Reenactors/Living Historians at the Commemoration events for the 150th anniversary of Camp William Penn. The Camp trained 11 regiments of just under 11,000 men that were part of the United States Colored Troops.
This past weekend (September 20-21, 2013), the 150th Anniversary of Camp William Penn was commemorated with a number of events held in Cheltenham, PA, which is just outside of northwest Philadelphia. Camp William Penn was the first federal facility dedicated to training African Americans who enlisted in the United States Army during the American Civil War. Just under 11,000 men of African descent were trained at the site, and they formed 11 regiments in the United States Colored Troops (USCT), the part of the army which contained almost all of the US army’s black enlistees. Among the Union’s free states, more USCT regiments were organized in Pennsylvania than in any other state. At the time, Pennsylvania had the largest black population of any state outside the South (that is, states that did not allow slavery). These regiments also included men from nearby Delaware, Maryland, and New Jersey.
The events were organized, conducted, and sponsored by a number of groups, including Civil War USCT Living Historians for the 3rd, 6th, and 22nd USCT regiments (which were among the regiments formed at Camp Penn), and several others from across the country, as well as Citizens for the Preservation Historic La Mott and the Camp William Penn Museum. The activities included a parade, a learning camp where people could meet with living historians/reenactors to learn about the Civil War era, lectures, and a special opening of the Camp William Penn Museum. The Museum has been closed for renovations.
I was able to attend several of the activities on Saturday (9/21) morning and afternoon, and I took some pictures which I am sharing here. Most of the photos were taken in the Encampment, the learning camp where Living Historians provided education about camp life, training, uniforms, weapons, and other aspects of being a Civil War soldier. As well, the role of USCTs in ending slavery and gaining full citizenship for African Americans was discussed.
It was a great event. The attendees included people of all ages and ethnic backgrounds, and it was clear that under the right circumstances, African Americans will show as much interest in the Civil War and American history as anyone. One of the successes of the event was that, it was built around a neighborhood community center. As opposed to, for example, being organized around a far off battlefield. People could walk or drive or bus to the activities. So, the event came to the people, versus, people having to go far distances to attend an event. This is a very useful model for commemorating and presenting history, and I hope we see more of this in the future.
Lots more pictures are below the fold. Continue reading
Camp William Penn, the US Army enlistment and training site for African Americans from the Philadelphia, PA/Delaware Valley area during the Civil War, will be commemorated with a number of activities on Friday, September 20, 2013, and Saturday, September 21, 2013 in Fort Washington and Elkins Park, PA, just outside of Philadelphia. This will include a parade on Saturday at 10 AM. Alongside the commemoration events, the United States Colored Troops Living History Association (USCTLHA) is holding its Annual Meeting and Banquet.
A number of people have come together to organize these activites, including the 3rd and 6th Regiment of United States Colored Troops (USCT) Reenactors, Citizens for the Restoration of Historic La Mott (La Mott, PA, is the site of Camp Penn), the Camp William Penn Museum, and the USCTLHA.
The USCTLHA Annual Meeting activities will include a conference on Friday, September 20, at 4PM and a banquet on Saturday, September 21, at 6PM. The USCTLHA is a non-profit national organization “whose purpose is to promote and accurately interpret the history of the United States Colored Troops of the American Civil War and those that supported their efforts to abolish slavery and preserve the Union and to educate the public and promote research of the history and legacy of those who served in the Civil War.” Their website is here.
I will not be able to attend the event, unfortunately for me. I wish the best to those who are conducting and participating in these activities.
Slave Hunt, Dismal Swamp, Virginia by Thomas Moran, 1862
The Great Dismal Swamp is a huge marshy area that stretches from the city of Norfolk in southeastern Virginia to Elizabeth City in northeastern North Carolina. The swamp was infamous (to white slaveholders) in the pre-Civil War era as a refuge for freedom seeking African Americans. Communities of so-called Great Dismal Swamp maroons, along with a number of Native Americans, made it their home. Wikipedia provides this description of the maroons:
Herbert Aptheker stated already in 1939, in “Maroons Within the Present Limits of the United States”, that likely “about two thousand Negroes, fugitives, or the descendants of fugitives” lived in the Great Dismal Swamp, trading with white people outside the swamp. Results of a study published in 2007, “The Political Economy of Exile in the Great Dismal Swamp”, say that thousands of people lived in the swamp between 1630 and 1865, Native Americans, maroons and enslaved laborers on the canal. A 2011 study speculated that thousands may have lived in the swamp between the 1600s and 1860.
