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Florida Slave Narratives: A Folk History of Slavery in the United States from Interviews with Former Slaves
Autobiographical accounts of former slaves compiled in the 1930s by the Federal Writers Project of the Works Progress Administration.
DigiCat Publishing presents to you this special edition of "Slave Narratives" (A Folk History of Slavery in the United States. From Interviews with Former Slaves / Florida Narratives) by United States. Work Projects Administration. DigiCat Publishing considers every written word to be a legacy of humankind. Every DigiCat book has been carefully reproduced for republishing in a new modern format. The books are available in print, as well as ebooks. DigiCat hopes you will treat this work with the acknowledgment and passion it deserves as a classic of world literature.
The groundbreaking, bestselling history of slavery, with a new foreword by Pulitzer Prize–winning historian Annette Gordon-Reed With the publication of the 1619 Project and the national reckoning over racial inequality, the story of slavery has gripped America’s imagination—and conscience—once again. No group of people better understood the power of slavery’s legacies than the last generation of American people who had lived as slaves. Little-known before the first publication of Remembering Slavery over two decades ago, their memories were recorded on paper, and in some cases on primitive recording devices, by WPA workers in the 1930s. A major publishing event, Remembering Slavery captured these extraordinary voices in a single volume for the first time, presenting them as an unprecedented, first-person history of slavery in America. Remembering Slavery received the kind of commercial attention seldom accorded projects of this nature—nationwide reviews as well as extensive coverage on prime-time television, including Good Morning America, Nightline, CBS Sunday Morning, and CNN. Reviewers called the book “chilling . . . [and] riveting” (Publishers Weekly) and “something, truly, truly new” (The Village Voice). With a new foreword by Pulitzer Prize–winning scholar Annette Gordon-Reed, this new edition of Remembering Slavery is an essential text for anyone seeking to understand one of the most basic and essential chapters in our collective history.
In the 1930s the Works Project Administration, sponsored by the United States, set out to document the lives of former slaves to find out what life really was like. What you are about to hear is the actual words of men and women who lived under slavery and what life was truly like. Some of the words you may hear may be disturbing and painful to some. It stands as a reminder the horrors and terror of slavery in the United States. We shall not forget.
Unlike some other reproductions of classic texts (1) We have not used OCR(Optical Character Recognition), as this leads to bad quality books with introduced typos. (2) In books where there are images such as portraits, maps, sketches etc We have endeavoured to keep the quality of these images, so they represent accurately the original artefact. Although occasionally there may be certain imperfections with these old texts, we feel they deserve to be made available for future generations to enjoy.
Now, Miss Sue, take up. I jes' like to talk to you, honey 'bout dem days ob slavery; 'cause you look like you wan'ta hear all 'bout 'em. All 'bout de ol' rebels; an' dem niggers who left wid de Yankees an' were sat free, but, poor things, dey had no place to go after dey got freed. Baby, all us wuz helpless an' ain't had nothin'. I wuz free a long time 'fo' I knew it. My Mistess still hired me out, 'til one day in talkin' to de woman she hired me to, she, "God bless her soul", she told me, "Fannie yo' are free, an' I don't have to pay your Master for you now." You stay with me. She didn't give me no money, but let me stay there an' work for vitals an' clothes 'cause I ain't had no where to go. Jesus, Jesus, God help us! Um, Um, Um! You Chillun don't know. I didn't say nothin' when she wuz tellin' me, but done 'cided to leave her an' go back to the white folks dat fus own me. I plan' to 'tend a big dance. Let me see, I think it wuz on a Thursday night. Some how it tooken got out, you know how gals will talk an' it got to ol' Bil Duffeys ears (ol' dog!) an', baby do you know, mind you 'twont slavery time, but de 'oman got so mad cause I runned away from her dat she get a whole passel of 'em out looking for me. Dar wuz a boy, who heard 'em talkin' an' sayin' dey wuz goin' to kill me if I were found. I will never forget dis boy com' up to me while I wuz dancin' wid another man an' sed, "nobody knowes where you ar', Miss Moore, dey is lookin' fer you, an' is gwine kill you, so yo' come on wid me." Have mercy, have mercy my Lord, honey, you kin jes 'magin' my feelin' fer a minute. I couldn't move. You know de gals an' boys all got 'round me an' told me to go wid Squreball, dat he would show me de way to my old Mistess house. Out we took, an' we ran one straight mile up de road, den through de woods, den we had to go through a straw field. Dat field seem' like three miles. After den, we met another skit of woods. Miss Sue, baby my eyes, (ha! ha! ha!) wuz bucked an' too if it is setch a thin' as being so scared yo' hair stand on yo' head, I know, mine did. An' dat wasn't all, dat boy an' me puffed an' sweated like bulls. Was feared to stop, cause we might have been tracked. At last we neared de house an' I started throwin' rocks on de porch. Child I look an' heard dat white 'oman when she hit dat floor, bouncin' out dat bed she mus' felt dat I wuz comin' back to her. She called all de men an' had 'em throw a rope to me an' day drawed me up a piece to de window, den I held my arms up an' dey snatched me in. Honey, Squreball fled to de woods. I ain't never heard nothin' 'bout him. An' do you know, I didn't leave day 'oman's house no more for fifteen years?
CLARK CO.(Mayme Nunnelley)Most Kentucky superstitions are common to all classes of people because the Negroes originally obtained most of their superstitions from the white and because the superstitions of most part of Kentucky are in almost all cases not recent invention but old survivals from a time when they were generally accepted by all Germanic peoples and by all Indo-Europeans. The only class of original contributions made by the Negroes to our stock of superstitions is that of the hoodoo or voodoo signs which are brought from Africa by the ancestors of the present colored people of America. On the arrival of the negro in America, his child like mind was readily receptive to the white man's superstitions. The Black slave and servants in Kentucky. . . .