#americans last Black Slave

[reasoningdaily]

This Woman is Believed to be America's Last Slave

Aunt Sally Smith, also known as Redoshi, was kidnapped as a child from her hometown of Benin, Africa. 80 years later, in 1936, she spoke in her native language, Bantu, with a visiting African Academic in Dallas County, Alabama at the age of 90. Amelia Boynton Robinson, a prominent Civil Rights activist observed the conversation when visiting the former slave, according to her memoir “Bridge Across Jordan.”

[iloveschiaparelli]

I don't want to cite my sources I want the professor to just Trust that my logic is sound

[navree]

"cleopatra faced oppression" the fuck she did oh my god i hate y'all so much

[opencommunion]

"The story of  'John Doe 1' of the Democratic Republic of the Congo is tucked in a lawsuit filed five years ago against several U.S. tech companies, including Tesla, the world’s largest electric vehicle producer. In a country where the earth hides its treasures beneath its surface, those who chip away at its bounty pay an unfair price. As a pre-teen, his family could no longer afford to pay his $6 monthly school fee, leaving him with one option: a life working underground in a tunnel, digging for cobalt rocks.  But soon after he began working for roughly two U.S. dollars per day, the child was buried alive under the rubble of a collapsed mine tunnel. His body was never recovered. 

The nation, fractured by war, disease, and famine, has seen more than 6 million people die since the mid-1990s, making the conflict the deadliest since World War II. But, in recent years, the death and destruction have been aided by the growing number of electric vehicles humming down American streets. In 2022, the U.S., the world’s third-largest importer of cobalt, spent nearly $525 million on the mineral, much of which came from the Congo.

As America’s dependence on the Congo has grown, Black-led labor and environmental organizers here in the U.S. have worked to build a transnational solidarity movement. Activists also say that the inequities faced in the Congo relate to those that Black Americans experience. And thanks in part to social media, the desire to better understand what’s happening in the Congo has grown in the past 10 years. In some ways, the Black Lives Matter movement first took root in the Congo after the uprising in Ferguson in 2014, advocates say. And since the murder of George Floyd and the outrage over the Gaza war, there has been an uptick in Congolese and Black American groups working on solidarity campaigns.

Throughout it all, the inequities faced by Congolese people and Black Americans show how the supply chain highlights similar patterns of exploitation and disenfranchisement. ... While the American South has picked up about two-thirds of the electric vehicle production jobs, Black workers there are more likely to work in non-unionized warehouses, receiving less pay and protections. The White House has also failed to share data that definitively proves whether Black workers are receiving these jobs, rather than them just being placed near Black communities. 'Automakers are moving their EV manufacturing and operations to the South in hopes of exploiting low labor costs and making higher profits,' explained Yterenickia Bell, an at-large council member in Clarkston, Georgia, last year. While Georgia has been targeted for investment by the Biden administration, workers are 'refusing to stand idly by and let them repeat a cycle that harms Black communities and working families.'

... Of the 255,000 Congolese mining for cobalt, 40,000 are children. They are not only exposed to physical threats but environmental ones. Cobalt mining pollutes critical water sources, plus the air and land. It is linked to respiratory illnesses, food insecurity, and violence. Still, in March, a U.S. court ruled on the case, finding that American companies could not be held liable for child labor in the Congo, even as they helped intensify the prevalence. ... Recently, the push for mining in the Congo has reached new heights because of a rift in China-U.S. relations regarding EV production. Earlier this month, the Biden administration issued a 100% tariff on Chinese-produced EVs to deter their purchase in the U.S. Currently, China owns about 80% of the legal mines in the Congo, but tens of thousands of Congolese work in 'artisanal' mines outside these facilities, where there are no rules or regulations, and where the U.S. gets much of its cobalt imports.  'Cobalt mining is the slave farm perfected,' wrote Siddharth Kara last year in the award-winning investigative book Cobalt Red: How The Blood of the Congo Powers Our Lives. 'It is a system of absolute exploitation for absolute profit.' While it is the world’s richest country in terms of wealth from natural resources, Congo is among the poorest in terms of life outcomes. Of the 201 countries recognized by the World Bank Group, it has the 191st lowest life expectancy."

[reasonsforhope]

"Buried among Florida’s manicured golf courses and sprawling suburbs are the artifacts of its slave-holding past: the long-lost cemeteries of enslaved people, the statues of Confederate soldiers that still stand watch over town squares, the old plantations turned into modern subdivisions that bear the same name. But many students aren’t learning that kind of Black history in Florida classrooms.

In an old wooden bungalow in Delray Beach, Charlene Farrington and her staff gather groups of teenagers on Saturday mornings to teach them lessons she worries that public schools won’t provide. They talk about South Florida’s Caribbean roots, the state’s dark history of lynchings, how segregation still shapes the landscape and how grassroots activists mobilized the Civil Rights Movement to upend generations of oppression.

“You need to know how it happened before so you can decide how you want it to happen again,” she told her students as they sat as their desks, the morning light illuminating historic photographs on the walls.

Florida students are giving up their Saturday mornings to learn about African American history at the Spady Cultural Heritage Museum in Delray Beach and in similar programs at community centers across the state. Many are supported by Black churches, which for generations have helped forge the cultural and political identity of their parishioners.

Since Faith in Florida developed its own Black history toolkit last year, more than 400 congregations have pledged to teach the lessons, the advocacy group says.

Florida has required public schools to teach African American history for the past 30 years, but many families no longer trust the state’s education system to adequately address the subject.

By the state’s own metrics, just a dozen Florida school districts have demonstrated excellence at teaching Black history, by providing evidence that they are incorporating the content into lessons throughout the school year and getting buy-in from the school board and community partners.

School district officials across Florida told The Associated Press that they are still following the state mandate to teach about the experience of enslavement, abolition and the “vital contributions of African Americans to build and strengthen American society.”

But a common complaint from students and parents is that the instruction seems limited to heroic figures such as the Rev. Martin Luther King Jr. and Rosa Parks and rarely extends beyond each February’s Black History Month.

When Sulaya Williams’ eldest child started school, she couldn’t find the comprehensive instruction she wanted for him in their area. So in 2016, she launched her own organization to teach Black history in community settings.

“We wanted to make sure that our children knew our stories, to be able to pass down to their children,” Williams said.

Williams now has a contract to teach Saturday school at a public library in Fort Lauderdale, and her 12-year-old daughter Addah Gordon invites her classmates to join her.

“It feels like I’m really learning my culture. Like I’m learning what my ancestors did,” Addah said. “And most people don’t know what they did.”"

-via AP News, December 23, 2024

[mimi-0007]

FATHER & SON: James Earl Jones with his Father Robert Earl Jones on Stage in the 1962 Production "Moon on a Rainbow Shawl."

Robert Earl Jones (February 3, 1910 – September 7, 2006), sometimes credited as Earl Jones, was an American actor and professional boxer. One of the first prominent Black film stars, Jones was a living link with the Harlem Renaissance of the 1920s and 1930s, having worked with Langston Hughes early in his career.

Jones was best known for his leading roles in films such as Lying Lips (1939) and later in his career for supporting roles in films such as The Sting (1973), Trading Places (1983), The Cotton Club (1984), and Witness (1985).

Jones was born in northwestern Mississippi; the specific location is unclear as some sources indicate Senatobia, while others suggest nearby Coldwater. He left school at an early age to work as a sharecropper to help his family. He later became a prizefighter. Under the name "Battling Bill Stovall", he was a sparring partner of Joe Louis.

Jones became interested in theater after he moved to Chicago, as one of the thousands leaving the South in the Great Migration. He moved on to New York by the 1930s. He worked with young people in the Works Progress Administration, the largest New Deal agency, through which he met Langston Hughes, a young poet and playwright. Hughes cast him in his 1938 play, Don't You Want to Be Free?.

