This collection of eleven original essays interrogates the concept of freedom and recenters our understanding of the process of emancipation. Who defined freedom, and what did it mean to nineteenth-century African Americans, both during and after slavery? Some of the essays disrupt the traditional story and time-frame of emancipation.

Gold Winner of the 2008 Foreword Magazine Book of the Year Award, Biography Category Brings to life the inspiring story of one of America's Black Founding Fathers, featured in the forthcoming documentary The Black Church: This is Our Story, This is Our Song Freedom's Prophet is a long-overdue biography of Richard Allen, founder of the first major African American church and the leading black activist of the early American republic. A tireless minister, abolitionist, and reformer, Allen inaugurated some of the most important institutions in African American history and influenced nearly every black leader of the nineteenth century, from Douglass to Du Bois. Born a slave in colonial Philadelphia, Allen secured his freedom during the American Revolution, and became one of the nation's leading black activists before the Civil War. Among his many achievements, Allen helped form the African Methodist Episcopal (AME) Church, co-authored the first copyrighted pamphlet by an African American writer, published the first African American eulogy of George Washington, and convened the first national convention of Black reformers. In a time when most Black men and women were categorized as slave property, Allen was championed as a Black hero. In this thoroughly engaging and beautifully written book, Newman describes Allen's continually evolving life and thought, setting both in the context of his times. From Allen's early antislavery struggles and belief in interracial harmony to his later reflections on Black democracy and Black emigration, Newman traces Allen's impact on American reform and reformers, on racial attitudes during the years of the early republic, and on the Black struggle for justice in the age of Adams, Jefferson, Madison, and Washington. Whether serving as Americas first Black bishop, challenging slave-holding statesmen in a nation devoted to liberty, or visiting the President's House (the first Black activist to do so), this important book makes it clear that Allen belongs in the pantheon of Americas great founding figures. Freedom's Prophet reintroduces Allen to today's readers and restores him to his rightful place in our nation's history.

In this study of antebellum African American print culture in transnational perspective, Erica L. Ball explores the relationship between antislavery discourse and the emergence of the northern black middle class.
Through innovative readings of slave narratives, sermons, fiction, convention proceedings, and the advice literature printed in forums like "Freedom's Journal," the "North Star," and the "Anglo-African Magazine," Ball demonstrates that black figures such as Susan Paul, Frederick Douglass, and Martin Delany consistently urged readers to internalize their political principles and to interpret all their personal ambitions, private familial roles, and domestic responsibilities in light of the freedom struggle. Ultimately, they were admonished to embody the abolitionist agenda by living what the fugitive Samuel Ringgold Ward called an "antislavery life."
Far more than calls for northern free blacks to engage in what scholars call "the politics of respectability," African American writers characterized true antislavery living as an oppositional stance rife with radical possibilities, a deeply personal politics that required free blacks to transform themselves into model husbands and wives, mothers and fathers, self-made men, and transnational freedom fighters in the mold of revolutionary figures from Haiti to Hungary. In the process, Ball argues, antebellum black writers crafted a set of ideals--simultaneously respectable and subversive--for their elite and aspiring African American readers to embrace in the decades before the Civil War.
Published in association with the Library Company of Philadelphia's Program in African American History. A Sarah Mills Hodge Fund Publication.

Building on Karabenick's earlier volume on this topic and maintaining its high standards of scholarship and intellectual rigor, "Help Seeking in Academic Settings: Goals, Groups, and Contexts" brings together contemporary work that is theoretically as well as practically important. It highlights current trends in the area and gives expanded attention to applications to teaching and learning. The contributors represent an internationally recognized group of scholars and researchers who provide depth of analysis and breadth of coverage.
Help seeking is currently considered an important learning strategy that is linked to students' achievement goals and academic performance. This volume not only provides answers to who, why, and when learners seek help, but raises questions for readers to consider for future research. Chapters examine:
*help seeking as a self-regulated learning strategy and its relationship to achievement goal theory;
*help seeking in collaborative groups;
*culture and help seeking in K-12 and college contexts;
*help seeking and academic support services (such as academic advising centers);
*help seeking in computer-based interactive learning environments;
*help seeking in response to peer harassment at school; and
*help seeking in non-academic settings such as the workplace.
This book is intended for researchers, academic support personnel, and graduate students across the field of educational psychology, particularly those interested in student motivation and self-regulation.

