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James William Charles Pennington (1809-1870) was an African American orator, minister, and abolitionist. Pennington was born a slave in Washington County, Maryland. After escaping to Littlestown, Pennsylvania, Pennington moved to New York in 1828. A blacksmith by trade, he settled in New Haven, Connecticut, and audited classes at Yale Divinity School from 1834 to 1839, becoming the first black man to attend classes at Yale. He was subsequently ordained and became a teacher, abolitionist, and author. He wrote The Origin and History of the Colored People in 1841, which has been called the first history of African Americans, and a slave narrative in 1850, The Fugitive Blacksmith. In 1849 the University of Heidelberg awarded him an honorary doctorate of divinity.
This book covers the full spectrum of daily life among slaves in the Antebellum South, giving readers a more complete picture of slaves' experiences in the decades before emancipation. In their daily struggles to forge lives of dignity and meaning within an inhuman system, slaves in the Antebellum South demonstrated creativity, resilience, and an insatiable desire to be free. The Daily Life of African American Slaves in the Antebellum South focuses on their struggles to create lives of meaning and dignity within a brutal and repressive system. This volume provides a comprehensive examination of the institution of slavery from the perspective of the slaves themselves. Readers can explore the family life, religious beliefs, political activities, intellectual aspirations, material possessions, and recreational pursuits of enslaved people. The book shows that enslaved people were tightly constrained by the harsh realities of the oppressive system under which they lived but that they found ways to forge lives of their own. The book synthesizes the latest and best literature on slavery and gives readers the opportunity to examine history through the lens of daily life using primary source documents created by slaves or former slaves.
This “must-read for anyone interested in understanding American history” reframes how we think about slavery, reparations, 19th-century medical education—and the value of life and death (Sven Beckert, author of Empire of Cotton). “A brilliant resurrection of the forgotten people who gave their lives to build our country.” —Isabel Wilkerson, author of Caste: The Origins of Our Discontents In life and in death, slaves were commodities, their monetary value assigned based on their age, gender, health, and the demands of the market. The Price for Their Pound of Flesh is the first book to explore the economic value of enslaved people through every phase of their lives—including preconception, infancy, childhood, adolescence, adulthood, the senior years, and death—in the early American domestic slave trade. Covering the full “life cycle,” historian Daina Ramey Berry shows the lengths to which enslavers would go to maximize profits and protect their investments. Illuminating “ghost values” or the prices placed on dead enslaved people, Berry explores the little-known domestic cadaver trade and traces the illicit sales of dead bodies to medical schools. This book is the culmination of more than 10 years of Berry’s exhaustive research on enslaved values, drawing on data unearthed from sources such as slave-trading records, insurance policies, cemetery records, and life insurance policies. Writing with sensitivity and depth, she resurrects the voices of the enslaved and provides a rare window into enslaved peoples’ experiences and thoughts, revealing how enslaved people recalled and responded to being appraised, bartered, and sold throughout the course of their lives. A profoundly humane look at an inhumane institution, The Price for Their Pound of Flesh will have a major impact how we think about slavery, reparations, capitalism, 19th-century medical education, and the value of life and death.
In his compelling new book Ian Smith addresses the pernicious influence of systemic whiteness on our interpretation of Shakespeare's plays. Unmissable reading for students and scholars of drama, cultural and early modern studies.
This book sheds new light on domestic forced migration by examining the experiences of American-born slave migrants from a comparative perspective. It analyzes how different migrant groups anticipated, reacted to, and experienced forced removal, as well as how they adapted to their new homes.
Covering a broad geographic scope from Virginia to South Carolina between 1820 and 1860, Jeff Forret scrutinizes relations among rural poor whites and slaves, a subject previously unexplored and certainly under-reported. Forret’s findings challenge historians’ long-held assumption that mutual violence and animosity characterized the two groups’ interactions; he reveals that while poor whites and slaves sometimes experienced bouts of hostility, often they worked or played in harmony and camaraderie. Race Relations at the Margins is remarkable for its focus on lower-class whites and their dealings with slaves outside the purview of the master. Race and class, Forret demonstrates, intersected in unique ways for those at the margins of southern society, challenging the belief that race created a social cohesion among whites regardless of economic status. As Forret makes apparent, colonial-era flexibility in race relations never entirely disappeared despite the institutionalization of slavery and the growing rigidity of color lines. His book offers a complex and nuanced picture of the shadowy world of slave–poor white interactions, demanding a refined understanding and new appreciation of the range of interracial associations in the Old South.
