Video Of Map Of Africa And Video Of & Article About United States President Biden's Visit To Angola In December 2024

13News Now, December 4, 2024

They're known as America's first black family – The Tuckers of Hampton. They are descendants of two of the first Africans forced to English North America in 1619.  The Tucker family was recognized by President Joe Biden for their commitment to furthering relations between the U.S. and Africa, during the President’s historic first trip to the country this week.

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Edited by Azizi Powell

This pancocojams post showcases a YouTube video of and an article excerpt about United States President Joe Biden's visit to Angola in December 2024. 

This post also showcases a YouTube video of a map of Africa  

The content of this post is presented for historical and educational purposes.

All copyrights remain with their owners.

Thanks to President Biden for that historic visit to Africa and thanks to all those who are quoted in this post. Thanks also to the publishers of these showcased videos on YouTube.
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Click https://pancocojams.blogspot.com/2024/12/youtube-video-of-map-of-africa-video-of.html for a related pancocojams post entitled "YouTube Video Of The Map Of Africa & Video Of And Information About The First Enslaved Africans In The United States."

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SHOWCASE VIDEO #2 - African Countries and Their Location/Africa Political Map/Africa Continent/List of African Countries



World Map, March 21, 2019
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Note: This map misspells the name of the West African nation of  "Sierra Leone".

Click https://www.worldometers.info/geography/how-many-countries-in-africa/ for a list of the names of the 54 nations in Africa.

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SOME INFORMATION ABOUT ANGOLA  
From https://en.wikipedia.org/wiki/Angola
"Angola,[a] officially the Republic of Angola,[b] is a country on the west-central coast of Southern Africa. It is the second-largest Lusophone (Portuguese-speaking) country in both total area and population and is the seventh-largest country in Africa. It is bordered by Namibia to the south, the Democratic Republic of the Congo to the north, Zambia to the east, and the Atlantic Ocean to the west. Angola has an exclave province, the province of Cabinda, that borders the Republic of the Congo and the Democratic Republic of the Congo. The capital and most populous city is Luanda.

Angola has been inhabited since the Paleolithic Age. After the Bantu expansion reached the region, states were formed by the 13th century and organised into confederations. The Kingdom of Kongo ascended to achieve hegemony among the other kingdoms from the 14th century. Portuguese explorers established relations with Kongo in 1483. To the south were the kingdoms of Ndongo and Matamba, with the Ovimbundu kingdoms further south, and the Mbunda Kingdom in the east.[8][9]

The Portuguese began colonising the coast in the 16th century. Kongo fought three wars against the Portuguese, ending in the Portuguese conquest of Ndongo. The banning of the slave trade in the 19th century severely disrupted Kongo's undiversified economic system and European settlers gradually began to establish their presence in the interior of the region. The Portuguese colony that became Angola did not achieve its present borders until the early 20th century and experienced the strong resistance from the native groups such as the Cuamato, the Kwanyama, and the Mbunda. After a protracted anti-colonial struggle (1961–1974), Angola achieved independence in 1975 as a one-party Republic, but the country descended into a devastating civil war the same year, between the ruling People's Movement for the Liberation of Angola (MPLA), backed by the Soviet Union and Cuba; the insurgent National Union for the Total Independence of Angola, an originally Maoist and later anti-communist group supported by the United States and South Africa; the militant organization National Liberation Front of Angola, backed by Zaire; and the Front for the Liberation of the Enclave of Cabinda seeking the independence of the Cabinda exclave, also backed by Zaire.

Since the end of the civil war in 2002, Angola has emerged as a relatively stable constitutional republic, and its economy is among the fastest-growing in the world, with China, the European Union, and the United States being the country's largest investment and trade partners.[10][11][12] However, the economic growth is highly uneven, with most of the nation's wealth concentrated in a disproportionately small part of the population as most Angolans have a low standard of living; life expectancy is among the lowest in the world, while infant mortality is among the highest.[13]

Angola is a member of the United Nations, African Union, the Community of Portuguese Language Countries, and the Southern African Development Community. As of 2023, the Angolan population is estimated at 37.2 million.[14] Angolan culture reflects centuries of Portuguese influence, namely the predominance of the Portuguese language and of the Catholic Church, intermingled with a variety of indigenous customs and traditions."...