Jones also entered the film business, appearing in more than twenty films. His film career started with the leading role of a detective in the 1939 race film Lying Lips, written and directed by Oscar Micheaux, and Jones made his next screen appearance in Micheaux's The Notorious Elinor Lee (1940). Jones acted mostly in crime movies and dramas after that, with such highlights as Wild River (1960) and One Potato, Two Potato (1964). In the Oscar-winning 1973 film The Sting, he played Luther Coleman, an aging grifter whose con is requited with murder leading to the eponymous "sting". In the later 20th century, Jones appeared in several other noted films: Trading Places (1983) and Witness (1985).

Toward the end of his life, Jones was noted for his stage portrayal of Creon in The Gospel at Colonus (1988), a black musical version of the Oedipus legend. He also appeared in episodes of the long-running TV shows Lou Grant and Kojak. One of his last stage roles was in a 1991 Broadway production of Mule Bone by Hughes and Zora Neale Hurston, another important writer of the Harlem Renaissance. His last film was Rain Without Thunder (1993).

Although blacklisted by the House Un-American Activities Committee in the 1950s due to involvement with leftist groups, Jones was ultimately honored with a lifetime achievement award by the U.S. National Black Theatre Festival.

Jones was married three times. As a young man, he married Ruth Connolly (died 1986) in 1929; they had a son, James Earl Jones. Jones and Connolly separated before James was born in 1931, and the couple divorced in 1933. Jones did not come to know his son until the mid-1950s. He adopted a second son, Matthew Earl Jones. Jones died on September 7, 2006, in Englewood, New Jersey, from natural causes at age 96.

THEATRE

1945 The Hasty Heart (Blossom) Hudson Theatre, Broadway

1945 Strange Fruit (Henry) McIntosh NY theater production

1948 Volpone (Commendatori) City Center

1948 Set My People Free (Ned Bennett) Hudson Theatre, Broadway

1949 Caesar and Cleopatra (Nubian Slave) National Theatre, Broadway

1952 Fancy Meeting You Again (Second Nubian) Royale Theatre, Broadway

1956 Mister Johnson (Moma) Martin Beck Theater, Broadway

1962 Infidel Caesar (Soldier) Music Box Theater, Broadway

1962 The Moon Besieged (Shields Green) Lyceum Theatre, Broadway

1962 Moon on a Rainbow Shawl (Charlie Adams) East 11th Street Theatre, New York

1968 More Stately Mansions (Cato) Broadhurst Theatre, Broadway

1975 All God's Chillun Got Wings (Street Person) Circle in the Square Theatre, Broadway

1975 Death of a Salesman (Charley)

1977 Unexpected Guests (Man) Little Theatre, Broadway

1988 The Gospel at Colonus (Creon) Lunt-Fontanne Theatre, Broadway

1991 Mule Bone (Willie Lewis) Ethel Barrymore Theatre, Broadway

FILMS

1939 Lying Lips (Detective Wenzer )

1940 The Notorious Elinor Lee (Benny Blue)

1959 Odds Against Tomorrow (Club Employee uncredited)

1960 Wild River (Sam Johnson uncredited)

1960 The Secret of the Purple Reef (Tobias)

1964 Terror in the City (Farmer)

1964 One Potato, Two Potato (William Richards)

1968 Hang 'Em High

1971 Mississippi Summer (Performer)

1973 The Sting (Luther Coleman)

1974 Cockfighter (Buford)

1977 Proof of the Man (Wilshire Hayward )

1982 Cold River (The Trapper)

1983 Trading Places (Attendant)

1983 Sleepaway Camp (Ben)

1984 The Cotton Club (Stage Door Joe)

1984 Billions for Boris (Grandaddy)

1985 Witness (Custodian)

1988 Starlight: A Musical Movie (Joe)

1990 Maniac Cop 2 (Harry)

1993 Rain Without Thunder (Old Lawyer)

TELEVISION

1964 The Defenders (Joe Dean) Episode: The Brother Killers

1976 Kojak (Judge) Episode: Where to Go if you Have Nowhere to Go?

1977 The Displaced Person (Astor) Television movie

1978 Lou Grant (Earl Humphrey) Episode: Renewal

1979 Jennifer's Journey (Reuven )Television movie

1980 Oye Ollie (Performer) Television series

1981 The Sophisticated Gents (Big Ralph Joplin) 3 episodes

1982 One Life to Live

1985 Great Performances (Creon) Episode: The Gospel at Colonus

1990 True Blue (Performer) Episode: Blue Monday

[thechanelmuse]

Juneteenth is a Black American holiday. 

We call Juneteenth many things: Black Independence Day, Freedom Day, Emancipation Day, Jubilee Day. We celebrate and honor our ancestors. 

December 31 is recognized as Watch Night or Freedom’s Eve in Black American churches because it marks the day our enslaved ancestors were awaiting news of their freedom going into 1863. On January 1, 1863, President Lincoln issued the Emancipation Proclamation. But all of the ancestors wouldn’t be freed until June 19, 1865 for those in Galveston, Texas and even January 23, 1866 for those in New Jersey (the last slave state). (It’s also worth noting that our people under the Choctaw and Chickasaw Nations wouldn’t be freed until April 28, 1866 and June 14, 1866 for those under the Cherokee Nation by way of the Treaties.)

Since 1866, Black Americans in Texas have been commemorating the emancipation of our people by way of reading the Emancipation Proclamation and coming together to have parades, free festivities, and later on pageants. Thereafter, it spread to select states as an annual day of commemoration of our people in our homeland. 

Here’s a short silent video filmed during the 1925 Juneteenth celebration in Beaumont, Texas:

(It’s also worth noting that the Mascogos tribe in Coahuila, Mexico celebrate Juneteenth over there as well. Quick history lesson: A total of 305,326 Africans were shipped to the US to be enslaved alongside of American Indians who were already or would become enslaved as prisoners of war, as well as those who stayed behind refusing to leave and walk the Trail of Tears to Oklahoma. In the United States, you were either enslaved under the English territories, the Dutch, the French, the Spanish, or under the Nations of what would called the Five “Civilized” Native American Tribes: Cherokee, Creek (Muscogee), Chickasaw, Choctaw, and Seminoles. Mascogos descend from the Seminoles who escaped slavery during the Seminole Wars, or the Gullah Wars that lasted for more than 100 years if you will, and then settled at El Nacimiento in 1852.)

We largely wave our red, white and blue flags on Juneteenth. These are the only colors that represent Juneteenth. But sometimes you may see others wave our Black American Heritage flag (red, black, and gold).

Juneteenth is a day of respect. It has nothing to do with Africa, diversity, inclusion, immigration, your Pan-African flag, your cashapps, nor your commerce businesses. It is not a day of “what about” isms. It is not a day to tap into your inner colonizer and attempt to wipe out our existence. That is ethnocide and anti-Black American. If you can’t attend a Black American (centered) event that’s filled with education on the day, our music, our food and other centered activities because it’s not centered around yours…that is a you problem. Respect our day for what and whom it stands for in our homeland. 

Juneteenth flag creator: “Boston Ben” Haith 

It was created in 1997. The red, white and blue colors represent the American flag. The five-point star represents the Lone State (Texas). The white burst around the star represents a nova, the beginning of a new star. The new beginning for Black Americans. 

Black American Heritage Flag creators: Melvin Charles & Gleason T. Jackson

It was created in 1967, our Civil Rights era. The color black represents the ethnic pride for who we are. Red represents the blood shed for freedom, equality, justice and human dignity. Gold fig wreath represents intellect, prosperity, and peace. The sword represents the strength and authority exhibited by a Black culture that made many contributions to the world in mathematics, art, medicine, and physical science, heralding the contributions that Black Americans would make in these and other fields. 

