Saturday, May 31, 2025
My Ghosts and Me - Poetry by Guest Autumn Rayne, With Just A "Bit" of Humor... For Her Important Words...
Friday, May 30, 2025
Pauline Rowson Presents The Portsmouth Murders: A gripping crime thriller - Solent Murder Mystery Book 1
Thursday, May 29, 2025
Tin Star K9 Series Book 5 - Bloodline - by Jodi Burnett - A Personal Favorite for 2025
While he filled his tank, the guy had noticed when Elgin spaced out for a minute and asked if he was okay. It was hard for Elgin to pull himself out of the confusion that often fogged his brain, but he had done it. This time.
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Renegade - k-9 main character The very good... |
I can’t believe that bitch is here! Elgin (the very bad main character) seethed as he peered out the front window of the house and watched Leah lead one of the female marshals he’d seen on the news, straight toward his grandfather’s front door. He stepped back into the shadows to avoid being seen. Now what am I going to do? Elgin rushed into the room he was staying in and found the gun he had stashed in his nightstand. He couldn’t stomach that they’d sent a woman after him. And adding injury to insult, they only sent one woman—by herself. Didn’t they know how dangerous he was? They showed him no respect. Elgin slid the pistol into the back waistband of his pants and ran to find his grandfather. “They found me. They’re here.”
His grandfather looked up from the thick book he was reading. “Who? What are you talking about?” “The Marshals. I told you I saw those women on the news. Now, they’ve sent one of them here to bring me in.” Elgin gestured angrily toward the window. Thomas swung his gaze in the direction Elgin pointed. Both men watched as Leah chatted with an attractive, dark-haired woman in the yard. And, as his grandfather had taught Leah, she led the stranger and her dog straight towards the house.
“Are you sure she’s a US Marshal? I don’t see a badge.” “Yes. I told you; she was on the news in Spokane.” “Clearly the authorities don’t think you’re much of a threat if they’re sending a woman after you, all by herself,” Thomas mocked. “You told me how you dealt with Rose, but now I’m beginning to wonder if you exaggerated. I thought I taught you how to discipline the weaker sex. They need to be kept in their place, and this one is no different.” Elgin’s muscles twitched. He needed another pill. “I didn’t exaggerate. I made Rose pay with her life for her betrayal.” “Perhaps she paid, but the fact that she felt like she could betray you in the first place shows me how little control you had over her,” Thomas sneered. “Your mother did a similar thing to your father, and because he didn’t teach her well enough in the beginning, he lost control and is now spending the rest of his life in prison. I’m surprised you didn’t learn from his mistake.” Elgin’s limbs stiffened and his breathing became erratic. He had found his mother strangled to death in the bathhouse when he was only thirteen. She had tried to leave the compound and his father had been right to punish her, but conflicting emotions flared up when he found her naked and bruised, her eyes bulging and lifeless. He hated his father for killing her, but he also knew that his father had to do it. Just like Elgin had to deal with Rose.
A ghost of a smile lit Thomas’s (the ugliest character) obvious recognition of Elgin’s agitatin and increasing symptoms. Their mutual condition was what connected them. “Go hide yourself. And calm down. You look like you’re about to seize. I’ll see what the woman wants.” Elgin dashed to the back of the house. His lips smacked together, and a dark stain spread across the front of his pants as he lost control of his bladder. He hid himself inside a closet behind a rack of winter hunting clothes and waited for the seizure. Thankfully, it was a short one and began to recede. He heard a knock at the door, and then her sultry voice seeped from across the room into his bones. Sensuous anger flared in his head. If he could get control of himself, this situation might turn out to be enjoyable, considering the message he wanted to send the Marshals. Thanks for the offering. I owe you one. He let out a long breath, trying to regulate his system and keep his anticipation at bay. His grandfather invited the woman inside for tea, and Elgin strained his ears to hear her response. She declined. They said a few words, and Thomas followed her outside. Elgin waited for a few minutes before he crept to a window on the west side of the house. He peeked at the gardens from behind the curtain. His grandfather walked her to the gate and then up to the tent rows and the bathhouse beyond. When they turned back, Elgin saw they were smiling at one another, seemingly enjoying their conversation. A twisted rage snaked its way through Elgin’s body. The woman had come after him, not his grandfather. She was his. Elgin moved to the center of the window, drawn by a sense of possessiveness. Suddenly, her dark eyes glanced up at the house. He jumped away from the window, hoping she hadn’t seen him. Just in case, he ran to an adjacent room. And more cautiously spied on her from there. His grandfather walked toward the house with the woman’s hand tucked in his arm, strutting like an old southern gentleman. Elgin’s breath came hot and fast. It had always been so easy for Thomas to charm women into trusting him. But how dare he try to take this one? A red haze settled over Elgin’s vision. His pulse hammered in his ears. The woman pulled away from Thomas, and she and her dog left the grounds the way they had come. At the edge of the clearing, she turned back and waved. Maybe Thomas was losing his touch, but why was he was letting the woman escape? His grandfather entered the house, and Elgin ran into the front room. “Why did you let her leave?”