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AN ARTICLE EXCERPT ABOUT PRESIDENT BIDEN'S DECEMBER 2024 VISIT TO ANGOLA
From https://www.usip.org/publications/2024/12/angola-biden-touts-lobito-corridor-and-future-us-africa-partnership In Angola, Biden Touts Lobito Corridor And Future US-African Partnership"
Wednesday, December 4, 2024, By: Thomas P. Sheehy
"President Joe Biden traveled to Angola this week, the first time a sitting U.S. head of state has been to the African continent since 2015 and the first-ever trip by an American president to Angola. Biden is looking to build on the growing U.S.-Angola relationship and to secure U.S. access to Africa’s critical minerals, which power everyday consumer technologies and beyond. China has long dominated that market, making the U.S. reliant on its principal strategic competitor for these key resources. The U.S. and its G7 partners launched the Lobito Corridor project — spanning Angola, the Democratic Republic of the Congo (DRC) and Zambia — in 2023 to enhance its access to these minerals and spur local and regional economic development and connectivity.

USIP’s Tom Sheehy explains what Biden hoped to accomplish in Angola, how the Lobito Corridor projects factored into the trip and how Angola has balanced its relations with China, Russia and the United States.

Of the 54 African countries, why did Biden choose to visit Angola, and what did he hope to accomplish with this trip?

Sheehy: The U.S.-Angola relationship has made significant progress over the last decade or so, to the point that Angola is one of the strongest U.S. partners in Africa. This is quite an impressive development considering that the U.S. armed rebels fighting against the Soviet-backed Angolan government during the Cold War. Angola is an encouraging story of a once-war torn country that is now peaceful.

Ahead of the trip, the White House noted several priority issues of focus, including economic growth, food security, global health, security cooperation and climate — all of which the U.S. supports through various programs. While Angola has made some progress on some of these fronts, more could be done to promote democracy and transparency, among other things.   

The Lobito Corridor project — a major three-country infrastructure project that the U.S. is promoting in partnership with Angola, the DRC and Zambia — is the highlight of the visit. A key component of the project is connecting rail service among the three countries to the Port of Lobito on Angola’s Atlantic coastline. The project has become a central piece of U.S.-Africa policy in recent years. Among its goals are to promote local economic development and regional economic integration, while helping the U.S. to diversify its critical mineral supply chains, moving away from dependence on China for copper, cobalt and other minerals essential to the U.S. economy and defense industrial base.

The Angolan government has had growing economic ties with China for two decades now. But Angola is interested in broadening its commercial partnerships, especially with the United States. Angola’s openness to the United States as a commercial partner is a big reason why President Biden is visiting the country.       

A U.S. president has never set foot in Angola, so this is a historic visit that hopefully will bring the relationship to new levels."...      

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YouTube Video Of The Map Of Africa & Video Of And Information About The First Enslaved Africans In The United States

13News Now, Feb 15, 2019

13News Now documentary '20 and Odd: Africans' Arrival in 1619' looks at the extraordinary story of the first Africans who arrived in English North America.

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Edited by Azizi Powell

This pancocojams post  showcases a YouTube video about enslaved Africans arrival in what is now known as Virginia in 1619 and a YouTube video of the nations of Africa. 

This post also presents some information about the history of enslaved Angolans in the United States. Those enslaved Africans came from what is now known as Angola in the Southwestern region of Africa.

The content of this post is presented for historical and educational purposes.

All copyrights remain with their owners.

Thanks to all those who are quoted in this post and thanks to the publisher of this showcased video on YouTube.
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Click https://pancocojams.blogspot.com/2024/12/youtube-video-of-map-of-africa-video-of.html for a related pancocojams post entitled "Video Of Map Of Africa And Video Of & Article About United ."States President Biden's Visit To Angola In December 2024.

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SHOWCASE VIDEO #2 - African Countries and Their Location/Africa Political Map/Africa Continent/List of African Countries



World Map, March 21, 2019
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Note: This map misspells the name of the West African nation of  "Sierra Leone".

Click https://www.worldometers.info/geography/how-many-countries-in-africa/ for a list of the names of the 54 nations in Africa.

