Agitation, Taxation, and Representation by Other Means

This lesson was reported from:
A chapter of The United States: An Open Ended History, a free online textbook.  Adapted in part from open sources.

For Your Consideration:
  1. Describe the Sugar Act, the Quartering Act, and the Stamp Act.  Why did these acts of Parliament so upset American colonists?
  2. How did American colonists resist these acts?
  3. What was the Boston Massacre? How did Paul Revere and other Sons of Liberty talk about this event?
  4. What was the Boston Tea Party?  How did Parliament respond to it?
  5. What did it mean to call someone a patriot?  A loyalist?

The Stamp Act and Other Laws

The French and Indian War (1754–63) was a watershed event in the political development of the colonies.  Following Britain’s acquisition of French territory in North America, King George III issued the Royal Proclamation of 1763 limiting westward expansion of colonial settlements, all with the goal of organizing his newly enlarged North American empire and avoiding conflict with Native Americans beyond the Appalachian Mountains.  This alienated colonists who had fought the war with the promise of a new source of free or cheap land in mind.

Furthermore, the French and Indian War nearly doubled Great Britain’s national debt, and Parliament was keen to find new sources of revenue to settle this debt.

In 1764, Parliament began allowing customs officers to search random houses in the colonies for smuggled goods on which no import tax had been paid. British authorities thought that if profits from smuggled goods could be directed towards Britain, the money could help pay off debts. Colonists were horrified that they could be searched without warrant at any given moment.

Also in 1764, Parliament began to impose new taxes on the colonists. The Sugar Act of 1764 reduced taxes on sugar and molasses imposed by the earlier Molasses Act, but at the same time strengthened the enforcement of tax collection, making smuggling harder. It also provided that British judges, and not colonial juries – who, as consumers of the smuggled sugar in question, might be more sympathetic to the accused – would try cases involving violations of that Act.

The next year, Parliament passed the Quartering Act, which required the colonies to provide room and board for British soldiers stationed in North America; the soldiers would serve various purposes, chiefly to enforce the previously passed acts of Parliament.

Following the Quartering Act, Parliament passed one of the most infamous pieces of legislation: the Stamp Act. Previously, Parliament imposed only external taxes on imports, paid by the merchants who actually brought goods into the colonies. The Stamp Act provided the first internal tax paid directly by the colonists when they purchased books, newspapers, pamphlets, legal documents, playing cards, and dice. These items – important for communication and entertainment – now required an official tax stamp as proof of payment.

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Proof sheet of one-penny stamps submitted for approval to Commissioners of Stamps by engraver, May 10, 1765.

The colonial legislature of Massachusetts requested a conference on the Stamp Act; the Stamp Act Congress met in October that year, petitioning the King and Parliament to repeal the act before it went into effect at the end of the month, crying “taxation without representation.”  Specifically, these colonists argued that as English subjects, they were entitled to a voice in Parliament.  As it stood, the colonists had no right to vote – so Parliament could impose all of the unpopular laws and taxes that it liked on colonists, and they faced no consequences at the ballot box…  Without a member of Parliament working on their behalf, this was hardly the outcome of a democracy – it may as well be the act of an absolute tyrant.

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American newspapers reacted to the Stamp Act with anger and predictions of the demise of journalism.

The Stamp Act faced vehement opposition throughout the colonies. Merchants and consumers alike threatened to boycott British products. Thousands of New Yorkers rioted near the location where the stamps were stored. In Boston, the Sons of Liberty, a violent group led by radical statesman Samuel Adams, destroyed the home of Lieutenant Governor Thomas Hutchinson.  Adams wanted to free people from their awe of social and political superiors, make them aware of their own power and importance, and thus arouse them to action. Toward these objectives, he published articles in newspapers and made speeches in town meetings, instigating resolutions that appealed to the colonists’ democratic impulses.

The Sons of Liberty also popularized the use of tar and feathering to punish and humiliate offending government officials starting in 1767. This method was also used against those who threatened to break the boycott and later against British Loyalists during the American Revolution.

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The Bostonian Paying the Excise-Man, 1774 British propaganda print, referring to the tarring and feathering, of Boston Commissioner of Customs John Malcolm four weeks after the Boston Tea Party. The men also poured hot tea down Malcolm’s throat; note the noose hanging on the Liberty Tree and the Stamp Act posted upside-down.

Parliament did indeed repeal the Stamp Act, but additionally passed the Declaratory Act, which stated that Great Britain retained the power to tax the colonists, even without representation.

Believing that the colonists only objected to internal taxes, Chancellor of the Exchequer Charles Townshend proposed bills that would later become the Townshend Acts. The Acts, passed in 1767, taxed imports of tea, glass, paint, lead, and even paper. The colonial merchants again threatened to boycott the taxed products, reducing the profits of British merchants, who in turn petitioned Parliament to repeal the Townshend Acts. Parliament eventually agreed to repeal much of the Townshend legislation. But Parliament refused to remove the tax on tea, implying that the British retained the authority to tax the colonies despite a lack of representation.

In Boston, enforcement of the new regulations provoked violence. When customs officials sought to collect duties, they were set upon by the populace and roughly handled. For this infraction, two British regiments were dispatched to protect the customs commissioners, but the presence of British troops in Boston was a standing invitation to disorder.

On March 5, 1770, a large crowd gathered around a group of British soldiers. The crowd grew threatening, throwing snowballs, rocks, and debris at them. One soldier was clubbed and fell. There was no order to fire, but the soldiers fired into the crowd anyway. They hit 11 people; three civilians died at the scene of the shooting, and two died after the incident. Crispus Attucks was an American stevedore of African and Native American descent, widely regarded as the first person killed in the Boston that day and thus the first American killed in the American Revolution.  Dubbed the “Boston Massacre,” the incident was framed as dramatic proof of British heartlessness and tyranny. Widespread – and biased – patriot propaganda such as Paul Revere’s famous print soon began to turn colonial sentiment against the British. This, in turn, began a downward spiral in the relationship between Britain and the Province of Massachusetts.

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Silversmith and engraver Paul Revere created this image, which exaggerated or outright falsified certain details of the event in order to further public outrage against the British. Despite the fact that British fire was spontaneous and in response to snowballs and jeering from the American crowd, Captain Preston is shown ordering his men to fire, and a musket is seen shooting out of the window of the customs office, which is sarcastically labeled “Butcher’s Hall.” Some copies of the print show a man with two chest wounds and a somewhat darker face, matching descriptions of Attucks; others show no victim as a person of color. The image was published in the Boston Gazette, circulating widely, and became an effective piece of anti-British propaganda. The image of bright red “lobster backs” and wounded men with red blood was hung in farmhouses across New England.

Beginning in 1772, Samuel Adams in Boston set about creating new Committees of Correspondence, which linked Patriots in all 13 colonies and eventually provided the framework for a rebel government. Virginia, the largest colony, set up its Committee of Correspondence in early 1773, on which Patrick Henry and Thomas Jefferson served.

Samuel Adams
Samuel Adams, one of the colonies’ most vocal patriots.

A total of about 7000 to 8000 Patriots served on “Committees of Correspondence” at the colonial and local levels, comprising most of the leadership in their communities. Loyalists were excluded. The committees became the leaders of the American resistance to British actions, and largely determined the war effort at the state and local level. Later, when the First Continental Congress decided to boycott British products, the colonial and local Committees took charge, examining merchant records and publishing the names of merchants who attempted to defy the boycott by importing British goods.

In 1773, Parliament passed the Tea Act, which exempted the British East India Company from the Townshend taxes. Thus, the East India Company gained a great advantage over other companies when selling tea in the colonies – their tea was cheaper, and American smugglers faced the uncomfortable prospect of being undersold and put out of business entirely.  A town meeting in Boston determined that the cheap British tea would not be landed, and ignored a demand from the governor to disperse. On December 16, 1773, a group of men, led by Samuel Adams, some dressed to evoke the appearance of American Indians, boarded the ships of the British East India Company and dumped £10,000 worth of tea from their holds (around a million dollars in modern terms) into Boston Harbor. Decades later, this event became known as the Boston Tea Party and remains a significant part of American patriotic lore.

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1789 engraving of the destruction of the tea.

Parliament responded by passing the Coercive Acts which came to be known by colonists as the Intolerable Acts.  Intended as collective punishment to turn colonists against the Sons of Liberty and other radical patriots, they by and large had the opposite effect, further darkening colonial opinion towards the British. The Coercive Acts consisted of four laws. The first was the Massachusetts Government Act which altered the Massachusetts charter and restricted town meetings. The second act was the Administration of Justice Act which ordered that all British soldiers to be tried were to be arraigned in Britain, not in the colonies. The third Act was the Boston Port Act, which closed the port of Boston until the British had been compensated for the tea lost in the Boston Tea Party. The fourth Act was the Quartering Act of 1774, which allowed royal governors to house British troops in the homes of citizens without requiring permission of the owner.

