WEBVTT - The House That Daddy Built

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<v Speaker 1>Oh God, here we go.

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<v Speaker 2>Nonam tom thumb thumb thumb.

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<v Speaker 3>Sweet yes, Sweet Daddy Grace, wool sweete, sweet yeah, Sweet

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<v Speaker 3>Daddy Grace.

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<v Speaker 1>Hey, ain't in a shame. That's his name.

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<v Speaker 2>It's not a shame, Daddy Grace. He comes in the morning,

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<v Speaker 2>comes afternoon, comes in the d to get this fool.

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<v Speaker 3>Sweet yeah, Sweet Daddy Grace.

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<v Speaker 2>Hallelu yak ain't his name, He's got a name, Sweete.

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<v Speaker 4>That's the voice of a civil rights activist in legend

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<v Speaker 4>who for many years has lived in my hometown of

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<v Speaker 4>New Bedford, Massachusetts. You may know him by the name

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<v Speaker 4>he was given at his birth.

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<v Speaker 2>My name is Jabriel Kazan, but my birth name is

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<v Speaker 2>Ezelanda Blair Junior.

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<v Speaker 5>As is is al Blair Junior.

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<v Speaker 4>He was one of the four young black men known

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<v Speaker 4>as the Greensboro for who in nineteen sixty walked into

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<v Speaker 4>a Woolworths in the Jim Crow South and sat down

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<v Speaker 4>at the lunch counter. Their sit in was a direct

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<v Speaker 4>action protest of the store's policy of segregation in North

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<v Speaker 4>Carolina and more largely the Deep South. This sit in

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<v Speaker 4>is widely considered one of the mile markers of the

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<v Speaker 4>movement for civil rights. I talked with Jabriel not only

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<v Speaker 4>because of his legacy, but because of his own stories

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<v Speaker 4>about Daddy Grace.

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<v Speaker 2>Coreen. My mother was a country girl from southa the City,

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<v Speaker 2>North Carolina. Mom gradu from high school, came to Greensboro.

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<v Speaker 2>She live with a lady who attended Daddy Grace's church.

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<v Speaker 2>So my mom went to see Daddy Grace at the church.

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<v Speaker 2>So what was he like, Mama? She said, he was

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<v Speaker 2>a very handsome man, plus that he could dress himmacreately,

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<v Speaker 2>three piece soup like he was God. Men hold him

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<v Speaker 2>on his shoulders and took him in. Wow. And then

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<v Speaker 2>she said, Then I walked in the church and gets

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<v Speaker 2>what I saw?

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<v Speaker 1>What?

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<v Speaker 6>Mom?

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<v Speaker 2>She said, five ten, twenty dollars bills on the floor

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<v Speaker 2>and people were walking on to get the Daddy Grace step.

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<v Speaker 5>I said, WHOA come talk to me?

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<v Speaker 1>Oh what?

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<v Speaker 2>Thousands of dollars on that floor. And the people took

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<v Speaker 2>off his shoes and walked down that aisle the way.

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<v Speaker 2>They took the money up and they put more money

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<v Speaker 2>in the basket. That's Daddy Grace.

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<v Speaker 4>But when other folks spoke about Daddy Grace and the

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<v Speaker 4>money he and his churches raked in they weren't always

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<v Speaker 4>so laudatory, so supportive. In fact, of all the things

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<v Speaker 4>Daddy Grace was criticized for, the one that really seemed

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<v Speaker 4>to bother people, including money in my family, was his

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<v Speaker 4>and his church's relationship with money, because there appeared to

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<v Speaker 4>be a lot of it, so much in fact, that

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<v Speaker 4>the church was able to purchase an expansive real estate empire,

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<v Speaker 4>much of which they still hold on to today. In

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<v Speaker 4>the nineteen forties and fifties, this was unheard of for

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<v Speaker 4>most Black Americans, and although he was primarily a man

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<v Speaker 4>of God, I have to admit that what Daddy Grace

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<v Speaker 4>did with real estate has always impressed me.

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<v Speaker 5>Daddy Grace didn't.

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<v Speaker 4>Come to America to be poor. He came to spread

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<v Speaker 4>the word of God. It just so happened that he

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<v Speaker 4>also found the word of God paid very well. I'm

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<v Speaker 4>Marcy Depina and from iHeart Podcasts, Enforce and Media group.

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<v Speaker 5>This is sweet Daddy Grace.

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<v Speaker 7>Glad to be happy.

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<v Speaker 4>All right. So the parade is over and I am

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<v Speaker 4>walking down the street. I am seeing that a lot

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<v Speaker 4>of the people that were.

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<v Speaker 5>In the various bands are here. I am in Washington,

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<v Speaker 5>d C.

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<v Speaker 4>For the United House of prayers, annual Memorial Day celebration

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<v Speaker 4>and parade. Making my way to the national head quarters,

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<v Speaker 4>the main.

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<v Speaker 5>Church to the faithful.

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<v Speaker 4>It's called God's White House. And it's not lost on

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<v Speaker 4>me that Daddy Grace chose the nation's capital for the

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<v Speaker 4>headquarters of the United House of Prayer.

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<v Speaker 5>Oh this church is she.

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<v Speaker 4>Oh Wow, has a five pointed star at the top

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<v Speaker 4>a gold dome. This church is truly notable. It's a

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<v Speaker 4>building meant to cause a sensation. It's monumental. It's an

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<v Speaker 4>impressive piece of real estate. Inside is home to an

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<v Speaker 4>extensive public archive of the United House of Prayer history.

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<v Speaker 4>There are countless photos of Daddy Grace, newspaper clippings, letters

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<v Speaker 4>he wrote to the congregation, preserved copies of Grace magazine.

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<v Speaker 4>It's like a museum. But the other piece of real

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<v Speaker 4>estate I was struck by during my trip was right

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<v Speaker 4>on Logan Circle, eleven Logan Circle to be exact. It's

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<v Speaker 4>in the historically black Shaw neighborhood, which has been home

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<v Speaker 4>to many prominent Black attorneys, judges, architects, politicians, and musicians,

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<v Speaker 4>including Duke Ellington. Eleven Logan Circle is a majestic house

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<v Speaker 4>boasting seven bedrooms and five bathrooms. It's currently estimated to

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<v Speaker 4>be worth three point five million dollars, and it too

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<v Speaker 4>is owned by the United House of Prayer starting in

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<v Speaker 4>the nineteen thirties. It was where Daddy Gray stayed whenever

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<v Speaker 4>he was in town. I cannot describe the feeling of

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<v Speaker 4>pride that I felt when walking along with the parade,

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<v Speaker 4>we rounded the corner and I first saw the house.

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<v Speaker 4>The neighborhood is gentrified now and Daddy Grace's home is

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<v Speaker 4>one of the few black owned properties in the circle,

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<v Speaker 4>one of the last reminders of the prosperous black neighborhood

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<v Speaker 4>that once was here. Smith the church opens it up

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<v Speaker 4>to the public, they also know it something to show off.

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<v Speaker 4>Eleven Logan Circle would be an impressive property for anyone.