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THE HISTORY OF ENSLAVED ANGOLANS IN THE UNITED STATES
Excerpt #1
From https://en.wikipedia.org/wiki/Angolan_Americans
..."Slavery in the 17th century

From the 17th century to the early 19th century, many Angolans were transported via the Atlantic slave trade to the United States. Enslaved Angolans were the first Africans in Virginia, and likely the first in all of the Thirteen Colonies, according to Sheila Walker, an American film maker and researcher in cultural anthropology. This refers to an event in 1617 in Jamestown, Virginia, when Angolan slaves were captured by pirates from a Spanish slave ship bound for New Spain and sent to Jamestown.[4] These first Angolan slaves of Virginia (15 men and 17 women[4]) were Mbundu[5] and Bakongo, who spoke Kimbundu and Kikongo languages respectively. Many of these early slaves were literate.[6] [note 1]

Later, Angolan slaves were captured by Dutch pirates from the Portuguese when Portuguese slavers left with the slaves from the Portuguese colonial port of Luanda.[5] Many of these slaves were imported by the Dutch to New York City, which, at this time, was called New Amsterdam and was under Dutch control. Thus, the Angolans also were the first slaves in New York City.[6] According to Harvard professor Jill Lepore, the slaves of Angola who arrived in New Amsterdam were also Ambundu and, to a lesser extent, Kongos, as was the case with the first slaves who arrived in Virginia.[7]

In 1621, Angolan former slave Anthony Johnson arrived in Virginia and was the first documented black slave in the Thirteen Colonies to earn his freedom and, in turn, own slaves himself. Anthony Johnson was granted ownership of John Casor after a civil case in 1654.[8][9] The Angolan slavery trade in the United States reached its greatest magnitude between 1619 and 1650.[5] In 1644, 6,900 slaves on the African coast were purchased to clear the forests, lay roads, build houses and public buildings, and grow food. Most of these were from the company's colonies in the West Indies, but came from its established stations in Angola.[3]

18th–19th centuries

During the colonial period, people from the region Congo-Angola made up 25% of the slaves in North America. Based on the data mentioned, many Angolan slaves came from distinct ethnic groups, such as the Bakongo, the Tio[10] and Northern Mbunbu people (from Kingdom of Ndongo).[5] However, not all slaves kept the culture of their ancestors. The Bakongo, from the kingdom of Kongo, were Catholics, who had voluntarily converted to Catholicism in 1491 after the Portuguese established trade relations in this territory.[11] Senegambian slaves were the preferred slaves in South Carolina but Angolans were the most numerous and represented around a third of the slaves population.[12] In Virginia, most slaves came from within the boundaries of the modern nation-states of Nigeria and Angola. Between 1710 and 1769, only 17% of the slaves who arrived in Virginia were from Angola.[13] Others places in the United States, such as Delaware and Indiana, also had Angolan slaves.[6] Georgia imported also many slaves from the Congo-Angola region.

Many of the Bakongo slaves who arrived in the United States in the 18th century were captured and sold as slaves by African kings to other tribes or enemies during several civil wars. Some of the people sold from Kongo to the United States were trained soldiers.[11] In 1739, there was an uprising in South Carolina, where possibly 40% of the slaves were Angolan. This uprising, known as the Stono Rebellion, was led by an Angolan named Jemmy, who led a group of 20 Angolan slaves, probably Bakongos and described as Catholic. The slaves mutinied and killed at least 20 white settlers and several children. They then marched to Charlestown, where the uprising was harshly repressed. Forty of the slaves in the revolt (some Angolans) were decapitated and their heads strung on sticks to serve as a warning to others. This episode precipitated legislation banning the importation of slaves. The ban was aimed at solving two serious problems: the inhumanity toward the black slaves and the fact the country had more blacks than whites.[6] Later, some 300 former Angolan slaves founded their own community in the Braden River delta, near what is now downtown Bradenton, Florida. They gave it the name of Angola, in honor of the homeland of many of them, and tried to live as free men. However, this Angola was destroyed in 1821. Rich hunters and slaveholders hired 200 mercenaries and captured 300 black people and burned their houses. It is believed, however, that some Angolans fled in rafts and successfully reached Andros Island in The Bahamas, where their lives were established."...
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Click for information about Angola

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Excerpt #2
From https://www.13newsnow.com/article/news/history/descendants-enslaved-africans-visit-ancestors-birthplace/ "Hampton residents, descended from first enslaved Africans in English North America, visit ancestor's birthplace"

Members of the Tucker family of Hampton were invited to come to Angola by the country's president.