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This Patriot cartoon depicting the Coercive Acts as the forcing of tea by prominent British politicians on a Native American woman (a symbol of the American colonies) was copied and distributed in the Thirteen Colonies.

In late 1774, the Patriots – as colonists who wished for independence came to be known – set up their own alternative government to better coordinate their resistance efforts against Great Britain; other colonists preferred to remain aligned to the Crown and were known as Loyalists. At the suggestion of the Virginia House of Burgesses, colonial representatives met in Philadelphia on September 5, 1774, “to consult upon the present unhappy state of the Colonies.” Delegates to this meeting, known as the First Continental Congress, were chosen by provincial congresses or popular conventions. Only Georgia failed to send a delegate; the total number of 55 was large enough for diversity of opinion, but small enough for genuine debate and effective action. The division of opinion in the colonies posed a genuine dilemma for the delegates. They would have to give an appearance of firm unanimity to induce the British government to make concessions. But they also would have to avoid any show of radicalism or spirit of independence that would alarm more moderate Americans.

A cautious keynote speech, followed by a “resolve” that no obedience was due the Coercive Acts, ended with adoption of a set of resolutions affirming the right of the colonists to “life, liberty, and property,” and the right of provincial legislatures to set “all cases of taxation and internal polity.”

The article was adapted in part from:

  1. The American Revolution
  2. The Road to Revolution
  3. The Road to Independence
  4. History of the United States

The Evolution of the Virginia Laws of Servitude and Slavery (1643-1691)

This lesson can be used with The United States: An Open Ended History, a free online textbook.  Adapted in part from open sources.

Virginia laws of servitude and slavery (1643-1691): These laws attempted to set boundaries between different categories of people in Virginia.

  1. In your own words, briefly summarize what each law is saying.
  2. What categories of people are described in these laws?  Note especially when the category of a “white” person was invented, as well as words used to describe people of European descent before its first use. 
  3. According to these laws, how does a child become a slave?
  4. By 1691, is there a such thing as a free black person legally living in Virginia?
  5. Was there a “white” before there was slavery?  What does this evidence seem to suggest about race in America – did it occur naturally or was it invented?

March 1643

Whereas there are divers loytering runaways in the collony who very often absent themselves from their masters service, And sometimes in two or three monthes cannot be found, whereby their said masters are at great charge in finding them, And many times even to the loss of their year’s labour before they be had, Be it therefore enacted and confirmed that all runaways that shall absent themselves from their said masters service shall be lyable to make satisfaction by service at the end of their tymes by indenture double the tyme of service soe neglected, And in some cases more if the comissioners for the place appointed shall find it requisite and convenient. And if such runaways shall be found to transgresse the second time or oftener (if it shall be duely proved against them) that then they shall be branded in the cheek with the letter R. and passe under the statute of incorrigible rogues.

December 1662

WHEREAS some doubts have arrisen whether children got by any Englishman upon a negro woman should be slave or ffree, Be it therefore enacted and declared by this present grand assembly, that all children borne in this country shalbe held bond or free only according to the condition of the mother, And that if any christian shall committ ffornication with a negro man or woman, hee or shee soe offending shall pay double the ffines imposed by the former act.

September 1667

WHEREAS some doubts have risen whether children that are slaves by birth, and by the charity and piety of their owners made pertakers of the blessed sacrament of baptisme, should by vertue of their baptisme be made ffree; It is enacted and declared by this grand assembly, and the authority thereof, that the conferring of baptisme doth not alter the condition of the person as to his bondage or ffreedome; that diverse masters, ffreed from this doubt, may more carefully endeavour the propagation of christianity by permitting children, though slaves, or those of greater growth if capable to be admitted to that sacrament.

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Virginian Luxuries, a painting by an anonymous artist, 1810.

October 1670

WHEREAS it hath beene questioned whither Indians or negroes manumited, or otherwise free, could be capable of purchasing christian servants, It is enacted that noe negroe or Indian though baptised and enjoyned their owne ffreedome shall be capable of any such purchase of christians, but yet not debarred from buying any of their owne nation.

June 1680

WHEREAS the frequent meeting of considerbale numbers of negroe slaves under pretence of feasts and burialls is judged of dangerous consequence; for prevention whereof for the future, Bee it enacted by the kings most excellent majestie by and with the consent of the generall assembly, and it is hereby enacted by the authority foresaid, that from and after the publication of this law, it shall not be lawfull for any negroe or other slave to carry or arme himselfe with any club, staffe, gunn, sword or any other weapon of defence or offence, nor to goe or depart from of his masters ground without a certificate from his master, mistris or overseer and such permission not to be granted but upon perticuler and necessary occasions; and every negroe or slave soe offending not haveing a certificate as aforesaid shalbe sent to the next constable, who is hereby enjoyned and required to give the said negroe twenty lashes on his bare back well layd on, and soe sent home to his said master, mistris or overseer. And it is further enacted by the authority aforesaid that if any negroe or other slave shall presume to lift up his hand in opposition against any christian, shall for every such offence, upon due proofe made thereof by the oath of the party before a magistrate, have and receive thirty lashes on his bare back well laid on. And it is hereby further enacted by the authority aforesaid that if any negroe or other slave shall absent himself from his masters service and lye hid and lurking in obscure places, comitting injuries to the inhabitants, and shall resist any person or persons that shalby any lawfull authority by imployed to apprehend and take the said negroe, that then in case of such resistance, it shalbe lawfull for such person or persons to kill the said negroe or slave soe lying out and resisting, and that this law be once every six months published at the respective county courts and parish churches within this colony.

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April 1691

And for prevention of that abominable mixture and spurious issue which hereafter may encrease in this dominion, as well by negroes, mulattoes, and Indians intermarrying with English, or other white women, as by their unlawfull accompanying with one another, Be it enacted by the authoritie aforesaid, and it is hereby enacted, that for the time to come, whatsoever English or other white man or woman being free shall intermarry with a negroe, mulatto, or Indian man or woman bond or free shall within three months after such marriage be banished and removed from this dominion forever, and that the justices of each respective countie within this dominion make it their perticular care that this act be put in effectuall execution. And be it further enacted by the authoritie aforesaid, and it is hereby enacted, That if any English woman being free shall have a bastard child by any negro or mulatto, she pay the sume of fifteen pounds sterling, within one moneth after such bastard child be born, to the Church wardens of the parish where she shall be delivered of such child, and in default of such payment she shall be taken into the possession of the said Church wardens and disposed of for five yeares, and the said fine of fifteen pounds, or whatever the woman shall be disposed of for, shall be paid, one third part to their majesties for and towards the support of the government and the contingent charges thereof, and one other third part to the use of the parish where the offence is committed, and the other third part to the informer, and that such bastard child be bound out as a servant by the said Church wardens untill he or she shall attaine the age of thirty yeares, and in case such English woman that shall have such bastard child be a servant, she shall be sold by the said church wardens, (after her time is expired that she ought by law to serve her master) for five yeares, and the money she shall be sold for divided as is before appointed, and the child to serve as
aforesaid.

And forasmuch as great inconveniences may happen to this country by the setting of negroes and mulattoes free, by their either entertaining negro slaves from their masters service, or receiveing stolen goods, or being grown old bringing a charge upon the country; for prevention thereof, Be it enacted by the authority aforesaid, and it is hereby enacted, That no negro or mulatto be after the end of this present session of assembly set free by any person or persons whatsoever, unless such person or persons, their heires, executors or administrators pay for the transportation of such negro or negroes out of the countrey within six moneths after such setting them free, upon penalty of paying of tenn pounds sterling to the Church wardens of the parish where such person shall dwell with, which money, or so much thereof as shall be necessary, the said Church wardens are to cause the said negro or mulatto to be transported out of the countrey, and the remainder of the said money to imploy to the use of the poor of the parish.

 

The Origins of Servitude and Slavery in Colonial America

How does society fill jobs that no one wants to do?  One choice is that you can pay workers in these positions extremely well, making these hard jobs desirable.  That is expensive, making it hard or impossible to turn a profit.  The other option is to coerce people into performing that labor – through financial, legal, or violent means…  In which way did landowners in colonial America solve this dilemma?
This lesson was reported from:
A chapter of The United States: An Open Ended History, a free online textbook.  Adapted in part from open sources.

For Your Consideration:
  1. What was indentured servitude? What kind of rules governed the lives of servants?
  2. Briefly describe the transatlantic slave trade.
  3. Identify two ways in which slavery was different from indentured servitude.
  4. How did slaves resist their masters?
  5. What was Bacon’s Rebellion?

Indentured Servitude

Indentured servitude was a system by which immigrants, typically young Europeans under 25, both men and women, came to the English colonies.

