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Preacher, teacher, and postmistress, Charlotte Levy Riley was born into slavery but became a popular evangelist after emancipation. Although several nineteenth-century accounts by black preaching women in the northern states are known, this is the first discovery of such a memoir in the South.
            Born in 1839 in Charleston, South Carolina, Riley was taught to read, write, and sew despite laws forbidding black literacy. Raised a Presbyterian, she writes of her conversion at age fourteen to the African Methodist Episcopal (AME) church, embracing its ecstatic worship and led by her own spiritual visions. Her memoir is revelatory on many counts, including life in urban Charleston before and after emancipation, her work as a preacher at multiracial revivals, the rise of African American civil servants in the Reconstruction era, and her education and development as a licensed female minister in a patriarchal church.
            Crystal J. Lucky, who discovered Riley’s forgotten book in the library archives at Wilberforce University in Ohio, provides an introduction and notes on events, society, and religious practice in the antebellum era and during the Civil War and Reconstruction, and places A Mysterious Life and Calling in the context of other spiritual autobiographies and slave narratives.

Exploration of African American contributions to the state of Florida during the era of Reconstruction

Despite their shortcomings, “radical” politicians, including African Americans, made worthy contributions to the state of Florida during the era of Reconstruction. Joe Richardson disputes many of the misconceptions about the state’s debt and corruption by exploring how some African American politicians were quite capable and learned their duties quickly. Even more remarkable was the rapidity with which the unlettered ex-slaves absorbed education and adjusted to their status as free men. African Americans in the Reconstruction of Florida delves into the problems encountered by the freed men and traces their successes and failures during the first decade after emancipation.

Beatrice of Bayou Têche is a work of great historical and artistic interest: a late-nineteenth-century novel by a white woman about a black woman artist-protagonist. As the introduction for this reprint edition shows, Alice Ilgenfritz Jones was the first white woman to take an extended interest in the intersection of creativity, race, and gender. In Beatrice, Jones seeks to unveil the relationships between white and African Americans during the twenty years before the Civil War by following her mixed-race protagonist from her childhood as a slave in New Orleans through her career as a free woman and inspired painter and opera singer. Beatrice renders the white author’s effort to find a place for the mixed-race woman in relation to paradigms of creativity that are not only gendered but racialized. In the process, it exposes the fault lines of ideology and literary convention that underlie attempts to negotiate issues of race, gender, and creativity in late nineteenth-century America.

Following the American Revolution, free black communities and enslaved African Americans increasingly struggled to reconcile their African heritage with their American home. This struggle resulted in tens of thousands of African Americans seeking new homes in areas as diverse as Haiti and Nova Scotia. Black refugees arrived in Nova Scotia after the War of 1812 with little in common but their desire for freedom. By 1860, they had formed families, communities, and traditions. Harvey Amani Whitfield’s study reconstructs the lives and history of a sizeable but neglected group of African Americans by placing their history within the framework of free black communities in New England and Nova Scotia during the nineteenth century. It examines which aspects of American and African American culture black expatriates used or discarded in an area that forced them to negotiate the overlapping worlds of Great Britain, the United States, Afro–New England, and the African American Diaspora, while considering how former American slaves understood freedom long before the Civil War.

Brazilian-African Diaspora in Ghana is a fresh approach, challenging both pre-existing and established notions of the African Diaspora by engaging new regions, conceptualizations, and articulations that move the field forward. This book examines the untold story of freed slaves from Brazil who thrived socially, culturally, and economically despite the challenges they encountered after they settled in Ghana. Kwame Essien goes beyond the one-dimensional approach that only focuses on British abolitionists’ funding of freed slaves’ resettlements in Africa. The new interpretation of reverse migrations examines the paradox of freedom in discussing how emancipated Brazilian-Africans came under threat from British colonial officials who introduced stringent land ordinances that deprived the freed Brazilian- Africans from owning land, particularly “Brazilian land.” Essien considers anew contention between the returnees and other entities that were simultaneously vying for control over social, political, commercial, and religious spaces in Accra and tackles the fluidity of memory and how it continues to shape Ghana’s history. The ongoing search for lost connections with the support of the Brazilian government—inspiring multiple generations of Tabom (offspring of the returnees) to travel across the Atlantic and back, especially in the last decade—illustrates the unending nature of the transatlantic diaspora journey and its impacts.
 

Rejecting slavery from a young age, Coles's early wishes to free his family's slaves initially were stymied by legal, practical, and family barriers. Instead he went to Washington, D.C., where his work in the White House was a life-changing blend of social glitter, secretarial drudge, and distasteful political patronage. Returning home, he researched places where he could live out his ideals. After considerable planning and preparation, he left his family's Virginia tobacco plantation in 1819 and started the long trip west to Edwardsville, Illinois, pausing along the Ohio River on an emotional April morning to free his slaves and offer each family 160 acres of Illinois land of their own. Some continued to work for Coles, while others were left to find work for themselves. This book revisits the lives of the slaves Coles freed, including a noted preacher and contributor to the founding of what is now the second-oldest black Baptist organization in America. 

Crusade Against Slavery details Coles's struggles with frontier life and his surprise run and election to the office of Illinois governor as well as his continuing antislavery activities. At great personal cost, he led the effort to block a constitutional convention that would have legalized slavery in the state, which resulted in an acrimonious civil suit brought on by his political enemies, who claimed he violated the law by not issuing a bond of emancipation for his slaves. Although initially convicted by a partisan jury, Coles was vindicated when the Illinois Supreme Court overturned the decisions of the lower courts. Through the story of Coles's moral and legal battles against slavery, Leichtle and Carveth unearth new perspectives on an institution that was on unsure footing yet strongly ingrained in the business interests at the economic base of the fledgling state. 

