Proslavery And Sectional Thought In The Early South 1740 1829

Thirteen treatises recall the history of slavery's defenders beginning in the colonial South In Proslavery and Sectional Thought in the Early South, 1740–1829, Jeffrey Robert Young has assembled thirteen texts that reveal the development of proslavery perspectives across the colonial and early national South, from Maryland to Georgia. The tracts, lectures, sermons, and petitions in this volume demonstrate that defenses of human bondage had a history in southern thought that long predated the later antebellum era traditionally associated with the genesis of such positive defenses of slavery. Previous anthologies, notably Drew Gilpin Faust's The Ideology of Slavery, have made the perspectives of antebellum slavery's defenders widely available to scholars and students, but earlier proslavery thinkers have remained largely inaccessible to modern readers. Young's anthology offers a corrective. In his introduction to the volume, Young explores the relationship between proslavery thought, Christianity, racism, and sectionalism. He emphasizes the ways in which justifications for slavery were introduced into the American South by reformers who hoped to integrate the region into a transatlantic religious community. These early proponents of slavery tended to minimize racial distinctions between master and slave, and they hoped to minimize the cultural distance between southern plantations and English society. Only in the early nineteenth century—with the rise of an increasingly influential abolition movement—did proslavery thinkers begin to justify their beliefs with approaches that underscored differences between North and South. Even then the theorists included in this anthology emphasized the extent to which southern slaveholders' claims to mastery were rooted in a Western moral tradition that reached back to antiquity.

Molly Oshatz reveals the antislavery origins of liberal Protestantism, arguing that the antebellum slavery debates forced antislavery Protestants to develop new understandings of truth and morality and apply the theological lessons of antislavery to the challenges posed by evolution and historical biblical criticism.

Could slaves become Christian? If so, did their conversion lead to freedom? If not, then how could perpetual enslavement be justified? In Christian Slavery, Katharine Gerbner contends that religion was fundamental to the development of both slavery and race in the Protestant Atlantic world. Slave owners in the Caribbean and elsewhere established governments and legal codes based on an ideology of "Protestant Supremacy," which excluded the majority of enslaved men and women from Christian communities. For slaveholders, Christianity was a sign of freedom, and most believed that slaves should not be eligible for conversion. When Protestant missionaries arrived in the plantation colonies intending to convert enslaved Africans to Christianity in the 1670s, they were appalled that most slave owners rejected the prospect of slave conversion. Slaveholders regularly attacked missionaries, both verbally and physically, and blamed the evangelizing newcomers for slave rebellions. In response, Quaker, Anglican, and Moravian missionaries articulated a vision of "Christian Slavery," arguing that Christianity would make slaves hardworking and loyal. Over time, missionaries increasingly used the language of race to support their arguments for slave conversion. Enslaved Christians, meanwhile, developed an alternate vision of Protestantism that linked religious conversion to literacy and freedom. Christian Slavery shows how the contentions between slave owners, enslaved people, and missionaries transformed the practice of Protestantism and the language of race in the early modern Atlantic world.

In The American South: A History, Fourth Edition, William J. Cooper, Jr. and Thomas E. Terrill demonstrate their belief that it is impossible to divorce the history of the South from the history of the United States. The authors' analysis underscores the complex interaction between the South as a distinct region and the South as an inescapable part of America. Cooper and Terrill show how the resulting tension has often propelled section and nation toward collision. In supporting their thesis, the authors draw on the tremendous amount of profoundly new scholarship in Southern history. Each volume includes a substantial biographical essay—completely updated for this edition—which provides the reader with a guide to literature on the history of the South. Coverage now includes the devastation of Hurricane Katrina in 2005, up-to-date analysis of the persistent racial divisions in the region, and the South's unanticipated role in the 2008 presidential primaries.

Kornblith focuses on slavery as a moral and political issue that threatened the unity and stability of the United States from the nation's inception. The author traces the story of slavery in America's history from 1776 through the 1821 Missouri Compromise, which allowed Missouri to enter the Union as a slave state and Maine as a free state. Key themes include the general acceptance of slavery in early America, how decisions made at the founding affected the future and course of slavery in our nation, and whether the Civil War was the inevitable result of those decisions.

How American respectability has been built by maligning those who don't make the grade How did Americans come to think of themselves as respectable members of the middle class? Was it just by earning a decent living? Or did it require something more? And if it did, what can we learn that may still apply? The quest for middle-class respectability in nineteenth-century America is usually described as a process of inculcating positive values such as honesty, hard work, independence, and cultural refinement. But clergy, educators, and community leaders also defined respectability negatively, by maligning individuals and groups—“misfits”—who deviated from accepted norms. Robert Wuthnow argues that respectability is constructed by “othering” people who do not fit into easily recognizable, socially approved categories. He demonstrates this through an in-depth examination of a wide variety of individuals and groups that became objects of derision. We meet a disabled Civil War veteran who worked as a huckster on the edges of the frontier, the wife of a lunatic who raised her family while her husband was institutionalized, an immigrant religious community accused of sedition, and a wealthy scion charged with profiteering. Unlike respected Americans who marched confidently toward worldly and heavenly success, such misfits were usually ignored in paeans about the nation. But they played an important part in the cultural work that made America, and their story is essential for understanding the “othering” that remains so much a part of American culture and politics today.

In The American South: A History, Fifth Edition, William J. Cooper, Jr., Thomas E. Terrill, and Christopher Childers demonstrate their belief that it is impossible to divorce the history of the South from the history of the United States. The authors' analysis underscores the complex interaction between the South as a distinct region and the South as an inescapable part of America. Cooper and Terrill show how the resulting tension has often propelled section and nation toward collision. In supporting their thesis, the authors draw on the tremendous amount of profoundly new scholarship in Southern history. Each volume includes a substantial bibliographical essay—completely updated for this edition—which provides the reader with a guide to literature on the history of the South. This first volume also includes updated chapters, tables, preface, and prologue.

This book draws on the life of Presbyterian minister and diarist Archibald Simpson (1734–1795) to examine the history of evangelical Protestantism in South Carolina and the British Atlantic during the last half of the eighteenth century. The author reconstructs the ordeal of the evangelical movement and analyzes the effects of the Great Awakening.