SN: While we’re talking about flags, I should note that Grace Wisher, a 13-year-old free Black girl from Baltimore helped stitched the Star Spangled flag, which would inspire the national anthem during her six years of service to Mary Pickersgill. I ain’t even gon hold you. I never looked too far into it, but she prob sewed that whole American flag her damn self. They love lying about history here until you start unearthing them old documents. 

In conclusion, Juneteenth is a Black American holiday. Respect us and our ancestors.

[hero-israel]

Watching the Pro Palestine movement implode in on itself the past couple of days on Twitter/TikTok after they went full racist against Black Americans (calling them racial slurs, colonizers, genociders, etc.) is so fucking cathartic. People have tried to warn everyone for months that this movement was just as racist as it was antisemitic, with the Pro Pals using watermelon imagery, the way Arab Palestinians call Black Palestinians "slaves," the history of Arab colonization in Africa and the slave trade, etc. But now it's all out in the open, all because whites and Arabs thought they could treat Kamala Harris the same way they treated Joe Biden and had the audacity to tell Black people they should throw away their hard-earned vote "for Palestine."

And today the Pro Pals have also started targeting their previous white LGBT allies. This one is a massive case of "leopards eating my face," so I'm not crying for Queers for Palestine here (they deserve it), but the whole movement - at least here in America - is falling apart at the seams.

Doesn't appear to have trickled down to Tumblr yet, but there's been a massive vibe shift on other social media.

PLEASE tell me more!

I am not even the slightest bit surprised, and remarked on the exploitative and abusive behavior of Palestiners towards African-Americans years ago:

As a Jew, I’ve seen my share of strained, socially-expected marriages being held up as an intended example For The Good Of The Community (tm).  And I’m telling you right now – this particular arranged, loveless, abusive coupling really doesn’t look like it’s going to last.  There are fewer and fewer attempts to even try to hide the recriminations and spite.  And who’s going to suffer?  The kids.  

Anti-Israel revengists will drain #BlackLivesMatter dry, use it up and move on to their next opportunistic spotlight-scenario – probably the killer whales at SeaWorld or something.  Just like they did with one U.N. committee and conference after another, just like one film festival and book fair after another, just like Arafat himself did with first Gaza, then Jordan, then Lebanon, then Tunisia.  When someone only cares about themselves, you cannot “ally” with them – you just get used by them.  

[bemusedlybespectacled]

since @sketchy-scribs-n-doods asked why birth certificates are racist:

preface: read this post about eugenics so that I don't have to write that overview again.

anywho! the very very short version is that there was a guy named Walter Ashby Plecker (hereafter "the Plecker fucker") who was a doctor in Virginia in the late 1800s/early 1900s. like he was born right around when the Civil War ended and his family owned slaves, if you want to get an idea of the time and place we're talking about.

the Plecker fucker, along with a couple of his good buddies John Powell and Ernest Sevier Cox(1) from the Anglo-Saxon Club(2), wrote and lobbied for a law called the Racial Integrity Act (incidentally, one of the blueprints the Nazis used for their own laws), which did a couple of things:

it legally categorized every person into either "white" or "colored," with "white" being only people with a completely unbroken and provable white European heritage – with a teeny tiny exception for people who were less than 1/16th Native American that he was bullied into including(3) – and "colored" being literally everything else, with no specificity as to whether it meant Black or Asian or Native American or whatever;

it prohibited white people from marrying colored people (though notably not banning having sex with them: we're talking about a guy whose family owned slaves here, so you can do the math on that)

it allowed for the sterilization of certain undesirable people, such as the mentally ill; and, most importantly for our purpose:

it required all births and marriages to be registered in a big state-wide database, with the races of all parties listed.

and he also set himself up as the first guy in charge of that registry, so that it would be done exactly the way he wanted it.

prior to this, if you could get away with passing as white, you were (generally) treated as white. this was to prevent any white-passing mixed race people from marrying into white society (because their birth certificate records would show that their parents had nonwhite heritage), and eventually eliminate mixed race people, period.

now, obviously birth certificates weren't in common use before this law, so at least the first wave of people affected by the law could still (in theory) lie about their ethnicity and establish themselves as white on their birth certificates, thus allowing them to continue marrying "real" white people.

not a problem! the Plecker fucker fancied himself a bit of a genealogist (meaning he thought everyone with the same last name was related, somehow), so he'd just go in and edit people's records to say "colored," invalidating their marriages in the process, and ordered all of the people under him to do the same. like, there's a letter he sent out to the county-level people that was like, "anyone with the last name Collins [yes, really] is actually mixed race, DO NOT LET THEM GET MARRIED TO WHITE PEOPLE, EDIT ALL THEIR RECORDS."(4)

outside of the obvious negative effects of the law in general not allowing interracial marriages (until it was overturned by Loving v. Virginia in 19-fucking-67) and sterilizing anyone disabled or "feebleminded," him going in and literally erasing Native heritage from records has prevented Virginian Native Americans from being able to claim federal tribal recognition, because it's all just "white" or "colored," which could mean anything nonwhite.

anyway, that's why birth certificates are racist. they were made up by a racist guy to do more racism. and then that racist guy got hit by a car and died.

I stg this is the short version. the longer version was idk how many pages before I melted into a depressed puddle of goo and almost flunked out of my senior year of college.

(1) Ernest Sevier Cox was a weird fucking dude in that he was really good friends with Marcus motherfucking Garvey, to the point that they attended each other's events, dedicated books to each other, and wrote each other a lot of letters even after Garvey was deported to Jamaica (and Cox personally tried to get Garvey released from jail when he was imprisoned for mail fraud). This was partly because white nationalism and black separatism accomplished the same ultimate goals (i.e. Black people leaving the US) from different angles, but I think they just also genuinely liked each other? For some reason??

(2) Basically the KKK but for genteel, refined, upper-class people instead of violent, disorderly peasants (yes, they legit disliked the KKK because it was a poor person thing). Also, I can't find it again, but at one point when I was researching all this in college, I was looking through old school newspapers and either William & Lee or William & Mary had a junior Anglo-Saxon Club, sort of like a Young Republicans, and one of their contributions to the student newspaper was a piece about how they definitely weren't racist and how dare they be accused of racism, they just didn't want blacks or whites mixing! How is that racist? (Yes, they used the word "racist," and I have no idea what their definition of racism was, if it wasn't what they were doing) Anyway, I think about that a lot.

(3) This is informally called the Pocahontas Exception, because a lot of really, really influential, prominent and rich Virginians actually took a lot of pride in claiming to be descended from Pocahontas and John Rolfe (even if they weren't), and without the exception, they'd all be classified as "colored." Plecker didn't want any exceptions at all (he was, at the very least, not a hypocrite about what he thought "white" meant), but given that some of the people the law would make "colored" would potentially be voting on the law, he had to include the exception or risk it not being passed at all.

(4) The reason I even got into this subject in the first place is that one of my family tree names is on that list and we're pretty sure they moved to Kentucky because of it, but it doesn't necessarily mean they're related to us OR that they were white-passing mixed-race people: they could well have been just plain white people who happened to have the same surname.