While the precise number of maroons who lived in the swamp at that time is unknown, it is believed to have been one of the largest maroon colonies in the United States. It is established that “several thousand” were living there by the 19th century. However, fear of slave unrest and fugitive slaves living among maroon population caused concern amongst local whites.
A militia with dogs went into the swamp in 1823 in an attempt to remove the maroons and destroy their community, but most people escaped. In 1847, North Carolina passed a law specifically aimed at apprehending the maroons in the swamp.However, unlike other maroon communities, where local militias often captured the residents and destroyed their homes, those in the Great Dismal Swamp mostly avoided capture or the discovery of their homes.
The theme of the Swamp as a place of escape and refuge was seen in several 19th Century works of art. One of the more well-known is the painting Slave Hunt, Dismal Swamp, Virginia by Thomas Moran. The picture, shown above, is centered around a slave family – father, mother, and child – that is on the run from slave catchers. The father holds a bloody knife, having killed a chasing dog. But two other dogs are shown in pursuit, and two slave-catchers loom in the dark background. The family seems frozen in time, as they look up at the on-coming dogs; freedom will not come easy, if it comes at all. The only thing we know for sure is that this family will put up a fight.
The painting was completed in 1862, in the early years of the Civil War. According to the book The Civil War in American Art, edited by Eleanor James Harvey, the picture was commissioned by an abolitionist, and may be based in part on a literary work by the great American poet Henry Wadsworth Longfellow. Longfellow, partially at the request of the ardent abolitionist Charles Sumner, Longfellow wrote a group of pieces in his collection Poems on Slavery. One of those works, The Slave in the Dismal Swamp, talks of the harsh life in the marsh:
The Slave in the Dismal Swamp
by Henry Wadsworth Longfellow
In dark fens of the Dismal Swamp
The hunted Negro lay;
He saw the fire of the midnight camp,
And heard at times a horse’s tramp
And a bloodhound’s distant bay.
Where will-o’-the-wisps and glow-worms shine,
In bulrush and in brake;
Where waving mosses shroud the pine,
And the cedar grows, and the poisonous vine
Is spotted like the snake;
Where hardly a human foot could pass,
Or a human heart would dare,
On the quaking turf of the green morass
He crouched in the rank and tangled grass,
Like a wild beast in his lair.
A poor old slave, infirm and lame;
Great scars deformed his face;
On his forehead he bore the brand of shame,
And the rags, that hid his mangled frame,
Were the livery of disgrace.
All things above were bright and fair,
All things were glad and free;
Lithe squirrels darted here and there,
And wild birds filled the echoing air
With songs of Liberty!
On him alone was the doom of pain,
From the morning of his birth;
On him alone the curse of Cain
Fell, like a flail on the garnered grain,
And struck him to the earth!
Many historians today situate the Dismal Swamp maroon communities as part of the larger Underground Railroad network and African American anti-slavery resistance. There is a lot of material about the maroons in books and on the Web. I found this document, which is a general/pictorial history of the Swamp, quite interesting and it spurred me to do further reading on the subject.
A slave family in Georgia, circa 1850. How would they write the history of Georgia?
Source: New York Historical Society
As the historian Melvyn Stokes has observed, “the traditional focus” of American history has been “on the centers of political, economic, and social power and the doings of elite white men.” He also observed that in the last several decades, historical study has turned its eyes on groups that had largely been “ignored and misinterpreted.”
The history of the United States with respect to the role of enslaved people is a case in point. Much of US history, in our schoolbooks and popular culture, has been told from the perspective of white slaveholders and nonslaveholders; the viewpoint of slaves themselves was often ignored. There has been, though, a sea change in this since the 1950s, thanks to the Civil Rights and Black Power Movements, the growth of an educated African American middle class, and modern historians of all races and backgrounds.
But it’s not as if, throughout history, African Americans have made no attempt at their own telling the story of America. One example of this is the 1890 book A School History of the Negro Race in America, from 1619 to 1890, written by Edward A. Johnson (1860-1944). Johnson was born enslaved, and grew-up to become an educator, historian, attorney, and politician. As noted by Andrew Leiter at the Documenting the American South website,
Edward Johnson wrote this book in 1890 to counteract the lack of African American representation in textbooks, or to correct, as he says, “the sin of omission and commission on the part of white authors.” He offers sketches of slavery as it existed in the colonies–northern and southern. He presents the accomplishments of some of the most distinguished slaves, including poets Phillis Wheatley and George Moses Horton, as well as the mathematician and astronomer, Benjamin Banneker. Johnson is particularly interested in presenting the valorous roles African Americans played in America’s various wars…
The latter part of Johnson’s book is devoted to the progress of the African American race since Emancipation. He describes the early successes of reconstruction despite southern white resistance… Johnson includes this information on the progress of the race in his textbook “to inspire new zeal and fresh courage, that each one of you may add something more to what has already been accomplished.” Johnson concludes his book with a collection of sketches of notable secular and religious African Americans.