This title discusses about religion and race in the British Atlantic. This study offers a new and challenging look at Christian institutions and practices in Britain's Caribbean and southern American colonies. Focusing on the plantation societies of Barbados, Jamaica, and South Carolina, Nicholas M. Beasley finds that the tradition of liturgical worship in these places was more vibrant and more deeply rooted in European Christianity than previously thought. In addition, Beasley argues, white colonists' attachment to religious continuity was thoroughly racialized. Church customs, sacraments, and ceremonies were a means of regulating slavery and asserting whiteness. Drawing on a mix of historical and anthropological methods, Beasley covers such topics as church architecture, pew seating customs, marriage, baptism, communion, and funerals. Colonists created an environment in sacred time and space that framed their rituals for maximum social impact, and they asserted privilege and power by privatizing some rituals and by meting out access to rituals to people of color. Throughout, Beasley is sensitive to how this culture of worship changed as each colony reacted to its own political, environmental, and demographic circumstances across time. Local factors influencing who partook in Christian rituals and how, when, and where these rituals took place could include the structure of the Anglican Church, which tended to be less hierarchical and centralized than at home in England; the level of tensions between Anglicans and Protestants; the persistence of African religious beliefs; and, colonists' attitudes toward free persons of color and elite slaves. This book enriches an existing historiography that neglects the cultural power of liturgical Christianity in the early South and the British Caribbean and offers a new account of the translation of early modern English Christianity to early America.

The abolitionist movement launched the global human rights struggle in the 18th and 19th centuries and redefined the meaning of equality throughout the Atlantic world. Even in the 21st century, it remains a touchstone of democratic activism-a timeless example of mobilizing against injustice. As famed black abolitionist Frederick Douglass commented in the 1890s, the antislavery struggle constituted a grand army of activists whose labors would cast a long shadow over American history. This introduction to the abolitionist movement, written by African American and abolition expert Richard Newman, highlights the key people, institutions, and events that shaped the antislavery struggle between the American Revolutionary and Civil War eras as well as the major themes that guide scholarly understandings of the antislavery struggle. From early abolitionist activism in the Anglo American world and the impact of slave revolutions on antislavery reformers to the rise of black pamphleteers and the emergence of antislavery women before the Civil War, the study of the abolitionist movement has been completely reoriented during the past decade. Where before scholars focused largely on radical (white) abolitionists along the Atlantic seaboard in the years just before the Civil War, they now understand abolitionism via an ever-expanding roster of activists through both time and space. While this book will examine famous antislavery figures such as William Lloyd Garrison and Frederick Douglass, it will also underscore the significance of early abolitionist lawsuits, the impact of the Haitian Revolution on both black and white abolitionists in the United States, and women's increasingly prominent role as abolitionist editors, organizers, and orators. By drawing on the exciting insights of recent work on these and other themes, a very short introduction to the abolitionist movement will provide a compelling and up-to-date narrative of the American antislavery struggle

An Interview with the Author on the History News Network

A Founding Father with a Vision of Equality Richard Newman's op-ed in "The Philadelphia Inquirer"

Author Spotlight in "The Rochester Democrat and Chronicle"

"Gold" Winner of the 2008 "Foreword Magazine" Book of the Year Award, Biography Category

Freedom's Prophet is a long-overdue biography of Richard Allen, founder of the first major African-American church and the leading black activist of the early American republic. A tireless minister, abolitionist, and reformer, Allen inaugurated some of the most important institutions in African-American history and influenced nearly every black leader of the nineteenth century, from Douglass to Du Bois.

Allen (1760-1831) was born a slave in colonial Philadelphia, secured his freedom during the American Revolution, and became one of the nations leading black activists before the Civil War. Among his many achievements, Allen helped form the African Methodist Episcopal (AME) Church, co-authored the first copyrighted pamphlet by an African American writer, published the first African American eulogy of George Washington, and convened the first national convention of black reformers. In a time when most black men and women were categorized as slave property, Allen was championed as a black hero. As Richard S. Newman writes, Allen must be considered one of America's black Founding Fathers.

