Rael, Patrick, ed. African-American Activism before the Civil War: The Freedom Struggle in the Antebellum North. New edition. New York City, NY: Routledge, 2008.
From the Routledge website:
African-American Activism before the Civil War is the first collection of scholarship on the role of African Americans in the struggle for racial equality in the northern states before the Civil War. Many of these essays are already known as classics in the field, and others are well on their way to becoming definitive in a still-evolving field. Here, in one place for the first time, anchored by a comprehensive, analytical introduction discussing the historiography of antebellum black activism, the best scholarship on this crucial group of African American activists can finally be studied together.
Contents:
Chapter 1: “Emancipation of the Negro Abolitionist”, Leon Litwack
Chapter 2: “Black Power—The Debate in 1840″, Jane H. Pease, William H. Pease
Chapter 3: “Elevating the Race: The Social Thought of Black Leaders, 1827-1850″, Frederick Cooper
Chapter 4: “Black History’s Antebellum Origins”, Benjamin Quarles
Chapter 5: “Since They Got Those Separate Churches: Afro-Americans and Racism in Jacksonian Philadelphia”, Emma Jones Lapsansky
Chapter 6: “Interpreting Early Black Ideology: A Reappraisal of Historical Consensus”, George A. Levesque
Chapter 7: “Afro-American Identity: Reflections on the Pre-Civil War Era”, Ernest Allen, Jr.
Chapter 8: “Freedom’s Yoke: Gender Conventions among Antebellum Free Blacks,” James Oliver Horton
Chapter 9: “The Political Significance of Slave Resistance”, James Oakes
Chapter 10: “It was a Proud Day: African Americans, Festivals, and Parades in the North, 1741-1834″, Shane White
Chapter 11: “Ethiopia Shall Soon Stretch Forth Her Hands: Black Destiny in Nineteenth-Century America”, Albert Raboteau
Chapter 12: “The Emergence of Racial Modernity and the Rise of the White North, 1790-1840″, James Brewer Stewart
Chapter 13: “From Abolitionist Amalgamators to ‘Rulers of the Five Points’: The Discourse of Interracial Sex and Reform in Antebellum New York City,” Leslie M. Harris
Chapter 14: “The Redeemer Race and the Angry Saxon: Race, Gender, and White People in Antebellum Black Ethnology,” Mia Bay
Chapter 15: “The Market Revolution and Market Values in Antebellum Black Protest Thought”, Patrick Rael
Mintz, Steven, and John Stauffer. The Problem of Evil: Slavery, Freedom, And the Ambiguities of American Reform. Amherst: University of Massachusetts Press, 2007.
From the University of Massachusetts Press website:
Leading scholars explore the moral dimension of American history
A collective effort to present a new kind of moral history, this volume seeks to show how the study of the past can illuminate profound ethical and philosophical issues. More specifically, the contributors address a variety of questions raised by the history of American slavery. How did freedom—personal, civic, and political—become one of the most cherished values in the Western world? How has the language of slavery been applied to other instances of exploitation and depersonalization? To what extent is America’s high homicide rate a legacy of slavery? Did the abolitionist movement’s tendency to view slavery as a product of sin, rather than as a structural and economic problem, accelerate or impede emancipation?
Divided into four parts, with introductions to each section by editors Steven Mintz and John Stauffer, the essays provide succinct guides to the evolution of American slavery, the origins of antislavery thought, the challenges of emancipation, and the post-emancipation legacy of slavery. They also offer fresh perspectives on key individuals, from Benjamin Franklin and Frederick Douglass to Harriet Jacobs and John Brown, and shed new light on the differences between female and male critiques of slavery, the defense of slavery by the South’s intellectual elite, and Catholic attitudes toward slavery and abolition.
Above all, The Problem of Evil helps us understand the circumstances that allow social evils to happen, how intelligent and ostensibly moral people can participate in the most horrendous crimes, and how, at certain historical moments, some individuals are able to rise above their circumstances, address evil in fundamental ways, and expand our moral consciousness.
