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Insightful correspondence from a New Yorker among the Hamptons on the eve of war
This volume brings back into print a remarkable record of black life in the 1920s, chronicled by Edward C.L. Adams, a white physician from the area around the Congaree River in central South Carolina. It reproduces Adams's major works, Congaree Sketches (1927) and Nigger to Nigger (1928), two collections of tales, poems, and dialogues from blacks who worked his land, presented in the black vernacular language. They are supplemented here by a play, Potee's Gal, and some brief sketches of poor whites. What sets Adams's tales apart from other such collections is the willingness of his black informants to share with him not only their stories of rabbits and "hants" but also their feelings on such taboo subjects as lynchings, Jim Crow courts, and chain gangs. Adams retells these tales as if the blacks in them were talking only among themselves. Whites do not appear in these works, except as rare background figures and topics of conversation by Tad, Scip, and other black storytellers. As Tad says, "We talkin' to we." That Adams was permitted to hear such tales at all is part of the mystery that Robert O'Meally explains in his introduction. The key to the mystery is Adams's ability -- in his life, as in his works -- to wear both black and white masks. He remained a well-placed member of white society at the same time that he was something of a maverick within it. His black informants therefore saw him not only as someone more likeable and trustworthy than most whites but also as someone who was in a position to help them in some way if he understood more about their lives. As a writer, O'Meally suggests, Adams was not simply an objective recorder of folklore. By donning a black mask, Adams was able to project attitudes and values that most whites of his place and time would have disavowed. As a result, his tales have a complexity and richness that make them an authentic witness to the black experience as well as a lasting contribution to American letters.
Fifty Years in Chains: Or, the Life of an American Slave (1859) was an abridged and unauthorized reprint of the earlier Slavery in the United States (1836). In the narratives, Ball describes his experiences as a slave, including the uncertainty of slave life and the ways in which the slaves are forced to suffer inhumane conditions. He recounts the qualities of his various masters and the ways in which his fortune depended on their temperament. As slave narrative scholar William L. Andrews has noted, Ball's oft-repeated narrative directly influenced the manner and matter of later fugitive slave.
In what is probably the fullest and most vivid extant account of the American Colonial frontier, The Carolina Backcountry on the Eve of the Revolution gives shape to the daily life, thoughts, hopes, and fears of the frontier people. It is set forth by one of the most extraordinary men who ever sought out the wilderness--Charles Woodmason, an Anglican minister whose moral earnestness and savage indignation, combined with a vehement style, make him worthy of comparison with Swift. The book consists of his journal, selections from the sermons he preached to his Backcountry congregations, and the letters he wrote to influential people in Charleston and England describing life on the frontier and arguing the cause of the frontier people. Woodmason's pleas are fervent and moving; his narrative and descriptive style is colorful to a degree attained by few writers in Colonial America.
The author examines the education, public offices, religion, and general culture of the large plantation owners of antebellum South Carolina. He appends brief biographical sketches of almost 400 plantation owners, including birth and death dates, names of plantations, land and slave holdings, details of education, church affiliations, public offices held, society memberships, and publications credited.
This is a collection of tales of the Columbia of a half century, a century and longer ago.