In this thoroughly engaging and beautifully written book, Newman describes Allen's continually evolving life and thought, setting both in the context of his times. From Allen's early antislavery struggles and belief in interracial harmony to his later reflections on black democracy and black emigration, Newman traces Allen's impact on American reform and reformers, on racial attitudes during the years of the early republic, and on the black struggle for justice in the age of Adams, Jefferson, Madison, and Washington. Whether serving as Americas first black bishop, challenging slaveholding statesmen in a nation devoted to liberty, or visiting the President's House (the first black activist to do so), this important book makes it clear that Allen belongs in the pantheon of Americas great founding figures. Freedom's Prophet reintroduces Allen to today's readers and restores him to his rightful place in our nation's history.

In the spring of 1978, citizens of Love Canal, a suburban development in Niagara Falls, NY, began protesting against the leaking toxic waste dump - a sixteen acre site containing 100,000 barrels of chemical waste - upon which their homes, elementary school, and backyards stood. The Love Canal citizens' movement represented a different brand of environmental reform. Rather than focusing on resource conservation and preservation of natural spaces, Love Canal reformers advocated environmental justice. By the early 1980s, hundreds of local activists (many of them self-described "housewives-turned-activists") had forced two important initiatives from politicians and business leaders: government relocation of Love Canal families and government/industry remediation of the dump itself. Love Canal activists also spurred passage of the Superfund law at the federal level, "Right to Know" statutes at the state level, and a wave of copycat citizen-environmentalist groups in communities across the country (so-called NIMBYs: "Not In My Backyard" environmentalists). Nearly thirty years after making international headlines, Love Canal remains a watchword of hazardous waste reform and one of the most significant environmental disasters in American history. In this book, Richard S. Newman examines this oft-told event within the wider context of the landscape through five centuries. He begins with the conflicts that erupted between the resident Iroquois and French explorer Rene Lasalles' commercial development schemes in the Niagara Falls region. During the 18th and 19th century, the Love Canal landscape was transformed by successive generations of European and American entrepreneurs and industrialists. Love's Canal was the dream of William Love, a developer who in 1893 planned a massive industrial metropolis to be carved out of the Niagara region's lush farmland, capped by an artificial river with a waterfall higher than Niagara Falls. His scheme failed but not before digging of the canal had begun. The scheme attracted the interest of famous conservationists like John Muir, Theodore Roosevelt, and John Burroughs, who argued for preserving the falls from commercial and industrial overuse. Yet throughout the twentieth century the area supported massive industrial growth, including that of the Hooker Electrochemical Corporation, the company that dumped industrial chemicals into the abandoned Love Canal site. As the company grew, its efforts to handle disposal of its hazardous waste led to development of a new process of "in-ground disposal." Only by considering Love Canal land-use and alteration through successive stages of commercialization, industrialization, deindustrialization, and technological innovation can we understand the road to a hazardous waste nightmare in the 1970s-and the global environmental justice movement it sparked. A portrait of a charged landscape and the people who have continually redefined its meaning, this book will look at local land-use from long-term perspective.

Even though there were relatively few people of colour in post-revolutionary France, images of and discussions about black women in particular appeared repeatedly in a variety of French cultural sectors and social milieus. In Venus Noire, Robin Mitchell shows how these literary and visual depictions of black women helped to shape the country's post-revolutionary national identity, particularly in response to the trauma of the French defeat in the Haitian Revolution. Venus Noire explores the ramifications of this defeat by examining visual and literary representations of three black women who achieved fame in the years that followed. Sarah Baartmann, popularly known as the Hottentot Venus, represented distorted memories of Haiti in the French imagination, and Mitchell shows how her display, treatment, and representation embodied residual anger harboured by the French. Ourika, a young Senegalese girl brought to live in France by the Marechal Prince de Beauvau, inspired plays, poems, and clothing and jewellery fads, and Mitchell examines how the French appropriated black female identity through these representations while at the same time perpetuating stereotypes of the hypersexual black woman. Finally, Mitchell shows how demonizations of Jeanne Duval, long-time lover of the poet Charles Baudelaire, expressed France's need to rid itself of black bodies even as images and discourses about these bodies proliferated. The stories of these women, carefully contextualized by Mitchell and put into dialogue with one another, reveal a blind spot about race in French national identity that persists in the postcolonial present.

