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This book looks at the interaction of slavery, religion, and race in antebellum Missouri and how they influenced and shaped each other. The author argues that for African Americans, religion was an arena where they sought control over their own lives and where they created their own form of Christianity.
An account of the religious life of antebellum slaves traces origins, conversions, popular forms and practices, and the unique melding of Christianity, the realities of slavery, and the African heritage
Essays discuss proslavery arguments in the churches, the urge toward compromise and unity, the coming of schisms in the various denominations, and the role of local conditions in determining policies
This dissertation examines the cultural and educational history of central Missouri between 1820 and 1860, and in particular, the issue of master-slave relationships and how they affected education (broadly defined as the transmission of Southern culture). Although Missouri had one of the lowest slave populations during the Antebellum period, Central Missouri - or what became known as Little Dixie - had slave percentages that rivaled many regions and counties of the Deep South. However, slaves and slave owners interacted on a regular basis, which affected cultural transmission in the areas of religion, work, and community. Generally, slave owners in Little Dixie showed a pattern of paternalism in all these areas, but the slaves did not always accept their masters' paternalism, and attempted to forge a life of their own.
Slavery on the Periphery focuses on nineteen counties on the Kansas-Missouri border, tracing slavery's rise and fall from the earliest years of American settlement through the Civil War along this critical geographical, political, and social fault line.
Houses Divided provides new insights into the significance of the nineteenth-century evangelical schisms that arose initially over the moral question of African American bondage. Volkman examines such fractures in the Baptist, Methodist, and Presbyterian churches of the slaveholding border state of Missouri. He maintains that congregational and local denominational ruptures before, during, and after the Civil War were central to the crisis of the Union in that state from 1837 to 1876. The schisms were interlinked religious, legal, constitutional, and political developments rife with implications for the transformation of evangelicalism and the United States from the late 1830s to the end of Reconstruction. The evangelical disruptions in Missouri were grounded in divergent moral and political understandings of slavery, abolitionism, secession, and disloyalty. Publicly articulated by factional litigation over church property and a combative evangelical print culture, the schisms were complicated by the race, class, and gender dynamics that marked the contending interests of white middle-class women and men, rural church-goers, and African American congregants. These ruptures forged antagonistic northern and southern evangelical worldviews that increased antebellum sectarian strife and violence, energized the notorious guerilla conflict that gripped Missouri through the Civil War, and fueled post-war vigilantism between opponents and proponents of emancipation. The schisms produced the interrelated religious, legal and constitutional controversies that shaped pro-and anti-slavery evangelical contention before 1861, wartime Radical rule, and the rise and fall of Reconstruction.
Originally published shortly after the LDS Church lifted its priesthood and temple restriction on black Latter-day Saints, Newell G. Bringhurst’s landmark work remains ever-relevant as both the first comprehensive study on race within the Mormon religion and the basis by which contemporary discussions on race and Mormonism have since been framed. Approaching the topic from a social history perspective, with a keen understanding of antebellum and post-bellum religious shifts, Saints, Slaves, and Blacks examines both early Mormonism in the context of early American attitudes towards slavery and race, and the inherited racial traditions it maintained for over a century. While Mormons may have drawn from a distinct theology to support and defend racial views, their attitudes towards blacks were deeply-embedded in the national contestation over slavery and anticipation of the last days. This second edition of Saints, Slaves, and Blacks offers an updated edit, as well as an additional foreword and postscripts by Edward J. Blum, W. Paul Reeve, and Darron T. Smith. Bringhurst further adds a new preface and appendix detailing his experience publishing Saints, Slaves, and Blacks at a time when many Mormons felt the rescinded ban was best left ignored, and reflecting on the wealth of research done on this topic since its publication.