slave, wagon driver, steamboat laborer, and sawmill worker, was born in Petersburg, Virginia, the son of Aaron and Louisa. Aarons had two siblings, but neither their names nor the surnames of his parents have been recorded. Considering that Charlie's father's first name was Aaron, Charlie probably adopted his father's first name as his own surname upon emancipation. The historian Eugene D. Genovese has argued that after the Civil War many former slaves rejected the surnames assigned to them when they were in bondage and adopted new ones often choosing surnames entitles the slaves called them that connected them to their fathers or to other relatives Some celebrated their newfound liberty by creating new surnames such as Freedman or Justice Genovese notes that in the first decade of emancipation freedmen and freedwomen changed their surnames frequently so that as one freedwoman put it if the white folks get together ...
Steven J. Niven
In the first half of the nineteenth century, thousands of African slaves were involuntarily brought from the Calabar region of southwestern Nigeria to Cuba in order to labor on the sugar plantations. In Cuba, these enslaved people reconstructed aspects of their language (Igbo) and religious rituals in Abakuás, all-male organizations with closely guarded religious, musical, and dance traditions. The prototype for Cuba's Abakuás can be found in Calabar's leopard societies, groups of highly respected, accomplished men who adopted the leopard as a symbol of masculinity. Today as in the past, Abakuás are found predominantly in the city of Havana and the province of Matanzas and are united by a common African mythology and ritual system.
Abakuás preserve African traditions through performative ceremonies a complex system of signs and narratives in the Igbo language Customarily led by four leaders and eight subordinate officers members of the Abakuás seek to protect ...
The cultural and economic center of the Côte d’Ivoire, Abidjan surrounds the Ébrié Lagoon on the Atlantic Ocean's Gulf of Guinea. Historians are not sure when people first inhabited the area, but modern settlement dates from the early sixteenth century. Later in the century the Ébrié people selected the area as the site for three fishing villages—Locodjo, Anoumabo, and Cocody. Portuguese traders explored the area for a brief period in the seventeenth century, but Europeans largely ignored it until French Colonial rule in the late nineteenth and early twentieth centuries. In 1903 the French chose the settlement as the endpoint for a railway connecting Upper Volta (now Burkina Faso) to the coast, and a small town soon developed around the train station. The lack of a viable port, however, initially stifled the town's growth.
In 1934 shortly after the completion of the rail link to the Upper ...
Christopher Schmidt-Nowara, David Feeny, Dharma Kumar, Howard Temperley, Jan S. Hogendorn, Peter Blanchard, and Robert P. Forbes
[This entry comprises seven articles that discuss the premises and practices of abolition and anti-slavery in major regions around the world from the eighteenth century to the twentieth:
For particular discussion of the role Christianity played in the abolition ...
During the three decades that preceded the Civil War, abolitionism was a major factor in electoral politics. Most historians use the term abolitionism to refer to antislavery activism between the early 1830s, when William Lloyd Garrison began publishing The Liberator, and the American Civil War (1861–1865). The term also refers to the antislavery crusade that mobilized many African Americans and a small minority of whites, who saw their goal realized during the Civil War. Historians also commonly distinguish abolitionism, a morally grounded and uncompromising social reform movement, from political antislavery—represented, for example, by the Free Soil or Republican parties—which advocated more limited political solutions, such as keeping slavery out of the western territories of the United States, and was more amenable to compromise.
Abolitionists played a key role in setting the terms of the debate over slavery and in making it a compelling moral issue Yet abolitionists ...
Kenneth Wayne Howell
cowboy and rancher, may have been born into slavery and escaped from bondage before the Civil War, though information about his life prior to his arrival in southwest Texas in the 1870s is limited. Based on stories he later told to his co-workers it seems likely that Adams spent his early adult life working as a cowboy in the brush country region of Texas, probably south and west of San Antonio. Given the circumstance of his birth and the times in which George came of age, he never received a formal education. As recent historical scholarship has made clear, black cowboys on the Texas plains enjoyed greater freedoms than did African Americans living in more settled regions of the state. However, their freedoms were always tainted by the persistent racism that prevailed during the late nineteenth and early twentieth centuries. George Adams's life was a vivid example of ...
a Baptist minister and educational reformer, was born in Franklin County, Georgia, to free parents, whose names are unknown. His early life is obscure. On 29 October 1820, at the age of eighteen, Adams converted to the Baptist faith, and in 1825, at the age of twenty-three, he was ordained a minister.
