By virtue of being both black and female in antebellum America, black women abolitionists confronted a particular set of tensions. Whether they supported the movement directly or indirectly, cooperated with whites or primarily with other blacks, worked in groups or independently, were well off financially or struggled to make ends meet, their lives reflected the complex dynamics of race, sex, and class. Against the background of slavery, constructing a life in "freedom" meant adopting many of the values of free white society, symbolized in part by male dominance and female subordination. In championing both their race and their sex, female black abolitionists found themselves caught between the sexism of the antislavery movement and the racism of the (white) women's movement. Throughout their writing, speeches, petitions, and participation in antislavery, and self-help organizations, these women established a pattern of black female activism--centered on community-building, political organizing, and forging a network of friendships with other activists--that served as a model for later generations of black women. Drawing on a wide array of previously untapped primary sources, Shirley Yee examines the activism of black women in the Northeast, the Midwest, and to some extent, California and Canada. The activists' experiences render heartbreakingly clear the pervasiveness of middle-class white values in antebellum America and the contradictions and ironies inherent in prevailing conceptions of "freedom"--Back cover.
 

“Let our citizens organize and drill,” urged the editor of the Pittsburgh Gazette in September 1862 as rumors of a Confederate attack on the North grew louder. Bank president John Harper, chair of the city’s Committee of Home Defense, confirmed Pittsburgh was ready to repel any raid: “Our people . . . are warlike,” he averred. The Keystone State played an indispensable role in the Federal war effort, and Pittsburgh does not fit the common “brother-on-brother” historiographical theme, which emphasizes divided loyalties between Federal and Confederate supporters. This volume argues that overwhelmingly pro-Union fervor—which cut across class, ethnic, and gender lines—mobilized the city for the war effort.

From its establishment as a frontier village, Pittsburgh evolved on a cultural path divergent from that of both the Northeast and the towns developing farther west. The city entered the war with close economic ties to the East, West, and South, yet also stood apart from them—too small to assume the political positions of cities like New York or Philadelphia that represented greater ethnic and class conflict and much greater tension over secession—yet large enough to manifest the complex institutions and systems of an urban center.

This book represents a significant contribution to the scholarship of both the Civil War and the city of Pittsburgh, adding to the growing historiography of regional and community studies of the war. With abundant illustrations of local people and places, research on Pittsburgh’s geographic importance and extensive industrial output, this book also provides compelling details on Black citizens’ efforts to oppose slavery, ultimately through their service in the Union Army. Civil War Pittsburgh was unique: its distinctive geography, politics, and economy set the conditions for ordinary citizens to directly participate in the war in myriad ways that connected the experiences of the battlefield and the home front.

With this book, a new field of inquiry is instantiated in folklore, bodylore. Coming out of work in critical theory and cultural studies, semiology and psychology, philosophy and communication, literature and psychoanalysis, anthropology and history, Bodylore investigates the bodily discourses and practices of various cultures, including our own, in order to delineate the metaphysics in terms of which we conceive and experience ourselves and others. The body is disclosed as a cultural artifact rather than a natural object, one invented and reinvented in and by its social appearances. The term bodylore was coined for the 1989 meeting of the American Folklore Society. It brings folkloristic concerns with body language, body costumes and accoutrements, body movement, discourses and representations of the body, body rituals and taboos, and beliefs about the body to a social history of embodiment.