Author: Janet Roach, January 13, 2022

HAMPTON, Va. 
"It was a trip of a lifetime.

Vincent Tucker, president of the William Tucker 1624 Society, and his sister, Wanda, recently returned to Virginia from a five-day visit to Angola, Africa; a trip they took at the invitation of the country's president, João Lourenco.

The Tuckers are believed to be descendants of two of the first enslaved Africans to land in English North America at Point Comfort in 1619, which is in present-day Hampton, Virginia.

Angola is the country those African slaves came from.

"My mind began to bring everything together," Vincent Tucker said. "The stories I've been hearing, they started coming alive."

From the moment they landed, the Tuckers said they were treated like celebrities, surrounded by media at every stop.

The trip came months after President Lourenco visited Washington D.C. and toured the Smithsonian’s National Museum of African American History and Culture. He met the Tuckers there and promised to host them in Angola.

"We showed up, we talked and he said, 'I'm going to invite you to Africa,'" Vincent recalled.

For years, the Tuckers have researched the landing of the "20 and Odd" Africans in Hampton, Virginia in 1619. They were captured off the San Juan Bautista, a Portuguese slave ship, by British pirates on board the White Lion.

Two of the slaves on that ship, Anthony and Isabella, eventually lived in the household of Captain William Tucker in Hampton. 

This was Wanda Tucker's second visit to the country and she was anxious to show her brother and cousin the Sao Miguel museum's exhibit on the history of Queen Nzinga, a fierce leader who challenged the Portuguese rule in the 1600s and the slave trade.

Perhaps the most emotional moment came when the Tuckers dipped their feet in the Kwanza river, which served as an access point for slave ships on their way to the port of Luanda.

"We can just imagine how that journey was for the enslaved -- taken down to the river and being hauled away. It was very touching," said Vincent.”…
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Wanda Tucker and her brother Vincent Tucker are believed to be descendants of two of Atony and Isabella, the first enslaved Africans to land in English North America at Point Comfort in 1619, which is in present-day Hampton, Virginia. Atony and Isabella came from the area now known as Angola.
 Wanda and Vincent Tucker accompanied United States President Joe Biden on his December 2024 visit to Angola. 

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The History Of The African American Spiritual "I Know I've Been Changed"

Edited by Azizi Powell

This pancocojams post presents an unofficial excerpt of Chris Fenner's 2023 online article about the history of the African American Spiritual entitled "I Know I've Been Changed". This Spiritual is also referred to as "The Angels In Heaven Done Signed My Name" among other titles.

The content of this post is presented for historical, educational, cultural, and religious purposes.

All copyrights remain with their owners.

Thanks to unknown composers of this Spirituals and thanks to the unknown and known collectors, arrangers and publishers of this Spiritual. Thanks to Chris Fenner for researching and publishing this article. Thanks to all who are quoted in this post. 
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This post is part of a multi-part pancocojams series on the song "I Know I've Been Changed".  

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[unofficial] ARTICLE EXCERPT

https://www.hymnologyarchive.com/the-angels-done-changed-my-name

"The Angels Changed My Name

I know I’ve been changed

McKEE

by CHRIS FENNER

for Hymnology Archive

8 February 2023

I. Origins

The roots of this spiritual trace back to the early collections of the Fisk Jubilee Singers, where this song first appeared in The Story of the Jubilee Singers, with Their Songs, edited by J.B.T. Marsh (London: Hodder & Stoughton, 1875 | Fig. 1). These collections were cumulative, so the song continued to be printed in successive editions through the end of the century. In this instance, the song was given in two verses, the first beginning “I went to the hillside, I went to pray,” with an inner refrain, “I know the angels done changed my name.” It also had a full refrain (or chorus), beginning “Done changed my name for the coming day,” etc.

[...]

Fig. 1. The Story of the Jubilee Singers, with Their Songs, ed. J.B.T. Marsh (London: Hodder & Stoughton, 1875).

The first verse of the Fisk version was presented as the basis for a sophisticated piano arrangement by Samuel Coleridge-Taylor, in Twenty Four Negro Melodies (Boston: Oliver Ditson, 1905 | Fig. 2)

[...]