The old man raised his gnarled hands in an attempt to calm him. “Don’t worry, Elgin. She came looking for you at first. But I think she likes the idea of this commune. She’s coming back in a few days. You need to learn patience. It’s so much better when they come here of their own free will. And when she returns, it will be without that dog. That’s when we’ll snatch her.” “What do you mean—we?” Elgin spat. “She’s not here for you. She came looking for me. She’s mine.” He shoved past his grandfather and yanked open the front door. “I’m going after her.” “You should change your pants before you embarrass yourself,” Thomas said with disgust. Elgin’s face flamed. He ran to his room and changed to jeans. Consumed with thoughts of the pretty deputy marshal, he pictured her hiking back to her truck, and he snickered to himself. It was a regular practice for the commune folk to lead strangers away from their vehicles and then syphon the gas out of their tanks. This served two purposes for the community. One, they had free fuel for their equipment, and two, it left the outsiders stranded and easy to manipulate into staying. He ran from the house, through the woods, to a freestanding lean-to he used as a garage, where he’d parked his stolen car. Pulling back the tarp covering the entrance, he grabbed a few supplies and ran to the vehicle. Taking a hidden back road out of the compound, he raced toward town. Elgin parked behind a stand of trees about a quarter mile down from the front entrance of the camp and waited. Sure enough… the woman’s old truck bumped and growled down the dirt road. She bounced onto the pavement, and as he’d expected, she turned into the only gas station in Tabiona. Elgin followed her from a distance. When he coasted into the lot, she was standing outside of her truck, filling her tank and talking on the phone. Fortune was his when he saw that her dog was closed inside the cab. He couldn’t have hoped for a better scenario.
Caitlyn’s throat felt thick, and she pressed her hand against her aching chest. She didn’t want to fight with Colt over the phone. They needed to talk about Jace and all the changes that were in store, but she wanted to do it in person, not on her cell phone. It was too easy to have misunderstandings if they weren’t face to face. She opened her mouth to tell him so, when something hard smacked the back of her head. A sharp pain radiated through her skull, and her vision blurred. As she spun to see what caused the pain, a firm hand clamped a soft cloth over her nose and mouth. She breathed in a sweet disinfectant-like odor that burned her throat, and hot spikes of adrenaline screamed an alert in her brain. A body pressed firmly against her back. She tried to hold her breath as the strong arms of a man gripped tight around her chest. Her phone clattered to the ground as she rammed her elbow into the man’s exposed midsection. He grunted as she scraped the hard edge of her boot heel down her attacker’s leg. She stomped on his foot, hoping to get him off balance so she could tuck and roll him over her shoulder. She tossed her head backward, aiming to hit him in the nose with her skull. Her vision dimmed and then darkened. Vaguely, she registered Renegade barking and snarling furiously. He clawed at the truck windows. Her pulse skyrocketed, but her muscles refused her brain’s command to move. Black cotton clouds covered her thoughts and her mind floated into an abyss.
~~~
Wednesday, May 28, 2025
Announcement from Harold Michael Harvey, J.D. - Seeking Background Information for New Book! While Sharing Excerpt from Latest--Watch Night!
I have been commissioned to write the biography of Professor W. J. Fluker who spent 40 years on the history faculty at Tuskegee University. If you took one of Fluker’s history classes and are willing to share your experience and how Fluker impacted your life and career, please inbox/contact me, preferably on LinkedIn.