One-hundred-and-fifty years ago, Americans went to war with themselves. Disunion revisits and reconsiders America’s most perilous period — using contemporary accounts, diaries, images and historical assessments to follow the Civil War as it unfolded. Join Disunion on Facebook »
A wood engraving of “contraband” slaves escaping to Fort Monroe, Va. (Library of Congress)
Hahn, Steven. “What Lincoln Meant to the Slaves.” New York Times. Disunion, February 12, 2011. http://opinionator.blogs.nytimes.com/2011/02/12/what-lincoln-meant-to-the-slaves/.
Excerpt
Scholars and the interested public have long debated Lincoln’s views on slavery and how they influenced his policies as president. How committed was he to abolition? What was he prepared to do? Could he imagine a world in which white and black people lived together in peace and freedom? For many slaves, at least at first, the answer was clear: Lincoln’s election meant emancipation.
On one Virginia plantation, a group of slaves celebrated Lincoln’s inauguration by proclaiming their freedom and marching off their owner’s estate. In Alabama, some slaves had come to believe that “Lincoln is soon going to free them all,” and had begun “making preparations to aid him when he makes his appearance,” according to local whites. A runaway slave in Louisiana told his captors in late May 1861 that “the North was fighting for the Negroes now and that he was as free as his master.” Shortly thereafter, a nearby planter conceded that “the Negroes have gotten a confused idea of Lincoln’s Congress meeting and of the war; they think it is all to help them and they expected for ‘something to turn up….’”
Read the rest here.
Quite a late posting. Many apologies on the hiatus. ~JMJOHNSO
For more on Wilson as an entrepreneur see Gabrielle Foreman and Katherine Flynn’s 2009 Boston Globe piece here.
Gates, Henry Louis, and R. J. Ellis. “Harriet Wilson’s Sunday School.” TheRoot.com, January 10, 2011, sec. Views. http://www.theroot.com/views/harriet-wilson-s-sunday-school.
Excerpt:
As Gabrielle Foreman and Kathy Flynn have shown, between 1857 and 1861 Wilson became an enterprising producer and marketer of “Mrs. H.E. Wilson’s Hair Dressing,” a hair “regenerator,” which claimed to restore graying hair to its original color and was sold in smart green glass bottles that were advertised widely in newspapers throughout New England, New York and New Jersey, including the New York Times.
But far more important than this curious and brief interlude in her long career, Wilson (who often called herself “Hattie”) also became a well-known and somewhat controversial “spirit guide” in Boston’s popular Spiritualist movement, as Foreman detected. According to our research, this new chapter in Wilson’s career began as early as 1867, just after the end of the Civil War.
Even here, Wilson’s entrepreneurial skills manifested themselves: We have discovered that, in addition to playing a leading role in fostering amateur dramatics among the Spiritualists, she founded her own school. And this venture would prove to be perhaps her most controversial project of all.
Early in 1883, Wilson announced the opening of a new Sunday school for the children of “the liberal minded” in the “Ladies Aid Parlors” in Boston. Though the very first black woman to teach in a white public school in that city, Elizabeth Smith, had begun teaching just a decade earlier, in 1872 a black woman teaching white children in a private school such as Wilson’s was still quite extraordinary, to say the least.
Spiritualists believed that certain individuals — “mediums” — possessed the power to communicate with those who had passed away but who still, in spirit form, moved among the living, overlooking their lives, and were able to be called upon to provide guidance by way of verbal communication through the medium, or even by assuming visible material forms. These communications could be dramatic and even disconcerting (the mediums, of course, maintained that they could not control the free spirits), so generally speaking, Spiritualists did not go into trances in their children’s lyceums.
But Wilson decided that this was an unnecessary precaution. To signify the difference between her school and others, she dropped the word “lyceum” (as Spiritualist schools were generally known) and named hers the “First Spiritual Progressive School.” And true to her claim, Wilson’s school was avowedly “progressive” and featured some quite radical ideas.