Farmers, merchants, and shopkeepers in the British colonies found it very difficult to hire free workers, primarily because it was easy for potential workers to set up their own farms by moving to frontier lands. Consequently, a common solution was to transport a young worker from Britain or a German state, who would work for several years to pay off the debt of their travel costs. During the indenture period the servants were not paid cash wages, but were provided with food, accommodation, clothing and training. The indenture document specified how many years the servant would be required to work, after which they would be free. Terms of indenture ranged from one to seven years with typical terms of four or five years.

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Virginia Gazette, March 18, 1775.

Servants could not marry without the permission of their owner, were subject to physical punishment (like many young ordinary servants), and saw their obligation to labor enforced by the courts. To ensure uninterrupted work by the female servants, the law lengthened the term of their indenture if they became pregnant. But unlike slaves, servants were guaranteed to be eventually released from bondage. At the end of their term they received a payment known as “freedom dues” (typically a small parcel of land or a new suit of clothes) and become free members of society. One could buy and sell indentured servants’ contracts, and the right to their labor would change hands, but not the person as a piece of property.

Both male and female laborers could be subject to violence, occasionally even resulting in death. Historian Richard Hofstadter notes that, as slaves arrived in greater numbers after 1700, white laborers in Virginia became a “privileged stratum, assigned to lighter work and more skilled tasks.” He also notes that “Runaways were regularly advertised in the newspapers, rewards were offered, and both sheriffs and the general public were enlisted to secure their return. … The standard penalty in the North, not always rigorously enforced, was extra service of twice the time the master had lost, though whipping was also common.”

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Pennsylvania Gazette, November 25, 1762.

Transatlantic Slave Trade

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The triangular trade. While slave labor was not widely practiced in New England, the region’s merchants participated and profited off of the trade directly – transporting enslaved Africans into slavery in the Americas, and carrying the fruits of slave labor, such as tobacco and sugar, to to consumers outside of the American South.

The transatlantic slave trade was the forced transportation of enslaved African people, mainly to the Americas. The slave trade regularly used the triangular trade route and its Middle Passage, and existed from the 16th to the 19th centuries. The vast majority of those who were enslaved and transported in the transatlantic slave trade were Africans from central and western Africa, who had been sold by other West Africans to Western European slave traders (with a small number being captured directly by the slave traders in coastal raids), who brought them to the Americas.  South Atlantic and Caribbean economies especially were dependent on the supply of secure labor for the production of commodity crops such as tobacco, sugar, and cotton to sell elsewhere in the colonies and in Europe.

The duration of the transatlantic voyage varied widely, from one to six months depending on weather conditions. The journey became more efficient over the centuries; while an average transatlantic journey of the early 16th century lasted several months, by the 19th century the crossing often required fewer than six weeks.

It is believed that African kings, warlords and private kidnappers sold captives to Europeans who held several coastal forts. The captives were usually force-marched to these ports along the western coast of Africa, where they were held for sale to the European or American slave traders. Typical slave ships contained several hundred slaves with about 30 crew members.

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Diagram of a large slave ship. Thomas Clarkson: The cries of Africa to the inhabitants of Europe, 1822.

The male captives were normally chained together in pairs to save space; right leg to the next man’s left leg — while the women and children may have had somewhat more room. At best, captives were fed beans, corn, yams, rice, and palm oil. Slaves were typically fed one meal a day with water, if at all.

bilboeSlaves lived below the decks in conditions of squalor and indescribable horror. Disease spread and ill health was one of the biggest killers. Mortality rates were high, and death made conditions even worse. Many crew members avoided going into the hold because of the smell, the sights, and the sounds below deck.  Even though the corpses were thrown overboard, living slaves might be shackled for hours and sometimes days to someone who was dead.

Current estimates are that about 12 million Africans were shipped across the Atlantic, although the number purchased by the traders was considerably higher, as the passage had a high death rate. Disease and starvation due to the length of the passage were the main contributors to the death toll, as diseases spread rapidly in the close-quarter compartments of the slave ships.

As a way to counteract disease, slaves were forced onto the deck of the ship for exercise.  This frequently resulted in beatings from the crew because the slaves would be unwilling to dance for them or interact. These beatings would often be severe and could result in the slave dying or becoming more susceptible to diseases.

Slaves resisted in many ways. The two most common types of resistance were refusal to eat and suicide. Suicide was a frequent occurrence, often by refusal of food or medicine or jumping overboard, as well as by a variety of other opportunistic means. 

Ottobah Cugoano, who was taken from Africa as a slave when he was a child, later wrote a book of his life and in it described an uprising aboard the ship on which he was transported to the West Indies:

“When we found ourselves at last taken away, death was more preferable than life, and a plan was concerted amongst us, that we might burn and blow up the ship, and to perish all together in the flames.”

Slave ships were designed and operated to prevent the slaves from revolting. Resistance among slaves usually ended in failure and participants in a rebellion were punished severely.  Despite this, about one out of ten ships experienced some sort of rebellion.

Slavery

The first Africans to be brought to British North America landed in Virginia in 1619. They arrived on a Dutch ship that had captured them from the Spanish. These approximately 20 individuals appear to have been treated as indentured servants, and a significant number of enslaved Africans earned freedom by fulfilling a work contract or for converting to Christianity.  Like European indentured servants at the completion of their contract, many of these first African Americans were each granted 50 acres (200,000 m2) of land when freed from their indentures, so they could raise their own tobacco or other crops.

By 1650, there were about 300 Africans living in Virginia, about 1% of an estimated 30,000 population of people of English and European ancestry.  Some successful free people of color, such as Anthony Johnson, in turn acquired slaves or indentured servants for workers. Some historians say this evidence suggests that racial attitudes were much more flexible in 17th-century Virginia than they would later become.

Jamestown 1619From this early start, American slavery was born.  Slavery was an institution that lasted for more than three hundred years under which African Americans could expect to be held for life as the property of their masters.  This system evolved over time, gradually becoming more strict and regulated.  It also varied from owner to owner – some masters may have been more gentle or cruel than others, more generous or stingy with food, etc…  But at the end of the day, an enslaved person was regarded by the law as little more than a piece of livestock – property that was totally at the mercy, or lack thereof, of their master.

In the 1660s, the colonial legislature adopted a law stating that all children born in the colony would take the status of their mothers, regardless of who their father was. Thus children born to enslaved mothers would be enslaved, regardless of their ethnicity or paternity. This was contrary to English common law for children of parents who are both English subjects, in which the child takes status from the father. But the law also meant that mixed-race children born to white women were born free, and many families of free African Americans were descended from unions between white women and ethnic African men during the colonial era.

Slavery became a racial caste – a status determined at birth, for life.

You can see this process for yourself – Primary Source Analysis: The Evolution of the Virginia Laws of Servitude and Slavery (1643-1691).

slave children
The law developed in Virginia and later adopted in other colonies said that one’s status as either slave or free derived from one’s mother. This meant that both of the children depicted in this photo – from New Orleans in 1863 – were enslaved, despite the obvious European heritage of the girl on the right.

During the early 17th century, Virginia planters developed the commodity crop of tobacco as their chief export. It was a labor-intensive crop, and demand for it in England and Europe led to an increase in the importation of African slaves in the colony. By the mid-eighteenth century, there were 145,000 slaves in the Chesapeake Bay region, spread mostly on large plantations, as compared to 50,000 in the Spanish colony of Cuba, where they worked in urbanized settlements.

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Enslaved African-Americans near their quarters during the middle of the nineteenth century.

The treatment of slaves in the varied by time and place, but was generally nothing that you would wish to experience – slavery was brutal and degrading.  Slaves were punished by whipping, shackling, beating, mutilation, branding and/or imprisonment. Punishment was most often meted out in response to disobedience or perceived infractions, but masters or overseers sometimes abused slaves to assert dominance.

An 1850 publication provided slaveholders with guidance on how to produce the “ideal slave:”

  1. Maintain strict discipline and unconditional submission.
  2. Create a sense of personal inferiority, so that slaves “know their place.”
  3. Instill fear.
  4. Teach servants to take interest in their master’s enterprise.
  5. Deprive access to education and recreation, to ensure that slaves remain uneducated, helpless, and dependent.
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While conditions varied across time and place, slave quarters were usually very simple.  This space would likely be occupied by an entire family.

Under slavery, planters and other slaveholders owned, controlled and sold entire families of slaves. The slave population increased in the southern United States as native-born slaves produced large families.  Slaves were at a continual risk of losing family members if their owners decided to sell them for profit, punishment or to pay debts. Slaveholders also made gifts of slaves to grown children (or other family members), such as on the occasion of their marriage. Masters considered slave children ready to work and leave home as young as age 12 or 14.

A few slaves retaliated by murdering their owners and overseers, burning barns, and killing horses. These acts were rare, however, given the strong, harsh reactions from neighboring whites who worried that any act of defiance might lead to a full-scale slave rebellion.  Work slowdowns were probably the most frequent form of resistance and hard to control – slaves deliberately worked at a pace fast enough not to get in trouble, but no faster.

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Enslaved Africans were not a hidden secret – they were included in the advertisements for Virginia tobacco.