Also, kindly share this post with your local alumni association so we can get maximum support. BATAC Tuskegee Alumni , Houston Tuskegee Alumni Association, Tuskegee Univ. Athletic Hall of Fame, THE GREATER CINCINNATI CHAPTER OF TUSKEGEE AIRMEN, @tuskegee
Hi Michael
When I saw this notice, I immediately thought of a book I once read... and reviewed... I was working with Branden Books at that time, so format was much more formal then, LOL But I did want to refer you to this book for possible background reference...
Chapter 1
Our Souls Cried Out for Freedom
The history of Bethel Christian Methodist Episcopal Church dates from 1863, 160 years ago, as of this writing. According to the 1860 Census, Macon had a population of 8,247; of that number, 2,851 were Black enslaved people. When the Civil War started, the business leaders of Macon were quick to pick up the cause of the confederacy to protect the legalization of slavery. The economy of Macon and Middle Georgia depended on cotton and enslaved people who planted, cropped, and picked it.
Two years after the shooting started, President Lincoln issued his proclamation of emancipation on
September 22, 1862, to becomeeffective January 1, 1863.
Lincoln’s proclamation commenced during the third year of a bloody civil war between northern and southern states. The Emancipation Proclamation freed enslaved people in states liberated by Union military forces under the federal government’s command. It did not free enslaved people in free states who were not in rebellion against the federal government.
The Emancipation Proclamation was important to enslaved people in Macon and Bibb County, Georgia. As the fall of 1862 gave way to winter, enslaved people in Middle Georgia greeted the coming New Year with great anticipation and fear.
For blacks working and living on the Dunlap and other plantations in Macon, Georgia, in 1863, Lincoln’s “Hail Mary” pass to save the Union did not bring immediate freedom. Freedom would only come when Union troops arrived to liberate the enslaved children of God from bondage in America.
At the time of founding the Watch Night service, which would be the beginning of Bethel Methodist Church, the Confederate States of America controlled the State of Georgia. Georgia had dissolved its contract with the United States of America on January 19, 1861, thereby retaking possession of all the rights of sovereignty it had relinquished when it joined the Union as one of the original thirteen colonies. Georgia was the fifth state of thirteen to secede from the union, following South Carolina, Mississippi, Florida, and Alabama.
Freedom seemed so far away on January 1, 1863, when a band of farsighted Christians, some following the Methodist doctrine and others adhering to the Baptist order, seeking a place of worship, gathered under the leadership of Rev. John Zorn, an ordained Methodist preacher, in a two-room house.
They prayed and sang all night until the sun broke, announcing a new day and a new year. It did not seem like anything had changed. At least they were alive, and their freedom was no more restricted than before Lincoln uttered his proclamation.
Freedom did not come until December 1864 when the Macon city fathers released Union General George Stoneman to General William T. Sherman.
Stoneman had been captured outside of Gray, Georgia, on July 31, 1864, by a militia of Macon residents, near the house where the black Methodists and Baptists worshiped; General Stoneman received his freedom in exchange for a Confederate prisoner of war and General Sherman’s agreement not to torch Macon as he had done to Atlanta and would eventually do to Savannah.
Lincoln’s Emancipation Proclamation brought this group together at midnight in 1863, even as they feared retribution from plantation owners as freedom
dawned on New Year 1863. The worshippers had a reasonable suspicion that Middle Georgia planters did not want to lose them to freedom. Shortly after the war, the number of Blacks in Macon rapidly increased from 2,851 to 5,946 by January 1867, and Whites were alarmed that soon there would be more Blacks in the city than Whites.
Business leaders pushed the federal government to remove Black troops from Macon, and in 1868, General Grant permitted Black troops stationed in Macon to be reassigned. Instead, the Black regiment was disbanded.
