inc., which continues to manufacture traditional textiles.&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;span style="text-decoration: underline;"&gt;&lt;a href="https://edu.lva.virginia.gov/changemakers/va-women-2007" target="_blank" rel="noopener"&gt;2007&lt;/a&gt;&lt;/span&gt; Virginia Women in History honoree, Library of Virginia.</text>
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              <text>Image Courtesy of the Copenhaver Family.</text>
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The American Revolution is often considered one of the most crucial times of United States history to study, as it lays the groundwork for all political history following it. Not only did it end the colonial relationship with England, but it brought about political change that would not only shape our lives, but would serve as an example for other nations. It also called into question social and political relationships, raising questions of freedom and inalienable rights. Some of America’s most important documents and greatest political minds come from this era. The war itself also was Revolutionary, with successful guerilla-style fighting and the defeat by colonials of well-trained British military forces. &#13;
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              <text>Gowan Pamphlet (ca. 1750-1807 or 1808) was born enslaved. While the details of his personal life are unknown, when he began preaching in the 1770s he was the property of a Williamsburg tavern keeper. At that time Pamphlet probably led a congregation of free and enslaved African Americans meeting in secret on the outskirts of the city. While he evidently avoided the more violent abuses sometimes meted out to black preachers then, Pamphlet was not immune to discrimination. Prejudice may have fueled accusations that he stole a horse in 1779 and that he participated in a slave revolt plot in 1793. Early in his career, the leading association of Baptist congregations in Virginia banned all preachers of color. Pamphlet ignored the decree. &lt;br /&gt;&lt;br /&gt;Pamphlet moved with his owner nearer to Richmond, the new capital, in 1786, but in a few years returned to Williamsburg with a new owner. In 1793 Pamphlet was freed. His deed of manumission was the first document to record his surname, and he probably choose the name Pamphlet at that time. That same year Pamphlet's Williamsburg congregation was received into the Dover Baptist Association, giving them a full endorsement as an active church. By 1805, Pamphlet owned land in Williamsburg and several acres outside the city. He continued to minister to his congregation, which at times numbered approximately 500 members, until his death.&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;span style="text-decoration: underline;"&gt;&lt;a href="https://edu.lva.virginia.gov/changemakers/trailblazers-2010" target="_blank" rel="noopener"&gt;2010&lt;/a&gt;&lt;/span&gt; African American Trailblazers honoree, Library of Virginia.</text>
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              <text>Representative Image Courtesy of the Prints and Photographs Collection, Library of Congress. Detail from Broadside, "American Sketches: A Negro Congregation at Washington" (1876).</text>
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