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But after all, it may be said, our fathers were certainly mistaken, for the Bible sanctions Slavery, and that is the highest authority. Now the Bible is my ultimate appeal in all matters of faith and practice, and it is to this test I am anxious to bring the subject at issue between us. Let us then begin with Adam and examine the charter of privileges which was given to him. "Have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth."
Originating with the birth of the nation itself, in many respects, the story of the domestic slave trade is also the story of the early United States. While an external traffic in slaves had always been present, following the American Revolution this was replaced by a far more vibrant internal trade. Most importantly, an interregional commerce in slaves developed that turned human property into one of the most valuable forms of investment in the country, second only to land. In fact, this form of property became so valuable that when threatened with its ultimate extinction in 1860, southern slave owners believed they had little alternative but to leave the Union. Therefore, while the interregional trade produced great wealth for many people, and the nation, it also helped to tear the country apart. The domestic slave trade likewise played a fundamental role in antebellum American society. Led by professional traders, who greatly resembled northern entrepreneurs, this traffic was a central component in the market revolution of the early nineteenth century. In addition, the development of an extensive local trade meant that the domestic trade, in all its configurations, was a prominent feature in southern life. Yet, this indispensable part of the slave system also raised many troubling questions. For those outside the South, it affected their impression of both the region and the new nation. For slaveholders, it proved to be the most difficult part of their institution to defend. And for those who found themselves commodities in this trade, it was something that needed to be resisted at all costs. Carry Me Back restores the domestic slave trade to the prominent place that it deserves in early American history, exposing the many complexities of southern slavery and antebellum American life.
In this striking study of the pre–Civil War literary imagination, Karen Sánchez-Eppler charts how bodily difference came to be recognized as a central problem for both political and literary expression. Her readings of sentimental anti-slavery fiction, slave narratives, and the lyric poetry of Walt Whitman and Emily Dickinson demonstrate how these texts participated in producing a new model of personhood—one in which the racially distinct and physically constrained slave body converged alongside the sexually distinct and domestically circumscribed female body. Moving from the public domain of abolitionist politics to the privacy of lyric poetry, Sánchez-Eppler argues that attention to the physical body blurs the boundaries between public and private. Drawing analogies between black and female bodies, feminist-abolitionists use the public sphere of anti-slavery politics to write about sexual desires and anxieties they cannot voice directly. However, Sánchez-Eppler warns against exaggerating the positive links between literature and politics. She finds that the relationships between feminism and abolitionism reveal patterns of exploitation, appropriation, and displacement of the black body that acknowledge the difficulties in embracing “difference” in the nineteenth century as in the twentieth. Her insightful examination of these issues makes a distinctive mark within American literary and cultural studies. This title is part of UC Press’s Voices Revived program, which commemorates University of California Press’s mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1993.
Scholars and popular authors regularly claim that Christianity, at least orthodox Christianity, has fostered oppression and intolerance. A common narrative is that liberty and equality have been advanced primarily when America’s leaders embrace progressive manifestations of religion or reject faith altogether. Proclaim Liberty Throughout All the Land demonstrates that Christianity is responsible for advancing liberty and equality for all citizens. Throughout American history, Christians have been motivated by their faith to create fair and just institutions, fight for political freedom, oppose slavery, and secure religious liberty for all. The New York Times’s 1619 Project is only a recent and prominent manifestation of the tendency of journalists, academics, and popular writers to portray American Christianity as a force of oppression and intolerance. Without shying away from the ways in which the Christian faith has been used to defend and even encourage harmful practices, Proclaim Liberty Throughout All the Land shows that it has far more often been a force for good. From the American Puritans—who created some of the most republican and free institutions the world had ever seen—to America’s founders’ opposition to slavery, to contemporary Christian legal advocacy groups that fight to protect religious liberty for everyone, this volume offers an important corrective to those who would downplay the role Christianity has played in advancing liberty and equality for all citizens.
Sarah and Angelina Grimke to Queen Victoria, October 26, 1837 -- SMG to Augustus Wattles, February 15, 1852 -- SMG to the editors, Christian Inquirer, February 10, 1852 -- SMG to the editor, The Lily, April 1852 -- SMG to the editors, New York Tribune, May 31, 1852 -- SMG to Augustus Wattles, April 2, 1854 -- SMG to Augustus Wattles, May 31, 1854 -- SMG, Manuscript essay; the education of women -- SMG to Harriot Hunt, May 23, 1855 -- SMG to Sarah Wattles, August 12, 1855 -- Gerda Lerner, a problem of ascription -- SMG, manuscript essay; marriage -- SMG to Jeanne Deroin, May 21, 1856 -- SMG to Gerrit Smith, October 1, 1856 -- SMG, manuscript essay; sisters of charity -- SMG, letter draft to George Sand -- SMG to Sarah Wattles, December 27,1856 -- The Grimke sisters and the struggles against race prejudice -- The political activities of antislavery women.