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<v Speaker 4>But here's the thing, both in Daddy Grace's time and

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<v Speaker 4>for the House of Prayer today, it's just one of

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<v Speaker 4>many real estate holdings, one parcel in a vast empire.

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<v Speaker 4>This was very much on purpose. Daddy Grace's vision for

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<v Speaker 4>his church was to make sure it could and would

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<v Speaker 4>always keep growing, and he knew that meant money. Daddy

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<v Speaker 4>Grace deeply understood that one of the best ways to

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<v Speaker 4>build wealth in America was by owning real estate.

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<v Speaker 5>Alvicente, who was born in.

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<v Speaker 4>Kabovid and has also studied Daddy Grace, spoke directly to

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<v Speaker 4>this point.

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<v Speaker 1>He bought.

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<v Speaker 8>Huge complex in Manhattan that didn't rent the Negroes, and

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<v Speaker 8>he bought it through you know, channels at that time,

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<v Speaker 8>was one of the big purchases in Manhattan.

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<v Speaker 4>The fact that Daddie Grace was able to purchase properties

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<v Speaker 4>that would not even rent to black tenants, never mind

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<v Speaker 4>sell to them, was remarkable. He hired white real estate

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<v Speaker 4>agents and attorneys to make the arrangements for him. This

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<v Speaker 4>sprawling business empire he built with church funds and donations.

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<v Speaker 4>It wasn't just here in America, it was also an

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<v Speaker 4>international empire of real estate.

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<v Speaker 8>He had a coffee farm in Brazil and egg farm

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<v Speaker 8>in Cuba, so he was pretty dynamic. He was a bright,

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<v Speaker 8>bright guy and an astute businessman.

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<v Speaker 4>This was all the more impressive when you consider the

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<v Speaker 4>world he was operating in a black man in the

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<v Speaker 4>nineteen thirties, forties and fifties.

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<v Speaker 6>As a black person in America, he does not have

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<v Speaker 6>the access to credit and capital that white people have.

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<v Speaker 4>Doctor Hassan Jeffries is an associate professor of history at

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<v Speaker 4>the Ohio State University, where he teaches courses on the

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<v Speaker 4>civil rights and Black power movements. He's also of cathe

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<v Speaker 4>Verdian descent.

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<v Speaker 1>He's not being given access to credit.

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<v Speaker 6>Line for the most part, mortgages are not really available,

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<v Speaker 6>and so a lot of what he's having to leverage

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<v Speaker 6>is just cash.

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<v Speaker 1>Right.

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<v Speaker 6>So this is where so the cash coming in by

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<v Speaker 6>the church becomes really important, because you're buying stuff outright, and.

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<v Speaker 4>The properties Daddy Grace wanted to buy, they were often

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<v Speaker 4>expensive and big in wealthy areas.

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<v Speaker 1>And so how did a black person do that?

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<v Speaker 6>It wasn't enough just to have the money, right, You

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<v Speaker 6>then have to negotiate, and not one on one negotiate,

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<v Speaker 6>I'm saying, negotiate the color line.

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<v Speaker 1>In order to actually do.

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<v Speaker 6>The thing that allow you to purchase, you got to

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<v Speaker 6>have some white bankers. You got to have some white

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<v Speaker 6>front people, right who were willing to do these negotiations

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<v Speaker 6>on your behalf.

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<v Speaker 1>Because a lot of these not.

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<v Speaker 6>Just real estate brokers, but homeowners, business owners would not

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<v Speaker 6>sell to an African American period the Rockefellers, they had

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<v Speaker 6>to worry about that, like if they had the money,

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<v Speaker 6>they just showed up. They got better deals than anybody else.

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<v Speaker 6>Right because of the name. That doesn't hold for black folk,

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<v Speaker 6>that doesn't hold for Daddy Grays.

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<v Speaker 4>But Daddy Grace seemed to thrive in this environment, buying

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<v Speaker 4>up the property of rivals like Father Divine and Harlem

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<v Speaker 4>and Prophet Jones in Detroit right from under them. He

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<v Speaker 4>bought a theater in Newark, mansions in New Bedford, Montclair Bridgeport,

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<v Speaker 4>the sort of places that require staff to take care

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<v Speaker 4>of them, the sort of places where white neighbors complained

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<v Speaker 4>when they found out.

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<v Speaker 5>Who the new owner was. And in nineteen.

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<v Speaker 4>Fifty three he bought the crown jewel of his achievement,

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<v Speaker 4>the El Dorado, an Art Deco apartment building right on

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<v Speaker 4>Central Park in New York City. At the time, it

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<v Speaker 4>was called the tallest apartment building in the world, some

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<v Speaker 4>thirty stories high with two pinnacled towers, It's an iconic

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<v Speaker 4>structure part of the backdrop of the park. Daddy Grace

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<v Speaker 4>claimed it was one of the largest real estate transactions

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<v Speaker 4>of its kind on record. The El Dorado had thirteen

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<v Speaker 4>manual elevators and a lobby full of murals statues and

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<v Speaker 4>fourteen carrot gold decorations. It housed more than two hundred apartments,

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<v Speaker 4>and as Daddy Grace well knew, all of his renters

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<v Speaker 4>were white. As he told the press, the income from

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<v Speaker 4>the property would be used as an investment for the

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<v Speaker 4>betterment and welfare of his congregation. Daddy Grace knew how

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<v Speaker 4>to take care of his people, and the congregation was

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<v Speaker 4>proud their church. Daddy Grace's church owned one of the

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<v Speaker 4>grandest buildings in one of the most famous cities in

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<v Speaker 4>the world. It was such a point of pride that

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<v Speaker 4>many of the United House of Prayer churches, not just

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<v Speaker 4>in New York but around the country, had framed photos

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<v Speaker 4>of the El Dorado at the altar right next to

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<v Speaker 4>the picture of Daddy Grace himself. Daddy Grace seemed to

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<v Speaker 4>be untouched by the cold hand of faith by economic ruin.

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<v Speaker 4>He and his church endured. If anything, they prospered. But

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<v Speaker 4>although preachers like Daddy Grace seemed to be getting rich,

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<v Speaker 4>much of their congregations were just trying to hold.

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<v Speaker 5>On to what they had.

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<v Speaker 4>Meanwhile, Daddy Grace wore fancy suits, custom hats, and expensive jewelry.

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<v Speaker 4>He drove or had others drive him around in a

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<v Speaker 4>brand new car. In Daddy Grace's view, the Bible clearly

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<v Speaker 4>says that the riches of the Kingdom of Heaven should

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<v Speaker 4>be found on earth too. But it wasn't just that

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<v Speaker 4>he was rich and lived well. There was also much

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<v Speaker 4>talk about the spectacles of money to be seen inside

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<v Speaker 4>the church. For instance, the dollar bills all stacked up

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<v Speaker 4>in the shape of a house or a full size

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<v Speaker 4>money well that his follower's bill and presented to Bishop

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<v Speaker 4>Grace as a love offering when he was in town.

