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A comprehensive look at how slavery and resistance to it have shaped Yale University Award-winning historian David W. Blight, with the Yale and Slavery Research Project, answers the call to investigate Yale University’s historical involvement with slavery, the slave trade, and abolition. This narrative history demonstrates the importance of slavery in the making of this renowned American institution of higher learning. Drawing on wide-ranging archival materials, Yale and Slavery extends from the century before the college’s founding in 1701 to the dedication of its Civil War memorial in 1915, while engaging with the legacies and remembrance of this complex story. The book brings into focus the enslaved and free Black people who have been part of Yale’s history from the beginning—but too often ignored in official accounts. These individuals and their descendants worked at Yale; petitioned and fought for freedom and dignity; built churches, schools, and antislavery organizations; and were among the first Black students to transform the university from the inside. Always alive to the surprises and ironies of the past, Yale and Slavery presents a richer and more complete history of Yale, the third-oldest college in the country, showing how pillars of American higher education, even in New England, emerged over time intertwined with the national and international history of racial slavery.
In Seward's Law, Peter Charles Hoffer argues that William H. Seward's legal practice in Auburn, New York, informed his theory of relational rights—a theory that demonstrated how the country could end slavery and establish a practical form of justice. This theory, Hoffer demonstrates, had ties to Seward's career as a country lawyer. Despite his rise to prominence, and indeed preeminence, as a US secretary of state, Seward's country-lawyer mentality endured throughout his life, as evinced in his personal attitudes and professional conduct. Relational rights, identified and termed here for the first time by Hoffer, are communal and reciprocal, what everyone owed to every other member of their community. Such rights are at the center of a jurisprudential outlook that arises directly from living in a village. Though Seward was limited by the Victorian mores and the racialist presumptions of his day, the concept of relational rights that animated him was the natural antithesis to the theories and practices of slavery. In the legal regime underpinning the institution, masters owed nothing to their bondmen and women, while those enslaved unconditionally owed life and labor to their masters. The irrepressible conflict was, for Seward, jurisprudential as well as moral and political. Hoffer's leading assumption in Seward's Law is that a lifetime spent as a lawyer influences how a person responds to everyday challenges. Seward remained a country lawyer at heart, and that fact defined the course of his political career.