[blackwoolncrown]

Reading list for Afro-Herbalism:

A Healing Grove: African Tree Remedies and Rituals for the Body and Spirit by Stephanie Rose Bird

Affrilachia: Poems by Frank X Walker

African American Medicine in Washington, D.C.: Healing the Capital During the Civil War Era by Heather Butts

African American Midwifery in the South: Dialogues of Birth, Race, and Memory by Gertrude Jacinta Fraser

African American Slave Medicine: Herbal and Non-Herbal Treatments by Herbert Covey

African Ethnobotany in the Americas edited by Robert Voeks and John Rashford

Africanisms in the Gullah Dialect by Lorenzo Dow Turner

Africans and Native Americans: The Language of Race and the Evolution of Red-Black Peoples by Jack Forbes

African Medicine: A Complete Guide to Yoruba Healing Science and African Herbal Remedies by Dr. Tariq M. Sawandi, PhD

Afro-Vegan: Farm-Fresh, African, Caribbean, and Southern Flavors Remixed by Bryant Terry

Barracoon: The Story of the Last “Black Cargo” by Zora Neale Hurston

Big Mama’s Back in the Kitchen by Charlene Johnson

Big Mama’s Old Black Pot by Ethel Dixon

Black Belief: Folk Beliefs of Blacks in America and West Africa by Henry H. Mitchell

Black Diamonds, Vol. 1 No. 1 and Vol. 1 Nos. 2–3 edited by Edward J. Cabbell

Black Faces, White Spaces: Reimagining the Relationship of African Americans to the Great Outdoors by Carolyn Finney

Black Food Geographies: Race, Self-Reliance, and Food Access in Washington, D.C. by Ashanté M. Reese

Black Indian Slave Narratives edited by Patrick Minges

Black Magic: Religion and the African American Conjuring Tradition by Yvonne P. Chireau

Black Nature: Four Centuries of African American Nature Poetry edited by Camille T. Dungy

Blacks in Appalachia edited by William Turner and Edward J. Cabbell

Caribbean Vegan: Meat-Free, Egg-Free, Dairy-Free Authentic Island Cuisine for Every Occasion by Taymer Mason

Dreams of Africa in Alabama: The Slave Ship Clotilda and the Story of the Last Africans Brought to America by Sylviane Diouf

Faith, Health, and Healing in African American Life by Emilie Townes and Stephanie Y. Mitchem

Farming While Black: Soul Fire Farm’s Practical Guide to Liberation on the Land by Leah Penniman

Folk Wisdom and Mother Wit: John Lee – An African American Herbal Healer by John Lee and Arvilla Payne-Jackson

Four Seasons of Mojo: An Herbal Guide to Natural Living by Stephanie Rose Bird

Freedom Farmers: Agricultural Resistance and the Black Freedom Movement by Monica White

Fruits of the Harvest: Recipes to Celebrate Kwanzaa and Other Holidays by Eric Copage

George Washington Carver by Tonya Bolden

George Washington Carver: In His Own Words edited by Gary Kremer

God, Dr. Buzzard, and the Bolito Man: A Saltwater Geechee Talks About Life on Sapelo Island, Georgia by Cornelia Bailey

Gone Home: Race and Roots through Appalachia by Karida Brown

Ethno-Botany of the Black Americans by William Ed Grime

Gullah Cuisine: By Land and by Sea by Charlotte Jenkins and William Baldwin

Gullah Culture in America by Emory Shaw Campbell and Wilbur Cross

Gullah/Geechee: Africa’s Seeds in the Winds of the Diaspora-St. Helena’s Serenity by Queen Quet Marquetta Goodwine

High on the Hog: A Culinary Journey from Africa to America by Jessica Harris and Maya Angelou

Homecoming: The Story of African-American Farmers by Charlene Gilbert

Hoodoo Medicine: Gullah Herbal Remedies by Faith Mitchell

Jambalaya: The Natural Woman’s Book of Personal Charms and Practical Rituals by Luisah Teish

Just Medicine: A Cure for Racial Inequality in American Health Care by Dayna Bowen Matthew

Leaves of Green: A Handbook of Herbal Remedies by Maude E. Scott

Like a Weaving: References and Resources on Black Appalachians by Edward J. Cabbell

Listen to Me Good: The Story of an Alabama Midwife by Margaret Charles Smith and Linda Janet Holmes

Making Gullah: A History of Sapelo Islanders, Race, and the American Imagination by Melissa Cooper

Mandy’s Favorite Louisiana Recipes by Natalie V. Scott

Medical Apartheid: The Dark History of Medical Experimentation on Black Americans from Colonial Times to the Present by Harriet Washington

Mojo Workin’: The Old African American Hoodoo System by Katrina Hazzard-Donald

Motherwit: An Alabama Midwife’s Story by Onnie Lee Logan as told to Katherine Clark

My Bag Was Always Packed: The Life and Times of a Virginia Midwife by Claudine Curry Smith and Mildred Hopkins Baker Roberson

My Face Is Black Is True: Callie House and the Struggle for Ex-Slave Reparations by Mary Frances Berry

My Grandmother's Hands: Racialized Trauma and the Pathway to Mending Our Hearts and Bodies by Resmaa Menakem

On Her Own Ground: The Life and Times of Madam C.J. Walker by A'Lelia Bundles

Papa Jim’s Herbal Magic Workbook by Papa Jim

Places for the Spirit: Traditional African American Gardens by Vaughn Sills (Photographer), Hilton Als (Foreword), Lowry Pei (Introduction)

Post Traumatic Slave Syndrome by Dr. Joy DeGruy

Rooted in the Earth: Reclaiming the African American Environmental Heritage by Diane Glave

Rufus Estes’ Good Things to Eat: The First Cookbook by an African-American Chef by Rufus Estes

Secret Doctors: Ethnomedicine of African Americans by Wonda Fontenot

Sex, Sickness, and Slavery: Illness in the Antebellum South by Marli Weiner with Mayzie Hough

Slavery’s Exiles: The Story of the American Maroons by Sylviane Diouf

Soul Food: The Surprising Story of an American Cuisine, One Plate at a Time by Adrian Miller

Spirituality and the Black Helping Tradition in Social Work by Elmer P. Martin Jr. and Joanne Mitchell Martin

Sticks, Stones, Roots & Bones: Hoodoo, Mojo & Conjuring with Herbs by Stephanie Rose Bird

The African-American Heritage Cookbook: Traditional Recipes and Fond Remembrances from Alabama’s Renowned Tuskegee Institute by Carolyn Quick Tillery

The Black Family Reunion Cookbook (Recipes and Food Memories from the National Council of Negro Women) edited by Libby Clark

The Conjure Woman and Other Conjure Tales by Charles Chesnutt

The Home Place: Memoirs of a Colored Man’s Love Affair with Nature by J. Drew Lanham

The Jemima Code: Two Centuries of African American Cookbooks by Toni Tipton-Martin

The President’s Kitchen Cabinet: The Story of the African Americans Who Have Fed Our First Families, from the Washingtons to the Obamas by Adrian Miller

The Taste of Country Cooking: The 30th Anniversary Edition of a Great Classic Southern Cookbook by Edna Lewis

The Tuskegee Syphilis Study: An Insiders’ Account of the Shocking Medical Experiment Conducted by Government Doctors Against African American Men by Fred D. Gray

Trace: Memory, History, Race, and the American Landscape by Lauret E. Savoy

Vegan Soul Kitchen: Fresh, Healthy, and Creative African-American Cuisine by Bryant Terry

Vibration Cooking: Or, The Travel Notes of a Geechee Girl by Vertamae Smart-Grosvenor

Voodoo and Hoodoo: The Craft as Revealed by Traditional Practitioners by Jim Haskins

When Roots Die: Endangered Traditions on the Sea Islands by Patricia Jones-Jackson

Working Conjure: A Guide to Hoodoo Folk Magic by Hoodoo Sen Moise

Working the Roots: Over 400 Years of Traditional African American Healing by Michelle Lee

Wurkn Dem Rootz: Ancestral Hoodoo by Medicine Man

Zora Neale Hurston: Folklore, Memoirs, and Other Writings: Mules and Men, Tell My Horse, Dust Tracks on a Road, Selected Articles by Zora Neale Hurston

The Ways of Herbalism in the African World with Olatokunboh Obasi MSc, RH (webinar via The American Herbalists Guild)

[marauderstars]

Ways J.K Rowling did poc dirty in canon:

Making the last name of one of her most powerful black characters “Shacklebolt” - a crude af reference to slavery and just in very poor taste.

Naming her only east Asian character “Cho Chang” - a Korean surname as a first name for a Chinese character - proving she did no research whatsoever into Chinese naming traditions.

