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Much discussion of Protestant Christianity and its missions in the eighteenth and early nineteenth centuries is focused on the work of English missionary William Carey and American Missionaries Adoniram and Ann Judson, who travelled to India in 1793 and 1813. This book reframes this conventional understanding of mission studies and outreach by exploring the legacy and life of the enslaved American Baptist George Liele (1750–1825)—the first African American ordained to the Christian ministry. Black Missionary in an Age of Enslavement looks at Christianity and mission through the life and times of Liele, highlighting his travels as an itinerant preacher in South Carolina, Georgia, Jamaica (and through his protégé there, David George), Nova Scotia, Sierra Leone and, toward the end of his life, England. Liele knew what it meant to be both slave and free. In Jamaica, as in Savannah, he was imprisoned for his faith and saw the survival of the church as pivotal. Liele was a man of firsts: the first African American ordained to the Christian ministry (May 20, 1775), and the first missionary to take the Christian gospel outside the United States. It was Liele, more than any other missionary, who initiated the practice of offering education to native people both enslaved and free. With the hymnal in one hand and the Bible in the other, Liele taught the enslaved and free that they were destined for liberation.
Though the history of slavery is a central topic for African, Atlantic world and world history, most of the sources presenting research in this area are European in origin. To cast light on African perspectives, and on the point of view of enslaved men and women, this group of top Africanist scholars has examined both conventional historical sources (such as European travel accounts, colonial documents, court cases, and missionary records) and less-explored sources of information (such as folklore, oral traditions, songs and proverbs, life histories collected by missionaries and colonial officials, correspondence in Arabic, and consular and admiralty interviews with runaway slaves). Each source has a short introduction highlighting its significance and orienting the reader. This first of two volumes provides students and scholars with a trove of African sources for studying African slavery and the slave trade.
In 1792, nearly 1,200 freed American slaves crossed the Atlantic and established themselves in Freetown, West Africa, a community dedicated to anti-slavery and opposed to the African chieftain hierarchy that was tied to slavery. Thus began an unprecedented movement with critical long-term effects on the evolution of social, religious, and political institutions in modern Africa. Lamin Sanneh's engrossing book narrates the story of freed slaves who led efforts to abolish the slave trade by attacking its base operation: the capture and sale of people by African chiefs. Sanneh's protagonists set out to establish in West Africa colonies founded on equal rights and opportunity for personal enterprise, communities that would be havens for ex-slaves and an example to the rest of Africa. Among the most striking of these leaders is the Nigerian Samuel Ajayi Crowther, a recaptured slave who joined a colony in Sierra Leone and subsequently established satellite communities in Nigeria. The ex-slave repatriates brought with them an evangelical Christianity that encouraged individual spirituality--a revolutionary vision in a land where European missionaries had long assumed they could Christianize the whole society by converting chiefs and rulers. Tracking this potent African American anti-slavery and democratizing movement through the nineteenth century, Lamin Sanneh draws a clear picture of the religious grounding of its conflict with the traditional chieftain authorities. His study recounts a crucial development in the history of West Africa.
Thomas L. Johnson's remarkable life, wherein he was born into slavery before going on to a successful career as a minister and missionary, is told here in his own words. Until the age of twenty-eight, Johnson lived under the yolk of his slave masters. As a servant he was subject to abuse for trivial matters, such as not knowing the difference between right and left. Sold on by his master whilst still a teenager, the author had already self-taught himself rudiments of literacy from letters and newspapers left around his master's house. Luckily, his new master's son was kind, and helped Johnson with vocabulary and letters. This knowledge helped Johnson keep aware of developments - the abolitionist movement, which sought freedom for all slaves, was of particular interest, as were the politics of Britain, which had already outlawed slavery. Significantly, Thomas also became interested in religion, learning many words, expressions and lessons from the Bible. After emancipation, this knowledge spurred him on to join the priesthood. He travelled to New York, and soon discovered his natural talent for speaking. A black preacher so soon after emancipation was an unusual sight; it wasn't long before Johnson had made friends and began to contemplate further travels to spread God's word. Sure enough, his talents saw him permanently resettle in England, and embark upon travels even farther afield.
The story of men who become rich is not uncommon. But it is rare to find the story of a man who rose from the very lowest rank in society, a member of a despised caste known as the chattel slave, to a position among the greatest, as a renowned missionary and lecturer. BORN THREE TIMES is a truly inspiring narrative of human potential and capacity. Thomas Johnson depicts his life under slavery and his life as a free man. The great change in condition, from prisoner to world traveller, from an insignificant "nobody" to celebrated evangelist and speaker - all this seems to be fiction, but it is absolutely true. He describes his slow steps in education. Tasks which other people conquer in childhood, such as learning the alphabet, he must deal with as an adult. Scenes of life which are taken for granted by the free-born, are challenging and unnerving to those who had lived in bondage. Further, Johnson reveals the many complex feelings he had about people and places. In something that is rare in books of this kind, he even discloses the secret opinions he and other slaves held of different cultures. England was considered by them to be the greatest nation in the world, because Queen Victoria had done so much to liberate the oppressed. Although he acknowledged that as a black man his racial homeland was in Africa, he appears to have felt surprisingly limited resonance with the culture he encountered during his missionary work there. Johnson made what was at the time a very audacious decision, to move his family overseas to Europe. He felt his real place was in England, a land with which he had absolutely no racial, ethnic or cultural affiliations. He makes clear his reason: the widespread prejudice in America, North and South, that existed against former slaves made his life intolerable. However, he noted that this prejudice was not as evident against those blacks visiting from other nations-an interesting comment on the peculiar nature of racism. Johnson believed that there would be less racism amongst people who had never tolerated slavery in their own country. One indeed detects in his writing a genuine warmth towards the people of his new home, an intangible feeling he cannot explain.