In Black Prophets of Justice, David E. Swift examines the interlocking careers and influence of six black clergymen, two of them fugitive slaves, who lived in the antebellum North and protested the racism of the time. Samuel Cornish, Theodore Wright, Charles Ray, Henry Highland Garnet, Amos Beman, and James Pennington had much in common: all were noted for their education and eloquence, all were ministers of the earliest black Presbyterian and Congregational churches, and all were activists toward social change.Preachers as well as activists, these men fought, Swift argues, for the melding of religious life and social protest that informed their own lives. As leaders of the black congregations in the primarily white Presbyterian and Congregational denominations, they bore witness to the power of God and the essential oneness and worth of all human beings. As activists, they embraced a wide variety of issues -- including abolitionism, education, fugitive classes, and the civil and political rights -- that greatly affected the lives of Afro-Americans. As editors of the first black newspapers, they unmasked the racism implicit in the movement to colonize freed slaves outside of the United States and in the segregation of black worshipers in white churches. They organized vigilance committees to help escaped slaves, and they held conventions of free blacks in New York and Connecticut that aimed to win rights for blacks through legislation. By teaching Afro-Americans about the glories of their African past and the achievements of more recent individuals of African descent, these leaders grappled with the pernicious heritage of blacks' self-doubt caused by generations of enslavement and white insistence on black inferiority.While they opened the eyes of some influential whites, these activists effected little change in the attitudes and practices of white Americans in their own time. But their contribution to the advancement of the black cause, argues Swift, was substantial. They fed black aspiration, sharpened black discontent, and harnessed both to the creation of new black institutions. Indeed, they laid the foundation for such twentieth-century movements as the National Association for the Advancement of Colored People and the Southern Christian Leadership Conference.Black Prophets of Justice is a biography of six widely respected clergymen as well as an important discussion of Afro-American activism in the North before the Civil War. Well-researched and well-written, it will be of interest to American church historians, and to all those concerned with Afro-American history or with the social impact of religion in America.
"The distinction among slaves is as marked, as the classes of society are in any aristocratic community. Some refusing to associate with others whom they deem to be beneath them, in point of character, color, condition, or the superior importance of their respective masters." Henry Bibb, fugitive slave, editor, and antislavery activist, stated this in his Narrative of the Life and Adventures of Henry Bibb (1849). In William L. Andrews's magisterial study of an entire generation of slave narrators, more than 60 mid-nineteenth-century narratives reveal how work, family, skills, and connections made for social and economic differences among the enslaved of the South. Slave narrators disclosed class-based reasons for violence that broke out between "impudent," "gentleman," and "lady" slaves and their resentful "mean masters." Andrews's far-reaching book shows that status and class played key roles in the self- and social awareness and in the processes of liberation portrayed in the narratives of the most celebrated fugitives from U.S. slavery, such as Frederick Douglass, Harriet Jacobs, William Wells Brown, and William and Ellen Craft. Slavery and Class in the American South explains why social and economic distinctions developed and how they functioned among the enslaved. Noting that the majority of the slave narrators came from the higher echelons of the enslaved, Andrews also pays close attention to the narratives that have received the least notice from scholars, those from the most exploited class, the "field hands." By examining the lives of the most and least acclaimed heroes and heroines of the slave narrative, Andrews shows how the dividing edge of social class cut two ways, sometimes separating upper and lower strata of slaves to their enslavers' advantage, but at other times fueling pride, aspiration, and a sense of just deserts among some of the enslaved that could be satisfied by nothing less than complete freedom. The culmination of a career spent studying African American literature, this comprehensive study of the antebellum slave narrative offers a ground-breaking consideration of a unique genre of American literature.