Cho’s characterization also leans in to the trope of tragic Asian female characters being defined by their romantic connections to white men, as in “Miss Saigon” or “A Quiet American.” Cho’s storyline centers on her romantic involvement with Cedric, Harry and Roger Davies. She gets no meaningful arc of her own.

The sidekick-ification of Lee Jordan.

Michael Corner being referred to as “the dark one” which is bad enough, and then him being whitewashed in the films.

Pansy Parkinson’s comment about Angelina Johnson’s braided hair looking like “worms” goes completely unpunished. Rowling treats this as standard bullying instead of a racially-charged comment. Rowling clearly didn’t understand the serious implications of this comment and its rooting in deeply-ingrained discrimination against black hairstyles, or she would have written a similar reaction to this as she did to that of Hermione being called a “Mudblood.”

House Elves as a metaphor for slaves is highly problematic because they are depicted as “liking” their enslavement and being complicit in it, much like the black slaves in “Gone With The Wind.” Despite Dobby being a beloved character, he is also seen as an anomaly for desiring freedom, and many other House Elves are depicted as grotesque, fawning, ridiculous or sinister. Pretty garbage metaphor for black slaves.

In Goblet of Fire Rowling describes a group of “African” wizards wearing “long white robes” and “roasting what looked like a rabbit on a bright purple fire.” This is just… *sigh* The way this is worded is very clearly just token exoticism and includes no genuine detail about their clothing, cultural food or nationality. It’s just “wow those zany rabbit-eating Africans and their purple fire.” Once again black characters are being used as examples of otherness rather than shown as human beings.

Rowling has openly admitted that she created a detailed backstory for Dean Thomas, one of the series’ few black characters, but did not include it in the books and included the backstory of Neville Longbottom, a white character, instead.

Approving the casting of a white actress in the role of Lavender Brown in the films, a character the majority of readers assumed was black.

The portrayal of Blaise Zabini’s “famously beautiful” black mother who was known for offing her husbands and taking their money. Like. Come on. Tbh she sounds like a queen but violent woc gold digger is still a shit trope.

Just the entire treatment of the Patil twins at the Yule Ball, the way Harry and Ron treated them and Rowling’s garbage attempt at describing their traditional clothing.

Padma Patil’s portrayal in Cursed Child as the stereotypical controlling Indian wife. The idea of ending up with her instead of Hermione being positioned as some kind of horrible alternate reality for Ron had very xenophobic undertones, and while Hermione is portrayed as black in the play, I don’t believe that Rowling originally intended her to be a black character nor that casting directors deliberately set out to cast a black actress as Hermione in Cursed Child initially.

[philsmeatylegss]

Have seen very little discussion on this website about the situation in Haiti and figured maybe I’d try to start the conversation?

For those who aren’t aware, Haiti is the only country that led a successful slave rebellion which led to the establishment of an independent country, and a day hasn’t passed where they haven’t been punished for it. The country never had a chance to flourish as the west made sure to suck it economically dry and then dip when nothing was left.

This has left the country horrifically unstable in every way possible. However, the last few years, it has been on the brink of collapse due to absolutely no political leadership and as of now, Haiti has completely collapsed. The country is mostly run by gangs all competing for power. There is no where for refugees to escape. The west has completely abandoned any meaningful intervention and it has mostly been South American, Middle Eastern, and African countries who only seem interested in trying to bring peace. But since 2024 has begun, it is a terrifying place to be full of completely innocent people being screwed over by the west for standing up for themselves.

Of course, this is heavily over simplified and I have no personal connection to Haiti. So under the cut, I’m adding much more accurate and insightful information, as well as fundraisers, books, petitions, and Haitian run businesses and social media accounts. As someone who is studying history, it doesn’t take long to realize most nations struggling today have been victimized for wanting autonomy and freedom. From Palestine to Sudan, to DRC to Ukraine, there is so much preventable tragedy. As someone from a country who has historically inflicted these conditions on a lot of these nations, it’s frustrating to feel powerless to the injustice. I truly find the only thing that puts my mind at peace is education and spreading awareness. Don’t let their suffering be in vain.

*please correct me if any of this information is inaccurate*

Basic information:

Wikipedia

HAITI: A Brief History of a Complex Nation

Britannica: History of Haiti

How Haiti Was Forced To Pay Reparations For Freedom

[video] A Super Quick History of Haiti

The Root of Haiti's Misery: Reparations to Enslavers

Timeline: Haiti’s History and Current Crisis, Explained

[video] Why Haiti is in a Constant State of Emergency

A Brief History Of Haiti

The Haitian Revolution and the Hole in French High-School History

[video] How the World Destroyed Haiti

A Timeline of Haiti

Haiti: a history of intervention, occupation and resistance

[video] Fighting for Haiti

How Toussaint L’ouverture Rose from Slavery to Lead the Haitian Revolution

The Disappearing Land : Haiti, History, and the Hemisphere

History of Haiti

A History of United States Policy Towards Haiti

What is the history of foreign interventions in Haiti?

Haitian history and culture: A selection of online resources

Books:

The Black Jacobins: Toussaint l'Ouverture and the San Domingo Revolution

The Haitian Revolution

Silencing the Past

Fault Lines: Views across Haiti's Divide

Awakening the Ashes: An Intellectual History of the Haitian Revolution

Haiti: The Tumultuous History

Written in Blood: The Story of the Haitian People 1492-1971

The Haitians: A Decolonial History

Why the Cocks Fight: Dominicans, Haitians, and the Struggle for Hispaniola

Outrage for Outrage: A History of Colonialism in Haiti and Its Legacy

Avengers of the New World: The Story of the Haitian Revolution

Black Spartacus: The Epic Life of Toussaint Louverture

The Black Republic: African Americans and the Fate of Haiti

The Farming of Bones

The Rainy Season: Haiti Since Duvalier

The Uses of Haiti

The Butterfly’s Way: Voices from the Haitian Dyaspora in the United States

Charities:

*rating of 80+ on charitynavigator*

Hands Helping Haiti

Heartline Haiti

Hope for Haiti

Haiti Outreach

US Foundation for the Children of Haiti

Hands Together for Haitians

Haiti Empowered

Mission of Hope Haiti International

Haitian Health Foundation

Haiti Partners

Haiti Cardiac Alliance

New Life for Haiti

Locally Haiti

Clean Water for Haiti

Meds & Food for Kids

Haitian Roots

Project Medishare for Haiti

Friends of the Children of Haiti

Childrens Nutrition Program of Haiti

Fundraisers

Haiti Crisis Relief Fund

Haiti Emergency Fundraiser

Urgent Need to Complete Our Haitian Adoptions

Desperate Plea to Help Haitian Family

Haiti Food Emergency

Help a Deaf Haitian restore his life in Maryland

Help a friend get her sister & 3 kids out of Haiti

Daniel Jean - Haitian friend relocate to the US

Help Support My Family in Haiti

Support Young Haitian Artists!

Haitian Artists Need Your Help

PLEASE HELP and PRAY for OUR FAMILY IN HAITI

Help My Mother and Brother from HAITI PLEASE

Urgent Help for Marc Henry and his family in Haiti

Help Michaël in Humanitarian and Political Crisis in Haïti

Lycender Chery & Family

Trapped in Port au Prince, Haiti

Help Rosemica have surgery for her tumor!

Help My Family escape from ruthless gangs

Haitian Orphanage School: Classique Mixte du Rivag

Help Support a Hard Working Mother of Two

Haiti Emergency Relief of artist community

Help Save Gabe's Life and get him from Haiti to US

Aid for Haitian Artist Mario and his Granddaughter

Haitian-Owned Businesses

Kreyol Essence

LS Cream Liqueur

Creole Me Up

Caribbrew

Tisaksuk

Fanm Djanm

Makaya Chocolate

Kòmsi Like

Créations Dorées

Aeva Beauty

Levie's Essential Care

Bel Ti Boujique

It’s Seasoned™

Cremas Absalon

Kreyol Pale Creole Konprann

VagEsteem

Bijou Lakay

V.BELLAN

[ausetkmt]

Her name was Julia Chinn, and her role in Richard Mentor Johnson’s life caused a furor when the Kentucky Democrat was chosen as Martin Van Buren’s running mate in 1836.