Almost from the beginning of Negro freedom, Blacks in Macon were ignored by Whites. Few Whites welcomed Blacks into the brotherhood of Americanism. Black people were left to figure freedom out for themselves. Poverty abounded in the Black community. Military units were used to drive Blacks from their homes rather than protect them. Martha Ayers describes the abject poverty in Macon’s Black community two years after the war ended in a letter to her friend George Whipple:
“A freed woman, Sally Franklin, she is starving—the day is cold, but she is without covering, in an open building, without windows. A baby is wailing at her side, and the mother’s bosom is bare, though her last conscious act had been an effort to nurse her child.”
According to the Macon Telegraph, October 15, 1865:
“Six months after the war Mayor Stephen Collins reported that ‘the city had buried thirty negroes in a one week period, and that of that number nine or ten were picked up dead in the streets and alleys of the city.’”
C. Mildred Thompson, in her book Reconstruction in Georgia, posits:
“As living conditions in the city’s [Macon] Black sections worsened, the rate of disease increased. The
mortality rate among Blacks was frightfully high. In December 1865, about five hundred died compared to the ordinary death rate of only about forty a month.”
These are the conditions the early worshippers confronted as they turned to their faith in God to help them through this nightmare in the land of the free and the home of the brave.
One city official opined that through July 1866, around five thousand Blacks had died in the city and federal hospitals. According to Paul Michael Johnson in his paper, The Negro in Macon, Georgia 1865-1877, “During the epidemic Macon leaders generally maintained a ‘business as usual’ stance…”. They blamed the spread of smallpox squarely upon the Black community.”
The small pox outbreak did not meet pandemic proportions because it was contained in the newly freed Negro communities in Macon and did not spread to White Macon. Probably because the town was segregated by race. Epidemics of smallpox, other diseases, and fires that burn down Black churches usually do not happen in a vacuum.
It is not hard to fathom that Macon’s rapidly growing Black population was cause for concern to White leaders who feared a Black takeover of the commerce of a prosperous section of the state. It would not be the first time that genocidal practices were applied to non-white populations that White Americans wanted to eliminate from participating in the process of American prosperity. See the population of Natives at the Ocmulgee National Mounds.
Such was the political, economic, medical, and moral climate our ancestors endured while organizing this Zion.
Very little information exists to document the members of that early church meeting in the house on the eastern side of the property of W. F. Elder Lumber
Company near Central City Park. Elder specialized in lumber and building supplies.
According to William Richard Cutler in the American Biography, “Mr. Elder was a son of David P. and Nancy (Head) Elder. His father was a planter in Spalding County for many years and was a leader of general affairs of the Methodist Church denomination. By 1910, W. F. Elder Lumber Company had a “capital stock of $12,000.00,” according to the Macon Telegraph. Twelve Thousand Dollars was a nifty sum in early twentieth-century dollars.
Initially, Elder’s Lumber Yard's worshippers were Methodists and Baptists. When the Baptist members of this fellowship left to form a Baptist Church, the Methodists continued to worship on this site. They adhered to the discipline of John and Charles Wesley. The Wesley brothers did not believe in slavery; thus, possibly the founding members of this church were freedmen. In any event, W. F. Elder was probably aware that a group of Negroes were worshipping in a house on his property.
This Methodist Church was made possible by a question raised at the Methodist Conference of 1790: “What can be done to teach poor children (white and black) to read?” The 1790 Conference answered like this, “Let us labor to establish Sunday Schools.”
This resolution was vital to forming Bethel Methodist Church because enslavers in the South had agreed to permit mission schools to teach Christianity to enslaved people.
Thus, within the framework of White Supremacy, for lack of a better term, the church could teach Blacks to read the Bible without running afoul of the law that prohibited the teaching of those in enslavement.
The Methodist Church Connection used this law loophole to teach enslaved people to read. It was still unlawful to teach enslaved Blacks how to write. If an enslaved person could write, Whites feared it would
make them equal to their White enslavers and enable the enslaved to send communication to each other, perhaps plotting and planning to escape from captivity.
In her book Slave Missions and the Black Church in the Antebellum South, Janet Duitsman Cornelius notes that “Sunday Schools organized and led by blacks [Blacks] thrived in… Macon, Georgia.”
Among this group of church founders was Rev. John Zorn, who could have left the Methodist Episcopal Church, South, along with others in 1844 over the question of slavery but declined to do so.