A similar version of the song appeared in R. Emmet Kennedy’s Mellows: A Chronicle of Unknown Singers (NY: Albert & Charles Boni, 1925 | Fig. 3). Kennedy explained, “Mellow is the Negro word for melody, and by this term their devotional songs are called in Southern Louisiana.” Kennedy (1877–1977) was the son of Irish immigrants, raised in Gretna, across the river from New Orleans, on 7th Street, next door to New Hope Baptist Church, through which he became enamored with spirituals. Regarding this spiritual, he remembered “. . . Negro families sitting out on their front galleries, the rude false-floors just a few inches above the water line, with an old shovel or a battered dishpan filled with smoldering rags to smoke off the mosquitoes as they sat there resignedly singing with impressive confidence, ‘Angel Done Changed My Name’” (p. 35).

[...]

II. Early Analysis & Commentary

This song has sometimes been used to illustrate doctrinal beliefs as expressed in spirituals. In an article by J.C. Ryder in the Afro-American Encyclopedia (1895), “Christian Truth in Slave Songs,” the writer referred to this song as an example of the concept of spiritual conversion:

"How tenaciously they hold to the doctrine of Conversion and Regeneration, the union of the Divine and human in this great change of the soul, is abundantly proved. . . . We find their idea of conversion and regeneration, and the joy of a new-born soul illustrated in the following quaint hymn, “The Angels Done Changed My Name.” . . . Souls that sung and felt that, knew the experiences of the great apostle, when he said, “Wherefore if any man is in Christ Jesus, he is a new creature; the old things are passed away; behold, they are become new.” 2 Cor. v. 17. N.V. [pp. 259–260]

A similar article by H.H. Proctor, “The Theology of the Songs of the Southern Slave,” appeared in The Southern Workman, vol. 36, no. 11 (Nov. 1907), a publication of Hampton University. Proctor categorized this song as being representative of the repertoire’s focus on angels:

 [...]

In all of the above examples, the texts and melodies as presented by the authors were essentially identical to what Fisk University had printed, demonstrating an unusual stability in the recording and dissemination of this spiritual. Compare this to the breadth of variations printed of the related song, “I know I’ve been changed,” in section IV below.

III. This spiritual was adapted and arranged as a hymn tune by African American composer-performer Harry T. Burleigh (1866–1949), intended for the text “In Christ there is no east or west” by John Oxenham. Burleigh’s arrangement was first printed as a broadsheet (Fig. 4) and submitted to the U.S. Copyright Office on 15 April 1940, then included in the Episcopal Hymnal 1940 (1943 | Fig. 5) and called McKEE, named after Elmore McNeill McKee, rector of St. George’s Episcopal, New York City, where Burleigh was a member.

The copyright for the tune was not renewed in 1968, according to the rules at the time, and thereafter became public domain.

IV. I Know I’ve Been Changed

Early in the 20th century, another spiritual emerged with a similar thematic idea, a similar inner refrain, although musically different in many respects, known generally as “I know I’ve been changed.” The earliest known copy of the song was printed in the National Baptist collection National Jubilee Melodies (1915). In this instance, the text was printed on one page, headed “Lord, I Know I’ve Been Changed,” the first stanza beginning “One day, one day I was walking along,” with the alternating refrain “The angels in heaven done wrote it down.” The tune indication was for a song called “Lord, I Can’t Turn Back.” The chorus featured rising and falling major triads and the tagline “just because I’ve been born again.” No earlier or later sources for “Lord, I Can’t Turn Back” are presently known.

[...]

A few years later, the song was included in Rodeheaver’s Negro Spirituals (Chicago: Rodeheaver, 1923 | Fig. 7). This version also featured major triadic shapes, with a slightly different inner refrain or tagline, “The angels in heav’n have changed my name.” The stanzas were entirely different from what the National Baptists had published, beginning “I told the Lord if He’d take my heart.” 

 

Herbert’s 1923 arrangement of the song was repeated in Rodeheaver’s Gospel Solos and Duets (1925), Quartets for Men (1926), Southland Spirituals (1936), and Sixty-Two Southland Spirituals (1946), then much later, in the AMEC Bicentennial Hymnal (1984).

 

Rev. Wiseman would become the first person to record the song, with his Wiseman Sextette, on 10 Aug. 1923 in New York City, for Rodeheaver’s Rainbow Records (Rainbow 1086). Musically, the recorded version differs somewhat in the way the melody is shaped and in the construction of the harmonies, but the text is mostly the same, with an extra stanza, which is difficult to make out. The tempo is quick. This recording has been reissued by Document Records on Wiseman Sextette/Quartet Complete Recorded Works (DOCD-5520).