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<v Speaker 4>None of this was ever mentioned in the Bible. Yet

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<v Speaker 4>there was Daddy Grace telling his faithful congregants during services

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<v Speaker 4>that he didn't want to hear the sound of jingling

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<v Speaker 4>coins being dropped into the donation basket. He wanted to

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<v Speaker 4>hear the sound of paper. People outside the church would

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<v Speaker 4>sometimes ask Daddy Grace about this, about the money they

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<v Speaker 4>figured that he had. He said personally that he didn't

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<v Speaker 4>care about money, that he only had a small salary

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<v Speaker 4>or none at all. It was enough of a sticking

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<v Speaker 4>point that he'd even sometimes address it in his sermons.

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<v Speaker 4>How he wasn't there because of any financial incentive.

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<v Speaker 9>I'm the only poor man going and charge these people

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<v Speaker 9>a dying I ask him, man, see why chide, I'm

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<v Speaker 9>gonna die?

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<v Speaker 4>And he repeated over and over that the money collected

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<v Speaker 4>from the congregation belonged to the United House of Prayer, which,

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<v Speaker 4>of course was technically true, And it was equally true

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<v Speaker 4>that as the head of the church, under the church's bylaws,

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<v Speaker 4>the bishop was given funds for personal use, funds for travel, food, housing, clothing,

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<v Speaker 4>and servants. All of that to say, Daddy Grace's lavish

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<v Speaker 4>lifestyle was all above board, But was it out of line?

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<v Speaker 4>There is a cultural discription and that needs to be clarified.

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<v Speaker 4>For many people of faith in America, it might seem

0:15:05.880 --> 0:15:09.840
<v Speaker 4>obscene for a religious leader to spend church funds on

0:15:09.920 --> 0:15:15.000
<v Speaker 4>a luxurious lifestyle. Many Christians would not recognize a holy

0:15:15.080 --> 0:15:20.480
<v Speaker 4>expression in Daddy Grace's chauffeured cars and expensive manicures, But

0:15:20.760 --> 0:15:24.760
<v Speaker 4>among the faithful in Black America, this isn't always the case.

0:15:25.400 --> 0:15:28.200
<v Speaker 4>We often expect our religious leaders.

0:15:27.840 --> 0:15:28.720
<v Speaker 5>To be doing well.

0:15:29.120 --> 0:15:33.280
<v Speaker 4>If anything, it was a sign of God's blessing to

0:15:33.320 --> 0:15:36.560
<v Speaker 4>speak to this truth of life in the black faith communities.

0:15:36.840 --> 0:15:40.520
<v Speaker 4>I spoke with someone who knows the criticisms and the rationale.

0:15:41.120 --> 0:15:42.840
<v Speaker 4>Bishop Talbert Swan.

0:15:44.040 --> 0:15:47.880
<v Speaker 1>The preacher is often caught in a catch twenty two.

0:15:49.160 --> 0:15:55.400
<v Speaker 10>If the preacher is lacking in resources and destitute, it

0:15:55.440 --> 0:15:59.920
<v Speaker 10>has to seek help himself to support his own life

0:16:00.080 --> 0:16:04.840
<v Speaker 10>style in his family. Then he's mocked and the question

0:16:04.960 --> 0:16:07.680
<v Speaker 10>is asked, what kind of God do you serve when

0:16:07.680 --> 0:16:09.320
<v Speaker 10>you can't even take care of yourself.

0:16:10.960 --> 0:16:13.960
<v Speaker 4>Bishop Swan is the prelate and the Bishop of the

0:16:14.040 --> 0:16:18.600
<v Speaker 4>Church of God in Christ in Springfield, Massachusetts. He's also

0:16:18.640 --> 0:16:22.400
<v Speaker 4>an activist, an author, and the president of the local

0:16:22.520 --> 0:16:27.680
<v Speaker 4>NAACP chapter. His own style is more understated, but he

0:16:27.760 --> 0:16:32.040
<v Speaker 4>recognized the internal dilemma a man like Bishop Grace might

0:16:32.120 --> 0:16:35.400
<v Speaker 4>have faced the ways Daddy Grace made much of his

0:16:35.480 --> 0:16:39.160
<v Speaker 4>money often rubbed people the wrong way. He had a

0:16:39.200 --> 0:16:42.840
<v Speaker 4>whole product line blessed by his touch and bearing his

0:16:42.960 --> 0:16:47.960
<v Speaker 4>name Daddy Grace, soap, Daddy Greces, toothpaste, hair creams, face powder,

0:16:48.160 --> 0:16:54.240
<v Speaker 4>and cookies, emblems, badges, buttons, banners. This capitalistic promotion of

0:16:54.320 --> 0:16:57.480
<v Speaker 4>himself for a lot of people didn't seem right. For

0:16:57.520 --> 0:17:01.080
<v Speaker 4>a man of God, it seemed the opposite. But it's

0:17:01.120 --> 0:17:05.760
<v Speaker 4>important here to recall Daddy Grace's Catholic roots the Catholic

0:17:05.840 --> 0:17:12.760
<v Speaker 4>Church has stacked cash for centuries, growing rich by selling rosaries, handkerchiefs.

0:17:12.160 --> 0:17:14.639
<v Speaker 5>Photos of the Pope, statues.

0:17:14.160 --> 0:17:17.480
<v Speaker 4>Of saints, any and all blessed by the Pope, and

0:17:17.640 --> 0:17:20.200
<v Speaker 4>for sale in the gift shops and at the Vatican.

0:17:20.960 --> 0:17:23.560
<v Speaker 4>So I can see the criticisms of Daddy Grace. I

0:17:23.600 --> 0:17:26.960
<v Speaker 4>see how he presented himself. I understand how his way

0:17:27.000 --> 0:17:30.120
<v Speaker 4>could be offensive to someone. But I also see someone

0:17:30.200 --> 0:17:34.200
<v Speaker 4>who was attempting to create a lifestyle really an entire

0:17:34.320 --> 0:17:39.000
<v Speaker 4>faith based ecosystem, one that operated pretty similarly to the

0:17:39.040 --> 0:17:41.439
<v Speaker 4>Catholic Church, with the same kind of money.

0:17:41.920 --> 0:17:43.200
<v Speaker 5>And so for Daddy.

0:17:42.920 --> 0:17:46.160
<v Speaker 4>Grace, just like for the Pope, if you asked him,

0:17:46.480 --> 0:17:49.439
<v Speaker 4>there was no doubt he was a man of God

0:17:50.240 --> 0:17:53.840
<v Speaker 4>and just speaking to our modern moment, Daddy Grace should

0:17:53.880 --> 0:17:57.960
<v Speaker 4>rightly be considered one of the forefathers of contemporary megachurches,

0:17:58.520 --> 0:18:03.399
<v Speaker 4>the religious movement best exemplified by Bishop td Jakes craftlow Dollar,

0:18:03.720 --> 0:18:09.080
<v Speaker 4>and Joel Ostein these prosperity gospel evangelists have all built

0:18:09.320 --> 0:18:13.680
<v Speaker 4>large followings as well as political power and of course,

0:18:14.080 --> 0:18:19.240
<v Speaker 4>multimillion dollar business verticals. While Bishop Swan isn't part of

0:18:19.280 --> 0:18:23.520
<v Speaker 4>this group of prosperity Gospel ministers. He understands why Daddy

0:18:23.520 --> 0:18:25.280
<v Speaker 4>Grace may have chosen this path.