Bacon’s Rebellion

The Burning of Jamestown by Howard Pyle, c. 1905
The Burning of Jamestown by Howard Pyle, c. 1905.

Bacon’s Rebellion was an armed rebellion in 1676 by Virginia settlers led by Nathaniel Bacon against the rule of Royal Governor William Berkeley. The governor’s dismissive policy with regard to land on its western frontier, along with other challenges including leaving Bacon out of his inner circle, refusing to allow Bacon to be a part of his fur trade with the Native Americans, and a lack of colonial response to Doeg American Indian attacks, helped to motivate a popular uprising against Berkeley, who had failed to address the demands of the colonists regarding their safety.

A thousand Virginians of all classes and races rose up in arms against Berkeley, attacking Indians, chasing Berkeley from Jamestown, Virginia, and ultimately torching the capital. The rebellion was first suppressed by a few armed merchant ships from London whose captains sided with Berkeley and the loyalists. Government forces from England arrived soon after and spent several years defeating pockets of resistance and reforming the colonial government to be once more under direct royal control.

It was the first rebellion in the American colonies in which discontented frontiersmen took part.  The alliance between indentured servants and Africans (most enslaved until death or freed), united by their bond-servitude, disturbed the ruling class, who responded by hardening the racial caste of slavery in an attempt to divide the two races from subsequent united uprisings with the passage of the Virginia Slave Codes of 1705. While the farmers did not succeed in their initial goal of driving the Indians from Virginia, the rebellion did result in Berkeley being recalled to England.

The article was adapted in part from:

  1. Indentured Servitude in the Americas
  2. History of Slavery in Virginia
  3. The Middle Passage
  4. Bacon’s Rebellion

The United States: An Open Ended History

The United States: An Open Ended History is a free online history textbook adapted and expanded upon from open sources.  Its chapters are designed to address most state standards, splitting the difference between overarching themes, concise summary, and the kinds of vivid, personal details that make history memorable to the average student.  Please use and share freely – to supplement or replace what you have at hand.

One – A Not So-Distant Past: Native America (Until 1600)
  1. North America’s First People
  2. The Pristine Myth: How Native Americans Shaped Their World
  3. A Collision of Worlds: The Legacy of Columbus
Two – A New World: Colonial America (1600 – 1754)
  1. Jamestown: English Settlers in the Land of the Powhatan
  2. Massachusetts: Church and State in the Land of the Wampanoag
  3. An Overview of the English Colonies in America
  4. The Origins of Servitude and Slavery in Colonial America
Three – Common Sense and Independence: The Revolutionary Era (1754 – 1788)
  1. Join, or Die: The French and Indian War
  2. Agitation, Taxation, and Representation by Other Means
  3. The Shot Heard Round the World, Common Sense, and Independence
  4. The Revolutionary War: With a Little Help from our Friends
  5. A New Nation in Crisis: Shays Rebellion and the U.S. Under the Articles
  6. The Constitution: A Second Draft of American Democracy
Four – A More Perfect Union: The Early Republic (1788-1824)
  1. President Washington and the Origins of Party Politics
  2. Adams, Jefferson, and Competing Visions for the New Republic
  3. Foreign Adventures in the New Republic
  4. The Era of Good Feelings and Others Who Were Not So Lucky
Five – New Frontiers: Economic, Social, and Westward Expansion (1824-1850)
  1. Andrew Jackson, For and Against the Common Man
  2. I Will Not Retreat a Single Inch: Reformers Make Themselves Heard
  3. Manifest Destiny, Westward Expansion, and the Conquest of Mexico
Six – The Gathering Storm: Sectionalism and a Nation in Crisis (1850-1865)
  1. Sectionalism in the Fractured 1850s
  2. A Nation Divided Against Itself
  3. To Break Our Bonds of Affection: The Coming of the Civil War
  4. Gettysburg to Appomattox and Beyond: A New Birth of Freedom?
Appendix – Student Activities

THIS UNIT WAS INDEPENDENTLY FINANCED BY OPENENDEDSOCIALSTUDIES.ORG.

If you value the free resources we offer, please consider making a modest contribution to keep this site going and growing.


Ideas for Teaching About Nicaragua

Openendedsocialstudies has a unit for teaching middle or high school classrooms about the history of Nicaragua, the Sandinistas, and controversial leader Daniel Ortega.  Find free readings, guided questions, and lesson plan ideas on the following subjects:

  • A Basic History of Nicaragua: A basic overview of Nicaraguan history and culture through the end of the modern period, with a focus on the post-colonial period.
  • William Walker, the Grey-Eyed Man of Destiny: William Walker was an American  who organized several private military expeditions into Latin America with the intention of establishing English-speaking colonies under his personal control, an enterprise then known as “filibustering.”
  • Augusto Sandino, National Hero: From 1927 until 1933, Gen. Augusto César Sandino led a sustained guerrilla war first against the Conservative regime and subsequently against the U.S. Marines, whom he fought for over five years. He was referred to as a “bandit” by the United States government; his exploits made him a hero throughout much of Latin America, where he became a symbol of resistance to United States’ domination.
  • The Sandinistas: The Sandinista National Liberation Front – also called the Sandinistas – are a former guerrilla army and ruling party of Nicaragua. Following a decade of single party rule, they submitted to free and fair elections in 1990, ushering in Nicaragua’s current period of period of peace, democratic stability, and relative prosperity after decades of corrupt dictatorship, civil war, and domination by the U.S. and its corporations.

One great way for students to develop a deeper understanding of a concept is to have them teach others.

  1. Choose any section from this unit and develop a lesson – in the form of a presentation, a storybook, or a worksheet – that teaches younger students about some aspect of Nicaragua’s history.  Make sure the material is age appropriate in content and approach, and create some simple questions to check your audience’s understanding.

Find more free lessons on Nicaragua at Openendsocialstudies.org.  

There are also plenty of free lessons featuring other peoples from world history.

“The Goal of Capitalism:” Soviet Anti-American Propaganda

Examine the Soviet propaganda posters on this page and answer the following questions.

  1. What were the primary Soviet critiques of the United States, and what symbols did these posters use to communicate them?
  2. Do you find any of this criticism of the United States convincing?
  3. Is there value in studying a rival’s propaganda against your own country?
  4. Is there danger in studying a rival’s propaganda against your own country?
  5. Propaganda like this shaped the Soviet people’s view of the United States. Imagine you are an American – how would you explain the criticisms leveled in these posters to a Soviet citizen?
  6. Often, the qualities we criticize in others reveal something about how we see ourselves.  What do Soviet criticisms about the United States reveal about their own national self-image?
“Orchestra.” E. Gelms, 1953.
Dollar
“Dollar.” E. Gelms, 1953.
Peace
“Peace.” E. Gelms, 1953.
According to the Old Fascist Road
“According to the Old Fascist Road.” V, Briskin, 1953.
The Goal of Capitalism
“The Goal of Capitalism.” B. Semenov, 1953.
US Diplomats
“U.S. Diplomats.” V. Briskin, 1953.
Washington's Pigeon
“Washington’s Pigeon.” B. Efimov, 1953.
In the Soviet Union - in the United States
“In the Soviet Union – in the United States.” V. Briskin / M. Ivanov, 1953.
Soviet anti-American posters. Friendship, American - style. Soviet poster,
“Friendship, American-style.” V. Briskin, 1954.
Freedom Is Not for the People
“Freedom is not for the People.” K. Vladimirov, 1957.
US Deputy Career
“U.S. Deputy Career.” V. Slychenko, 1958.
Remember Hiroshima
“Remember Hiroshima.” B. Prorokhov, 1959.
Georgiev
“Untitled.” K. Georgiev, 1963.
First Lesson
“First Lesson.” K. Georgiev, 1964.
Stop the Killers
“Stop the Killers.” E. Arcrunyan, 1965.
Jail
“Jail.” V. Koretsky / Y. Kershin, 1968.
In the Concrete Jungle
“In the Concrete Jungle.” A. Zhitomirsky, 1970.
American Freedom - 70
“American ‘Freedom – 70.'” B. Efimov, 1970.

The Birth of Huitzilopochtli and the Mexica World – A Comic Book Lesson

 

The Birth of Huitzilopochtli and the Mexica World

This lesson was reported from:

The Mexica – more commonly known in the English-speaking world as the Aztec – are today remembered as fierce warriors, conquerors of a great Mesoamerican empire still in ascendancy when the Spanish arrived to upset the balance of power in Central America.  The Mexica themselves were upstarts in the chaotic and ever-shifting world of central Mexico some five hundred years ago. Until the early 1400s, they were an unremarkable and put-upon faction among the Nahua, the larger linguistic and cultural group to which the Mexica belonged.

