The Neolithic Revolution – also known as the Agricultural Revolution – was the wide-scale transition of many human societies from a lifestyle of hunting and gathering to one of agriculture and settlement, making an increasingly larger population possible. These settled communities permitted humans to observe and experiment with plants to learn how they grew and developed. This new knowledge led to the domestication of plants.
The Neolithic Revolution involved far more than the adoption of a limited set of food-producing techniques. During the next millennia it would transform the small and mobile groups of hunter-gatherers that had hitherto dominated human pre-history into sedentary (non-nomadic) societies based in built-up villages and towns. These societies radically modified their natural environment by means of specialized food-crop cultivation, with activities such as irrigation and deforestation which allowed the production of surplus food. Other developments found very widely are the domestication of animals, pottery, polished stone tools, and rectangular houses.
These developments, sometimes called the Neolithic package, provided the basis for centralized administrations and political structures, hierarchical ideologies, writing, cities, specialization and division of labor, more trade, the development of non-portable art and architecture, and property ownership.
ACTIVITY – Join the Neolithic Revolution Advertisement
Create an advertisement urging human beings to settle down and join the Neolithic Revolution. Your ad should be artistic, creative, and appealing, but should also communicate the key changes/benefits that an agriculturally-based lifestyle will bring to those who adopt it – using at least 3/4 of the vocab words found in your textbook.
You must also utilize at least two of the following – the seven most common techniques of persuasion used in advertising:
Testimonial – a story from someone, usually famous, who has used the product
Glittering Generalities – words that cannot really be measured, like “great”
Transfer – using this product will make you “cool” or “attractive”
Plain Folks – a common person who can understand and empathize with a listener’s concerns.
Bandwagon – everybody’s doing it, you’re being left behind
Name Calling – bashing the competition
Card Stacking – shows the product’s best features, tells half truths, omits potential problems.
This article lists many benefits of living in a medina – list them, adding any additional benefits that strike you. Then, create a list of drawbacks.
Should cities in your country build neighborhoods that look more like this? Would you live in one?
Design your own ideal neighborhood – create a map that considers space to live, work, and play, as well as transportation and utilities like power and water.
A medina quarter (Arabic: المدينة القديمة al-madīnah al-qadīmah “the old city”) is a distinct city section found in a number of North African cities, including in Morocco. A medina is typically walled, with many narrow and maze-like streets. The word “medina” (Arabic: مدينة madīnah) itself simply means “city” or “town” in modern-day Arabic.
Medina quarters have usually been inhabited for a thousand years or more, and often contain historical fountains, palaces, public squares, mosques, and churches.
Because of their very narrow streets, medinas are generally free from car traffic, and in some cases even motorcycle and bicycle traffic. The streets can be less than a metre wide. This makes them unique among highly populated urban centres. The Medina of Fes, or Fes el Bali, is considered one of the largest car-free urban areas in the world.
Aside from the addition of some electrical wires and modern plumbing, most medinas in Morocco today look a lot like they did in those bygone glory days of the trans-Saharan trade one thousand years ago. The streets are rarely wider that six or seven feet, and are sometimes as narrow as two or three. Mules and men with carts do most of the heavy lifting in the streets, delivering or carrying away what can’t be done by hand – no trucks or cars can penetrate, so most people buy groceries for today, and maybe tomorrow. Furniture and modern appliances are often transported into the medina over a neighbor’s rooftop, and down a home through the central, open air courtyard. Anger your neighbors, and you might have a hard time remodeling your house.
Fresh fish – caught this morning – for sale in the souq, or market. It will likely be carried home by the purchaser, wrapped in yesterday’s newspaper. Sometimes a map pushing a cart full of iced fish will delivery it straight to residents’ doors.
Mosques – identifiable by their lighted minarets – serve each neighborhood within a medina, offering a space to pray, socialize, connect, and to resolve dispute with the community.