In his book, Johnson provides a brief history of the state of Georgia. Compare this to what you’ve learned and know about the state from school and other sources:
From the time of its settlement in 1732 till 1750 this colony held no slaves. Many of the inhabitants were anxious for the introduction of slaves, and when the condition of the colony finally became hopeless they sent many long petitions to the Trustees, stating that “the one thing needful” for their prosperity was Negroes.
It was a long time before the Trustees would give their consent; they said that the colony of Georgia was designed to be a protection to South Carolina and the other more Northern colonies against the Spanish, who were then occupying Florida, and if the colonists had to control slaves it would weaken their power to defend their colonies. Finally, owing to the hopeless condition of the Georgia colony, the Trustees yielded. Slaves were introduced in large numbers.
The famous minister, George Whitfield, referring to his plantation in this colony, said: “Upward of five thousand pounds have been expended in the undertaking, and yet very little proficiency made in the cultivation of my tract of land, and that entirely owing to the necessity I lay under of making use of white hands. Had a Negro been allowed I should now have had a sufficiency to support a great many orphans, without expending above half the sum which has been laid out.” He purchased a plantation in South Carolina, where slavery existed, and speaks of it thus: “Blessed be God! This plantation has succeeded; and though at present I have only eight working hands, yet, in all probability, there will be more raised in one year, and without a quarter of the expense, than has been produced at Bethesda for several years past. This confirms me in the opinion I have entertained for a long time, that Georgia never can or will be a flourishing province without Negroes are allowed.”
Prosperity came with the slaves, and, as in the case of Virginia, the colony of Georgia took a fresh start and began to prosper. White labor proved a failure. It was the honest and faithful toil of the Negro that turned the richness of Georgia’s soil into English gold, built cities and created large estates, gilded mansions furnished with gold and silver plate.
(James) Oglethorpe (who founded the colony) planned the Georgia colony as a home for Englishmen who had failed in business and were imprisoned for their debts. These English people were out of place in the wild woods of America, and continued a failure in America, as well as in England, until the toiling but “heathen” African came to their aid.
Cotton Plantations were numerous in Georgia under the slave system. The slave-owners had large estates, numbering thousands of acres in many cases. The slaves were experts in the culture of cotton. The climate was adapted to sugarcane and rice, both of which were raised in abundance.
As they say, this puts a whole different spin on things.
This is Episode 2 of the Web-based comedy series “Ask a Slave.” Azie Mira Dungey plays show host Lizzie Mae, who fields questions about her experience as slave to Martha Washington (George Washington’s wife).
slave enslaved-person reenactor Azie Mira Dungey is trying her hand at comedy which tackles a very difficult subject: American slavery. The website Ask A Slave: A Comedy Web Series features videos based on her experiences portraying slaves at Mount Vernon, a historical site in northern Virginia that preserves the estate of George Washington. Episode 2 of the show is shown above.
On the “Ask a Slave” website, Dungey discusses the genesis for her project:
I must have played every black woman of note that ever lived. From Harriet Tubman to Diane Nash to Claudette Colvin to Caroline Branham– Martha Washington’s enslaved Lady’s maid… Studying American history and the lives of these women, while virtually living in their heads and experiences each day, made me feel like I was in some sort of twisted time warp. This was also the time of Barack Obama’s first term in White House and his subsequent run for a second term.
I ask you to remember the racial tension that was all around. We had people saying that the President would be planting watermelons on the White House lawn. Emails were forwarded proclaiming that this was the beginning of a race war and the end of the country as we know it. People bought guns. (A lot of guns.) A scientist reported the evolutionary explanation as to why black women were the least attractive of all the races. The Oprah Show ended. It was mass chaos.
And in the midst of all this, I was playing a slave. Everyday, I was literally playing a slave. I mean, I was getting paid well for it, don’t get me wrong, and we all need a day job. But all the same, I was having all these experiences, and emotions. Talking to 100s of people a day about what it was like to be black in 18th Century America. And then returning to the 21st Century and reflecting on what had and had not changed.
So, I wanted a way to present all of the most interesting, and somewhat infuriating encounters that I had, the feelings that they brought up, and the questions that they left unanswered. I do not think that Ask A Slave is a perfect way to do so, but I think that it is a fun, and a hopefully somewhat enriching start.