A notably different version of the song appeared in Saint Helena Island Spirituals (1925). St. Helena Island, South Carolina, was the home of the Penn Normal, Industrial, and Agricultural School. The songs were collected and transcribed by Nicholas Ballanta, a student-scholar from Sierra Leone, and he gave some indications of his methods:

The melodies of the spirituals contained in this volume were written down as sung by different individuals and by different groups of singers at Penn. . . . The harmonies of the spirituals were supplied by the St. Helena Quartette, . . . whose singing is an evidence of the advance in harmonic conception, that is, the feeling for definite tonality, attained by the Negro in his new environment. [p. xvii]

Fig. 8. Saint Helena Island Spirituals (1925).

Like the others, this version is in a major mode, but the chorus is very different, repeating “O write my name, O write my name, O write my name; the angel in heaven going to write my name,” and the solos are different too.

A version very similar to the St. Helena Island printing was arranged for voice and piano by John Rosamond Johnson (1873–1954) for The Second Book of Negro Spirituals (NY: Viking Press, 1926 | Fig. 9). Notice the tempo indication, “Moderately Fast.”

[...] 

In 1934, Cleavant Derricks (1910–1977) published his own interpretation of the song in Pearls of Paradise (Chattanooga, TN: Stamps-Baxter, 1934 | Fig. 10). At the time, Derricks was developing a reputation in the Chattanooga community as a capable music director and songwriter, and he had developed ties with the Stamps-Baxter office there. Although this version did not have a tempo marking, the note values suggest a brisk tempo, like what Rev. Wiseman had recorded a decade earlier. The song was written in a major mode in the chorus, in which the angels have “changed my name,” but the verses indicate minor thirds and sevenths in the solo voice, sometimes against major thirds in the accompaniment. The pattern “I’ve been redeemed / Jordan’s stream” is reminiscent of Rodeheaver’s version (Fig. 7), otherwise the rest of the verses were new.

Fig. 10. Pearls of Paradise (Chattanooga, TN: Stamps-Baxter, 1934).

Little is known of the song’s development over the next twenty years. After WWII, its history played out on audio discs and airwaves moreso than in print. The song re-emerged in a big way in 1952 when it was recorded by the Dixie Hummingbirds on Peacock 1705. On the label, the song was credited to “Tucker,” that is, longtime group member Ira B. Tucker (1925–2008). A copy of the song had been registered with the U.S. Copyright Office on 17 December 1951, words and music by Don Deadric Robey and Ira Tucker. In this version of the song, the singers initially hint at a minor opening triad, but the accompanying voices settle and stay squarely in a major mode. The tempo was more relaxed, and Tucker exercised a lot of freedom over his interpretation, nicely contrasted against the tightly constructed background harmonies. Here the angels have “changed my name,” and “One of these mornings it won’t be long / You’ll look for me but I’ll be gone,” and “If you get there before I do / Look out for me, I’m coming too.” Particularly notable is the extended ending with the soloist’s cadenza and some advanced harmonies.

[...]

In 1934, Cleavant Derricks (1910–1977) published his own interpretation of the song in Pearls of Paradise (Chattanooga, TN: Stamps-Baxter, 1934 | Fig. 10). At the time, Derricks was developing a reputation in the Chattanooga community as a capable music director and songwriter, and he had developed ties with the Stamps-Baxter office there. Although this version did not have a tempo marking, the note values suggest a brisk tempo, like what Rev. Wiseman had recorded a decade earlier. The song was written in a major mode in the chorus, in which the angels have “changed my name,” but the verses indicate minor thirds and sevenths in the solo voice, sometimes against major thirds in the accompaniment. The pattern “I’ve been redeemed / Jordan’s stream” is reminiscent of Rodeheaver’s version (Fig. 7), otherwise the rest of the verses were new.

Fig. 10. Pearls of Paradise (Chattanooga, TN: Stamps-Baxter, 1934).

