By Jefferson County Black History Preservation Society
Jefferson County can proudly declare quite a few firsts by way of African american citizens in nationwide history.
The raid to loose slaves that served as a catalyst for the Civil battle was once led through abolitionist John Brown in Harpers Ferry. the 1st guy wounded within the uprising was once Heyward Shepherd, a unfastened African American and a Jefferson County resident. Pres. Abraham Lincoln appointed Jefferson County local Martin Robison Delany because the first African American box officer of the Civil conflict. In 1906, the Niagara move, forerunner to the nationwide organization for the development of coloured humans (NAACP), held its first assembly on American soil at the Storer collage campus. the 1st lady to turn into the trainer of a men's collage basketball workforce was once additionally an African American from Jefferson County. also, the coloured Horse exhibit held in Charles city used to be the 1st of its style for African Americans.
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Extra info for African Americans of Jefferson County (Images of America)
While Douglass’s (non)involvement in the scene has been subject to different interpretations,6 there is certainly no denying that the role played by (black) women in the Narrative may be more central than has thus far been generally acknowledged. Even more relevant, perhaps, is to acknowledge his complex and multifaceted depiction of women, black and white. Just as he was very active opposing the abuse of enslaved women and supporting suffrage for all women, irrespective of their race, and just as he made friends with several white abolitionists,7 so is a white woman, Mrs.
Mr. 20 Just as it shows the relation of the white master to his (black) slaves, so is the scene absolutely crucial, then, to understand his equally strong influence on (white) women, especially his wife. Not only does Sophia Auld obey her husband and stops instructing Douglass immediately, but she also seems to become “more violent in her opposition than her husband himself” (Narrative 38). ” Even her physical appearance, “under the influence of slavery,” seems to change, her “angelic face” being soon transformed into “that of a demon” (37, 38, 33).
Borrowing from existing scholarship on the making of whiteness and the American working class in the nineteenth century (Allen; Roediger Wages and Towards; Saxton; Babb; Lott; Fredrickson), I will reread Douglass’s Narrative as illustrative not only of the “birth” of whiteness as ideology, but also of the subordination of class to race interests in antebellum America. In so doing, I hope to demonstrate how white working-class men’s assertion of their racial (and gender) supremacy over both black men and women implied their own virtual transformation into white slaves, even if undesired.