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THE FUGITIVE BLACKSMITH - HIS OWN WORDS:"We had an overseer, named Blackstone; he was an extremely cruel man to the working hands. He always carried a long hickory whip, a kind of pole. He kept three or four of these in order, that he might not at any time be without one....."I once found one of these hickories lying in the yard, and supposing that he had thrown it away, I picked it up, and boy-like, was using it for a horse; he came along from the field, and seeing me with it, fell upon me with the one he then had in his hand, and flogged me most cruelly. From that, I lived in constant dread of that man; and he would show how much he delighted in cruelty by chasing me from my play with threats and imprecations. I have lain for hours in a wood, or behind a fence, to hide from his eye....."I saw that a crisis was at hand; I had no weapons of any kind, not even a pocket-knife; but I asked myself, shall I surrender without a struggle. The instinctive answer was "No." What will you do? continue to walk; if he runs after you, run; get him as far from the house as you can, then turn suddenly and smite him on the knee with a stone; that will render him, at least, unable to pursue you.This was a desperate scheme, but I could think of no other, and my habits as a blacksmith had given my eye and hand such mechanical skill, that I felt quite sure that if I could only get a stone in my hand, and have time to wield it, I should not miss his knee-pan.He began to breathe short. He was evidently vexed because I did not halt, and I felt more and more provoked at the idea of being thus pursued by a man to whom I had not done the least injury. I had just began to glance my eye about for a stone to grasp, when he made a tiger-like leap at me. "REAL HISTORY is that which was written at the time, but the people who lived it. The lives of slaves can only be imagined by those of us who were fortunate enough to be born in the 20th century -- and only the people who experienced slavery are qualified to tell the story. We are fortunate to have the narratives of a scarce few individuals who lived both as slaves and as freepersons; this is one of those rare pieces of history.
"This entrancing narrative....We trust that thousands of our readers will procure the volume, which is published ...at a mere trifle--much too cheap to accomplish the purpose for which, in part or mainly, it has been published--the raising a fund to remove the pecuniary burdens which press on the author's flock. NOTHING SHORT OF THE SALE OF FIFTY THOUSAND OR SIXTY THOUSAND COPIES could be at all availing for this object....We very cordially recommend him and his narrative to the kind consideration of our readers. Let them load him with English hospitality, fill his purse, and send him back as fast as possible to the land of his early bondage, of his matured freedom, and to the people to whose character and capabilities he does so much honour."--Christian Witness, October, 1849 "The principal portion of the 'Tract,' as Mr. Pennington modestly styles his book, consists of an autobiography of his early life as a slave, and of his escape from bondage, and final settlement in New York as a Presbyterian Minister. His adventures and hair-breadth escapes invest the narrative with startling interest, and excite the deepest sympathies of the reader."--Nonconformist, September, 26th, 1849 "Believing that by the purchase of this little book our readers will confer a benefit on the writer, at the same time that they become possessed of a narrative of deep interest, we give it our most cordial recommendation."--Teetotal Times, October, 1849 CONTENTS. PREFACE. CHAPTER I. My birth and parentage--The treatment of Slaves generally in Maryland CHAPTER II. The flight CHAPTER III. A dreary night in the woods--Critical situation the next day CHAPTER IV. The good woman of the toll-gate directs me to W.W.--My cordial reception by him CHAPTER V. Seven months' residence in the family of J.K., a member of the Society of Friends in Chester County, Pennsylvania--Removal to New York--Becomes a convert to religion--Becomes a teacher CHAPTER VI. Some account of the family I left in slavery--Proposal to purchase myself and parents--How met by my old master CHAPTER VII. The feeding, clothing, and religious instruction of the slaves in the part of Maryland where I lived APPENDIX LIBERTY'S CHAMPION
James W. C. Pennington's slave narrative tells of his time and experiences before the Civil War, when he was a slave in the South, and of the problems, oppressions, and religious aspects of slavery.
