Phillis Wheatley walked the White City, thanks mainly to the black women of Pittsburgh. A bronze bust of the colonial-era poet, contracted by a local group of women citizens and crafted by African-American sculptress Edmonia Lewis, gazed out at the World’s Fair of 1893. The Paris-trained Lewis reduced her usual fees to finish the commission. “This is indeed a little history, and always to be remembered,” she wrote of recreating Wheatley. Around Wheatley, in the Woman’s Building, roughly 200,000 attendees came in waves. In a show of intellectual citizenship that amplified new political needs, American women gathered to hear a global congress of speakers address them in the poet’s shadow. Six African-American women leaders, all presidents or pioneers in diverse fields, stood ready to take the Chicago stage and talk history. Today, resuming my series on early American women intellectuals, let’s see another set of founders step out of their frames and speak. Continue reading
Spurred on by L.D. Burnett’s fantastic post yesterday on primary sources and 1970s feminist books (seriously, check it out now if you haven’t already done so), I looked back towards some of the books from that era I’ve used in my own research. Among those is a beat up copy of Lerone Bennett’s The Challenge of Blackness, a collection of essays published in 1970. Many of the essays in that collection were originally published in Ebony magazine while Bennett was editor. Still others were from speeches and talks he gave to various black-oriented organizations in the late 1960s. Reading through the marked-up essays, I began to think about one that would actually come out in 1970 and has stuck with me since I first read it years ago: Bennett’s idea of “liberation” and what it would look like for African Americans.
The fight over Reconstruction historiography traditionally begins with the Dunning School of the early twentieth century. That school of thought, out of Columbia University, argued that Reconstruction was a national tragedy and proved that African Americans were not fit to be American citizens. Often, the first stand against the Dunning School is seen in W.E.B. DuBois’ Black Reconstruction (1935). When it was released, the book was recognized for offering a stinging challenge to the then-prevailing thought on Reconstruction. However, we should also look to earlier works by African American scholars that also challenged ideas of Reconstruction. This is where the former politician John Roy Lynch comes in.
In 2007, Andrew Sullivan wrote a cover essay for The Atlantic in which he argued that the rise of Barack Obama to the national stage meant an end to the divisive cultural politics that defined American politics since 1968. Sullivan argued at the time, “he could take America—finally—past the debilitating, self-perpetuating family quarrel of the Baby Boom generation that has long engulfed all of us.” Reflecting on the events of the last eight years, it now seems this assumption about Obama’s rise was naïve and misplaced. Now, as we transition from an “Age of Obama” to an “Age of Trump” everyone has spilled much ink—both real and digital—trying to explain how we got here.
A few months ago, I sketched out this blog series, a new intellectual history of early American women. I was encouraged to see your reading list ideas (here and here) roll in. Over the summer, I canvassed bibliographies and archives, curating a portrait gallery of names, places, and ideas to fill many posts. I made a template, too: Supply a capsule biography; show how each woman fits into the “standard” American history survey class, or why she doesn’t; say where to find and assign her work. There’s one more (experimental!) piece to my series, A Woman’s Work, but you’ll have to keep reading for it. This is a public history project in progress, so please feel free to weigh in with ideas. We will swerve through history, ranging from the 1630s to the 1890s. Later on, I can organize subjects by theme, region, or era. The first few posts spotlight an understudied group: African-American women and the memoirs they made in order to narrate a way out of—or a way through—the “thousand natural shocks” of antebellum life and culture. Let’s begin early America in a new voice. Let’s listen to a free black woman who had little or no real social power until she made it for herself, and in three world markets. Meet Nancy Gardner Prince (1799-1859). Continue reading
This week was a microcosm of modern African American history. When I wrote this, the National Museum of African American History and Culture (NMAAHC) just opened its doors in Washington, D.C. A testament to years of hard work in getting the museum funded, the NMAAHC has already received considerable media coverage. It is also part of the Smithsonian’s system of museums–more than likely “the last great museum on the (National) Mall.” Intellectual historians will have plenty of time to consider the “civil religious” ramifications of a museum devoted exclusively to the Black experience (although it should not be limited to within the United States). But events to the south and west of Washington, D.C. put into stark relief the continuing irony of African American history.
III. The Politician, Part A – The 1980s
Jackson ran for president on the Democratic ticket in both 1984 and 1988. Walter Mondale won the nomination in 1984, eventually losing in a landslide which saw the reelection of Ronald Reagan. Jackson was competitive in 1988, when he won five Southern primaries on Super Tuesday. Michael Dukakis won that Democratic nomination, only to lose in the general to George Herbert Walker Bush.
On the theme of caricaturing Jackson, the historical record is littered with Jackson’s faux pas, one-liners, and inspirational quotes from the 1980s, but rarely do historians probe his thinking, motivations, and deliberations with political allies. Continue reading
II. The Person
What of the Rev. Jesse Jackson, Sr., himself? Who was he? From where did he come? Continue reading
This post originally appeared on the Massachusetts Historical Society’s Beehive blog.
The First Lady was lost. Nine miles off the main road, Abigail Adams, 56, hacked her way through the thick woods bordering Baltimore and the “wilderness city” of Washington, D.C. Eager to join husband John in the new capital, Abigail had left Quincy in early November 1800 with two servants. By Saturday the 15th, they had fallen a few days off course. For two hours, a frustrated Abigail circled the same forest paths—a precious gulf of travel time gone, since they only rode in daylight, and local inns were scarce. Abigail (accurately) reckoned that 36 miles of rough and lonely land lay ahead. She forged on, “holding down & breaking bows of trees which we could not pass,” as she told sister Mary Smith Cranch, “untill we met a Solitary black fellow with a horse and cart. We inquired of him our way, and he kindly offered to conduct us.” Abigail hired him on the spot. Following his directions, by Sunday afternoon she reached her new home, “a Castle of a House…in a beautifull Situation” with a “romantic” view of the Potomac River. Continue reading
Today, I had planned on writing a piece about Frederick Douglass’ well-known “What to the Slave is the Fourth of July?” speech. It’s quickly noticeable that, every July Fourth, many friends and acquaintances of mine on social media post the speech. A stirring indictment of American society’s complete complicity with slavery in 1852, “What to the Slave is the Fourth of July?” is one of the most important speeches in laying out a moral and political critique of American society from one of the most important intellectuals in American history. It is worth noting, however, that Douglass constantly debated the meaning and purpose of America during his lengthy public career.