Zorn may have been the offspring of Rev. Calvin Zorn, a white circuit rider from Virginia who rode the Methodist circuit in Georgia. If Calvin Zorn was his father, this could explain why Rev. John Zorn continued to worship with the Methodist Episcopal Church, South Connectional Church. He pastored Bethel for thirty-one years.
In 1865, The house of worship on Seventh Street and Riverside Drive in Macon was initially known as a Methodist church. It was more likely aligned with the Methodist Episcopal Church, South, as the northern church split with the southern church in 1844 over the issue of slavery when Bishop James Osgood Andrews received notice to step down because he held Negroes in captivity. For a moment, the Methodist Church, South gave Andrews a pass, but then his wife inherited two enslaved Negroes, and the connection rose and said Osgood had to go.
Those White worshippers who favored Osgood owning human beings, as one would hold a piece of property, stayed with the Methodist Church, South. Those in opposition split off to form the Methodist Church, North. In 1968, the Methodist Church, North dissolved and formed the United Methodist Church to unite all Methodists. Today, the question of Gay marriage threatens to split the United Methodist, similar to the issue of slavery in the nineteenth century.
Contrary to the Methodist philosophy conceived by John and Charles Wesley, Andrews believed that owning human beings was not inconsistent with the Methodist doctrine; thus, he refused to free the humans he held in captivity. Therefore, the northern Methodists were not active in the southern states following the split of the Methodists Connection in 1844. The liberal Methodist left White southern Methodists to their own devices, owning and selling humans created by the same God who created them.
However, permission to organize missions on plantation property received approval, and Blacks continued to receive help and instructions from the Methodist Episcopal Church, South. Sometime around 1860 and possibly earlier, a group of Black Methodists held Sunday service on the banks of the Ocmulgee River. Many of these members organized the Holsey Temple C. M. E. Church.
As previously noted, other Black worshippers in this group gathered in a house in a lumber yard near Central City Park on the banks of the Ocmulgee River. The park’s development occurred in 1826, three years after the city’s founding in 1823.
Founding members of what would become the Bethel Methodist Episcopal Church were Brother and Sister Washington King, Brother Obie Jackson and his family (Jackson is the grandfather of the late Sister Anna Parker), Brother Reuben Richardson and his family, Brother and Sister Mingo Fickling, Brother and Sister Rena Ballard, Rev. Campbell and his family and Sister Sleina Gibson (Great-granddaughter of Sister Ursula Webb). Tyrone Wyche, who has worshipped at Bethel Christian Methodist Episcopal Church since the early 1960s, is a direct descendant of Sister Sleina Gibson. His grandmother and great-grandmother were the Bethel church family's mainstays for much of the twentieth century's first half.
The congregation grew with the close of the Civil War in 1865. The Baptists who gathered at the house in the lumber yard during what would become the church’s first “Watch Night Service at midnight on January 1, 1863, would soon leave the Dunlap house on the lumber yard property and build a church under a brush arbor, then a physical structure at the corner of Riverside and Seventh Street, then a new church at 1660 Pio Nono Avenue, in West Bibb County, at that time, outside the city limits of Macon, Georgia.
Paul Michael Johnson, in his paper The Negro in Macon, Georgia 1865-1877 summed up this period expertly:
“It is not surprising that Macon [B]lacks in the face of disease, poverty, and critical [W]hites began to look beyond the limits of the city for a better life. During the summer of 1866, some prominent [B]lacks in Macon organized a movement to recruit the city’s [B]lacks for emigration to Liberia…The vast majority of Macon Negroes were trapped in the city by virtue of their poverty, unable to leave the poverty, disease, and injustice that surrounded them; most [B]lacks realized that if their lives were to improve at all, it would have to be in Macon.”
Johnson concludes his study on Negro in Macon, Georgia, 1865-1871 with this dreary assessment of Black life in Macon in the early days of freedom.
“The educational, political, and economic progress of [B]lack Maconites from 1865 through 1871 could hardly be termed satisfactory. When the Civil War ended, Macon [B]lacks had little or no education, political power, or economic status. When 1871 came to [a] close [B]lack, Maconites had schools but still possessed nothing approaching quality education. They had gained some political power during the years, but by the end of 1871, they had lost it all. Also, Macon [B]lacks stilled lived in abject poverty.”