City of Refuge is a story of petit marronage, an informal slave's economy, and the construction of internal improvements in the Great Dismal Swamp of Virginia and North Carolina. The vast wetland was tough terrain that most white Virginians and North Carolinians considered uninhabitable. Perceived desolation notwithstanding, black slaves fled into the swamp's remote sectors and engaged in petit marronage, a type of escape and fugitivity prevalent throughout the Atlantic world. An alternative to the dangers of flight by way of the Underground Railroad, maroon communities often neighbored slave-labor camps, the latter located on the swamp's periphery and operated by the Dismal Swamp Land Company and other companies that employed slave labor to facilitate the extraction of the Dismal's natural resources. Often with the tacit acceptance of white company agents, company slaves engaged in various exchanges of goods and provisions with maroons networks that padded company accounts even as they helped to sustain maroon colonies and communities In his examination of life, commerce, and social activity in the Great Dismal Swamp, Marcus P. Nevius engages the historiographies of slave resistance and abolitionism in the early American republic. City of Refuge uses a wide variety of primary sources including runaway advertisements; planters' and merchants' records, inventories, letterbooks, and correspondence; abolitionist pamphlets and broadsides; county free black registries; and the records and inventories of private companies to examine how American maroons, enslaved canal laborers, white company agents, and commission merchants shaped, and were shaped by, race and slavery in an important region in the history of the late Atlantic world.

This collection of eleven original essays interrogates the concept of freedom and recenters our understanding of the process of emancipation. Who defined freedom, and what did it mean to nineteenth-century African Americans, both during and after slavery? Some of the essays disrupt the traditional story and time-frame of emancipation.

In the summer of 1978, residents of Love Canal, a suburban development in Niagara Falls, NY, began protesting against the leaking toxic waste dump in their midst-a sixteen-acre site containing 100,000 barrels of chemical waste that anchored their neighborhood. Initially seeking evacuation, area activists soon found that they were engaged in a far larger battle over the meaning of America's industrial past and its environmental future. The Love Canal protest movement inaugurated the era of grassroots environmentalism, spawning new anti-toxics laws and new models of ecological protest. Historian Richard S. Newman examines the Love Canal crisis through the area's broader landscape, detailing the way this ever-contentious region has been used, altered, and understood from the colonial era to the present day. Newman journeys into colonial land use battles between Native Americans and European settlers, 19th-century utopian city planning, the rise of the American chemical industry in the 20th century, the transformation of environmental activism in the 1970s, and the memory of environmental disasters in our own time. In an era of hydrofracking and renewed concern about nuclear waste disposal, Love Canal remains relevant. It is only by starting at the very beginning of the site's environmental history that we can understand the road to a hazardous waste crisis in the 1970s-and to the global environmental justice movement it sparked.

Even though there were relatively few people of color in postrevolutionary France, images of and discussions about black women in particular appeared repeatedly in a variety of French cultural sectors and social milieus. In Vaenus Noire, Robin Mitchell shows how these literary and visual depictions of black women helped to shape the country's postrevolutionary national identity, particularly in response to the trauma of the French defeat in the Haitian Revolution. Vaenus Noire explores the ramifications of this defeat in examining visual and literary representations of three black women who achieved fame in the years that followed. Sarah Baartmann, popularly known as the Hottentot Venus, represented distorted memories of Haiti in the French imagination, and Mitchell shows how her display, treatment, and representation embodied residual anger harbored by the French. Ourika, a young Senegalese girl brought to live in France by the Maraechal Prince de Beauvau, inspired plays, poems, and clothing and jewelry fads, and Mitchell examines how the French appropriated black female identity through these representations while at the same time perpetuating stereotypes of the hypersexual black woman. Finally, Mitchell shows how demonization of Jeanne Duval, longtime lover of the poet Charles Baudelaire, expressed France's need to rid itself of black bodies even as images and discourses about these bodies proliferated. The stories of these women, carefully contextualized by Mitchell and put into dialogue with one another, reveal a blind spot about race in French national identity that persists in the postcolonial present.