0:18:26.080 --> 0:18:29.120
<v Speaker 10>He was the prosperity preacher before it was such a thing.

0:18:29.920 --> 0:18:33.720
<v Speaker 10>And I believe that the preacher ought to be an

0:18:33.760 --> 0:18:36.680
<v Speaker 10>example of what they're preaching to the people. So if

0:18:36.720 --> 0:18:39.159
<v Speaker 10>I'm telling you that you need to get into a

0:18:39.200 --> 0:18:43.280
<v Speaker 10>position where you're debt free, or you need to conduct

0:18:43.280 --> 0:18:45.840
<v Speaker 10>your life in such a way that you can secure

0:18:45.840 --> 0:18:48.800
<v Speaker 10>a future for your family and pass on generational wealth,

0:18:48.920 --> 0:18:50.840
<v Speaker 10>well I've got to be the first example of that.

0:18:51.200 --> 0:18:54.680
<v Speaker 10>And for some reason, folks think that the preacher should

0:18:54.720 --> 0:18:57.639
<v Speaker 10>teach those things, but then not be the example of

0:18:57.680 --> 0:18:59.280
<v Speaker 10>those things that he or she teaches.

0:19:01.640 --> 0:19:04.760
<v Speaker 4>It's inarguably true that sweet Daddy Grace didn't mind a

0:19:04.760 --> 0:19:08.080
<v Speaker 4>little bit of flash or a flare of style, and yes,

0:19:08.200 --> 0:19:12.720
<v Speaker 4>he certainly had that swagger and bravado. He clearly took

0:19:12.760 --> 0:19:15.840
<v Speaker 4>great care in terms of how he presented himself to

0:19:15.920 --> 0:19:19.520
<v Speaker 4>the world and to his congregants. But what also made

0:19:19.560 --> 0:19:22.359
<v Speaker 4>him special was the little things that set him apart

0:19:22.359 --> 0:19:26.080
<v Speaker 4>from his followers. Like he insisted that no one in

0:19:26.119 --> 0:19:29.600
<v Speaker 4>the church could grow fingernails as long as his or

0:19:29.640 --> 0:19:32.280
<v Speaker 4>there were the big things that set him apart, like

0:19:32.560 --> 0:19:35.760
<v Speaker 4>the boasts that he spoke twenty eight languages, or his

0:19:35.960 --> 0:19:40.440
<v Speaker 4>far more incredible boasts like that he alone ended World

0:19:40.480 --> 0:19:44.879
<v Speaker 4>War Two. You have to understand Daddy Grace had to

0:19:45.000 --> 0:19:49.479
<v Speaker 4>constantly contend and combat how other people, especially the press,

0:19:49.840 --> 0:19:53.159
<v Speaker 4>doubted him. The press, when they did write about him,

0:19:53.520 --> 0:19:57.360
<v Speaker 4>would often put his title bishop and quote, or would

0:19:57.400 --> 0:20:00.080
<v Speaker 4>focus far more on the money he raised than and

0:20:00.320 --> 0:20:04.399
<v Speaker 4>what he actually preached from the pulpit. Even Ebony Magazine

0:20:04.440 --> 0:20:08.520
<v Speaker 4>was guilty of this mistreatment. The magazine made for black readers,

0:20:08.760 --> 0:20:11.520
<v Speaker 4>It too, seemed to believe some of the rumors. In

0:20:11.640 --> 0:20:15.000
<v Speaker 4>one article, the journalist wrote that Grace is not his

0:20:15.119 --> 0:20:19.760
<v Speaker 4>real name, but serves a symbolic purpose. This is something

0:20:19.760 --> 0:20:22.639
<v Speaker 4>that was said a lot about Daddy Grace, that he

0:20:22.760 --> 0:20:26.119
<v Speaker 4>made up the name to sound more legit, but it

0:20:26.320 --> 0:20:30.480
<v Speaker 4>just wasn't true. Grace was the Anglicized version of Daddy

0:20:30.520 --> 0:20:35.080
<v Speaker 4>Grace's cap Verdian birth name, the Grassa. It was also

0:20:35.160 --> 0:20:38.720
<v Speaker 4>the name he'd been using way before he started his church.

0:20:39.520 --> 0:20:42.240
<v Speaker 4>But the notion that he'd changed his name to sound

0:20:42.320 --> 0:20:46.520
<v Speaker 4>more godly it definitely helped perpetuate the myth that Daddy

0:20:46.560 --> 0:20:49.480
<v Speaker 4>Grace was a con man or worse.

0:20:50.040 --> 0:20:50.520
<v Speaker 5>A joke.

0:20:52.000 --> 0:20:54.720
<v Speaker 6>It is not a surprise nor a coincidence that we're

0:20:54.760 --> 0:20:58.400
<v Speaker 6>talking about the depression era, and the depression doesn't begin

0:20:58.560 --> 0:21:01.240
<v Speaker 6>just in early thirties people African Americans.

0:21:01.280 --> 0:21:03.280
<v Speaker 1>We see it through the twenties and lasting through the

0:21:03.359 --> 0:21:04.120
<v Speaker 1>nineteen forties.

0:21:04.640 --> 0:21:06.440
<v Speaker 5>That's Professor Jeffries again.

0:21:07.000 --> 0:21:10.280
<v Speaker 6>And so people are searching for something and they're finding

0:21:10.560 --> 0:21:14.440
<v Speaker 6>a bit of salvation here on earth. But for white

0:21:14.440 --> 0:21:18.800
<v Speaker 6>people to look at that, that's particularly troubling. If white

0:21:18.840 --> 0:21:24.720
<v Speaker 6>people can dismiss Daddy Grace, if they can dismiss him

0:21:24.840 --> 0:21:30.200
<v Speaker 6>as a charlatan, then they can dismiss all of the

0:21:30.280 --> 0:21:33.280
<v Speaker 6>other things that he's actually doing. When we think about

0:21:33.400 --> 0:21:37.560
<v Speaker 6>the big personalities with large followings during the first couple

0:21:37.600 --> 0:21:40.680
<v Speaker 6>of decades of the twentieth century, you know, I think

0:21:40.680 --> 0:21:42.760
<v Speaker 6>we have to put it into the sort of broader

0:21:42.800 --> 0:21:48.400
<v Speaker 6>context of the power of performance, the power of the

0:21:48.440 --> 0:21:49.240
<v Speaker 6>big ego.

0:21:51.480 --> 0:21:56.040
<v Speaker 4>This is something far more common now. We almost expect

0:21:56.040 --> 0:22:00.440
<v Speaker 4>the big ego to be highly visible and the sccessful

0:22:00.480 --> 0:22:04.080
<v Speaker 4>black man. In that era, you most certainly had to

0:22:04.119 --> 0:22:06.879
<v Speaker 4>have a big ego, and you had to put it

0:22:06.920 --> 0:22:10.879
<v Speaker 4>on display where it could cost you your life or

0:22:10.920 --> 0:22:13.320
<v Speaker 4>at the very least your livelihood.