Through a stunning reversal (to be covered in future issues) the Mexica came to dominate the Nahua world.  Though they had once toiled in the mud to pay their mightier neighbors humble tribute, within the space of a single generation – and under the direction of a great warrior and politician named Tlacaelel – the Mexica now commanded a tributary empire of their own, the likes of which ancient Mexico had never seen.  In this newly constituted Mexica empire, people were taught to remember their place in the strict social hierarchy, which extended from the lowliest laborers all the way up to the emperor Tlacaelel and beyond.

This was a time and place in which a people’s particular gods were thought to demand a cut of any good fortune, from a harvest to the spoils of war – for services rendered, as benefactors to the lowly tribes of mortal men who depended on such gods for their very survival.  Like all of the Nahua people, the Mexica believed that the current world – existence as we know it, which they referred to as the Fifth Sun – would end in violence and destruction, just as the gods’ previous four doomed attempts at creation had ended.

It was the new emperor Tlacaelel who credited the god Huitzilopochtli, long their patron, with the meteoric rise of the Mexica people.  In a sweeping reformation of the traditional Nahua religion befitting the stunning realignment of power in the Nahua world, Tlacaelel elevated Huitzilopochtli to the same level as other ancient gods such as Quetzalcoatl and Tlaloc.

Huitzilopochtli became of the Mexica god of war, sun, human sacrifice, and the patron of their grand capital city Tenochtitlan.  Every day, relentlessly and without mercy, Huitzilopochtli – in his role as the life-giving sun and champion of the Mexica people – vanquished the abyssal night that threatened to consume the world.  The daily sunrise was viewed as another victory in the celestial war against darkness, the moon (Coyolxauhqui), and the stars (centzon huitznahua).

But his success was no foregone conclusion.  Under Tlacaelel, the Mexica came to believe that it was their duty and obligation to give strength to Huitzilopochtli and thereby postpone the end of the Fifth Sun.  This favorable outcome could only be ensured through the sacrificial offering of human blood.

This blood came in two main ways.  First, on a daily basis priests and the Mexica emperor himself would prick themselves ritually with tiny cactus needles, driven into their own ears, tongues, and chests.  Second, and most spectacularly, on sacred festival days during the year, humans were sacrificed on the Templo Mayor in the ritual center of Tenochtitlan, their beating hearts extracted from their living bodies by expert priests using sharp obsidian knives, before their heads were decapitated in a ritual patterned on Huitzilopochtli’s murder of his sister, Coyolxauhqui.

For the Mexica, war and the empire they gained through conquest was an important source not just of material wealth, but of human tribute to be offered up in this way to Huitzilopochtli.  For this reason, the capture of prisoners of war was typically prized over the killing of enemies in battle. Similarly, in addition to the material wealth paid annually to the Mexica by conquered peoples – quetzal feathers, gold, chocolate, coffee, seashells, and other valuable commodities – the Mexica typically required a set number of human offerings to be sent to Tenochtitlan from subject nations.  

The pyramid-shaped Templo Mayor at the center of Tenochtitlan was a symbolic representation of the mountain of Coatepec, where, according to Mexica myth, Huitzilopochtli was born.  Here, Huitzilopochtli had emerged from his mother Coatlicue fully grown and fully armed to battle his sister Coyolxauhqui and her brothers the Centzon Huitznahua who intended to kill him and their mother. Huitzilopochtli was victorious, slaying and dismembering his sister. Her body was then thrown to the bottom of the hill.   

Just as Huitzilopochtli triumphed at the top of the mountain while his sister was dismembered and fell to pieces below, so Huitzilopochtli’s temple and icon sat triumphantly at the top of the Templo Mayor while a carving of the dismembered goddess lay far below at the pyramid’s base.  Nearby, a large skull rack held the decapitated heads of hundreds of sacrificial victims, recalling the way Coyolxuaqui’s head had been cast into the sky and remained on display as the moon.

When the Mexica sacrificed people to Huitzilopochtli, the victim would be placed on a sacrificial stone at the summit of the Templo Mayor. The priest would then cut through the abdomen with an obsidian or flint blade rivaling a modern surgical knife in sharpness. The heart would be torn out – still beating – and held towards the sky in honor to Huitzilopochtli.  The body would be carried away, down the steep steps of the temple, and either cremated or given to the warrior responsible for the capture of the victim.  This warrior might then cut the body in pieces and send them to important people as an offering, or use the pieces for ritual cannibalism. The warrior would thus ascend one step in the hierarchy of the Mexica social classes, a system that most keenly rewarded successful warriors.  

Who knows?  If that warrior were successful enough in battle – bringing back to Tenochtitlan enough captives for sacrifice at the Templo Mayorhe might be inducted into such knightly orders as the Jaguars or the Eagles.  He would then know true honor and prestige.

For he had played a part in saving the world; keeping it spinning upon its axis; in ensuring that the sun would rise another day.  It is tempting to call the Mexica brutal, and maybe it is true that in the name of Huitzilopochtli they relished war and reveled in the shedding of blood… Would it have been nobler to let the Fifth Sun – the very world as we know it – come to some cataclysmic end?  

Knowing that you could have prevented the end of life on Earth – and failing to act, whether from weakness, or squeamishness, or dereliction of duty – that would have been the true definition of brutality.

Most great civilizations have an organizing myth – a story they tell themselves to explain their way of life.  For example, in the modern United States, Americans tell themselves that their country exists as a selfless champion of democracy – as maybe the best thing that has ever happened to the world, even if the cost preserving that democracy is violence and war.  For the Mexica, if their civilization did not conquer and sacrifice in the name of the sun god Huitzilopochtli, the world itself would come shuddering to an end.

Thus, the story of Huitzilopochtli became one of the driving beliefs of Mexica civilization.  This powerful imperative gave rise to one of the great Native American civilizations, the mighty Mexica Empire, who used it to rationalize their dramatic rise and dominance over their neighbors in Central Mexico.  

But that’s a story for next issue…

Activities

 

  1. For discussion and research: What are some of the stories associated with the founding and history of your country?  Find out which ones are based on fact, and which ones are based in myth? Are the myths ever presented as fact in your society?  To school children? Why would myths be represented as truth? Who would benefit from this misrepresentation?
  2. Research and plan a realistic one week travel itinerary in and around modern day Mexico City that focuses specifically on its Mexica, pre-Mexica, and colonial histories.  Explain the historical or cultural relevance of your choices. Present the final itinerary with photos and estimated costs for the whole trip.
  3. Create an illustrated glossary of English loan words from Nahuatl, the language of the Mexica.  Consider the following questions: Why have these particular words come over into English and not others?  Examine the history of this language in general – where did the written form of this language come from? Is Nahuatl still spoken, and if so, by whom?
  4. Create a short comic book illustrating a story of one of the Mexican gods such as Quetzalcoatl or Huitzilopochtli.  Much of what we know about life in Tenochtitlan comes from the so-called Aztec Codices. These are heavily or entirely illustrated works – in a sense, similar to modern comic books – dating from before and just after contact with the Spanish in the 16th century.  Study the lush, colorful art in these codices and try to imitate this style in your retelling. Consider the following questions: How does this fit in with what I’ve already learned about Mexica culture and belief? How does this story compare with the myths and legends of other world cultures?

 

The Pristine Myth: How Native Americans Shaped Their World

This lesson was reported from:
A chapter of The United States: An Open Ended History, a free online textbook.  Adapted in part from open sources.

For Your Consideration:
  1. What is the pristine myth?
  2. Aside from fire, what other examples of indigenous Americans shaping their environment does Denevan cite?  Follow one of the links in the relevant portion of this passage and explain one of these techniques or accomplishment in greater detail.
  3. Why did so many Europeans and their descendants fail to recognize the ways that Native Americans purposefully shaped the land? 
  4. How did Native Americans use fire?
  5. How did Europeans achieve the same or similar goals using different techniques?
  6. Could any of these Native American techniques be applied today?

The Pristine Myth

“There were not really very many of these redmen … the land seemed empty to invaders who came from settled Europe . . . that ancient, primeval, undisturbed wilderness . . . the streams simply boiled with fish … so much game . . . that one hunter counted a thousand animals near a single salt lick … the virgin wilderness of Kentucky … the forested glory of primitive America.” –  John Bakeless, The Eyes of Discovery, 1950.

In fact, Bakeless’s portrayal of Native Americans as passive in their environment – as little more than wild animals inhabiting a niche in an ecosystem – couldn’t be more wrong.  Various groups of Native Americans shaped North and South America for millennia before modern Americans started paving the forests to put up parking lots.

Historical ecologist William M. Denevan was one of the first scholars to recognize and describe the ways in which Native Americans, just like Europeans, shaped the environments in which they found themselves.  In a seminal book, he called the idea that Native Americans had not significantly impacted the landscape of the Americas prior to the arrival of Europeans “the pristine myth.”  To support his case, Denevan cited the many mounds, causeways, roads, terraces, and cultivated forests in both North and South America – as well as ample evidence that Native Americans used fire as a versatile tool to control and shape their environment.