Considering Baltimore and Philadelphia as part of a larger, Mid-Atlantic borderland, The Politics of Black Citizenship shows that the antebellum effort to secure the rights of American citizenship was central to black politics-it was an effort that sought to exploit the ambiguities of citizenship and negotiate the complex national, state, and local politics in which that concept was determined. In the early nineteenth century, Baltimore and Philadelphia contained the largest two free black populations in the country, separated by a mere hundred miles. The counties that lie between them also contained large and vibrant freeblack populations in this period. In 1780, Pennsylvania had begun the process of outlawing slavery, while Maryland would cling desperately to the institution until the Civil War, and so these were also cities separated by the legal boundary between freedom and slavery. Despite the fact that slavery thrived in parts of the state of Maryland, in Baltimore the free black population outnumbered the enslaved so that on the eve of the Civil War there were ten times as many free blacks in the city of Baltimore as there were slaves. In this book Andrew Diemer examines the diverse tactics that free blacks employed in defense of their liberties-including violence and the building of autonomous black institutions-as well as African Americans' familiarity with the public policy and political struggles that helped shape those freedoms in the first place.

Popular and academic representations of the free mulatta concubine repeatedly depict women of mixed black African and white racial descent as defined by their sexual attachment to white men, and thus they offer evidence of the means to and dimensions of their freedom within Atlantic slave societies. In The Mulatta Concubine, Lisa Ze Winters contends that the uniformity of these representations conceals the figure's centrality to the practices and production of diaspora.Beginning with a meditation on what captive black subjects may have seen and remembered when encountering free women of color living in slave ports, the book traces the echo of the free mulatta concubine across the physical and imaginative landscapes of three Atlantic sites: Goree Island, New Orleans, and Saint Domingue (Haiti). Ze Winters mines an archive that includes a 1789 political petition by free men of color, a 1737 letter by a free black mother on behalf of her daughter, antebellum newspaper reports, travelers' narratives, ethnographies, and Haitian Vodou iconography. Attentive to the tenuousness of freedom, Ze Winters argues that the concubine figure's manifestation as both historical subject and African diasporic goddess indicates her centrality to understanding how free and enslaved black subjects performed gender, theorized race and freedom, and produced their own diasporic identities.

In this study of antebellum African American print culture in transnational perspective, Erica L. Ball explores the relationship between antislavery discourse and the emergence of the northern black middle class. Through innovative readings of slave narratives, sermons, fiction, convention proceedings, and the advice literature printed in forums like Freedom's Journal, the North Star, and the Anglo-African Magazine, Ball demonstrates that black figures such as Susan Paul, Frederick Douglass, and Martin Delany consistently urged readers to internalize their political principles and to interpret all their personal ambitions, private familial roles, and domestic responsibilities in light of the freedom struggle. Ultimately, they were admonished to embody the abolitionist agenda by living what the fugitive Samuel Ringgold Ward called an "antislavery life." Far more than calls for northern free blacks to engage in what scholars call "the politics of respectability," African American writers characterized true antislavery living as an oppositional stance rife with radical possibilities, a deeply personal politics that required free blacks to transform themselves into model husbands and wives, mothers and fathers, self-made men, and transnational freedom fighters in the mold of revolutionary figures from Haiti to Hungary. In the process, Ball argues, antebellum black writers crafted a set of ideals-simultaneously respectable and subversive-for their elite and aspiring African American readers to embrace in the decades before the Civil War. Published in association with the Library Company of Philadelphia's Program in African American History. A Sarah Mills Hodge Fund Publication.

How abolitionism evolved from an elite and conservative movement to a radical, grassroots reform cause; Most accounts date the birth of American abolitionism to 1831, when William Lloyd Garrison began publishing his radical antislavery newspaper, The Liberator. In fact, however, the abolition movement had been born with the American Republic. In the decades following the Revolution, abolitionists worked steadily to eliminate slavery and racial injustice, and their tactics and strategies constantly evolved. Tracing the development of the abolitionist movement from the 1770s to the 1830s, Richard Newman focuses particularly on its transformation from a conservative lobbying effort into a fiery grassroots reform cause. What began in late-eighteenth-century Pennsylvania as an elite movement espousing gradual legal reform began to change in the 1820s as black activists, female reformers, and nonelite whites pushed their way into the antislavery movement. Centered in Massachusetts, these new reformers demanded immediate emancipation, and they revolutionized abolitionist strategies and tactics - lecturing extensively, publishing gripping accounts of life in bondage, and organizing on a grassroots level. Their attitudes and actions made the abolition movement the radical cause we think of it as today.