Adams began preaching in his home state of Georgia and also in South Carolina. In 1829 Adams moved to Louisville Kentucky to become a pastor of First Baptist Church where he ministered to the needs of the African American congregants In the beginning of his pastorship he was devoted to preaching and studying but he also taught individual students Because of his study and teaching Adams became known as a great biblical scholar and was proficient not only in English but in dead languages such as Latin as well Adams also attracted a large ...
Regenia A. Perry, Camara Dia Holloway, Christina Knight, Dele Jegede, Bridget R. Cooks, and Jenifer P. Borum
Term used to describe art made by Americans of African descent. While the crafts of African Americans in the 18th and 19th centuries continued largely to reflect African artistic traditions (see Africa, §VIII), the earliest fine art made by professional African American artists was in an academic Western style (see fig.).
Scott Alves Barton
Evidence of African, African American influence in food and foodways begins in the seventeenth century in the New York colony’s Dutch and British “Meal Market” that operated from 1655 to 1762 on Wall Street and the East River where enslaved Africans were also sold. Men, women, and children worked as market vendors of prepared foods like hot corn, fresh produce, oysters, fish, livestock, and as dairymen and -women selling cheeses, butter, and milk in local markets. In addition, the African Burial Ground’s archaeology of colonial privies identifies products such as Brazil nuts, coconut, and watermelon that were not native to New York or Europe. Colonizers may have imported some these goods, but the enslaved would have known how to process or raise them (Cheek and Roberts, 2009; Berlin 1996; Burrows and Wallace 1999 At the same time West African women cooking in elite white colonial and ...
In 1786, Richard Allen, an African American Methodist, began serving as a lay preacher at St. George's Methodist Episcopal Church, a Philadelphia congregation where both whites and blacks worshiped. Allen was a former slave from Delaware who had joined the Evangelical Wesleyan movement because of its work against slavery and he eventually became a licensed Methodist preacher. The efforts of Allen—along with those of Absalom Jones, another African American lay preacher—brought a large influx of blacks to the church, and a balcony was constructed to accommodate the growing congregation. In November 1787 (some sources indicate a date of 1792 Allen Jones and other black worshipers were directed toward the newly built seating gallery but unknowingly sat in the lower section During a prayer a white trustee told Jones to move immediately to the balcony When Jones asked to finish the prayer he was refused Jones Allen ...
Sylvia Frey and Thomas E. Carney
[This entry contains two subentries dealing with the African Methodist Episcopal Church, from its founding in the mid-eighteenth century through1895. The first article provides a discussion of its relationship with its parent church and reasons for its breakaway while the second article also includes discussion of the ...
Since Methodism first emerged in colonial America, it has consistently attracted African American adherents. According to religious scholar Alfred J. Raboteau, “the direct appeal, dramatic preaching, and plain doctrine of the Methodists, their conscious identification with the ‘simpler sort,’ and especially their antislavery beliefs” drew blacks to the church. Indeed, African Americans had been members of New York City's John Street Methodist Church since its founding in 1768. By 1793 black membership increased to 40 percent of John Street's congregation.
Still, African Americans within the John Street Church—and within American Methodism in general—were treated as second-class citizens. They were denied ordination, forced to sit in segregated pews, and limited in their access to the Methodist itinerant clergy and the Communion table. Frustrated by such treatment, two black John Street members, Peter Williams, and William Miller, founded the African Chapel in 1796 The chapel was later ...
Glenn Allen Knoblock
Revolutionary War sailor, is known for his service on the Continental navy sloop Ranger under Captain John Paul Jones. A story passing as truth has been written about Scipio Africanus stating that he was a slave owned by Jones and accompanied him on the ships he commanded. In fact virtually nothing is known about Africanus except for the fact that he was a free man when he enlisted to serve on board the eighteen-gun Ranger for one year while she was building at Portsmouth, New Hampshire, sometime between March and July 1777.
While we know little about Scipio Africanus the man some guesses as to his servitude and character may be ventured That he was a slave prior to his naval service as suggested by his first name is likely Classical Roman names such as Scipio Cato and Caesar were commonly given at birth by owners to slaves ...
Steven J. Niven
slave and state legislator, was born to unknown slave parents near Holly Springs in Marshall County, Mississippi, just south of that state's border with Tennessee. His parents were owned by different masters, and in 1857, when George was eleven, his father was sold and forced to move to Texas.