Jason R. Young, Rituals of Resistance: African Atlantic Religion in Kongo and the Lowcountry South in the Era of Slavery. Baton Rouge: Louisiana State University Press, 2011.
From the Louisiana State University Press website:
In Rituals of Resistance Jason R. Young explores the religious and ritual practices that linked West-Central Africa with the Lowcountry region of Georgia and South Carolina during the era of slavery. The choice of these two sites mirrors the historical trajectory of the transatlantic slave trade which, for centuries, transplanted Kongolese captives to the Lowcountry through the ports of Charleston and Savannah. Analyzing the historical exigencies of slavery and the slave trade that sent not only men and women but also cultural meanings, signs, symbols, and patterns across the Atlantic, Young argues that religion operated as a central form of resistance against slavery and the ideological underpinnings that supported it.
Through a series of comparative chapters on Christianity, ritual medicine, burial practices, and transmigration, Young details the manner in which Kongolese people, along with their contemporaries and their progeny who were enslaved in the Americas, utilized religious practices to resist the savagery of the slave trade and slavery itself. When slaves acted outside accepted parameters–in transmigration, spirit possession, ritual internment, and conjure–Young explains, they attacked not only the condition of being a slave, but also the systems of modernity and scientific rationalism that supported slavery. In effect, he argues, slave spirituality played a crucial role in the resocialization of the slave body and behavior away from the oppressions and brutalities of the master class. Young’s work expands traditional scholarship on slavery to include both the extensive work done by African historians and current interdisciplinary debates in cultural studies, anthropology, and literature.
Drawing on a wide range of primary sources from both American and African archives, including slave autobiography, folktales, and material culture, Rituals of Resistance offers readers a nuanced understanding of the cultural and religious connections that linked blacks in Africa with their enslaved contemporaries in the Americas. Moreover, Young’s groundbreaking work gestures toward broader themes and connections, using the case of the Kongo and the Lowcountry to articulate the development of a much larger African Atlantic space that connected peoples, cultures, languages, and lives on and across the ocean’s waters.
Jason R. Young is assistant professor of history at the State University of New York at Buffalo.
Botte, Roger. Esclavages et abolitions en terres d’Islam. Bruxelles: André Versaille éditeur, 2010.
From the website:
Comment la malédiction biblique de Cham (condamnation à l’esclavage et châtiment par la noirceur de l’épiderme de sa descendance) fut-elle détournée en terre d’islam afin de justifier l’esclavage des Noirs ?
Le Coran a-t-il vraiment programmé la fin de l’esclavage ? Pourquoi Muhammad qui aurait pu l’interdire, comme il a prohibé l’alcool, les jeux de hasard et l’usure, ne l’a-t-il pas fait ? La suppression de l’esclavage en islam ne se serait-elle accomplie que contrainte par de fermes pressions extérieures ? Voici quelques-unes des nombreuses questions soulevées par cet ouvrage.
L’auteur analyse et compare les situations en Tunisie (où le décret d’affranchissement, en1846, précède de deux ans l’abolition en France) ; en Arabie saoudite (où la Mecque, territoire sacré, fut longtemps un marché d’esclaves) ; au Maroc (où l’esclavage ne fut jamais formellement aboli) ; en Mauritanie (où d’anciens esclaves doutent encore de l’efficacité de l’abolition étatique et ne jugent valide que la formule religieuse d’affranchissement prononcée par le maître) et au Soudan (où l’esclavage a connu une résurgence dans le cadre de la guerre civile de 1983 à 2005).
Il montre encore comment, au moment des abolitions, les jurisconsultes musulmans ont déployé subterfuges, fictions légales ou ruses jurisprudentielles pour faire concorder réalité sociale et légalité divine, et comment, partout, les maîtres d’esclaves résistèrent opiniâtrement à la disparition de ce “droit de Dieu”, jusqu’à appeler au jihad.
