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A discussion of what the Negro can do to help himself advance in life. Written by a Negro who, although not descended from slaves, was himself raised in poverty & whose father had personal contact with fugitive slaves as a "conductor" on the Underground Railroad.
William Hannibal Thomas (1843–1935) served with distinction in the U.S. Colored Troops in the Civil War (in which he lost an arm) and was a preacher, teacher, lawyer, state legislator, and journalist following Appomattox. In many publications up through the 1890s, Thomas espoused a critical though optimistic black nationalist ideology. After his mid-twenties, however, Thomas began exhibiting a self-destructive personality, one that kept him in constant trouble with authorities and always on the run. His book The American Negro (1901) was his final self-destructive act. Attacking African Americans in gross and insulting language in this utterly pessimistic book, Thomas blamed them for the contemporary “Negro problem” and argued that the race required radical redemption based on improved “character,” not changed “color.” Vague in his recommendations, Thomas implied that blacks should model themselves after certain mulattoes, most notably William Hannibal Thomas. Black Judas is a biography of Thomas, a publishing history of The American Negro, and an analysis of that book’s significance to American racial thought. The book is based on fifteen years of research, including research in postamputation trauma and psychoanalytic theory on selfhatred, to assess Thomas’s metamorphosis from a constructive race critic to a black Negrophobe. John David Smith argues that his radical shift resulted from key emotional and physical traumas that mirrored Thomas’s life history of exposure to white racism and intense physical pain.
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Excerpt from The American Negro: What He Was, What He Is and What, He May Become, a Critical and Practical Discussion The title of this work is sufficiently explicit, I take it, to leave no room for doubt as to its general character, though there is a disposition in some quarters to use other terms than negro to designate that class of our people derived from African origin. For ordinary purposes, the inhabitants of this country may be fairly divided into white and colored classes. Nevertheless, such racial grouping is neither an exact nor a true ethnological designation of the American people, for the reason that it does not agree with known facts. For example, many persons of negroid ancestry, but white in color, are classed with the white race in communities ignorant of their negro origin. On the other hand, many Italians, Portuguese, Mexicans, and Indians, are dark complexioned, but without the least strain of negro blood. Therefore, as there is such a thing as a distinctively negro people, and as it is in indisputable evidence that the American freed people were primarily derived from a genuine negro stock, there is ample warrant for using the terms negro and negroid in designating the person, as well as the forms of thought and action, characteristic of the descendants of such ancestors. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
Despite the civil rights progress he fought for and saw on the horizon in the 1950s and '60s, Martin Luther King Jr.—increasingly concerned by America's moral vision, admitted—"I've come to believe that we are integrating into a burning house." In A Burning House, Brandon Washington contends that American Evangelicalism is a house ablaze: burning in the destructive fires of discrimination and injustice. The stain of segregation remains prevalent, not only in our national institutions, but also in our churches, and this has long tarnished the witness of Christianity and hampered our progress toward a Christ-like vision of Shalom—peace, justice, and wholeness—in the world. Common doctrine may unite black and white evangelicals, but rifts such as social ethics and cultural influences still separate us. Throughout this challenging but reconciliatory book, Washington gives a historical and theological appraisal of American evangelicalism to understand how we came to be where we are and what our response should be. Instead of calling the movement to become something new, he challenges it to live into what it has always been in Christ and strive for deliberate and sacrificial integration—the unity of believers of all ethnicities. A Burning House is a rallying call to a waning movement whose most public leaders have often turned a blind eye to, or even justified, the sin of racism—a movement whose theology is sometimes compromised by a secular anthropology. This is a call to both white and black evangelicals to better understand our past so that we can better embrace the unifying and comprehensive message of the gospel we preach.
Presents the history of slavery in America from colonial times through the U.S. Civil War.