The crowded street of the medina in Fez. The ditch is in the center of the street, channeling water away from buildings and allowing pedestrians to stay dry even in the rain, beneath the awnings that are common in front of homes and shops.
In this cafe, refrigeration is provided by cool mountain water fed from a small mountain stream – there is no electricity.
Don’t think of a city like this as “backward” – think of it as a template for a life many in our modern times have forgotten… But which many of us are trying to rediscover. What appear to be drawbacks at first glance, described another way, are what many Americans and Europeans list as desirable qualities in a neighborhood.
It is walkable, by necessity. Most anything you need is available in a five to ten minute walk from your door.
It is communal – there are basically no police present, so most problems are solved in the community. Violence is squashed through neighbors’ intervention and social pressure. Public fountains with fresh, clean water can be found at most major intersections. Same with mosques, which, in addition to the square full of small shops, are at the center of residents’ spiritual and social lives.
Most all food is organic, fresh, and affordable, sold with zero plastic packaging.
The narrow streets, paved with stone, between high mud-walled homes are many degrees cooler than the open air outside the medina, meaning that while most who live within don’t have air conditioning, they don’t really need it either.
Dusk falls on the densely packed medina of Fez. In this rooftop photo, it is easy to see the density, the open courtyards, and the mosques – recognizable from their tall towers – stretching into the distance.
Since there are few to no vehicles in the medina, the streets are designed for human traffic – stairways are common in mountain towns.
At their narrowest, the streets of the medina can be narrower than the hallway in your house. Extended families might build passover hallways to join two households across the street.
In an effort to maximize living space, some families build additions to their homes – which extend over the street. This does provide additional shade to pedestrians below.
The soul is the market section of the medina. Many small shops – usually highly specialized, selling only meat, only women’s clothing, only fruit, sometimes only one kind of fruit – characterize the shopping experience. All of this is within a few minutes walk from home.
Larger deliveries in the medina might be made to by mules. As a result, pedestrian fatalities – a real problem in every American community – are almost unheard of in the medina.
Occasionally, streets of the medina are wide enough to accommodate small motorbikes, such as this one making deliveries in the souk of Essaouira, Morocco.
For hundreds of years before running water was widely available to every home, Moroccan rulers built fountains at close intervals throughout the medina – fed sometimes by springs, sometimes by aqueducts carrying clean water from distant mountains to the corner by your house.
In Muslim countries, the symbol for a pharmacy is often the green crescent moon. This pharmacy serves a small neighborhood in the medina – and offers shade to pedestrians below.
A small public mailbox serves the neighborhood.
In the medina of Chefchaouen, residents have cultivated a vast, interwoven web of grape vines that grow overhead. The grapes can be eaten or turned into wine; their leaves provide fresh air and shade, and can also be eaten.
In the medina, streetlights are usually fixed overhead, right to the side of buildings – there is far less light pollution, because it takes far fewer lamps to light such narrow streets.
Electrical wires, added long after these ancient cities were originally built, are often run directly alongside buildings, or buried beneath the streets alongside waterlines.
Chickens often range freely, living on rooftops or in the courtyards of homes, providing fresh eggs and meat to their owners.
This public street runs completely underneath a multi-story home. Public parking typically means room for a bicycle or a hitch for a mule.
The public street continues into this tunnel.
Living in the medina can mean cramped corners, however. Each of these doors leads to a different home.
Traditional doors in the medinas of Morocco feature a smaller door nestled within a larger one, each with a seperate knocker which resonates with a distinct tone. The smaller door is for close family, as well as for ventilation while cooking – it allows for a modest amount of privacy within. The larger door is opened to welcome company or celebrate special occasion, symbolically opening the home to the wider community.
Air conditioning is rare in traditional medinas. Thick brick or mud walls and windows open at the right time of day help to keep indoor spaces cool.
This wall is made from sun-baked mud and straw, which insulates well against the heat of the day – and is durable in the arid, rainless climate that covers much of Morocco.