Si l’on estime qu’aucune institution du droit musulman ne peut être considérée comme abrogée, quand bien même elle serait tombée en désuétude, on comprend qu’un peu partout dans le monde musulman, des juristes ou des islamistes continuent de soutenir que l’esclavage, sous certaines conditions, est toujours permis.
Loin des polémiques partisanes, Roger Botte nous donne un livre indispensable pour saisir une question qui fait largement débat aujourd’hui.
A water color by Jean Baptiste Debret (held by a museum in Rio de Janeiro); published in Ana Maria de Moraes, O Brasil dos viajantes (Sao Paulo and Rio de Janeiro, 1994), image 469, p. 93, as shown on www.slaveryimages.org, sponsored by the Virginia Foundation for the Humanities and the University of Virginia Library.
If recent scholarship has focused on the memory of slavery in the United States, few works have dealt with the public memory of slavery from a transnational perspective. When examining the role of the African Diaspora in the reconstructions of the slave past, most authors have limited their analysis to the African American community and have overlooked the importance of the South Atlantic region, in which Africa and South America play a crucial role.
In this book, Ana Lucia Araujo argues that despite the rupture provoked by the Atlantic slave trade, the Atlantic Ocean was never a physical barrier that prevented the exchanges between the two sides; it was instead a corridor that allowed the production of continuous relations. Araujo shows that the memorialization of slavery in Brazil and Benin was not only the result of survivals from the period of the Atlantic slave trade but also the outcome of a transnational movement that was accompanied by the continuous intervention of institutions and individuals who promoted the relations between Brazil and Benin. Araujo insists that the circulation of images was, and still is, crucial to the development of reciprocal cultural, religious, and economic exchanges and to defining what is African in Brazil and what is Brazilian in Africa. In this context, the South Atlantic is conceived as a large zone in which the populations of African descent undertake exchanges and modulate identities, a zone where the European and the Amerindian identities were also appropriated in order to build its own nature.
This book shows that the public memory of slavery and the Atlantic slave trade in the South Atlantic is plural; it is conveyed not only by the descendants of the victims but also by the descendants of perpetrators. Although the slave past is a critical issue in societies that largely relied on slave labor and where the heritage of slavery is still present, the memories of this past remain very often restricted to the private space. This book shows how in Brazil and Benin social actors appropriated the slave past to build new identities, fight against social injustice, and in some cases obtain political prestige. The book illuminates how the public memory of slavery in Brazil and Benin contributes to the rise of the South Atlantic as an autonomous zone of claim for recognition for those peoples and cultures that were cruelly broken, dispersed, and depreciated by the Atlantic slave trade.
via Cambria Press.
Thomas Clarkson, Letters on the slave-trade, and the state of the natives in those parts of Africa, . . . contiguous to Fort St. Louis and Goree (London, 1791), plate 2, facing p. 36, figs. 1-5. (Copy in Library Company of Philadelphia) as shown on www.slaveryimages.org, sponsored by the Virginia Foundation for the Humanities and the University of Virginia Library.
Argenti, Nicolas. “Things That Don’t Come by the Road: Folktales, Fosterage, and Memories of Slavery in the Cameroon Grassfields.” Comparative Studies in Society and History 52, no. 02 (2010): 224-254.