0:22:14.119 --> 0:22:17.120
<v Speaker 1>I mean, we saw the same thing with Marcus Garvey. Right.

0:22:17.520 --> 0:22:20.560
<v Speaker 6>If you can convince people not to take the person

0:22:20.560 --> 0:22:24.080
<v Speaker 6>who is speaking seriously, then you can dismiss the people

0:22:24.320 --> 0:22:27.600
<v Speaker 6>who'll find resonance in the message that is being offered.

0:22:28.320 --> 0:22:33.359
<v Speaker 4>Marcus Garvey, the Jamaican immigrant and political activists, advocated for

0:22:33.480 --> 0:22:39.440
<v Speaker 4>black self determination and unity between the African diaspora and Africa.

0:22:40.160 --> 0:22:44.639
<v Speaker 4>He championed ideas like Black pride and Black nationalism, and

0:22:44.800 --> 0:22:49.800
<v Speaker 4>like Daddy Grace, he was also charismatic and a polarizing figure.

0:22:50.480 --> 0:22:55.040
<v Speaker 4>But not everyone, including those in his own community, approved

0:22:55.080 --> 0:22:58.600
<v Speaker 4>of his approach and his focus on the needs of

0:22:58.680 --> 0:22:59.920
<v Speaker 4>the everyday black.

0:23:01.240 --> 0:23:04.800
<v Speaker 6>And yet Garvey says, the people need it, the people

0:23:05.000 --> 0:23:08.280
<v Speaker 6>need the celebration, and there's something to be said when

0:23:08.320 --> 0:23:13.200
<v Speaker 6>we go back to the history of enslaved folk having parades, right,

0:23:13.320 --> 0:23:17.520
<v Speaker 6>having these ceremonial elections, right, which of course draw on

0:23:17.640 --> 0:23:21.640
<v Speaker 6>West African traditions. I think we're too quick sometimes to say,

0:23:21.680 --> 0:23:24.240
<v Speaker 6>oh that this was just a play the ego, Like no,

0:23:24.680 --> 0:23:27.359
<v Speaker 6>I mean, there was a value and understanding of the

0:23:27.520 --> 0:23:33.200
<v Speaker 6>power of this kind of performative rhetoric and performative action

0:23:33.800 --> 0:23:38.720
<v Speaker 6>in the service of religion and community building. That wasn't

0:23:38.960 --> 0:23:42.560
<v Speaker 6>just oh, you know, I'm playing a role. This is

0:23:42.600 --> 0:23:48.000
<v Speaker 6>a way of communication that is resonating because my people.

0:23:47.760 --> 0:23:49.840
<v Speaker 1>See the value in this.

0:23:50.680 --> 0:23:55.240
<v Speaker 6>Especially, I would add at a time when black folk

0:23:55.760 --> 0:23:59.760
<v Speaker 6>people of color are told to be seen and not

0:23:59.800 --> 0:24:02.920
<v Speaker 6>her having a.

0:24:02.840 --> 0:24:07.200
<v Speaker 4>Big ego, it was an act of strength and rebellion.

0:24:08.240 --> 0:24:11.639
<v Speaker 6>The louder you were, the more attention you drew, the

0:24:11.680 --> 0:24:14.119
<v Speaker 6>more danger you drew. Because the most dangerous place to

0:24:14.119 --> 0:24:16.119
<v Speaker 6>be for a person of color was in the presence

0:24:16.160 --> 0:24:19.479
<v Speaker 6>of white people. So we are conditioning ourselves and our

0:24:19.520 --> 0:24:23.880
<v Speaker 6>children to survive, to be silent, to be unseen. And

0:24:23.920 --> 0:24:26.000
<v Speaker 6>here you have somebody who was standing up like.

0:24:26.000 --> 0:24:27.399
<v Speaker 1>No, you are going to see me.

0:24:27.560 --> 0:24:30.840
<v Speaker 6>And by people, that is an attraction in and of

0:24:30.880 --> 0:24:34.240
<v Speaker 6>itself because they're like, boy, that's daring, that's bold, that's

0:24:34.280 --> 0:24:37.000
<v Speaker 6>the vine, and that's what we like because we don't

0:24:37.000 --> 0:24:37.680
<v Speaker 6>get enough of it.

0:24:38.880 --> 0:24:43.240
<v Speaker 4>The thing is, despite all this controversy surrounding him, theologically,

0:24:43.520 --> 0:24:46.960
<v Speaker 4>the United House of Prayer fit pretty soundly into other

0:24:47.040 --> 0:24:51.919
<v Speaker 4>Black Pentecostal and Apostolic churches, and Daddy Grace knew his

0:24:52.000 --> 0:24:56.840
<v Speaker 4>Bible as well as any preacher, maybe even better. Those

0:24:56.920 --> 0:24:59.760
<v Speaker 4>long fingernails he had, he said it was proof that

0:24:59.800 --> 0:25:03.520
<v Speaker 4>he he was a prophet, referencing an obscure Bible verse

0:25:03.800 --> 0:25:06.119
<v Speaker 4>about a prophet with horns growing.

0:25:05.880 --> 0:25:06.680
<v Speaker 5>Out of his hands.

0:25:07.240 --> 0:25:10.560
<v Speaker 4>And the name of his church was taken directly from

0:25:10.640 --> 0:25:14.600
<v Speaker 4>Isaiah fifty six to seven, from my house shall be

0:25:14.720 --> 0:25:15.880
<v Speaker 4>called a house of.

0:25:15.840 --> 0:25:17.639
<v Speaker 5>Prayer for all peoples.

0:25:18.440 --> 0:25:23.199
<v Speaker 4>He impressed people by how often he quoted scripture verbatim,

0:25:23.880 --> 0:25:27.800
<v Speaker 4>But maybe even more impressive were the connections he fostered

0:25:27.840 --> 0:25:31.800
<v Speaker 4>within his church. As is common in the Black faith communities,

0:25:32.200 --> 0:25:35.520
<v Speaker 4>Daddy Grace supplied his congregants a way to be fully

0:25:35.600 --> 0:25:40.600
<v Speaker 4>immersed in church life. For many House of Prayer members,

0:25:40.920 --> 0:25:44.439
<v Speaker 4>the church became the central part of their spiritual and

0:25:44.640 --> 0:25:49.080
<v Speaker 4>social lives. The services which are held every day are

0:25:49.160 --> 0:25:53.720
<v Speaker 4>lively and full of music, especially shout music. The call

0:25:53.840 --> 0:25:59.360
<v Speaker 4>and response with the repetitive sounds enraptured the congregants. They

0:25:59.400 --> 0:26:03.360
<v Speaker 4>spoke in tongs filled by the Holy Ghost. And there

0:26:03.400 --> 0:26:06.879
<v Speaker 4>were and are still to this day, various clubs for

0:26:06.920 --> 0:26:13.280
<v Speaker 4>different interests for all different ages, band choir, literature, banking,

0:26:13.680 --> 0:26:18.280
<v Speaker 4>junior nurses, scouts, and there were also rewards in the

0:26:18.320 --> 0:26:22.600
<v Speaker 4>form of cash, titles and positions. It was a major

0:26:22.640 --> 0:26:26.760
<v Speaker 4>privilege to be a Graceguard, Grace Queen, or a Grace

0:26:26.840 --> 0:26:30.960
<v Speaker 4>made personal attendance for Daddy Grace when he came to town.