Could slaves become Christian? If so, did their conversion lead to freedom? If not, then how could perpetual enslavement be justified? In Christian Slavery, Katharine Gerbner contends that religion was fundamental to the development of both slavery and race in the Protestant Atlantic world. Slave owners in the Caribbean and elsewhere established governments and legal codes based on an ideology of "Protestant Supremacy," which excluded the majority of enslaved men and women from Christian communities. For slaveholders, Christianity was a sign of freedom, and most believed that slaves should not be eligible for conversion. When Protestant missionaries arrived in the plantation colonies intending to convert enslaved Africans to Christianity in the 1670s, they were appalled that most slave owners rejected the prospect of slave conversion. Slaveholders regularly attacked missionaries, both verbally and physically, and blamed the evangelizing newcomers for slave rebellions. In response, Quaker, Anglican, and Moravian missionaries articulated a vision of "Christian Slavery," arguing that Christianity would make slaves hardworking and loyal. Over time, missionaries increasingly used the language of race to support their arguments for slave conversion. Enslaved Christians, meanwhile, developed an alternate vision of Protestantism that linked religious conversion to literacy and freedom. Christian Slavery shows how the contentions between slave owners, enslaved people, and missionaries transformed the practice of Protestantism and the language of race in the early modern Atlantic world.
During the era of the Atlantic slave trade, vibrant port cities became home to thousands of Africans in transit. Free and enslaved blacks alike crafted the necessary materials to support transoceanic commerce and labored as stevedores, carters, sex workers, and boarding-house keepers. Even though Africans continued to be exchanged as chattel, urban frontiers allowed a number of enslaved blacks to negotiate the right to hire out their own time, often greatly enhancing their autonomy within the Atlantic commercial system. In The Black Urban Atlantic in the Age of the Slave Trade, eleven original essays by leading scholars from the United States, Europe, and Latin America chronicle the black experience in Atlantic ports, providing a rich and diverse portrait of the ways in which Africans experienced urban life during the era of plantation slavery. Describing life in Portugal, Brazil, Mexico, the Caribbean, and Africa, this volume illuminates the historical identity, agency, and autonomy of the African experience as well as the crucial role Atlantic cities played in the formation of diasporic cultures. By shifting focus away from plantations, this volume poses new questions about the nature of slavery in the sixteenth to nineteenth centuries, illustrating early modern urban spaces as multiethnic sites of social connectivity, cultural incubation, and political negotiation. Contributors: Trevor Burnard, Mariza de Carvalho Soares, Matt D. Childs, Kevin Dawson, Roquinaldo Ferreira, David Geggus, Jane Landers, Robin Law, David Northrup, João José Reis, James H. Sweet, Nicole von Germeten.
It is impossible to understand America without understanding the history of African Americans. In nearly seven hundred entries, the Encyclopedia of African American History, 1619-1895 documents the full range of the African American experience during that period - from the arrival of the first slave ship to the death of Frederick Douglass - and shows how all aspects of American culture, history, and national identity have been profoundly influenced by the experience of African Americans.The Encyclopedia covers an extraordinary range of subjects. Major topics such as "Abolitionism," "Black Nationalism," the "Civil War," the "Dred Scott case," "Reconstruction," "Slave Rebellions and Insurrections," the "Underground Railroad," and "Voting Rights" are given the in-depth treatment one would expect. But the encyclopedia also contains hundreds of fascinating entries on less obvious subjects, such as the "African Grove Theatre," "Black Seafarers," "Buffalo Soldiers," the "Catholic Church and African Americans," "Cemeteries and Burials," "Gender," "Midwifery," "New York African Free Schools," "Oratory and Verbal Arts," "Religion and Slavery," the "Secret Six," and much more. In addition, the Encyclopedia offers brief biographies of important African Americans - as well as white Americans who have played a significant role in African American history - from Crispus Attucks, John Brown, and Henry Ward Beecher to Olaudah Equiano, Frederick Douglass, Sarah Grimke, Sojourner Truth, Nat Turner, Phillis Wheatley, and many others.All of the Encyclopedia's alphabetically arranged entries are accessibly written and free of jargon and technical terms. To facilitate ease of use, many composite entries gather similar topics under one headword. The entry for Slave Narratives, for example, includes three subentries: The Slave Narrative in America from the Colonial Period to the Civil War, Interpreting Slave Narratives, and African and British Slave Narratives. A headnote detailing the various subentries introduces each composite entry. Selective bibliographies and cross-references appear at the end of each article to direct readers to related articles within the Encyclopedia and to primary sources and scholarly works beyond it. A topical outline, chronology of major events, nearly 300 black and white illustrations, and comprehensive index further enhance the work's usefulness.