She was born enslaved and remained that way her entire life, even after she became Richard Mentor Johnson’s ���bride.”

Johnson, a Kentucky congressman who eventually became the nation’s ninth vice president in 1837, couldn’t legally marry Julia Chinn. Instead the couple exchanged vows at a local church with a wedding celebration organized by the enslaved people at his family’s plantation in Great Crossing, according to Miriam Biskin, who wrote about Chinn decades ago.

Chinn died nearly four years before Johnson took office. But because of controversy over her, Johnson is the only vice president in American history who failed to receive enough electoral votes to be elected. The Senate voted him into office.

The couple’s story is complicated and fraught, historians say. As an enslaved woman, Chinn could not consent to a relationship, and there’s no record of how she regarded him. Though she wrote to Johnson during his lengthy absences from Kentucky, the letters didn’t survive.

Amrita Chakrabarti Myers, who is working on a book about Chinn, wrote about the hurdles in a blog post for the Association of Black Women Historians.

“While doing my research, I was struck by how Julia had been erased from the history books,” wrote Myers, a history professor at Indiana University. “Nobody knew who she was. The truth is that Julia (and Richard) are both victims of legacies of enslavement, interracial sex, and silence around black women’s histories.”

Johnson’s life is far better documented.

He was elected as a Democrat to the state legislature in 1802 and to Congress in 1806. The folksy, handsome Kentuckian gained a reputation as a champion of the common man.

Back home in Great Crossing, he fathered a child with a local seamstress, but didn’t marry her when his parents objected, according to the biography “The Life and Times of Colonel Richard M. Johnson of Kentucky.” Then, in about 1811, Johnson, 31, turned to Chinn, 21, who had been enslaved at Blue Spring Plantation since childhood.

Johnson called Chinn “my bride.” His “great pleasure was to sit by the fireplace and listen to Julia as she played on the pianoforte,” Biskin wrote in her account.

The couple soon had two daughters, Imogene and Adaline. Johnson gave his daughters his last name and openly raised them as his children.

Johnson became a national hero during the War of 1812. At the Battle of the Thames in Canada, he led a horseback attack on the British and their Native American allies. He was shot five times but kept fighting. During the battle, the Shawnee chief Tecumseh was killed.

In 1819, “Colonel Dick” was elected to the U.S. Senate. When he was away in Washington for long periods, he left Chinn in charge of the 2,000-acre plantation and told his White employees that they should “act with the same propriety as if I were home.”

Chinn’s status was unique.

While enslaved women wore simple cotton dresses, Chinn’s wardrobe “included fancy dresses that turned heads when Richard hosted parties,” Christina Snyder wrote in her book “Great Crossings: Indians, Settlers & Slaves in the Age of Jackson.”

In 1825, Chinn and Johnson hosted the Marquis de Lafayette during his return to America.

In the mid-1820s, Johnson opened on his plantation the Choctaw Academy, a federally funded boarding school for Native Americans. He hired a local Baptist minister as director. Chinn ran the academy’s medical ward.

“Julia is as good as one half the physicians, where the complaint is not dangerous,” Johnson wrote in a letter. He paid the academy’s director extra to educate their daughters “for a future as free women.”

Johnson tried to advance his daughters in local society, and both would later marry White men. But when he spoke at a local July Fourth celebration, the Lexington Observer reported, prominent White citizens wouldn’t let Adaline sit with them in the pavilion. Johnson sent his daughter to his carriage, rushed through his speech and then angrily drove away.

When Johnson’s father died, he willed ownership of Chinn to his son. He never freed his common-law wife.

“Whatever power Chinn had was dependent on the will and the whims of a White man who legally owned her,” Snyder wrote.

Then, in 1833, Chinn died of cholera. It’s unclear where she is buried.

Johnson went on to even greater national prominence.

In 1836, President Andrew Jackson backed Vice President Martin Van Buren as his successor. At Jackson’s urging, Van Buren — a fancy dresser who had never fought in war — picked war hero Johnson as his running mate. Nobody knew how the Shawnees’ chief was slain in the War of 1812, but Johnson’s campaign slogan was, “Rumpsey, Dumpsey. Johnson Killed Tecumseh.”

Johnson’s relationship with Chinn became a campaign issue. Southern newspapers denounced him as “the great Amalgamationist.” A mocking cartoon showed a distraught Johnson with a hand over his face bewailing “the scurrilous attacks on the Mother of my Children.”

This political cartoon was a racist attack on Johnson because of his relationship with Julia Chinn. (Library of Congress)

Van Buren won the election, but Johnson’s 147 electoral votes were one short of what he needed to be elected. Virginia’s electors refused to vote for him. It was the only time Congress chose a vice president.

When Van Buren ran for reelection in 1840, Democrats declined to nominate Johnson at their Baltimore convention. It is the only time a party didn’t pick any vice-presidential candidate. The spelling-challenged Jackson warned that Johnson would be a “dead wait” on the ticket.

“Old Dick” still ended up being the leading choice and campaigned around the country wearing his trademark red vest. But Van Buren lost to Johnson’s former commanding officer, Gen. William Henry Harrison.

Johnson never remarried, but he reportedly had sexual relationships with other enslaved women who couldn’t consent to them.

The former vice president won a final election to the Kentucky legislature in 1850, but died a short time later at the age of 70.

His brothers laid claim to his estate at the expense of his surviving daughter, Imogene, who was married to a White man named Daniel Pence.

“At some point in the early twentieth century,” Myers wrote, “perhaps because of heightened fears of racism during the Jim Crow era, members of Imogene Johnson Pence’s line, already living as white people, chose to stop telling their children that they were descended from Richard Mentor Johnson … and his black wife. It wasn’t until the late 20th century that younger Pences, by then already in their 40s, 50s, and 60s, began discovering the truth of their heritage.”

[wrotelovelytears]

Pluto might be in Aquarius

But that's only half the story.

Now I'm not one to believe only the planets inspire change in people but the environment they live in, their disposition and their current state of being impacts them just as much. Astrology without the consideration of culture and context is just astronomy. It has the body but not the soul.

I start with that because of all the current global happenings. I understand the importance of spiritual and religious practices, and they don't exist in a bubble of their own. It is highly related to the cultural movements and ethnic practices of a region. If we are going to be honest religions/spirituality would not exist with out those cultural foundations. Literally there would be nothing if ethnic and cultural differences didn't play a role.

Hoodoo wouldn't exist if African Americans didn't. The Greek Pantheon wouldn't be a thing if the ancient Greeks didn't interact with the Egyptians, Nubians and Macedonians. And it should be very well known the Romans stole their whole flow and rebranded. The same Romans who took Christianity and set the foundation for the many versions we see today.

I say all that because I've noticed a lack of connecting between the social/political climate, traditions and belief systems. We can't pretend that Vedic astrology isn't an actual part of Hinduism because it wouldn't exist if Hinduism wasn't here. And Hinduism is the result of two very different populations interacting with one getting colonized and pushed south and the other needing a system/ belief to justify it. We can't pretend that tropical astrology isn't a more Eurocentric method because the signs, planets and their meanings are not the same outside of Western/Eurocentric ideology. In fact it's heavily based off of Roman and Greek interpretations, the base of Western Society as a whole.