Purposefully set fires helped promote valuable resources and habitats that sustained indigenous cultures, economies, traditions, and livelihoods. The cumulative ecological impacts of Native American fire use over time has resulted in a mosaic of grasslands and forests across North America that was once widely perceived by early European explorers, trappers, and settlers as untouched, pristine wilderness.

It is now recognized that the original American landscape was already humanized at the time that the first Europeans arrived.

The Indian’s Vespers by Asher Brown Durand was painted in 1847.  As part of the so-called Hudson River School of romantic painters, Durand often portrayed the American wilderness as a primeval state of nature, untouched by the hands of man.  Here, in keeping with the idea that Native American lived in harmony with nature, accepting its bounty while leaving almost no footprint on the land, a Native American prays toward the rising sun.
Eleven major reasons for Native American ecosystem burning:
Hunting The burning of large areas was useful to divert big game (deer, elk, bison) into small unburned areas for easier hunting and provide open prairies/meadows (rather than brush and tall trees) where animals (including ducks and geese) like to dine on fresh, new grass sprouts. Fire was also used to drive game into impoundments, narrow chutes, into rivers or lakes, or over cliffs where the animals could be killed easily. Some tribes used a surround or circle fire to force rabbits and game into small areas. The Seminoles even practiced hunting alligators with fire. Torches were used to spot deer and attract fish. Smoke was used to drive/dislodge raccoons and bears from hiding.
Crop management Burning was used to harvest crops, especially tarweed, yucca, greens, and grass seed collection. In addition, fire was used to prevent abandoned fields from growing over and to clear areas for planting corn and tobacco. One report of fire being used to bring rain (overcome drought). Clearing ground of grass and brush was done to facilitate the gathering of acorns. Fire was used to roast mescal and obtain salt from grasses.
Insect collection Some tribes used a “fire surround” to collect and roast crickets, grasshoppers, Pandora Pinemoths in pine forests, and collect honey from bees.
Pest management Burning was sometimes used to reduce insects (black flies, ticks, and mosquitos) and rodents, as well as kill mistletoe that invaded mesquite and oak trees and kill the tree moss favored by deer (thus forcing them to the valleys). Fire was also used to kill poisonous snakes.
Improve growth and yields Fire was often used to improve grass for big game grazing (deer, elk, antelope, bison), horse pasturage, camas reproduction, seed plants, berry plants (especially raspberries, strawberries and huckleberries), and tobacco. Fire was also used to promote plant structure and health, increase the growth of reeds and grasses used as basket materials, beargrassdeergrasshazel, and willows.
Fireproofing areas There are some indications that fire was used to protect certain medicine plants by clearing an area around the plants, as well as to fireproof areas, especially around settlements, from destructive wildfires. Fire was also used to keep prairies open from encroaching shrubs and trees.
Warfare and signaling Indians used fire to deprive the enemy of hiding places in tall grass and underbrush, to destroy enemy property, and to camouflage an escape. Large fires (not the Hollywood version of blankets and smoke) were ignited to signal enemy movements and to gather forces for combat.
Economic extortion Some tribes also used fire for a “scorched earth” policy to deprive settlers and fur traders from easy access to big game and thus benefiting from being “middlemen” in supplying pemmican and jerky.
Clearing areas for travel Fire was used to fell trees by boring two intersecting holes into the trunk, then dropping burning charcoal in one hole, allowing the smoke to exit from the other. This method was also used by early settlers. Another way to kill trees was to surround the base with fire, allowing the bark and/or the trunk to burn causing the tree to die (much like girdling) and eventually topple over. Fire also used to kill trees so that it could later be used for dry kindling (willows) and firewood (aspen).
Felling trees Fire was used to fell trees by boring two intersecting holes into the trunk, then dropping burning charcoal in one hole, allowing the smoke to exit from the other. This method was also used by early settlers. Another way to kill trees was to surround the base with fire, allowing the bark and/or the trunk to burn causing the tree to die (much like girdling) and eventually topple over. Fire also used to kill trees so that it could later be used for dry kindling (willows) and firewood (aspen).
Clearing riparian areas Fire was commonly used to clear brush from riparian areas and marshes for new grasses and sedges, plant growth (cattails), and tree sprouts (to benefit beavermuskratsmoose, and waterfowl), including mesquite, cottonwood, and willows.
Image result for controlled burns
Many plants have seeds that open only in the extreme heat of a fire.  Other plants thrive once the ground is cleared of dead matter, freeing up resources like sunlight and returning nutrients to the soil.  Game like deer and rabbits are attracted to this fresh green growth, both increasing their population and attracting them to the location of a Native American’s choice.  A controlled burn can also reduce the risk of an out of control wildfire like those seen recently in California. (Photo Credit: Pennsylvania Gaming Commission)

Changes in Native Indian burning practices occurred as Europeans settled across the continent. 

Some settlers saw the potential benefits of low intensity, controlled burns, but by and large, they feared and suppressed them as a threat to their homes, farms, and towns.

Meanwhile, as Native American populations collapsed due to disease, violent conquest, and forced removal, the once-cultivated and sculpted green spaces between European settlements became truly wild.

In fact, the “primeval” forest observed by the romantic and transcendentalist writers of the early Nineteenth Century was the product of a catastrophic disruption of Native American society over the previous century by European settlers and conquerors.  In other words, the state of primeval nature – the overgrown forests with thick underbrush, overrun with wildlife – as described by such ostensibly perceptive men as Henry Wadsworth Longfellow or Henry David Thoreau existed because European-style civilization had supplanted Native American-style civilization, and their carefully cultivated wilderness landscapes had fallen into disrepair.

As Denevan puts it, “The pristine image of 1492 seems to be a myth, then, an image more applicable to 1750, following Indian decline.”

Asher Brown Durand’s The First Harvest in the Wilderness is impressed with the majesty of what he saw a untouched nature.  However, his painting might more accurately (if less poetically) be titled The First European-style Harvest in the Wilderness.

By the 1880’s, impacts of colonization had devastated indigenous populations, and fire exclusion became more widespread; by the early 20th century fire suppression had become official U.S. federal policy. Understanding how Native Americans used fire pre-settlement provides an important basis for studying and reconstructing subsequent fire regimes throughout the landscape and is critical to correctly interpreting the ecological basis for vegetation distribution.

Read more about how specific indigenous Americans groups shaped their world.

A section of Everglades National Park that is maintained through periodic controlled burns, which helps rangers consume dead plant material and clear invasive species. (Shark Valley, Florida, 2018.)

Further Reading

1491: New Revelations of the Americas Before Columbus by Charles C. Mann.


THIS LESSON WAS INDEPENDENTLY FINANCED BY OPENENDEDSOCIALSTUDIES.ORG.

If you value the free resources we offer, please consider making a modest contribution to keep this site going and growing.

The lush product of controlled burns. (Everglades National Park, Florida, 2018.)

In The Trenches: Harper’s Weekly Covers the Philippine-American War

This lesson is a part of a larger unit on the Philippines: At the Crossroads of the World.  
This lesson was reported from:

The Philippine–American War was an armed conflict between the First Philippine Republic and the United States that lasted from February 4, 1899, to July 2, 1902. While Filipino nationalists viewed the conflict as a continuation of the struggle for independence that began in 1896 with the Philippine Revolution, the U.S. government regarded it as an insurrection. The conflict arose when the First Philippine Republic objected to the terms of the Treaty of Paris under which the United States took possession of the Philippines from Spain, ending the short Spanish–American War.  The war resulted in the deaths of at least 200,000 Filipino civilians, mostly due to famine and disease.  Some estimates for total civilian dead reach up to 1,000,000.  Harper’s Weekly, A Journal of Civilization was a widely read news magazine which offered extensive coverage of the war for its American readers.  One of its most prominent correspondents during that war was John F. Bass, the author of this dispatch from Manila in March, 1899, a month after open hostilities between the Filipinos and the occupying American army commenced.

Answer the following questions using details from the text to support your answers:

  1. To whom does Bass assign blame for the war?
  2. What does Bass think of the American project of bringing self-government and civilization to the Philippines?
  3. What are Bass’s ideas about race?  How does this shape his understanding of the war?
  4. Does he seem to think that the Americans deserve their bad reputation among the insurgents?
  5. What is the purpose of Bass’s anecdote about the Spaniard?
An excerpt from “In The Trenches” by John F. Bass, originally published in Harper’s Weekly.
Manila, March 9, 1899.
john bass
John F. Bass was a correspondent for the American magazine Harper’s Weekly, covering the Philippine-American War from Manila. He is pictured here with a cage full of homing pigeons which he used to file breaking news dispatches from the field.