Later when he was in his nineties Albright recalled that he had learned to read and write as a child even though the state of Mississippi prohibited slaves from doing so Historians have estimated that despite legal restrictions at least 5 percent of all slaves were literate on the eve of the Civil War though literacy rates were probably lowest in rural Black Belt communities like Holly Springs In Albright s recollection a state law required that any slave who broke this law be punished with 500 lashes on the naked back and have his or her thumb cut ...
Juan Carlos Estenssoro
was born in 1788 to Rosa Rudesinda Retuerto, a free mulatto woman. On his certificate of baptism, he is documented as a son without a father; however, on his marriage certificate, his father is identified as the surgeon and pharmacist José Isidoro Alcedo. He began his studies in the Augustine music academy in Lima, which was run by the friar Cipriano Aguilar; he later moved to the Santo Domingo convent, where he received his true musical education under the direction of Friar Pascual Nieves. In 1807 he took simple vows as a third-order Dominican for three years, having worn the friar’s habit the year before. At that time he began to teach music at the convent. In 1821 he was among the signatories of Peru s Declaration of Independence and he presented two compositions to the competition led by General José de San Martín to select a national march ...
Kerima M. Lewis
The long and illustrious history of the African Methodist Episcopal (AME) Church dates back to the eighteenth century. The founder Richard Allen, a former slave who had been able to purchase his freedom and was an ordained Methodist minister, was assigned to Saint George's Methodist Episcopal Church in Philadelphia, where he was allowed to preach to blacks. When in November 1787 several black church members, including Absalom Jones, were pulled from their knees while praying, all the black worshippers left Saint George's to form a church of their own. The Bethel African Methodist Episcopal Church was established in Philadelphia in 1793 and opened in July 1794. In 1816 Richard Allen united black Methodist congregations from the greater Philadelphia area founding the African Methodist Episcopal Church he was elected the first bishop during the new church s first General Conference The Book of Discipline Articles of Religion ...
artist, was born in Madison, Georgia, the second of ten children of Viola Perryman and George Andrews, sharecroppers. Benny Andrews grew up in a household where creativity was encouraged. With what little money they had, his parents bought pens and paper for their children and encouraged them to draw and tell stories. Although not formally trained as an artist, George Andrews painted throughout his life and received considerable recognition in his later years. As a teenager Benny Andrews attended Burney Street High School only sporadically, when weather conditions excused him from his work picking cotton in the fields. In 1948 he became the first member of his family to graduate from high school.
In 1948Andrews moved to Atlanta and was awarded a 4 H club scholarship to attend one of Georgia s three black colleges He entered Fort Valley State College in Fort Valley Georgia but dropped ...
Graham Russell Hodges and Brian P. Luskey
While most African American workers in the colonial and early national periods were agricultural or maritime laborers free and enslaved artisans were a small but significant portion of black populations in the Americas In locations as diverse as Portuguese Brazil French Louisiana Dutch New York and English Virginia and South Carolina slaves translated skills that they had learned in Africa and in the New World into finished products for their owners African American artisans became more numerous as eighteenth century plantations in the English colonies grew in size enabling planters to diversify their workforce Physical size and strength as well as evidence of interest and ability marked slaves as candidates to learn a trade Like others bound out to craftsmen slaves served apprenticeships to white artisans though later in the eighteenth century many of them learned their skills from fellow slaves Unlike white apprentices or journeymen however most black artisans ...
Rebekah Presson Mosby
The colonial period in America was not noted for its fine arts there was little in the way of sculpture and most of the paintings that were made were stiff portraits in the manner of European mostly British art The puritanical spirit that dominated America at the time was not one that nurtured the arts in general Very little if any experimentation went on in any of the arts as most art was regarded as frivolous and a distraction from what was held to be the serious and important business of religion and work Within this context there is evidence that fine art in the form of portraits was made by Africans in colonial America However most of the known artifacts from both slave and free blacks are the work of artisans Some of this work is of exceptionally high quality and it includes just about every imaginable practical and ...
Alan K. Lamm
Civil War army chaplain and Baptist minister, was born in North Branford, near New Haven, Connecticut, to Ruel and Jereusha Asher. His paternal grandfather had been captured in the Guinea region of Africa at the age of four and was brought to America as a slave. Young Jeremiah grew up hearing fascinating tales of his grandfather's life, which included military service during the American Revolutionary War. Those stories would later inspire Asher in his own life.
Asher's father was a shoemaker who married a Native American woman from Hartford, Connecticut. Jeremiah grew up as a member of the only African American family in North Branford and was permitted to attend school along with white children. At the age of twelve he left school to help out his family financially, and over the next several years he worked as a farmhand, servant, and coachman. In 1833 he married Abigail Stewart ...