I'm not going to pretend that Pluto moving into Aquarius is the only reason why we suddenly "see" more social changes, more standoffish behavior, more coldness to our fellow human. All Aquarius is doing is putting it on the internet. It sent a tweet out and we all saw it. These issues aren't a magical happening, they are the result of centuries of bs pilling up. Of cultures merging in ways that weren't possible before modern technology. Of colonization. Imperialism. Chattel Slavery. The Arab Slave trade. Ethnic cleansings.

People weren't passive before the shift into Aquarius, people were ignoring it. It's really easy to do when you have no personal reason to care, in fact it's probably something all humans can relate to on one topic or another. Trust me I was heavily into activism spaces a decade ago, everything being talked about in media now was talking about then. It was talkes about when my parents were growing up in the 60s. My grandparents in the 20s/30s and so on. Aquarius just put it in our faces (again, and will continue to do so) and said "now what? ".

I want people to not just lean in to spiritual/religious practices because they are popular but to look into the actual meanings they have. I want people to understand that yes you can be spiritual/religious and your ethnic background does impact how you practice. I want people to understand these changes we see in France (they lost their standing in Africa, literally all their former colonies told it to cope, and that's leading to their collapse), South Korea (this is not the first, and sadly won't be the last time, power has been abused under the name of "anti communism", in fact ask South East Asians how they treated there and you'll see this was going to happen), the United States (a country founded on genocide and racism isn't going to magically be less of those because a Black woman got to run for office) etc aren't solely a shift in the Star positions.

I see people point out the French Revolution happened the last time Pluto was in Aquarius (but they also had lost all the land in the US and Haiti told them to fuck off, so it wasn't just not eating cake, it was the lack of slave labor to fund their empire). Or America getting it's freedom (Britain was getting close to abolishing chattel slavery (again free labor, people hate to lose their free labor), the Irish and Scottish were also giving the English a hard time, they had to pick between the people next door or the ones over the Ocean). At that time it was the lack of free labor that pushed those movements, yeah everyone didn't have slaves but they all benefited from that system.

So many astrologers say don't let the stars determine your life but literally turn around and do that. Astrology is a tool at the end of the day. That's it, because if someone doesn't believe in it that doesn't change what happens. Conformation bias would have us believe differently but that's just part of our nature to lean towards that which supports us, not questions us. It's a practice that spans the globe and millennia because we can all look up and see the same stars at night. Maybe not as bright because light pollution, not the same positions because stars go supernova and the solar system moves, but it's still up for everyone on the planet. It's something that regardless of where you go, there's some meaning to it, maybe not always spiritual but a reason nonetheless. And it's never the same, obviously or else this would be a very boring plane of existence, and there's overlap because humans gonna human no matter where we are.

I implore you to think on your upbringing. Think on your ethnic group(s). Think on your current country of residence. Think on what you were taught in school. Think on your family. Because that's what's impacting you. That's what makes you make the decisions you do. Not just Mars moving through your third house (this is just an example, if that's happening for you good for you or I hope it gets better idk) .

Pluto in Aquarius isn't bring change. It's humans and our individual motives that are and always have.

Aquarius is a sign that puts the spot light on things already in motion. It makes you think because if you don't you can't understand. It makes you detached because if you feel it too much you might get hurt. It makes you remember because this isn't the first, nor the last time it will happen. Aquarius is the personal motive made public part of human nature. The selfish desires that push for survival. The seeking of like mindedness. The drive for community, but only if it's the same as you. Aquarius is the when of the story.

[whencyclopedia]

The Problem of Immigration in a Slaveholding Republic: Policing Mobility in the Nineteenth-Century United States

This book, "The Problem of Immigration in a Slaveholding Republic" by Kevin Kenny, tries to analyse the diverse ways in which the American immigration policy was shaped as a result of slavery, its existence, abolition, and lasting legacy. Kenny’s book is recommended primarily for historians as well as law and university-level students and researchers who are keen to understand the evolution of America’s immigration and legal systems.

The present book, The Problem of Immigration in a Slaveholding Republic by Kevin Kenny, focuses on the period between the American Revolution (1765-1783) and the end of the Reconstruction Era (1863-1877) and discusses at length the little-known process of shifting of the immigration policy from the local to the national level. The development unfolded over the 18th and 19th centuries. Taking a top-down approach, Kenny seeks to address an important issue about human mobility and authority over it.

Given that histories of immigration and labour are closely related, the chapters in this study try to directly address several pertinent issues related to labour. To provide his readers with a clear picture of the evolutionary history of America’s immigration policy, the author has consciously chosen to move away from social history to the realm of legal, political, and constitutional history. Kenny’s book is recommended primarily for historians as well as law and university-level students and researchers who are keen to understand the evolution of America’s immigration and legal systems. Additionally, history enthusiasts from different walks of life who are interested in studying issues pertaining to slavery, the place of black people in the American society, the American Civil War, and American Independence will find this book of immense academic value. The intended readers of the book range from subject specialists to law and university-level students and general history enthusiasts.

The seven chapters, along with an Introduction and Epilogue, show that in the years immediately after the American Revolution, it was the states that controlled mobility within and outside their borders. They also set their own rules for community membership. In fact, before the Civil War, almost all the states, laid down their own rules concerning the movement of free black people, enslaved people as well as immigrants. The federal government, in the pre-Civil War era, had no role to play in such matters. According to the states, such restrictions were necessary in that they helped them to protect themselves from diseases and crimes. The author, in this regard, argues that states passed particular laws that prohibited the entry of foreign convicts, Blacks, and sick individuals. Strict instructions were given to the shipmasters to post bonds or pay taxes for passengers who could be convicted and quarantined individuals who carried contagious diseases and deport immigrant paupers. In addition to this, the shipmasters were also vested with the responsibility of expelling and imprisoning free Black people and Black sailors, respectively. Significantly, since these laws affected the foreigners and their mobility, they, as Kenny argues, comprised the immigration policy of America. Further, as Kenny has argued the defenders of slavery, throughout the antebellum period, feared that Congress would take charge and centralize the existing immigration system. Given that Congress was capable of regulating the movement of Black people interstate slave trade, the fear of the proponents was, to an extent, justified.

The conclusion of the Civil War and the abolition of slavery in the latter half of the 19th century led to the creation of a conducive environment for the emergence of a national immigration policy. The policy was initially directed, not towards the free and enslaved black population, but Chinese immigrants. The author notes that while the Europeans enjoyed unrestricted admission to the United States of America, the Chinese immigrants were denied admission through punishment, techniques of registration, and deportation. The same techniques, it may be borne in mind, were first used against the free Black people in the antebellum South. The present study also draws its readers’ attention to the Supreme Court ruling which stated that immigration authority is an integral part of national sovereignty, and it did not require any constitutional justification. Going beyond the period of Reconstruction, Kenny notes that in contemporary America, it is the federal government that is vested with the responsibility of including or excluding individuals and groups. Interestingly, however, there are, even today, some states which control the movement of immigrants and punish them. Such states decline to provide a haven to immigrant populations and, at the same time. At the same time, some states refuse to act as agents of federal law enforcement by providing sanctuaries to ‘legal’ as well as ‘illegal’ immigrants.

Kevin Kenny is Glucksman Professor of History and Director of Glucksman Ireland House at New York University. Based on a close reading of archival sources and some of the landmark immigration law cases, this book makes for an exciting read. A crisp legal history, Kenny’s erudite work throws light on the long and tangled history of American immigration laws. By unveiling the complicated origins of incarceration, border control, and deportation, Kenny seeks to remind his readers that slavery at one time touched every aspect of American life, including the mobility of immigrants. The book makes a strong case that the contemporary immigration policy still bears the scars of the slaveholding republic. Given that the book is written in a coherent manner, and for more than one type of audience, it will be of interest to the specialists of the subject as well as non-specialists.

Continue reading...