0:26:31.320 --> 0:26:35.080
<v Speaker 4>All of this was intentionally designed to keep House of

0:26:35.160 --> 0:26:39.199
<v Speaker 4>Prayer members fully submerged in a life where God was

0:26:39.240 --> 0:26:42.720
<v Speaker 4>at the center and the forefront. But more than that,

0:26:43.280 --> 0:26:46.280
<v Speaker 4>it was a reminder of their own importance to God,

0:26:46.800 --> 0:26:50.119
<v Speaker 4>a message they often didn't receive outside of the church.

0:26:51.000 --> 0:26:55.919
<v Speaker 10>The first Black denomination was founded as a result of

0:26:55.960 --> 0:27:01.200
<v Speaker 10>the inability of white folks to accept our full humanity.

0:27:02.040 --> 0:27:06.160
<v Speaker 4>As Bishop Swan can speak to and knows well, Black churches,

0:27:06.359 --> 0:27:10.240
<v Speaker 4>including the United House of Prayer, have always been both

0:27:10.320 --> 0:27:14.400
<v Speaker 4>foundations and load bearing pillars of their communities.

0:27:15.920 --> 0:27:20.800
<v Speaker 10>They have provided services in black communities. They have spoken

0:27:20.840 --> 0:27:24.520
<v Speaker 10>on behalf of black people, and done all of this

0:27:24.840 --> 0:27:28.359
<v Speaker 10>with only the support of their congregates. We're not talking

0:27:28.359 --> 0:27:32.040
<v Speaker 10>about endowments, We're not talking about grants and loans.

0:27:32.280 --> 0:27:33.840
<v Speaker 1>We're talking about.

0:27:34.840 --> 0:27:40.920
<v Speaker 10>Chicken dinners and tag sales and people giving to support

0:27:41.000 --> 0:27:43.280
<v Speaker 10>the minister, to support the church.

0:27:44.000 --> 0:27:47.639
<v Speaker 4>In short, the Black Church gave people opportunities that they

0:27:47.680 --> 0:27:50.560
<v Speaker 4>weren't allowed to have outside in the wider world.

0:27:51.440 --> 0:27:54.840
<v Speaker 10>Black people as we are today wouldn't be where we

0:27:54.920 --> 0:27:59.879
<v Speaker 10>are today without the Black Church. The Black Church honed

0:28:00.040 --> 0:28:03.520
<v Speaker 10>our leadership, trained our leaders. You could be the janitor

0:28:04.320 --> 0:28:06.920
<v Speaker 10>somewhere in the world with the head of the trustee

0:28:06.920 --> 0:28:10.320
<v Speaker 10>board in the church. You could be without a job

0:28:10.400 --> 0:28:12.560
<v Speaker 10>in the world with the head of the deacon board

0:28:12.680 --> 0:28:16.359
<v Speaker 10>in the church. And so our churches helped our people

0:28:16.480 --> 0:28:20.359
<v Speaker 10>see their own self worth. It was the one stop

0:28:20.480 --> 0:28:21.920
<v Speaker 10>plaza for everything.

0:28:22.560 --> 0:28:25.760
<v Speaker 4>By nineteen forty nine, the United House of Prayer claimed

0:28:25.760 --> 0:28:29.640
<v Speaker 4>to have two million members. This may or may not

0:28:29.720 --> 0:28:33.879
<v Speaker 4>have been an inflated count, but regardless of the numbers,

0:28:34.119 --> 0:28:37.880
<v Speaker 4>the church served the needs of its followers, people who

0:28:37.880 --> 0:28:41.760
<v Speaker 4>were only too happy to tithe and to contribute their

0:28:41.800 --> 0:28:44.960
<v Speaker 4>time and efforts to something that was so meaningful to

0:28:45.040 --> 0:28:49.160
<v Speaker 4>them and their community. They gave to the House of Prayer,

0:28:49.480 --> 0:28:51.920
<v Speaker 4>and as far as they were concerned, the House of

0:28:51.960 --> 0:29:02.680
<v Speaker 4>Prayer it gave back. After World War Two ended, America

0:29:02.760 --> 0:29:05.920
<v Speaker 4>began to imagine its place in the world and to

0:29:06.040 --> 0:29:11.400
<v Speaker 4>adjust its domestic agenda, its balances of power, its traditions

0:29:11.400 --> 0:29:16.280
<v Speaker 4>of exclusion. As the United States grew and changed, so

0:29:16.440 --> 0:29:20.240
<v Speaker 4>did the world of black Americans. In the post war period,

0:29:20.720 --> 0:29:25.080
<v Speaker 4>black gis returned home having seen how others might treat

0:29:25.200 --> 0:29:29.480
<v Speaker 4>and respect them as full human beings, and they returned

0:29:29.480 --> 0:29:32.680
<v Speaker 4>home trained by the armed services in terms of how

0:29:32.720 --> 0:29:35.960
<v Speaker 4>to fight a war against racial intolerance.

0:29:36.440 --> 0:29:37.960
<v Speaker 5>They brought that fight back.

0:29:37.760 --> 0:29:41.200
<v Speaker 4>Home to America and began a new era in the

0:29:41.240 --> 0:29:44.680
<v Speaker 4>fight for civil rights. Daddy Grace was not at the

0:29:44.680 --> 0:29:48.200
<v Speaker 4>center of that fight, nor involved in any public way

0:29:48.240 --> 0:29:53.160
<v Speaker 4>at least, but Professor Jeffrey says that really that wasn't unusual.

0:29:54.080 --> 0:29:56.520
<v Speaker 4>Not everyone is a Malcolm or a Martin.

0:29:58.520 --> 0:30:02.480
<v Speaker 6>I think we have an outst understanding of what the

0:30:03.120 --> 0:30:06.640
<v Speaker 6>black church was in the civil rights movement.

0:30:07.720 --> 0:30:13.880
<v Speaker 1>The vast majority of churches never took part in civil

0:30:13.960 --> 0:30:15.960
<v Speaker 1>rights actions period.

0:30:16.320 --> 0:30:19.160
<v Speaker 6>It's like the vast majority of black people never took

0:30:19.200 --> 0:30:24.080
<v Speaker 6>part in civil rights protests, civil rights demonstration, civil rights actions. Now,

0:30:24.280 --> 0:30:29.120
<v Speaker 6>to be sure, the church space becomes very important to

0:30:29.320 --> 0:30:34.360
<v Speaker 6>civil rights organizing. Right, the beedifics itself becomes important because

0:30:34.360 --> 0:30:37.400
<v Speaker 6>it's one of the few spaces that black people had.

0:30:37.320 --> 0:30:38.880
<v Speaker 1>Autonomous control over.