In most medinas, there are at least a few public squares filled with restaurants, shops, kids playing soccer, as well as musicians and other entertainers, such as snake charmers. Much of life outside of work and school takes place in open, public spaces like this square in Marrakesh, Morocco is by far one of the largest and busiest.
This cart is loaded with scrap metal for recycling. Any waste collection within the medina is done this way, on a human or mule-drawn carts. In truth, residents of the medina purchase most food without packaging in the local souq, meaning that they produce little inorganic waste. Large trash trucks are not really necessary here, even if they were possible.
Medinas are traditionally walled, guarding against attack from raiders or rival nations.
Industry can take place very close to residential areas. This tannery emits the strong smell of ammonia, which radiates for blocks around – neighbors live with it.
Without glamorizing the social problems like poverty and sanitation issues that persist in some medinas, there is a good reason that this way of life has persisted since prehistoric times, while the patterns of American suburbanization are barely a century and half old – but are killing the people who live there via social isolation, urban sprawl, excess carbon emissions, and water wasted irrigating green lawns.
Which is really the ideal here? Can we learn something from our human past?
It’s not backward if it offers answers to questions of sustainability and community that so many in countries like the United States are trying in vain and at great cost to reinvent.
THIS LESSON WAS MADE POSSIBLE THROUGH A GENEROUS GRANT FROM THE QATAR FOUNDATION.
Who are the Berber? Briefly describe their culture.
What do Berbers call themselves, and what does it mean in English?
Write your name in the Berber alphabet.
An anthropologist is someone who examines culture, artifacts, religion, language, lifestyles, and traditions to describe and understand a group of people, either from the present or the past. How would an anthropologist describe your community’s culture and history?
The main ethnic group inhabiting the Maghreb – which literally means “the west” in Arabic, and includes Morocco, Algeria, and Tunisia – are known as the Berber people. They and their ancestors have inhabited North Africa for more than 10,000 years, and possess a rich history and culture shaped by the varied geography of the area, as well as by their interactions with other groups, including the Phoenicians, the Romans, the Arabs, the Spanish, and the French.
The Berbers call themselves Imazighen, which means free or noble people in their own language. It is a fitting descriptor.
Historically, the Berbers have been successful in trade, navigating the harsh conditions of the Sahara and the Atlas Mountains, linking Sub Saharan Africa to the Mediterranean world when other groups struggled to do so. In ancient times, this wealth – as well as Berber prowess on horseback meant that groups such as the Carthaginians were paying them tribute in North Africa.
Unlike the conquests of previous religions and cultures, the coming of Islam, which was spread by Arabs, was to have extensive and long-lasting effects on the Maghreb. The new faith, in its various forms, would penetrate nearly all segments of Berber society, bringing with it armies, learned men, and fervent mystics, and in large part replacing tribal practices and loyalties with new social norms and political traditions influenced by the Arab world.
Traditionally, Berber men take care of livestock such as sheep, goats, cows, horses, and camels. Families migrate by following the natural cycle of grazing, and seeking water and shelter with the changing seasons. They are thus assured with an abundance of wool, cotton, and plants used for dyeing. For their part, women look after the family and produce handicrafts like clothing, rugs, or blankets – first for their personal use, and secondly for sale in local souqs, or markets. While many Berber still live according to these patterns, many more no longer follow these traditional patterns – they now have jobs, homes, and lifestyles similar to any of those found in your country.
The Berber are experts of irrigation, drawing water from mountain rivers and feeding it via gravity into green oases of productivity.
Traditionally, Berber men have raised livestock like these sheep, which provide wool, meat, and leather.
The goats are nearly as resourceful as the Berber themselves.
Staple crops of the modern Berber are wheat, corn, dates, and tomato.
The Berber inhabit a wide range of climate zones, including this harsh foothills of the Atlas Mountains, on the edge of the Sahara Desert. Rainfall and grass are sparse here, and the hearty goats herded by the Berber graze in the Argon trees that thrive in this arid landscape.