New comers in Manila keep asking where the blame lies for this outbreak. Is the responsibility alike for American and Filipino deaths with our government or with the leaders of the Filipino people? At such a time as this it is difficult for a good American not to throw the blame on Aguinaldo and his followers. The American army has done so well that one feels like overlooking the past. Although the true cause does not lie within the scope of any generalization, but rather in a multitude of small detached facts, still I believe that the fundamental reason for our present fight lies in an unrestrained race antipathy. Americans differ so absolutely in mind, body, and soul from Filipinos that the two could not live together in harmony under the then existing conditions. First among these conditions was an American and a Filipino volunteer force, both more or less undisciplined and longing to jump at each other’s throats; and, secondly, a want of any consistent policy in our government. Moreover, both American and Filipino leaders have been so provincial in their point of view that at no time during the military occupation of Manila has the least good feeling existed between the American and Filipino governments. We have ignored Aguinaldo and his followers in so far as it is possible to ignore an army which for months has been encircling Manila in a peaceful siege. Aguinaldo has stuck out through thick and thin for the independence of his people. Instead of getting what he wanted, he received the hard-and-fast declaration of our President that the islands were American property, that the army would proceed to take possession of them, and that any one resisting our authority would be suppressed by force of arms. Since this manifesto was issued there has been no hope of a peaceful settlement.

Image result for wilcox harper's weekly philippines
Illustration from Harper’s Weekly, April 24, 1899 edition, drawn by G.W. Peters.

The bone of contention is the sovereignty of the islands. It is said that the Filipinos will not be able to establish a good government, but the same argument would apply to many of our own communities at home which have wretched local self-government. Much as one may dislike the native – and I must say that I have never met with a more unlovable people – it is important occasionally to get his point of view. No doubt the government which the natives would establish would not please the Anglo-Saxon, but would it not be good enough for the natives themselves?

The natives soon learned to dislike us. We plastered the town from end to end with beer and whiskey advertisements. And, so far, Americans who have followed the army have their time and money into saloons. No other business attracts them. According to native standards, the American soldier has been rough and tyrannical, while from our point of view the natives have been tricky and dishonest. The extreme East and the extreme West have learned to hate each other. The importance of these things is great as indicating what the future has in store. The immediate cause of the outbreak was that the insurgent officers and soldiers, being under less control than our men, became so hostile and insulting that we had either to fight or to leave the islands. The outbreak was hastened and made inevitable by the unsettled state of public opinion in the United States, the absence of any fixed policy in Washington, and the consequent contradictory and restricting orders on our local government in Manila. The fact of the matter is that the policy of ignoring the insurgents completely has had its origin in Washington. It reminds one of the ultra-idealistic philosopher who ignored the hard-and-fast world of environment, and while absorbed in thought bumped his head against a stone wall. The insurgent government is here and must be dealt with.

iloilo
Harper’s Weekly, A Journal of Civilization – “Our New Citizens – A Native Family in Iloilo,” January 14, 1899.

Formerly we might have compromised with them; now we must crush them. There are a few men of education and ability who are managing the insurrection; the rest of the army follows blindly, misled by false reports about our cruelty, and they look upon us now as a species of ogre. We have fallen heir to the hatred which the natives felt for the Spaniards, and the same stories are told about us that were told about our predecessors. The Spaniards and the priests have done what they could to make trouble by circulating false reports in both camps. These reports have been believed by the insurgents and in many instances by our own officers.

The Spaniards are jubilant over the present state of affairs. One of them said to me:

“I speak to you as a Spaniard and an enemy of the United States. If fifty insurgents are killed, good; if the insurgents kill one hundred Americans, better; if the Americans in turn kill two hundred insurgents, best all.”

Read more on this subject -> The Origins of the Philippine-American War  ◦  The Brutality of the Philippine-American War  ◦  The Philippines in the American Empire  ◦  “The White Man’s Burden”: Kipling’s Hymn to U.S. Imperialism  ◦  Stereoscopic Visions of War and Empire  ◦  In The Trenches: Harper’s Weekly Covers the Philippine-American War Ninoy and Marcos – “A Pact with the Devil is No Pact at All.”

FURTHER READING

Harper’s History of the War in the Philippines edited by Marrion Wilcox.

History of the Philippines: From Indios Bravos to Filipinos by Luis Francia.

hawaii annex

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Read more of Harper’s Weekly’s coverage of the Philippine-American War.

Stereoscopic Visions of War and Empire

This exhibit juxtaposes the visual message presented by the stereoscopic images with excerpts from the letters written by U.S. soldiers that were first published in local newspapers and later collected in the Anti-Imperialist League’s pamphlet, allowing us to get a glimpse of the Philippine-American War as it was presented to Americans at home, reading the news or entertaining friends in their parlors. 

It is a part of a larger unit on the Philippine-American War.  

Students can use the Stereoscopic Visions of War and Empire Analysis Form to organize their thoughts while viewing this exhibit.

Image result for stereoscopic viewer
The stereoscopic viewer was a popular form of middle class entertainment in the United States during the late 1800s and early 1900s.  In the days before radio or television, these stereoscopic cards gave Americans a 3-D (albeit black and white) window into the world abroad.

The War from a Parlor

By Jim Zwick

The Philippine-American War was the United States’ first protracted counterinsurgency war in Asia. It started on February 4, 1899, just months after the end of the Spanish-American War, a war ostensibly fought to free Cuba from Spanish oppression. Like the Cubans, the Filipinos had been fighting for their independence from Spain since 1896. Many people within the United States objected to the annexation of Spain’s former colonies at the close of the Spanish-American War and, in November of 1898, an Anti-Imperialist League was formed in Boston to mobilize this opposition. When the war in the Philippines began three months later, it quickly became the League’s primary focus. The Philippine-American War would become the most divisive overseas war in United States history and it would retain that status for more than sixty years, until the war in Vietnam.

The counterinsurgency war for the “hearts and minds” of the Filipinos was mirrored in the domestic debate about the war. Politicians and editorialists who supported imperialism spoke and wrote of the civilizing mission of the United States, of taking up the “white man’s burden” of national sacrifice for the benefit of peoples they believed to be racially inferior and incapable of governing themselves. This rhetoric was matched with assessments of the value of Chinese commercial markets that lay “just beyond the Philippines” and the need to establish naval bases throughout the Pacific to expand and protect U.S. commerce.

The anti-imperialists highlighted the “un-American” nature of imperialism by quoting such documents as the Declaration of Independence, Washington’s Farewell Address, and Lincoln’s Gettysburg Address. To them, imperialism was a threat to the country’s anti-colonial and democratic traditions. Many anti-imperialists also opposed the annexation of foreign territories on racial grounds. They initially believed that any territory annexed by the United States would eventually become a state, and they opposed giving what they also believed to be racially inferior peoples a voice in the U.S. government.

From 1898 until July 4, 1902, the date Theodore Roosevelt symbolically used to declare the war over, nearly 200,000 U.S. soldiers served in the Philippines. About 5,000 of them were killed in battle. Most of the soldiers who initially fought in the Philippines had volunteered to fight in the Spanish-American War and, as several of the letters excerpted here indicate, not all of them supported the war in the Philippines. Their appeals for return to the United States were eventually heeded, and the Army Bill of 1901 nearly quadrupled the official size of the standing army so that an adequate number of professional soldiers could be employed to serve in the Philippines.

The number of Filipinos who died from the war is staggering. Some 16,000 to 20,000 Filipino soldiers were killed. Estimates of the number of civilians who were killed or died from war-related causes range from 200,000 to 600,000. Evidence of the brutality of U.S. troops in the Philippines was used by the Anti-Imperialist League to argue for the independence of the Philippines. Their most effective ammunition came from the official reports to the War Department by the generals in charge of U.S. forces in the Philippines. Their reports of Filipino casualties showed that for every Filipino wounded, fifteen were killed. In contrast, during the United States’ Civil War, five soldiers were wounded for every one killed.

The U.S. military censored press dispatches from the Philippines, but many local newspapers published the letters sent home by soldiers fighting there. These contained racial slurs, stories of atrocities, and assessments of the army’s morale that were not allowed to be reported over the cable from Manila. They also provided local significance to the news from abroad. In May of 1899, the Anti-Imperialist League collected many of these letters in a pamphlet, Soldiers’ Letters: Being Materials for the History of a War of Criminal Aggression. It was immediately controversial. Supporters of the war discounted the accounts of atrocities as the boasting of soldiers wanting to impress their friends and families at home or, because the identities of some of the writers were withheld from publication, as outright fabrications. Although their truthfulness was hotly debated, the letters were an important part of how the U.S. public learned about the war as they read their daily newspapers.

Visual images of the war were also widely distributed. At the turn of the century, the viewing of stereoscopic images was an extremely popular form of parlor entertainment. Stereoscopic images were created by taking two photographs of the same scene from slightly different angles. These would then be pasted to a card made to fit a special stereoscope viewer. If a picture is worth a thousand words, the realistic 3-D effect obtained by stereoscopic images was worth at least two thousand more because it added credibility to the images. Although ostensibly meant as entertainment, they contain implicit — and sometimes explicit — messages about the nature of the war, and about the Philippines and the Filipino people the U.S. government was trying to conquer.