Oku adults have a straightforward rationalization for the existence of folktales: the frightening cautionary tales of the child-eating monster K∂ηgaaηgu serve to warn children not to go to the fields or to stray too far from the house without their parents. But this rationalization is belied by the fact that adults in this chiefdom of the Cameroon Grassfields do not tell folktales to children. Rather, folktales are most often told by children amongst each other, with no adult involvement, and they are consequently learned by younger children from older ones. This is an unusual situation in West Africa, where the norm is for adults to tell folktales to children. For all we know, adult-to-child storytelling may have been the normal practice in the Grassfields in the past, but if it ever was, this practice has now passed into desuetude, and today adults look with mild scorn on folktales (f∂ngaanen, ∂mgaanen pl.) and generally remain aloof during storytelling sessions. Storytelling in the Grassfields is therefore a child-structured form of play in Schwartzman’s (1978) sense: it is an activity mediated by children without adult input. Prior to the introduction of schooling in the Grassfields, children used to be made to guard the crops against birds and monkeys, an activity that left them to their own devices in the fields for long periods of the day (Argenti 2001; see also Fortes 1938; Raum 1940). In some cases, children actually slept in small shelters that they built in the fields, and they would consequently stay away from their homes and adult supervision for days at a time. It was in this context, away from the censorious gaze of adults, that children’s illicit masking activities developed (Argenti 2001). It may also be in this context that children were able to indulge in prolonged bouts of storytelling without fear of reproof by adults, in whose eyes children should be seen but not heard. Today, children no longer guard the fields, and they have therefore taken to telling their folktales at home.
Available via Cambridge Journals ($$)
Long, Carolyn Morrow. Spiritual Merchants: Religion Magic & Commerce. 1st ed. Univ Tennessee Press, 2001.
They can be found along the side streets of many American cities: herb or candle shops catering to practitioners of Voodoo, hoodoo, Santería, and similar beliefs. Here one can purchase ritual items and raw materials for the fabrication of traditional charms, plus a variety of soaps, powders, and aromatic goods known in the trade as “spiritual products.” For those seeking health or success, love or protection, these potions offer the power of the saints and the authority of the African gods.
In Spiritual Merchants, Carolyn Morrow Long provides an inside look at the followers of African-based belief systems and the retailers and manufacturers who supply them. Traveling from New Orleans to New York, from Charleston to Los Angeles, she takes readers on a tour of these shops, examines the origins of the products, and profiles the merchants who sell them.
Long describes the principles by which charms are thought to operate, how ingredients are chosen, and the uses to which they are put. She then explores the commodification of traditional charms and the evolution of the spiritual products industry–from small-scale mail order “doctors” and hoodoo drugstores to major manufacturers who market their products worldwide. She also offers an eye-opening look at how merchants who are not members of the culture entered the business through the manufacture of other goods such as toiletries, incense, and pharmaceuticals. Her narrative includes previously unpublished information on legendary Voodoo queens and hoodoo workers, as well as a case study of John the Conqueror root and its metamorphosis from spirit-embodying charm to commercial spiritual product.
No other book deals in such detail with both the history and current practices of African-based belief systems in the United States and the evolution of the spiritual products industry. For students of folklore or anyone intrigued by the world of charms and candle shops, Spiritual Merchants examines the confluence of African and European religion in the Americas and provides a colorful introduction to a vibrant aspect of contemporary culture.
via Amazon.com.
Carney, Judith and Richard Nicholas Rosomoff. In the Shadow of Slavery: Africa’s Botanical Legacy in the Atlantic World. University of California Press, 2010.
The transatlantic slave trade forced millions of Africans into bondage. Until the early nineteenth century, African slaves came to the Americas in greater numbers than Europeans. In the Shadow of Slavery provides a startling new assessment of the Atlantic slave trade and upends conventional wisdom by shifting attention from the crops slaves were forced to produce to the foods they planted for their own nourishment. Many familiar foods-millet, sorghum, coffee, okra, watermelon, and the “Asian” long bean, for example-are native to Africa, while commercial products such as Coca Cola, Worcestershire Sauce, and Palmolive Soap rely on African plants that were brought to the Americas on slave ships as provisions, medicines, cordage, and bedding. In this exciting, original, and groundbreaking book, Judith A. Carney and Richard Nicholas Rosomoff draw on archaeological records, oral histories, and the accounts of slave ship captains to show how slaves’ food plots–“botanical gardens of the dispossessed”–became the incubators of African survival in the Americas and Africanized the foodways of plantation societies.