[literaryvein-reblogs]

Hello! I've been enjoying your writing references and notes, thank you for sharing! I was wondering, do you have any for something set during the Civil War? I've been sitting on the idea of writing a short story inspired by Little Women and I want to do it some justice at least. I would be happy with whatever you can offer <3

Writing Notes: The American Civil War

A four-year war (1861–65) between the United States and 11 Southern states that seceded from the Union and formed the Confederate States of America.

The two sides fought over the enslavement of African Americans and the rights of individual states.

The economy of the South relied on enslaving Black people to work on plantations of cotton and tobacco, while in the industrialized North, public opinion was in favor of ending slavery.

The war ended in 1865 with a Union victory.

THE UNION AND THE CONFEDERACY

By February 1861, 7 southern states (South Carolina, Mississippi, Florida, Alabama, Georgia, Louisiana, and Texas) had broken away from the rest of the US.

On 4 February, they agreed to form a separate government, the Confederate States of America.

The first shots of the war were fired at Fort Sumter in South Carolina on 12 April, and within 3 months, Virginia, Arkansas, North Carolina, and Tennessee had joined the Confederates.

23 states remained in the Union, including the slave-owning “border states”.

NEW TECHNOLOGY

The US Civil War was one of the first industrial wars in history, making use of modern technologies developed during the course of the 19th century. The war was fought across a wide area, so railways were critically important in carrying troops and supplies to where they were needed on the front lines. Generals were able to communicate with each other by telegraph.

Weapons. Fast-firing repeating rifles, such as the Spencer rifle, were used for the first time in the Civil War. The widely used “Napoleon” field gun could hit a target up to 1,600 m (5,250 ft) away. Also developed at this time was the Gatling gun, an early machine gun.

Ironclad battleships. Steam-powered battleships protected by iron or steel plates were known as ironclads. The first-ever battle between ironclads was fought in the Civil War in 1862, on the James River estuary in Virginia.

Modern Communications. In the Civil War, railroads moved troops around, aerial balloons spied across enemy lines, and the telegraph (above) sent and received instant information. Its receiver machine recorded messages on paper tape in Morse code, which uses dots and dashes to represent numbers and letters of the alphabet.

WAR PHOTOGRAPHY

The Civil War was one of the first conflicts to be extensively photographed. Dozens of photographers toured the battlefields, and their stark images of soldiers, dead and alive, brought shocking scenes of the war to the public around the world.

A Continental War. Most of the fighting in the war took place in Virginia, Maryland, and Pennsylvania in the east. There were also battles in Kentucky and Tennessee in the west and down the Mississippi River to New Orleans. In 1864, General William T. Sherman (above) conducted a major campaign in Georgia and the Carolinas.

TIMELINE

A nation divided. When 7 US states seceded (broke away) from the Union to form the Confederacy, President Lincoln refused to recognize the new government, and called on them to rejoin the Union. The Confederates refused, and tried to gain control of federal forts in the south. The stage was set for a bloody war that would last for the next 4 years.

12 April, 1861: Fort Sumter attacked. Confederate troops under Brigadier General Beauregard fired on Union soldiers who were guarding Fort Sumter in Charleston, South Carolina. These were the first shots to be fired in the Civil War.

17 September, 1862: Battle of Antietam. The bloodiest day of fighting in the entire war took place at the Battle of Antietam, in which nearly 23,000 soldiers were wounded or killed. The Union army suffered the most casualties, but managed to halt the advance of General Robert E. Lee’s Confederate forces into the Union state of Maryland. The next day Lee was allowed to lead his shattered army back to Virginia.

13 December, 1862: Confederate victory. Fortune swung back to the Confederate side at the Battle of Fredericksburg, in Virginia. General Burnside, newly appointed by Lincoln to command the Union army, led 120,000 troops to attack a Confederate force of 80,000 – by far the largest number of men to meet in any conflict of the Civil War. Burnside was decisively defeated – a victory that gave fresh hope to the Confederates and led to complaints that the Union’s generals were doing a bad job.

1 January, 1863: All slaves to be free. President Lincoln gave new purpose and direction to the war by issuing the Emancipation Proclamation. This was an order freeing all slaves in the Confederate states. Of course, this could not happen until the Union had won the war against the Confederates, but his words would eventually lead to the freeing of millions of African American slaves.

3 March, 1863: First African-American regiment. The first official regiment of African-American soldiers, the 54th Massachusetts Infantry Regiment, was formed to fight in the Union army.

4 July, 1863: Vicksburg captured. Union troops captured the Confederate fortress of Vicksburg, on the Mississippi River, after a 2-month siege. It was a major turning point in the war, coming a day after the Union victory at Gettysburg. The Union now controlled the length of the Mississippi River, dividing Louisiana, Texas, and Arkansas from the rest of the Confederate states, and cutting off supplies.

15 November, 1864: March to the Sea. The capture of Atlanta in Georgia by Union General William T. Sherman in September was a heavy blow to the Confederates. Although deep inside enemy territory, Sherman decided to march his army all the way from Atlanta to the coast at Savannah. He ordered his men to live off the land and destroy farms and factories on their way. This brutal “scorched earth” policy inflicted lasting damage.

9 April, 1865: Lee surrenders to Grant. The Confederate capital of Richmond, in Virginia, fell on 3 April. The Virginian Confederate army was exhausted. To avoid further losses, Confederate General Robert E. Lee surrendered to General Ulysses S. Grant at Appomattox Court House in Virginia. By May, all the Confederate armies had stopped fighting. The war was finally over.

14 April, 1865: Assassination of Lincoln. President Lincoln was shot while attending a play at Ford’s Theatre in Washington, DC. He died the next morning. A funeral train took 14 days to transport his body back for burial in his hometown of Springfield, in Illinois.

The Battle of Gettysburg. The most famous battle of the Civil War was fought over three days, from 1 to 3 July 1863, around the small town of Gettysburg in Pennsylvania. The Confederates attacked, confident they would win, but the Union army did not give way and eventually won. The battle had the heaviest casualties in the war. An estimated 51,000 soldiers were killed, wounded, or listed as missing. Four months after the battle, President Lincoln visited the site and delivered a famous speech known as the Gettysburg Address. In it, he said that the US was “dedicated to the proposition that all men are created equal”.

The Abolition of Slavery. On September 22, 1862, President Lincoln issued the Emancipation Proclamation, which freed all enslaved people in the Confederacy from January 1, 1863. In 1865 Congress passed the 13th Amendment (law change) to the US Constitution, making slavery illegal across the soon-to-be reunited country.

RECONSTRUCTION

African Americans Voting in Richmond in Virginia, 1871

The slow process of rebuilding the economy of the south, left in ruins after the war, is known as Reconstruction. Before rejoining the US, each state of the Confederacy had to agree to amendments to the US Constitution – the supreme law of the nation – that ended slavery, granted citizenship to African Americans, and gave the vote to all male citizens.

Reconstruction ended in 1877, and many southern state governments immediately reversed the new rights given to African Americans, making it hard for them to vote, go to school, or find paid work. They introduced laws that legalized discrimination against Black people that remained in place for almost a century.

Below are objects that serve as evidence of the turmoil leading up to the election and the events that happened immediately after.

Below are objects that show how the Union and the Confederacy dealt with money problems, while also exploring what was considered money then and who produced it.

The objects below belonged to the men and boys who fought on the front lines for both Confederate and Union forces. They represent what soldiers wore, what they ate, how they coped, and what they held dear to them. These items, more often than not, were the only possessions soldiers kept while enlisted; on many are personal touches added by the owner.

Below are a few objects used as weapons by both Confederate and Union armies.

Below are a few objects used by or presented to the leaders of Union and Confederate forces.

For many Americans, both civilian and military, who lived through the conflict, the Civil War was the monumental event of their lifetime. They collected relics as they adjusted to the immediate consequences of the war. The nation grappled with the residual effects of the Civil War for more than a century. Below are objects that evoked different memories from the war.

Sources: 1 2 3 4 5 ⚜ More: Notes & References

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