In 1831, after less than a decade in Illinois-and after losing a bid for Congress-Coles left for Philadelphia, where he remained in correspondence with Madison about the issue of slavery. Drawing on previous incomplete treatments of Coles's life, including his own short memoir, Crusade Against Slavery includes the first published analysis of Madison's failure to free his slaves despite his plans to do so through his will and a fascinating exploration of Coles's struggle to understand Madison's inability to live up to the ideals both men shared.

Armed with only early boyhood memories, Lawrence P. Jackson begins his quest by setting out from his home in Baltimore for Pittsylvania County, Virginia, to try to find his late grandfather’s old home by the railroad tracks in Blairs. My Father’s Name tells the tale of the ensuing journey, at once a detective story and a moving historical memoir, uncovering the mixture of anguish and fulfillment that accompanies a venture into the ancestral past, specifically one tied to the history of slavery.

After asking around in Pittsylvania County and carefully putting the pieces together, Jackson finds himself in the house of distant relations. In the pages that follow, he becomes increasingly absorbed by the search for his ancestors and increasingly aware of how few generations an African American needs to map back in order to arrive at slavery, “a door of no return.” Ultimately, Jackson’s dogged research in libraries, census records, and courthouse registries enables him to trace his family to his grandfather’s grandfather, a man who was born or sold into slavery but who, when Federal troops abandoned the South in 1877, was able to buy forty acres of land. In this intimate study of a black Virginia family and neighborhood, Jackson vividly reconstructs moments in the lives of his father’s grandfather, Edward Jackson, and great-grandfather, Granville Hundley, and gives life to revealing narratives of Pittsylvania County, recalling both the horror of slavery and the later struggles of postbellum freedom.
My Father’s Name is a family story full of twists and turns—and one of haunting familiarity to many Americans, who may question whether the promises of emancipation have ever truly been fulfilled. It is also a resolute look at the duties that come with reclaiming and honoring Americans who survived slavery and a thoughtful meditation on its painful and enduring history.

This study of education for freedmen following Emancipation is the definitive treatment of the subject. Employing a wide range of sources, Robert C. Morris examines the organizations that staffed and managed black schools in the South, with particular attention paid to the activities of the Freedman’s Bureau. He looks as well at those who came to teach, a diverse group—white, black, Northern, Southern—and at the curricula and textbooks they used. While giving special emphasis to the Freedmen’s Bureau school program, Morris places the freedmen’s educational movement fully in its nineteenth-century context, relating it both to the antislavery crusade that preceded it and to the conservative era of race relations that followed.

 

Drawing on a wealth of previously unused documentation in the National Archives, this book offers new insights into the workings of the Freedmen’s Bureau and the difficulties faced by Texas Bureau officials, who served in a remote and somewhat isolated area with little support from headquarters.

Gus Reed was a freed slave who traveled north as Sherman’s March was sweeping through Georgia in 1864. His journey ended in Springfield, Illinois, a city undergoing fundamental changes as its white citizens struggled to understand the political, legal, and cultural consequences of emancipation and black citizenship. Reed became known as a petty thief, appearing time and again in the records of the state’s courts and prisons. In late 1877, he burglarized the home of a well-known Springfield attorney—and brother of Abraham Lincoln’s former law partner—a crime for which he was convicted and sentenced to the Illinois State Penitentiary.

Reed died at the penitentiary in 1878, shackled to the door of his cell for days with a gag strapped in his mouth. An investigation established that two guards were responsible for the prisoner’s death, but neither they nor the prison warden suffered any penalty. The guards were dismissed, the investigation was closed, and Reed was forgotten.

Gus Reed’s story connects the political and legal cultures of white supremacy, black migration and black communities, the Midwest’s experience with the Civil War and Reconstruction, and the resurgence of nationwide opposition to African American civil rights in the late nineteenth century. These experiences shaped a nation with deep and unresolved misgivings about race, as well as distinctive and conflicting ideas about justice and how to achieve it.

In the aftermath of the Civil War, thousands of former slaves made their way from the South to the Kansas plains. Called “Exodusters,” they were searching for their own promised land. Bryan Jack now tells the story of this American exodus as it played out in St. Louis, a key stop in the journey west.

Many of the Exodusters landed on the St. Louis levee destitute, appearing more as refugees than as homesteaders, and city officials refused aid for fear of encouraging more migrants. To the stranded Exodusters, St. Louis became a barrier as formidable as the Red Sea, and Jack tells how the city’s African American community organized relief in response to this crisis and provided the migrants with funds to continue their journey.

The St. Louis African American Community and the Exodusters tells of former slaves such as George Rogers and Jacob Stevens, who fled violence and intimidation in Louisiana and Mississippi. It documents the efforts of individuals in St. Louis, such as Charlton Tandy, Moses Dickson, and Rev. John Turner, who reached out to help them. But it also shows that black aid to the Exodusters was more than charity. Jack argues that community support was a form of collective resistance to white supremacy and segregation as well as a statement for freedom and self-direction—reflecting an understanding that if the Exodusters’ right to freedom of movement was limited, so would be the rights of all African Americans. He also discusses divisions within the African American community and among its leaders regarding the nature of aid and even whether it should be provided.

In telling of the community’s efforts—a commitment to civil rights that had started well before the Civil War—Jack provides a more complete picture of St. Louis as a city, of Missouri as a state, and of African American life in an era of dramatic change. Blending African American, southern, western, and labor history, The St. Louis African American Community and the Exodusters offers an important new lens for exploring the complex racial relationships that existed within post-Reconstruction America.