Faith and Slavery in the Presbyterian Diaspora considers how, in areas as diverse as the New Hebrides, Scotland, the United States, and East Central Africa, men’s and women’s shared Presbyterian faith conditioned their interpretations of and interactions with the institution of chattel slavery. The chapters highlight how Presbyterians’ reactions to slavery –which ranged from abolitionism, to indifference, to support—reflected their considered application of the principles of the Reformed Tradition to the institution. Consequently, this collection reveals how the particular ways in which Presbyterians framed the Reformed Tradition made slavery an especially problematic and fraught issue for adherents to the faith. Faith and Slavery, by situating slavery at the nexus of Presbyterian theology and practice, offers a fresh perspective on the relationship between religion and slavery. It reverses the all too common assumption that religion primarily served to buttress existing views on slavery, by illustrating how groups’ and individuals reactions to slavery emerged from their understanding of the Presbyterian faith. The collection’s geographic reach—encompassing the experiences of people from Europe, Africa, America, and the Pacific—filtered through the lens of Presbyterianism also highlights the global dimensions of slavery and the debates surrounding it. The institution and the challenges it presented, Faith and Slavery stresses, reflected less the peculiar conditions of a particular place and time, than the broader human condition as people attempt to understand and shape their world.
To Tell A Free Story traces in unprecedented detail the history of Black autobiography from the colonial era through Emancipation. Beginning with the 1760 narrative by Briton Hammond, William L. Andrews explores first-person public writings by Black Americans. Andrews includes but also goes beyond slave narratives to analyze spiritual biographies, criminal confessions, captivity stories, travel accounts, interviews, and memoirs. As he shows, Black writers continuously faced the fact that northern whites often refused to accept their stories and memories as sincere, and especially distrusted portraits of southern whites as inhuman. Black writers had to silence parts of their stories or rely on subversive methods to make facts tellable while contending with the sensibilities of the white editors, publishers, and readers they relied upon and hoped to reach.
A fresh examination of teacher activism during the civil rights movement Southern Black educators were central contributors and activists in the civil rights movement. They contributed to the movement through their classrooms, schools, universities, and communities. Drawing on oral history interviews and archival research, Schooling the Movement examines the pedagogical activism and vital contributions of Black teachers throughout the Black freedom struggle. By illuminating teachers' activism during the long civil rights movement, the editors and contributors connect the past with the present, contextualizing teachers' longstanding role as advocates for social justice. Schooling the Movement moves beyond the prevailing understanding that activism was defined solely by litigation and direct-action forms of protest. The contributors broaden our conceptions of what it meant to actively take part in or contribute to the civil rights movement.
White, black, and Native American women in the early South often viewed motherhood as a composite of roles, ranging from teacher and nurse to farmer and politician. Within a multicultural landscape, mothers drew advice and consolation from female networks, broader intellectual currents, and an understanding of their own multifaceted identities to devise their own standards for child rearing. In this way, by constructing, interpreting, and defending their roles as parents, women in the South maintained a certain degree of control over their own and their children's lives. Focusing on Virginia and the Carolinas from 1750 to 1835, Katy Simpson Smith's study examines these maternal practices to reveal the ways in which diverse groups of women struggled to create empowered identities in the early South. We Have Raised All of You contributes to a wide variety of historical conversations by affirming the necessity of multicultural -- not simply biracial -- studies of the American South. Its equally weighted analysis of white, black, and Native American women sets it distinctly apart from other work. Smith shows that while women from different backgrounds shared similar experiences within the trajectory of motherhood, no universal model holds up under scrutiny. Most importantly, this book suggests that parenthood provided women with some power within their often-circumscribed lives. Alternately restricted, oppressed, belittled, and enslaved, women sought to embrace an identity that would give them some sense of self-respect and self-worth. The rich and varied roles that mothers inherited, Smith shows, afforded women this empowering identity.