0:30:39.680 --> 0:30:42.960
<v Speaker 6>Right, but in all of these local communities where we

0:30:43.000 --> 0:30:46.240
<v Speaker 6>see movements emerging, you might have one hundred churches and

0:30:46.360 --> 0:30:49.880
<v Speaker 6>four opened their doors. And so in a way, the

0:30:50.000 --> 0:30:52.480
<v Speaker 6>fact that you know, Daddy Grace is not a frontline

0:30:52.640 --> 0:30:56.600
<v Speaker 6>activist as a member of the clergy, it's actually not

0:30:56.640 --> 0:30:57.360
<v Speaker 6>that surprising.

0:30:58.960 --> 0:31:02.960
<v Speaker 4>Especially after death, this perceived in action has been for

0:31:03.080 --> 0:31:06.320
<v Speaker 4>some people a mark against Daddy Grace.

0:31:07.440 --> 0:31:10.440
<v Speaker 6>I mean, the criticism comes because they're like, oh, man,

0:31:10.480 --> 0:31:13.600
<v Speaker 6>if you're this powerful with access to these many resources,

0:31:13.960 --> 0:31:15.840
<v Speaker 6>could you and should you be doing more?

0:31:16.560 --> 0:31:18.080
<v Speaker 1>Like that's a separate question.

0:31:18.680 --> 0:31:21.280
<v Speaker 6>I think then, you know, should you be doing more

0:31:21.320 --> 0:31:25.040
<v Speaker 6>as a preacher, because in a sense it's kind of.

0:31:25.120 --> 0:31:29.040
<v Speaker 1>Along the lines of where most were. King was an exception.

0:31:30.200 --> 0:31:33.600
<v Speaker 6>Yet we look back and we say, oh, everybody, all

0:31:33.600 --> 0:31:34.840
<v Speaker 6>the preachers were like King, No.

0:31:34.880 --> 0:31:37.440
<v Speaker 1>They weren't right. They were like, look, we're not getting

0:31:37.440 --> 0:31:38.440
<v Speaker 1>involved in this message.

0:31:38.520 --> 0:31:40.720
<v Speaker 6>Y'all gonna burn down my sanctuary, right, y'all are gonna

0:31:40.720 --> 0:31:43.280
<v Speaker 6>come after me. I ain't dealing with that. And so

0:31:43.360 --> 0:31:46.200
<v Speaker 6>it really was the rare few. But you know, we

0:31:46.280 --> 0:31:47.959
<v Speaker 6>look back now, it's like, oh, you should have been

0:31:47.960 --> 0:31:48.200
<v Speaker 6>in it.

0:31:48.760 --> 0:31:52.360
<v Speaker 4>This is always important when assessing history to measure the

0:31:52.360 --> 0:31:55.840
<v Speaker 4>people against the standards of their time, not ours.

0:31:56.520 --> 0:31:59.960
<v Speaker 6>I think we have to we just have to look

0:32:00.080 --> 0:32:05.040
<v Speaker 6>at the universe of possible actions, rather than just saying, oh, well,

0:32:05.080 --> 0:32:05.720
<v Speaker 6>you weren't with.

0:32:05.800 --> 0:32:09.160
<v Speaker 1>King and Selma, so therefore you had nothing. You did

0:32:09.240 --> 0:32:09.920
<v Speaker 1>nothing at all.

0:32:10.240 --> 0:32:14.000
<v Speaker 4>I don't think it's in either or, and ask doctor

0:32:14.080 --> 0:32:18.320
<v Speaker 4>Jeffries points out this same calculation was made by another

0:32:18.440 --> 0:32:20.440
<v Speaker 4>prominent religious leader of the day.

0:32:21.560 --> 0:32:25.040
<v Speaker 6>You know, we see a very similar and perhaps even

0:32:25.080 --> 0:32:29.200
<v Speaker 6>more extreme decision being made by Elijah Muhammad and the

0:32:29.280 --> 0:32:32.360
<v Speaker 6>Nation of Islam. We think about the Nation of Islam,

0:32:32.360 --> 0:32:34.920
<v Speaker 6>which gives us Malcolm X as being sort of these

0:32:35.000 --> 0:32:38.479
<v Speaker 6>radical activists. Well, the Nation of Islam, as a small

0:32:38.560 --> 0:32:41.600
<v Speaker 6>group in the late nineteen thirties nineteen forties are conscientious

0:32:41.640 --> 0:32:47.200
<v Speaker 6>objectives to World War Two, and Elijah Muhammad and others

0:32:47.480 --> 0:32:51.160
<v Speaker 6>go to jail and the Nation of Islam almost implodes.

0:32:51.400 --> 0:32:54.280
<v Speaker 6>And so when Elijah Muhammad comes out, he says, we're

0:32:54.280 --> 0:32:58.080
<v Speaker 6>never doing that again, and so they stay on the sideline.

0:32:58.200 --> 0:33:01.760
<v Speaker 6>I mean, part of his rip with Malcolm X in

0:33:01.800 --> 0:33:04.520
<v Speaker 6>the mid nineteen sixties is that Malcolm wants to get

0:33:04.560 --> 0:33:08.280
<v Speaker 6>involved in civil rights. Elijah Muhammad was like, we took

0:33:08.360 --> 0:33:10.800
<v Speaker 6>too much heat in the past. We're not going to

0:33:10.880 --> 0:33:14.320
<v Speaker 6>deal with that in the present. In order to preserve

0:33:15.040 --> 0:33:18.160
<v Speaker 6>what had been built. It was just too much of

0:33:18.200 --> 0:33:22.440
<v Speaker 6>a risk to take that heat by being front.

0:33:22.240 --> 0:33:23.800
<v Speaker 1>And center in a particular way.

0:33:24.480 --> 0:33:27.160
<v Speaker 4>As we wrapped up our conversation, I was thinking about

0:33:27.240 --> 0:33:31.080
<v Speaker 4>Daddy Grace's legacy, what he meant to not only his

0:33:31.160 --> 0:33:33.760
<v Speaker 4>congregation but to Black America.

0:33:34.920 --> 0:33:37.680
<v Speaker 1>I think Daddy Grace's principal legacy.

0:33:37.560 --> 0:33:41.360
<v Speaker 6>Was about institution building, about you have to build something

0:33:41.520 --> 0:33:45.920
<v Speaker 6>more than that which you just enjoy for yourself. And

0:33:46.000 --> 0:33:50.000
<v Speaker 6>so he had a very expansive understanding, I think, of

0:33:50.440 --> 0:33:54.959
<v Speaker 6>what needed to be done to create security for people.

0:33:55.680 --> 0:33:57.240
<v Speaker 6>And he also, I mean, he was living in a

0:33:57.280 --> 0:34:01.280
<v Speaker 6>capitalist society and he understood that. He made so the

0:34:01.360 --> 0:34:04.040
<v Speaker 6>surveying the land, It's like, okay, what do we have

0:34:04.240 --> 0:34:05.440
<v Speaker 6>here and how does this work?

0:34:05.880 --> 0:34:06.040
<v Speaker 1>Right?