Little is known of the song’s development over the next twenty years. After WWII, its history played out on audio discs and airwaves moreso than in print. The song re-emerged in a big way in 1952 when it was recorded by the Dixie Hummingbirds on Peacock 1705. On the label, the song was credited to “Tucker,” that is, longtime group member Ira B. Tucker (1925–2008). A copy of the song had been registered with the U.S. Copyright Office on 17 December 1951, words and music by Don Deadric Robey and Ira Tucker. In this version of the song, the singers initially hint at a minor opening triad, but the accompanying voices settle and stay squarely in a major mode. The tempo was more relaxed, and Tucker exercised a lot of freedom over his interpretation, nicely contrasted against the tightly constructed background harmonies. Here the angels have “changed my name,” and “One of these mornings it won’t be long / You’ll look for me but I’ll be gone,” and “If you get there before I do / Look out for me, I’m coming too.” Particularly notable is the extended ending with the soloist’s cadenza and some advanced harmonies.

[...]

When the Dixie Hummingbirds recorded the song again on 20 March 1966 at Hotel Philadelphia for a live album, Louise Williams the Gospel Queen of Radio WDAS, Presents a Live Gospel Concert (Artic A-LPM 1002), the harmonies had clearer leanings toward a minor interpretation, with a slower tempo, but the group’s original major harmonization was also present, ultimately giving a mixed-mode feel. 

[...]

Other early recordings include The Famous Davis Sisters on the album Plant My Feet on Higher Ground (Savoy MG 14030, 1958), which is the first known version with a gospel vamp; The Staples Singers, recorded in 1963 but not released until 1975 on the album Great Day (Milestone M-47028), which includes the influential variant “the angels in heaven done signed my name”; Dr. C.J. Johnson leading a congregation on The Old Time Song Service recorded live in Atlanta in 1967 (Savoy MG-14173); Rev. Cleophus Robinson on He’s Done Great Things (Peacock PLP 132, 1967); and a funk-inspired version by The Victory Travelers on a 1967 single (Courtn 1003) and their subsequent self-titled LP (Jade LP-100, 1970), in which the angels “done signed my name.” This latter variant seems to suggest being registered in the Lamb’s Book of Life (Phil. 4:3, Rev. 3:5, 13:8, 17:8, 20:12–15, 21:27). See also “The Blood Done Sign My Name.”

Aside from Rodeheaver’s version appearing in the AMEC Bicentennial Hymnal (1984), and the appearance of another version in Old Time Prayer Meeting Hymns (1970), and apart from its general popularity in the recording industry, the song has not yet achieved inclusion in modern hymnals or congregational songbooks."
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This is the end of that article except for references.

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Examples Of "He Scared. He Shakin" Stomp And Shake Basketball Cheer

Coach Wysinger,  Nov 28, 2016

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Edited by Azizi Powell

This pancocojams post showcases five examples of the children's and youth's stomp and shake basketball cheer entitled "He Scared He Shakin'.

All of these examples chant and repeat the words "He scared. He shaking. He know that he won't make it", with or without additional words or sounds.

Cheerleaders perform this basketball chant when a member of the rival basketball team tries to make a free throw basket.

Except for the first one, all of these showcase videos are examples of stomp and shake stand (bleacher) cheers. (i.e. cheers that are performed while the cheerleaders sit or stand in the bleachers/stands).

Notice the different ways that these cheerleading squads perform this cheer. For instance, some cheerleading squads clap both hands on their laps while chanting these words. Also, notice the different ways that certain squads pronounce the same words that other squads chant, making their version distinctive from other versions.

The content of this post is presented for historical, and cultural, recreational purposes  

All copyrights remain with their owners.

Thanks to the unknown composer/s of this cheer. Thanks to all those who are featured in these showcases videos and thanks to the publishers of these videos on YouTube or on YouTube short.

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SHOWCASE VIDEO #2 -He Scared. He Shaking. He Knows He Ain't Gonna Make It

@cheerleadingVideos, 2023
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Here's a comment from this YouTube video short's discussion thread:

@ady2558, 2024
"I feel like it’s fine when the crowd does this but when the cheerleaders does this, it just shows how rude their school is."

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SHOWASE VIDEO #3- Scared. Shaken

Cheerleading📣📣, Feb 22, 2023

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SHOWCASE VIDEO #4- Scared Shaking



OPHS SSC Elites, 2023

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SHOWASE VIDEO #5 - He Scared. He Shaking

@SAGINAWDANCESHOW, 2024
-snip-
Here's a comment from the discussion thread of this YouTube video short: 

@blackmamba, 2024
"I guess it doesn’t matter much, but the sport fan in me still wants to know if he made it 🤔"

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