Pennsylvania Folklife Vol. 25, No. 2

• Shingle-Making: An Aspect of Early American Carpentry • Popular Black Music in Nineteenth Century Philadelphia • Powwowing among the Pennsylvania Germans • Time in Traditional Culture - The Year Cycle: Folk-Cultural Questionnaire No. 42https://digitalcommons.ursinus.edu/pafolklifemag/1066/thumbnail.jp

Pennsylvania Folklife Vol. 27, No. 1

• Sulfur Inlay in Pennsylvania German Furniture • Orders What\u27s to be Done at the Plantation : The Isaac Norris Farm Accounts, 1713-1734 • Blacks in Berks County, Pennsylvania: The Almshouse Records • Teach, Preach, or Weave Stockings? The Trilemma of a Pennsylvania Scholar • Annotated Bibliography of Pennsylvania Folk Medicine • Pictures in the Home: Folk-Cultural Questionnaire No. 49https://digitalcommons.ursinus.edu/pafolklifemag/1075/thumbnail.jp

Pennsylvania Folklife Vol. 26, Folk Festival Supplement

• Bonnets, Bonnets, Bonnets • Theorem Painting on Velvet • Spinning, Weaving and Lace Making • Mennonites: A Peaceful People • Special Police Force Directs Traffic • Candle Dipping and Molding • Festival Focus • Folk Festival Programs • The Old One-Room School • The Art of Making Brooms • Koom Rei, Huck Dich un Essa (Come In, Sit Down and Eat) • Old Fashioned Apple Butter Making • Fraktur: An Enduring Art Form • Covered Bridges: Folk Festival Questionnairehttps://digitalcommons.ursinus.edu/pafolklifemag/1074/thumbnail.jp

A HISTORY OF ST. THOMAS\u27 AFRICAN EPISCOPAL CHURCH, 1794-1865 (PHILADELPHIA, PENNSYLVANIA, AFRO-AMERICAN)

The influence of the Black church, and religion in general, has long been recognized by historians and sociologists of Afro-American history. In focussing on St. Thomas\u27 African Episcopal Church in Philadelphia from the late eighteenth century to the Civil War, this dissertation examines how a Black-led church met the spiritual and social needs of its congregants, how the church functioned in the larger white community, and how it was shaped by influences from Africa and Europe. The characteristics of the church membership and leadership are also studied. For contrast, St. Thomas\u27 is compared with Mother Bethel African Methodist Episcopal Church. St. Thomas\u27 and Mother Bethel began in the context of discrimination. Both were shaped by a confluence of African and European influences, differently filtered by personal and group experiences. Congregants of St. Thomas\u27 emphasized individual action in political affairs, while Mother Bethel\u27s worshippers assumed a more collective leadership role. Mother Bethel Church exercised more institutional control of the moral behavior of its members than did St. Thomas\u27. St. Thomas\u27 certainly was not typical of early nineteenth-century Black congregations. In the wealth and success of her members, their subordination ecclesiastically to the white structures, and their private initiatives at furthering Black rights and respectability, it was much different from the majority of Philadelphia\u27s Black churches. In the congregants\u27 style of worship and in the preaching they heard, the brothers and sisters here were closer to the restrained and unemotional worship of western Europe than to the frontier faith of the Americans or to worship which derived from African roots. Yet all was not different. Elements of Black preaching were present, if the form was not; concern over Black issues was voiced, expressed, and acted upon. This was an African church, as that term was understood in 1796, not a colored church in the terms of the 1960s. In its practices are some deep personal and cultural integrations of the conflicting cultures, white and Black, slave and free, rich and poor, which met in eighteenth and nineteenth century Philadelphia streets

A HISTORY OF ST. THOMAS\u27 AFRICAN EPISCOPAL CHURCH, 1794-1865 (PHILADELPHIA, PENNSYLVANIA, AFRO-AMERICAN)

The influence of the Black church, and religion in general, has long been recognized by historians and sociologists of Afro-American history. In focussing on St. Thomas\u27 African Episcopal Church in Philadelphia from the late eighteenth century to the Civil War, this dissertation examines how a Black-led church met the spiritual and social needs of its congregants, how the church functioned in the larger white community, and how it was shaped by influences from Africa and Europe. The characteristics of the church membership and leadership are also studied. For contrast, St. Thomas\u27 is compared with Mother Bethel African Methodist Episcopal Church. St. Thomas\u27 and Mother Bethel began in the context of discrimination. Both were shaped by a confluence of African and European influences, differently filtered by personal and group experiences. Congregants of St. Thomas\u27 emphasized individual action in political affairs, while Mother Bethel\u27s worshippers assumed a more collective leadership role. Mother Bethel Church exercised more institutional control of the moral behavior of its members than did St. Thomas\u27. St. Thomas\u27 certainly was not typical of early nineteenth-century Black congregations. In the wealth and success of her members, their subordination ecclesiastically to the white structures, and their private initiatives at furthering Black rights and respectability, it was much different from the majority of Philadelphia\u27s Black churches. In the congregants\u27 style of worship and in the preaching they heard, the brothers and sisters here were closer to the restrained and unemotional worship of western Europe than to the frontier faith of the Americans or to worship which derived from African roots. Yet all was not different. Elements of Black preaching were present, if the form was not; concern over Black issues was voiced, expressed, and acted upon. This was an African church, as that term was understood in 1796, not a colored church in the terms of the 1960s. In its practices are some deep personal and cultural integrations of the conflicting cultures, white and Black, slave and free, rich and poor, which met in eighteenth and nineteenth century Philadelphia streets

Rationale, design, and baseline characteristics in Evaluation of LIXisenatide in Acute Coronary Syndrome, a long-term cardiovascular end point trial of lixisenatide versus placebo

BACKGROUND: Cardiovascular (CV) disease is the leading cause of morbidity and mortality in patients with type 2 diabetes mellitus (T2DM). Furthermore, patients with T2DM and acute coronary syndrome (ACS) have a particularly high risk of CV events. The glucagon-like peptide 1 receptor agonist, lixisenatide, improves glycemia, but its effects on CV events have not been thoroughly evaluated. METHODS: ELIXA (www.clinicaltrials.gov no. NCT01147250) is a randomized, double-blind, placebo-controlled, parallel-group, multicenter study of lixisenatide in patients with T2DM and a recent ACS event. The primary aim is to evaluate the effects of lixisenatide on CV morbidity and mortality in a population at high CV risk. The primary efficacy end point is a composite of time to CV death, nonfatal myocardial infarction, nonfatal stroke, or hospitalization for unstable angina. Data are systematically collected for safety outcomes, including hypoglycemia, pancreatitis, and malignancy. RESULTS: Enrollment began in July 2010 and ended in August 2013; 6,068 patients from 49 countries were randomized. Of these, 69% are men and 75% are white; at baseline, the mean ± SD age was 60.3 ± 9.7 years, body mass index was 30.2 ± 5.7 kg/m(2), and duration of T2DM was 9.3 ± 8.2 years. The qualifying ACS was a myocardial infarction in 83% and unstable angina in 17%. The study will continue until the positive adjudication of the protocol-specified number of primary CV events. CONCLUSION: ELIXA will be the first trial to report the safety and efficacy of a glucagon-like peptide 1 receptor agonist in people with T2DM and high CV event risk