This exhibit juxtaposes the visual message presented by the stereoscopic images with excerpts from the letters written by U.S. soldiers that were first published in local newspapers and later collected in the Anti-Imperialist League’s pamphlet. That both contained partisan messages — often racial, violent, and disturbing — is highlighted here by their juxtaposition. While the Anti-Imperialist League’s collection of the letters marks them as having partisan value, we do not often think of the stereoscopic images in the same way. But they were also an important means through which opinions about the war were shaped. The stereoscopic images and the soldiers’ letters allow us to get a glimpse of the war as it was presented to the people at home, reading the news or entertaining friends in their parlors.

“The Filipinos”

1 - the filipinos
“Better Class of Filipinos — who welcome American Rule — Manila, Philippines.” Underwood & Underwood, 1899.
traffic suspended
“Traffic suspended –their first look at a Camera, San Nicholas, Island of Cebu, Philippine Islands.” Underwood & Underwood, 1900.
a favorite costume
“A Favorite Costume for Boys at Jaro, Philippine Islands.” Underwood & Underwood, 1900.
the right way
“The right way to Filipino Freedom –Boys in Normal High School, Manila, Philippine Islands.” Underwood & Underwood, 1900.

They will never surrender until their whole race is exterminated. They are fighting for a good cause, and the Americans should be the last of all nations to transgress upon such rights. Their independence is dearer to them than life, as ours was in years gone by, and is today.
–Ellis G. Davis, Company A, Twentieth Kansas

Some think the insurgents are disheartened, but I think they will make a desperate struggle for what they consider their rights. I do not approve of the course our government is pursuing with these people. If all men are created equal, they have some rights which ought to be respected.
–J. E. Fetterly, a Nebraska soldier

“The Place”

2 - the place
“Escolta, the principal business Street in Manila, Philippine Islands.” Underwood & Underwood, 1899.
typical filipino farming scene
“Typical Filipino Farming Scene, a rice field and Water Buffalo–resting between furrows, Luzon, P. I.” Underwood & Underwood, 1900.

The building had been taken possession of by a United States officer, and he looted it to a finish. I suspected something and followed one of his men to the place. I expected to be jumped on by the officer as soon as I found him there, as I was away from my post, but it seems he was afraid I would give him away; in fact, we were both afraid of each other. He was half drunk, and every time he saw me looking at anything he would say, “Tennessee, do you like that? Well, put it in your pocket.” … The house was a fine one, and richly furnished, but had been looted to a finish. The contents of every drawer had been emptied on the floor. You have no idea what a mania for destruction the average man has when the fear of the law is removed. I have seen them — old sober business men too — knock chandeliers and plate-glass mirrors to pieces just because they couldn’t carry it off. It is such a pity.
–D. M. Mickle, Tennessee Regiment, at Iloilo

We sleep all day here, as we do our duty all night, walking the streets. We make every one get into his house by 7 p.m., and we only tell a man once. If he refuses, we shoot him. We killed over three hundred men the first night. They tried to set the town on fire. If they fire a shot from a house, we burn the house down, and every house near it, and shoot the natives; so they are pretty quiet in town now.
–A Corporal in the California Regiment

“The US Army”

3 - The US Army
“Gallant defenders of the flag Dewey raised over the Philippines – 1st Battalion, Washington Vols. at Pasig.” Underwood & Underwood, 1899.
lookouts
“Lookouts on the church top – watching the Filipinos – Taquig, Philippine Islands.” Underwood & Underwood, 1900.

The town of Titatia was surrendered to us a few days ago, and two companies occupy the same. Last night one of our boys was found shot and his stomach cut open. Immediately orders were received from General Wheaton to burn the town and kill every native in sight, which was done to a finish. About one thousand men, women, and children were reported killed. I am probably growing hard-hearted, for I am in my glory when I can sight my gun on some dark-skin and pull the trigger.
–A. A. Barnes, Battery G., Third United States Artillery

We can lick them, but it will take us a long time, because there are about 150,000 of the dagos back in the hills, and as soon as one of them gets killed or wounded there is a man to take his place at once; and we have but a few men in the first place, but we are expecting about 8,000 more soldiers every day, and I hope they will soon get here, or we will all be tired out and sick…. This is an awful bad climate and there have been from two to four funerals every day. The boys have chronic diarrhea and dysentery, and it just knocks the poor boys out.
–Martin P. Olson, Fourteenth Regulars

“The Dead”

3 - The Dead
“Gen. Lawton’s remains, Paco Cemetery Chapel. — ‘A Hero as great as he was modest.'” Underwood & Underwood, 1900.
necessary
“The necessary Result of War –an Insurgent killed in the trenches at the Battle of Malabon, P. I.” Underwood & Underwood, 1899.
Sacrifice to Aguinaldo's ambition
“A Sacrifice to Aguinaldo’s Ambition – Behind the Filipino Trenches after the Battle of Mala.” Underwood & Underwood, 1899.
departed
“Praying for the souls of departed friends –Santa Cruz Cemetery, Manila, Philippines.” Underwood & Underwood, 1899.

I deprecate this war, this slaughter of our own boys and of the Filipinos, because it seems to me that we are doing something that is contrary to our principles in the past. Certainly we are doing something that we should have shrunk from not so very long ago.
–General Reeve, Thirteenth Minnesota Regiment

The boys are getting sick of fighting these heathens, and all say we volunteered to fight Spain, not heathens. Their patriotism is wearing off. We all want to come home very bad. If I ever get out of this army I will never get into another. They will be fighting four hundred years, and then never whip these people, for there are not enough of us to follow them up…. The people of the United States ought to raise a howl and have us sent home.
–Tom Crandall, Nebraska Regiment

“Civilized Warfare”

4 - Civilized Warfare
“Insurgent Families coming into the American Lines with the flag of truce, Philippines.” Underwood & Underwood, 1899.
prisoners
“Filipino prisoners of war at Pasig, Philippine Islands.” Underwood & Underwood, 1899.
peace
“Bringing Peace to the fertile Philippines –some of the 9th Infantry Boys at Las Pinas.” Underwood & Underwood, 1899.

The boys go for the enemy as if they were chasing jack-rabbits…. I, for one, hope that Uncle Sam will apply the chastening rod, good, hard, and plenty, and lay it on until they come into the reservation and promise to be good “Injuns.”
–Colonel Funston, Twentieth Kansas Volunteers

Soon we had orders to advance, and we rose up from behind our trenches and started across the creek in mud and water up to our waists. However, we did not mind it a bit, our fighting blood was up and we all wanted to kill “niggers.” This shooting human beings is a “hot game,” and beats rabbit hunting all to pieces.
–A private of Company H of the First Regiment, Washington State Volunteers

“The Hospital”

stricken
“Stricken with fever –more deadly than Filipino bullets– 1st Reserve Hospital, Manila, Philippine Islands.” Underwood & Underwood, 1899.
5 - Civilized Warfare
Civilized Warfare — restoring men we had to shoot — Reserve Hospital, Manila, P.I. Underwood & Underwood, 1899.

I never saw such execution in my life, and hope never to see such sights as met me on all sides as our little corps passed over the field, dressing wounded. Legs and arms nearly demolished; total decapitation; horrible wounds in chests and abdomens, showing the determination of our soldiers to kill every native in sight. The Filipinos did stand their ground heroically, contesting every inch, but proved themselves unable to stand the deadly fire of our well-trained and eager boys in blue. I counted seventy-nine dead natives in one small field, and learn that on the other side of the river their bodies were stacked up for breastworks.
–F. A. Blake, of California, in charge of the Red Cross

Our Country Victorious and Now a Happy Home

A Spanish-American War Drama in Six Parts

This six-card set of stereoscopic cards was copyrighted in 1899 by Strohmeyer & Wyman and published by both it and Underwood & Underwood. The sets were available in at least two versions, one with Jack going off to fight in Cuba and the other with him fighting in the Philippines. The photographs and captions are identical except that “Manila” in the caption on card three is replaced by “Santiago.”

 

 

This essay and exhibit, originally presented online in the early 2000s, were the work of the late historian Jim Zwick.  Since Mr. Zwick’s passing, they have disappeared from the internet, as has the original host site.  It is truly a shame for his important exhibition to disappear, especially considering its seemingly perpetual relevance.  I present them here – with an expanded collection of stereoscopic images – in a purely academic spirit, with all due respect to Mr. Zwick and the educational value of his original work.  Openendedsocialstudies.org does not profit in any financial sense by hosting this lesson.

Read more on this subject -> The Origins of the Philippine-American War  ◦  The Brutality of the Philippine-American War  ◦  The Philippines in the American Empire  ◦  “The White Man’s Burden”: Kipling’s Hymn to U.S. Imperialism  ◦  Stereoscopic Visions of War and Empire  ◦  In The Trenches: Harper’s Weekly Covers the Philippine-American War Ninoy and Marcos – “A Pact with the Devil is No Pact at All.”