After the Revolutionary War, millions of African descendent men and women remained slaves despite being freed by the English. Nearly 100 years later they were freed, but remained living in fear for their lives in the Southern States. This book details first hand accounts of what it was like to live under the hand of oppression and slavery. The language is harsh and direct, but shows what life truly was like by the stories and pictures of individuals who lived during this era. This book is for any history major or any individual who wants to find Americas dark past. It is filled with stories and language that may be disturbing to some, but shows the true life under slavery in America. This book has been left unedited as originally written in 1938-39.

These autobiographies of Afro-American ex-slaves comprise the largest body of literature produced by slaves in human history. The book consists of three sections: selected reviews of slave narratives, dating from 1750 to 1861; essays examining how such narratives serve as historical material; and essays exploring the narratives as literary artifacts.

The Complete Arkansas Slave Narratives Collection. A Folk History of Slavery in the United States from Interviews with Former Slaves. This volume consists of Parts 1 & 2 of Volume II of the Arkansas Slave Narratives and interviews conducted by the Works Progress Administration. These slave narratives/interviews represent some of the only sources of information from former slaves in the United States, as many slaves were not allowed to learn to read or write, therefore only a small number of former slaves were able to document their experiences while in bondage as a slave in America. Although, there are some criticisms of these interviews, they do offer some valuable insights into the daily lives of those who were slaves in America. Prepared by the Federal Writers' Project of the Works Progress Administration for the State of Arkansas

Slavery and the Atlantic slave trade are among the most heinous crimes against humanity committed in the modern era. Yet, to this day no former slave society in the Americas has paid reparations to former slaves or their descendants. Ana Lucia Araujo shows that these calls for reparations have persevered over a long and difficult history. She traces the ways in which enslaved and freed individuals have conceptualized the idea of reparations since the 18th century in petitions, correspondence, pamphlets, public speeches, slave narratives, and judicial claims. Taking the reader through the era of slavery, emancipation, post-abolition, and the present day and drawing on the voices of various of enslaved peoples and their descendants, the book illuminates the multiple dimensions of the demands of reparations. This new edition boasts a new chapter on the global impact of the Black Lives Matter movement, the seismic effect of the killing of George Floyd, calls for university reparations and the dismantling of statues. Updated throughout, this edition includes primary sources, further readings, and many illustrations.

The legacy of the slave family haunts the status of black Americans in modern U.S. society. Stereotypes that first entered the popular imagination in the form of plantation lore have continued to distort the African American social identity. In What Sorrows Labour in My Parents' Breast?, Brenda Stevenson provides a long overdue concise history to help the reader understand this vitally important African American institution as it evolved and survived under the extreme opposition that the institution of slavery imposed. The themes of this work center on the multifaceted reality of loss, recovery, resilience and resistance embedded in the desire of African/African descended people to experience family life despite their enslavement. These themes look back to the critical loss that Africans, both those taken and those who remained, endured, as the enslaved poet Phillis Wheatley honors in the line—“What sorrows labour in my parents’ breast?,” and look forward to the generations of slaves born through the Civil War era who struggled to realize their humanity in the recreation of family ties that tied them, through blood and emotion, to a reality beyond their legal bondage to masters and mistresses. Stevenson pays particular attention to the ways in which gender, generation, location, slave labor, the economic status of slaveholders and slave societies’ laws affected the black family in slavery.

Sherman's March, cutting a path through Georgia and the Carolinas, is among the most symbolically potent events of the Civil War. In Through the Heart of Dixie, Anne Sarah Rubin uncovers and unpacks stories and myths about the March from a wide variety of sources, including African Americans, women, Union soldiers, Confederates, and even Sherman himself. Drawing her evidence from an array of media, including travel accounts, memoirs, literature, films, and newspapers, Rubin uses the competing and contradictory stories as a lens into the ways that American thinking about the Civil War has changed over time. Compiling and analyzing the discordant stories around the March, and considering significant cultural artifacts such as George Barnard's 1866 Photographic Views of Sherman's Campaign, Margaret Mitchell's Gone with the Wind, and E. L. Doctorow's The March, Rubin creates a cohesive narrative that unites seemingly incompatible myths and asserts the metaphorical importance of Sherman's March to Americans' memory of the Civil War. The book is enhanced by a digital history project, which can be found at shermansmarch.org.

Slave Narratives: A Folk History of Slavery in the United States From Interviews with Former Slaves: Arkansas Narratives, Part 1 is a powerful collection of interviews from former slaves. It was gathered by the federal government during the early 20th century.

Unlike some other reproductions of classic texts (1) We have not used OCR(Optical Character Recognition), as this leads to bad quality books with introduced typos. (2) In books where there are images such as portraits, maps, sketches etc We have endeavoured to keep the quality of these images, so they represent accurately the original artefact. Although occasionally there may be certain imperfections with these old texts, we feel they deserve to be made available for future generations to enjoy.

Beginning with an examination of West African food traditions during the era of the transatlantic slave trade and ending with a discussion of black vegan activism in the twenty-first century, Getting What We Need Ourselves: How Food Has Shaped African American Life tells a multi-faceted food story that goes beyond the well-known narrative of southern-derived “soul food” as the predominant form of black food expression. While this book considers the provenance and ongoing cultural resonance of emblematic foods such as greens and cornbread, it also examines the experiences of African Americans who never embraced such foods or who rejected them in search of new tastes and new symbols that were less directly tied to the past of plantation slavery. This book tells the story of generations of cooks and eaters who worked to create food habits that they variously considered sophisticated, economical, distinctly black, all-American, ethical, and healthful in the name of benefiting the black community. Significantly, it also chronicles the enduring struggle of impoverished eaters who worried far more about having enough to eat than about what particular food filled their plates. Finally, it considers the experiences of culinary laborers, whether enslaved, poorly paid domestic servants, tireless entrepreneurs, or food activists and intellectuals who used their knowledge and skills to feed and educate others, making a lasting imprint on American food culture in the process. Throughout African American history, food has both been used as a tool of empowerment and wielded as a weapon. Beginning during the era of slavery, African American food habits have often served as a powerful means of cementing the bonds of community through the creation of celebratory and affirming shared rituals. However, the system of white supremacy has frequently used food, or often the lack of it, as a means to attempt to control or subdue the black community. This study demonstrates that African American eaters who have worked to creative positive representations of black food practices have simultaneously had to confront an elaborate racist mythology about black culinary inferiority and difference. Keeping these tensions in mind, empty plates are as much a part of the history this book sets out to narrate as full ones, and positive characterizations of black foodways are consistently put into dialogue with distorted representations created by outsiders. Together these stories reveal a rich and complicated food history that defies simple stereotypes and generalizations.

Material Worlds examines consumption from an archaeological perspective, broadly exploring the intersection of social relations and objects through the processes of production, distribution, use, reuse, and discard. Interrogating individual objects as well as considering the contexts in which acts of consumption take place, a range of case studies present the intertwined issues of power, inequality, identity, and community as mediated through choice, access, and use of the diversity of mass-produced goods. Key themes of this innovative volume include the relationship between colonial, political and economic structures and the practices of consumption, the use of consumer goods in the construction and negotiation of identity, and the dialectic between strategies of consumption and individual or community choices. Situating studies of consumerism within the field of historical archaeology, this exciting collection reflects on the interrelationship between the material and ideological aspects of culture. With a focus on North America from the seventeenth through the early twentieth centuries, Material Worlds is an important examination of consumption which will appeal to scholars with interests in colonialism, gender and race, as well as those engaged with the material culture of the emergent modern world.