“This interactive Google map shows original newspaper ads for fugitive slaves and contemporary locations of identified sites. Click on the name of a fugitive from the list or on a map point to reveal the ad and corresponding site. Green markers indicate points of flight; red markers, points of refuge.
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Christopher Bonner writes:
“As Douglass saw it, technological development enhanced political work. Steamships brought news from Europe in as few as fifteen days, which struck him as an immediate kind of knowledge that allowed a localized movement to exert a broad and seemingly instant influence. “A revolution now cannot be confined to the place or the people where it may commence, but flashes with lightning speed from heart to heart, from land to land, till it has traversed the globe.” News of France’s revolution moved “like a bolt of living thunder,” and cast “a ray of hope” into the dark corners of “American slave pens” inspiring the oppressed to join a struggle against tyranny in its diverse manifestations. Maritime technology, electric wiring, and print culture gave France’s revolution that broad power. Douglass’s own commentary made the revolution an Atlantic phenomenon, as he framed it as an attack on American slaveholders. “Thank God for the event! Slavery cannot always reign.”
We are living in the world Douglass invoked, defined by instantaneous communication, uncontainable ideas, and the complicated power of technology…”
The Trans-Atlantic Slave Trade Database, an online database providing information about slaves and slave trading voyages, will soon expand to include information about intra-American slave trade as well as have a new accessibility. The online database is supervised by two Emory faculty members in partnership with international scholars. The project investigators — David Eltis, Robert…
Two dollars in 1880 bought a yearlong subscription to the Southwestern Christian Advocate, a newspaper published in New Orleans by the Methodist Book Concern and distributed to nearly five hundred preachers, eight hundred post offices, and more than four thousand subscribers in Texas, Louisiana, Mississippi, Tennessee, and Arkansas. The “Lost Friends” column, which ran from the paper’s 1877 inception well into the first decade of the twentieth century, featured messages from individuals searching for loved ones lost in slavery.
This searchable database provides access to more than 330 advertisements that appeared in the Southwestern Christian Advocate between November 1879 and December 1880. Digital reproductions of the Lost Friends ads are courtesy of Hill Memorial Library, Louisiana State University Libraries.
Explore the database: Lost Friends Exhibition – The Historic New Orleans Collection.
“Researchers at the University of Richmond have created a 3D map of
the city’s slave district in 1853. Part of the Library of Virginia’s “To
Be Sold” exhibit, the map traces the steps of a British artist whose
experience in Richmond led to abolitionist sketches, essays and
paintings. Catherine Komp has more for Virginia Currents.
Learn More:University of Richmond’s Digital Scholarship Lab is giving a lecture on the 3D Slave District map Tuesday April 7th, Noon-1:00 p.m.,
at the Library of Virginia. They’ll also be sharing an animated map of
the evacuation fires as part of the Capitol Square pop-up museum for the
150th Fall of Richmond anniversary events.”
(H/T Brandon Locke for the link via Twitter!)
“…In the race for digitality, we find ourselves struggling to understand the relationship between our deep investments in discourses like intersectional feminism or critical race theory and digital humanities. The burden of representation falls on us. Our acts of representation should not be bids for power but for what [Barbara] Christian would call the need to become empowered – “seeing oneself as capable and having the right to determine one’s life” (61). At stake for us is not power in the putative hierarchies of digital humanities, rather the empowerment that our work on the African diaspora can effect.
To empower – ourselves, a new generation of scholars, diasporic subjects – we need to embrace multiplicity and the specificities of diaspora. We must answer Christian’s question, “For whom are we doing what we are doing?” (61) to make legible all our scholarship has to offer. This is, in part, a question of method – which tools do we use? We may recall Audre Lorde’s statement “the master’s tools will never dismantle the master’s house,” which comes up often in critiques of digital humanities, but we must not mistake the master. It’s not digital humanities – it’s the effects of white supremacy on knowledge production. That’s where we are called to intervene. But how…”
“The September release of The American Slavery Collection, 1820-1922, contains many documents categorized as “controversial literature.” This bibliographical term describes works that argue against or express opposition to individual religious and monastic orders, individual religions, individual Christian denominations, and sacred works. Unsurprisingly, much of the controversy in the following documents surrounds Biblical interpretations of the institution of slavery…”