0:34:06.160 --> 0:34:08.080
<v Speaker 6>And then he said, oh, I get it. It's all

0:34:08.120 --> 0:34:12.279
<v Speaker 6>about acquiring assets. And he did that in order to

0:34:12.480 --> 0:34:17.560
<v Speaker 6>insulate the organization that he was building that really was

0:34:17.920 --> 0:34:21.880
<v Speaker 6>committed to Some might dismiss as utopian, but really was

0:34:21.960 --> 0:34:25.920
<v Speaker 6>committed to building a better society for people. And I

0:34:26.000 --> 0:34:29.440
<v Speaker 6>think there's real value in that for us today.

0:34:31.520 --> 0:34:35.560
<v Speaker 4>Alphacente said something that struck me too, self.

0:34:35.200 --> 0:34:42.280
<v Speaker 11>Help, building from within, creating generational wealth, and your self

0:34:42.280 --> 0:34:44.600
<v Speaker 11>from age and say, hey, you can have here as

0:34:44.640 --> 0:34:48.759
<v Speaker 11>beautiful as mind. If you use Daddy Grace from you

0:34:48.840 --> 0:34:51.000
<v Speaker 11>can have the best coffee in the world if you

0:34:51.440 --> 0:34:52.840
<v Speaker 11>buy Daddy Grace coffee.

0:34:54.080 --> 0:34:55.239
<v Speaker 1>You know, stuff like that.

0:34:55.719 --> 0:35:00.600
<v Speaker 11>But he he's learned from what I gathered from Walker,

0:35:01.600 --> 0:35:05.120
<v Speaker 11>where people were given some of his products and they

0:35:05.160 --> 0:35:08.520
<v Speaker 11>sold it and got some of the proceeds from it

0:35:09.320 --> 0:35:12.080
<v Speaker 11>so that they can build up themselves. But he had

0:35:12.560 --> 0:35:17.640
<v Speaker 11>Senior Citizens Center where he said people, daycare center. All

0:35:17.719 --> 0:35:22.160
<v Speaker 11>were involved in his churches because he believed in promoting

0:35:22.239 --> 0:35:22.759
<v Speaker 11>self help.

0:35:23.000 --> 0:35:25.400
<v Speaker 1>So I think that's that's the biggest part of his legacy.

0:35:26.440 --> 0:35:30.560
<v Speaker 4>I tend to agree with Alvicente and doctor Jeffries, people

0:35:30.560 --> 0:35:33.719
<v Speaker 4>who've studied Daddy Grace and understand what he was up

0:35:33.760 --> 0:35:37.959
<v Speaker 4>against and what he accomplished. But I can see why

0:35:38.000 --> 0:35:41.640
<v Speaker 4>his behavior could rub members of my family the wrong way.

0:35:42.320 --> 0:35:46.480
<v Speaker 4>Keith Verdians as a general rule, are humble, they're conservative

0:35:46.920 --> 0:35:49.520
<v Speaker 4>and have always done their best to stay under the

0:35:49.600 --> 0:35:55.160
<v Speaker 4>radar to protect themselves and their families. Particularly with my

0:35:55.320 --> 0:35:58.880
<v Speaker 4>family being associated with a man like sweet Daddy Grace

0:35:58.920 --> 0:36:04.200
<v Speaker 4>who was not not only highly visible, extremely controversial and

0:36:04.400 --> 0:36:08.720
<v Speaker 4>had multiple run ins with the law, it felt dangerous.

0:36:09.520 --> 0:36:12.919
<v Speaker 4>We can't forget that Cape Verdians in America were foreigners,

0:36:13.520 --> 0:36:16.640
<v Speaker 4>African immigrants who always ran the risk of being on

0:36:16.719 --> 0:36:20.200
<v Speaker 4>the receiving end of racism or being deported back to

0:36:20.280 --> 0:36:24.680
<v Speaker 4>a life of abject poverty and famine. My folks were

0:36:24.719 --> 0:36:27.279
<v Speaker 4>just trying to make a life for themselves and being

0:36:27.320 --> 0:36:31.520
<v Speaker 4>caught up with the wrong people or situations could completely

0:36:31.600 --> 0:36:35.520
<v Speaker 4>derail their lives and the lives of their families. But

0:36:35.760 --> 0:36:38.840
<v Speaker 4>it wasn't only my relatives that thought that Daddy Grace

0:36:39.040 --> 0:36:43.720
<v Speaker 4>was dangerous. The US government did too, and so Uncle

0:36:43.760 --> 0:36:51.160
<v Speaker 4>Sam tried to have him stopped. That's next time. Sweet

0:36:51.239 --> 0:36:54.359
<v Speaker 4>Daddy Grace is a production of iHeart Podcasts and Force,

0:36:54.400 --> 0:36:58.280
<v Speaker 4>a media group. This show is hosted by Me Marcy

0:36:58.360 --> 0:37:03.880
<v Speaker 4>de Pina and produced by Marissa Brown and Me. Our

0:37:03.960 --> 0:37:09.680
<v Speaker 4>story editors are Darryl Stewart, Duncan Riedell, and Zarren Burnett. Editing,

0:37:09.920 --> 0:37:15.160
<v Speaker 4>sound design and theme music by Jonathan Washington, Additional editing

0:37:15.280 --> 0:37:19.799
<v Speaker 4>by Matt Russell. Show cover art by Viviana Salgado of

0:37:19.880 --> 0:37:26.239
<v Speaker 4>Studio Creative Group. Fact checking by Austin Thompson. Our executive

0:37:26.280 --> 0:37:31.920
<v Speaker 4>producers are Marcy Depina and Jason English. Special thanks to

0:37:32.000 --> 0:37:37.400
<v Speaker 4>Will Pearson, Nikki Ettore, Ali Perry, Tamika Campbell, and Lulu

0:37:37.560 --> 0:37:41.799
<v Speaker 4>Phillip of iHeartMedia, and all of my family members who

0:37:41.840 --> 0:37:45.920
<v Speaker 4>talked to me for this show, my ancestors, the United

0:37:45.960 --> 0:37:49.160
<v Speaker 4>House of Prayer for All People, and the countless number

0:37:49.160 --> 0:37:52.600
<v Speaker 4>of people who shared their memories of Sweet Daddy Grace

0:37:52.640 --> 0:37:56.680
<v Speaker 4>with me. Thanks also to doctor Marie Dollam and doctor

0:37:56.760 --> 0:38:00.560
<v Speaker 4>Danielle brun Sigler, whose academic work on Sweet Dayaddy Grace

0:38:00.760 --> 0:38:05.239
<v Speaker 4>has been incredibly helpful. And finally, I want to thank

0:38:05.280 --> 0:38:08.960
<v Speaker 4>Bishop Grace himself for choosing me to tell his story.

0:38:10.040 --> 0:38:13.960
<v Speaker 4>For more information on Bishop Charles M. Grace, check out

0:38:13.960 --> 0:38:17.920
<v Speaker 4>the website Sweet Daddy Grace and follow me at Marcy

0:38:18.000 --> 0:38:22.360
<v Speaker 4>Depina on all social platforms