While all of that does seem like fertile ground for further exploration, making a comedy about slavery seems like a tough sell. Even today, slavery is an extremely sensitive subject that raises feelings of anger, guilt, and shame. It is perhaps the ultimate taboo topic in American history. I wonder how far the series can go before the treatment of the subject becomes, as one 19th century girl said about Civil War-related entrainment, “too perfect for enjoyment.”
But I did enjoy the first two episodes of the show, and I look forward to more. I am very interested in seeing how the creative team is going to approach the character and the content for the show. In the first episode, show host Lizzie Mae becomes somewhat flustered at the not-too-smart questions she’s getting, and comes off seeming like – dare I say it – an Angry Black Woman. I think the anger is righteous, and I like the satire in it, but some members of the audience might be turned off. The second episode makes more use of deadpan and irony, and I thought that it was funny and more palatable for a wide audience. Time will tell what kind of groove the creators will get into. I’ll certainly be watching to see how it goes.
For those who are interested: Azie Mira Dungey is scheduled for an interview about her series on National Public Radio’s national midday show Here and Now. The show is expected to air on Friday, Sept 6th. Check your local NPR station for scheduling.
PS: I do disagree with a critique that blogger Kevin Levin has about the show. He did not find the show to be funny, and that’s OK; comedy, as with many things, is a matter of taste. But he also said this:
There is no exploration as to why some of these questions are problematic. She merely pokes fun at the visitors’ questions. I suspect that there are any number of factors beyond mere intelligence that shapes the kinds of questions posed to reenactors at historic sites. I wonder what the staff at Mount Vernon thinks of this.
I think that’s the wrong way to look at this series. I don’t see this show as having a pedagogic intent, that is, it’s not about providing teaching moments or insights into the thought processes of visitors to historic sites and their notions of slavery. It’s just a comedy show. I don’t hold this show accountable for addressing the issues that Mr. Levin suggests. In the same way, I don’t hold Saturday Night Live’s news segment accountable for thoughtful and nuanced information about current events. I just hope they’ll be funny.
Having said that: the creative team does have a challenge to face. Their job is to get the history right – they can’t make fun of the kinds of questions they’re getting, if they get the history wrong in the answers they give. I hope they understand that they have this responsibility, and I hope they deal with it in a righteous manner.
In late August of 1863, Abraham Lincoln wrote a letter to fellow Illinois Republican James Conkling which contained his thoughts on various subjects, most prominently, the Emancipation Proclamation. The letter has drawn much interest from historians. Louis Masur provides comments at the New York Time’s Disunion blog, and Brooks Simpson has comments here and here. At the second link from Simpson, he opines as to the most powerful part of the letter.
To me, the most salient passage of the Conkling letter is this:
But negroes, like other people, act upon motives. Why should they do any thing for us, if we will do nothing for them? If they stake their lives for us, they must be prompted by the strongest motive–even the promise of freedom. And the promise being made, must be kept.
There are three things that make this text so notable. First, it explicitly acknowledges the agency of African Americans. Negroes will not do something for nothing; Lincoln recognizes that they must be given good reason to act in favor of the Union. And he feels that if they are given good reason, they will act.
Second, Lincoln is under no illusion that African Americans are fighting for the same thing as white northerners. For African Americans, 90% of whom are enslaved southerners, the idea of preserving the Union – the so-called Union Cause – had limited resonance. A Union preserved with slavery intact was not going to garner the support of the black population. Lincoln understood that the price of black support was the promise of freedom; nothing else would do.
And finally, Lincoln characterizes the Proclamation as, essentially, a transaction. The Union is making a deal with African Americans: it promises freedom to the Negro, in exchange for the Negro’s support in destroying the Confederate regime. And Lincoln says emphatically: we will keep this promise.
And of course, all Lincoln could do is promise freedom. He was the president of the United States, not the Confederate States. The Proclamation infuriated Confederate slaveholders, but it had no legal power over them. It could not compel enslavers to free the enslaved; only a military victory by the Union could provide such compulsion.
As we know, both parties to the deal kept up their side of the bargain. Over 200,000 African Americans served in the Union military. And thousands of black civilians acted as spies, scouts, laborers, servants, and otherwise helped the Union military. African Americans were an integral part of the Union war effort that defeated the Confederate States.
And the United States abided by the deal with the passage of the 13th Amendment, which abolished slavery everywhere in the United States. On a de jure basis at least, the enslaved were forever free.
Sadly, when I talk to people about the Emancipation Proclamation, they have the notion that the Proclamation, in and of itself, ended slavery. It’s as if Lincoln was god-like; he gave the word, the word was made flesh, and freedom rang throughout the land. But as Lincoln himself suggests, it was nowhere near that simple.