“Let it resound loud as the rolling sea. Sing a song full of the faith that the dark past has taught us, Sing a song full of the hope that the present has brought us, Facing the rising sun of our new day begun, Let us march on till victory is won.” --James Weldon Johnson, The Negro National Anthem
Tuesday, May 27, 2025
Regurgitate! Regurgitate! Throw Out The Mandate! Project 2025 - Choosing to Keep my Response Silent!
This is a true story of God using others to confirm my (or your) thoughts... I hope you will take the time to listen to the entire video by Maya Angelou who will be sharing God's Wisdom to you... For me, it was a confirmation of something I had been thinking about for the last week or so. Specifically, did I really want to read and talk about the book commonly known as Project 2025? (Announced on May 21st)
One of my goals has been to provide information that may not be easily available; however, after announcing that I was going to share and talk about this book, and, in fact, selectd the first chapter, Department of Justice, that I wanted to spotlight--and frankly, was having a hard time getting it sized large enough to allow easy reading, I was also skimming some of the words... And saw how it had been written... I was thinking that it would be like a dissertation--you know, a long essay written on each department... It was not...
I realized that if I even began to talk about what I had read, I would be responding to what had been written. I became concerned... in essence, justifying my own opinions... Did I really want to do that? After all, we were all seeing the reality of these "Executive Orders" that were being routinely developed, signed, and put in to action... And the subsequent millions of people protesting... and being hurt by firing, hunger, confusion of university students, and more...
So, this morning, I remembered an old silly cheerleading phrase from highschool, that was so catchy that I remembered it and have used it just for fun...
Regurgitate, Regurgitate,
Throw up all the food you eat
F I G H T!
Actually, I had felt queasy just thinking about reading the recommendations that supposedly became mandates for our president... So you can see why I thought of the little song...LOL In other words, I had no stomach (pun) for reading this book when I'd seen in the first 100 days what had been done to respond to that supposed mandate...
I had already written the first part of the heading on this post... and then adding after I listened to Maya, "Choosing to Keep My Response Silence..." Yes, I believe that today, when I went out to see if an old cheerleading skit was on a video, LOL, instead I saw Maya's message to keep my mouth shut... Isn't this so cool?! God knew that I would get all wound up in a quandry trying to speak against such things as ignoring the rule of law... I just couldn't do it...
And, now I know that God did not want me talking!
That there were some big things that only He could handle...
Oh, I know that I'll continue on a smaller level to speak out, but fighting against those rich guys who think they know what is best for our country and are forcing it down our throats so badly that we "might" throw up, was not to be my fight alone... it's being handled by...
How Cool Is That!
So, if you want to read that book which I now know will make your stomach queasy and worried, and, therefore, God told me, "I Got This One..." I want to have no part in sharing those words... you can still download it yourself, but I just refuse to make you sick at your stomach... And now I know I don't need to.
God Bless America!
Softenly and Tenderly
You know, God really does have a sense of humor
Hope you enjoy this very true tale... with a little jollification...
Monday, May 26, 2025
Guest Poet Autumn Rayne Presents The Hand That Feeds
Do parents influence child's personality development? Common knowledge, parents influence their children's development and personality. Whether we want to admit it or not, parents are a child's most influential role model. As parents, we spend more time with our children than any other adult. We model to our children our values, as well as our likes/dislikes.
Without belaboring statistics, I'd like you to stop and reread this poem, without reference as to who wrote the poem; that is, whether it is a parent or a child. You can decide that, I believe. So what did I and my siblings learn in those early years... We all became involved in a religion, we all became career/work individuals and were hard workers in the chosen fields... At the same time, there was little communication at a personal level, so we each faced somewhat of a solitary period of moving forward in who we were... My being the youngest, without any time with a father--my father was killed in an accident while My mother was pregnant--I became and still am to an extent, a loner and a blacksheep of the family as a whole. All other siblings married, for instance...
With that as my background in reading the poem, frankly I was horrified at what was shared through these words. I immediately felt great sympathy for the child of this individual, the mother who let it be clear that she really didn't want that child she had carried... If you disagree, do let me know in comments, because I'll be moving forward based upon this assumption...