Question

The authors of “The Little Rock Nine” and “A Sit-in at Woolworth’s” use different text structures to communicate their ideas. Identify the text structure of each passage and give one detail from each passage that helps illustrate its structure.

Answer 1

The authors of 'The Little Rock Nine' and 'A Sit-in at Woolworth's' use different text structures to communicate their ideas. 'The Little Rock Nine' has a chronological structure, while 'A Sit-in at Woolworth's' has a descriptive and explanatory structure.

Step-by-step explanation:

The authors of 'The Little Rock Nine' and 'A Sit-in at Woolworth's' use different text structures to communicate their ideas. In 'The Little Rock Nine', the text structure is chronological, as it presents a timeline from Lewis's childhood to the beginning of his activism. For example, the passage begins with Lewis's childhood experiences and progresses to his involvement in the civil rights movement. On the other hand, in 'A Sit-in at Woolworth's', the text structure is descriptive and explanatory, as it provides details about the sit-ins and their impact. For instance, the passage explains the motivations behind the sit-ins, the spread of the movement to other cities, and the formation of the Student Nonviolent Coordinating Committee.

Answer 2

Step-by-step explanation:

Internal tensions within the ecclesiastical operations of African Methodism coexisted with the broad activism of African Methodist Episcopal members (AMEs) in civil rights, Black Power, and anticolonial insurgencies. The bishops and other clerical and lay leaders whose vocations focused on denominational affairs contrasted with militant ministers and members who defined African Methodism through a praxis that aimed at societal reconstruction in the United States and ending colonialism in Africa. The objectives of denominational governance, however, diverted attention away from energized opposition to hegemonic structures and practices that harmed AME constituencies. Though the maintenance of African Methodism as a proud and independent religious body remained as a worthwhile demonstration of black self-determination and institutional autonomy, this preoccupation caused some leaders to extend only perfunctory support to significant initiatives against white supremacy. Some clergy, however, balanced their immersion in denominational affairs with social activism. Such ministers similarly advocated significant reform within the AME Church to effect fiscal accountability and greater democracy in ecclesiastical governance.

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