Berber women have traditionally created inticateky woven patterns on looms such as this one.
Berber women hand stitch the lushly detailed patterns seen on these kaftans. The work is exacting – and can earn a good income for the skilled artisan.
The Berber also cultivate alfalfa as a feed for livestock. This alfalfa is cut, bundled, and carried home from a family garden plot, usually by women.
Other Berber men work in tanneries, turning animal hides into leather in these vats of ammonia. The ammonia is sourced from the waste of animals.
Increasingly, the Berber are sedentary, but traditionally, many have been nomadic, following the green grass with their herds on a seasonal basis. This is mobile home of one family who still follows such a nomadic existence.
Like kids almost anywhere, modern Berber children love to play soccer – anywhere, any time.
Some Berber men create impressive tiled mosaics. These are the plain backsides of vibrantly-colored tiles, which will be held together with concrete. When flipped over, they will create a stunning geometric pattern – avoiding the depiction of the human form, as prescribed by Islam.
The traditional social structure of the Berbers is tribal. A leader is appointed to command the tribe through a generally democratic process. In the Middle Ages, many women had the power to govern. The majority of Berber tribes currently have men as heads of the tribe.
Imazighen (Berber) cuisine draws influence and flavors from distinct regions across North Africa and the Mediterranean world.
Principal Berber foods include:
Couscous, a staple dish made from a grain called semolina
Tajine, a stew made in various forms
Pastilla, a meat pie traditionally made with squab (fledgling pigeon) often today using chicken
Morocco is a former French colony, and French-style cafe culture has also influenced the country. Men in particular can be found at most hours of the day drinking espresso or tea, and possibly eating a pastry in one of the country’s thousands of cafes.
A tajine (Standard Moroccan Berber: ⵜⴰⵊⵉⵏ) is a Maghrebi dish which is named after the earthenware pot in which it is cooked. The earliest writings about the concept of cooking in a tajine appear in the famous One Thousand and One Nights, though the dish would have been already famous amongst the nomadic Bedouin people of the Arabian Peninsula, who added dried fruits like dates, apricots and plums to meat like mutton, chicken, or camel, giving tajine its unique taste. Tagine is now often eaten with french fries, either on the top or on the side.
Couscous (Berber : ⵙⴽⵙⵓ seksu, Arabic: كُسْكُس kuskus) is originally a Maghrebi dish of small (about 3 millimetres (0.12 in) diameter) steamed balls of crushed durum wheat semolina that is traditionally served with a stew spooned on top. It is a staple of the Moroccan diet, meaning that is eaten routinely and in such quantities that it constitutes a dominant portion of a standard diet for a given people, supplying a large fraction of energy needs and generally forming a significant proportion of the intake of other nutrients as well. In Tunisia, Algeria, Morocco, and Libya, couscous is generally served with vegetables (carrots, potatoes, and turnips) cooked in a spicy or mild broth or stew, and some meat (generally, chicken, lamb or mutton).
Pastilla (Moroccan Arabic: بسطيلة, romanized: bəsṭila) is a traditional Moroccan dish of Andalusian origin consumed in countries of the Maghreb. It is a pie which combines sweet and salty flavours; a combination of crisp layers of the crêpe-like werqa dough (a thinner cousin of phyllo dough), savory meat slow-cooked in broth and spices and then shredded, and a crunchy layer of toasted and ground almonds, cinnamon, and sugar. Pastilla is said to be “uniquely Moroccan, intricate and grand, fabulously rich and fantastical.”
In Morocco, Tunisia, Libya, Saudi Arabia, Jordan, and other parts of the Middle East, prickly pears of the yellow and orange varieties are grown by the side of farms, beside railway tracks and other otherwise noncultivable land. It is sold in summer by street vendors, and is considered a refreshing fruit for that season.
Writing in 1377, the scholar Ibn Khaldun offered a general description of the Berber that applies nearly as well in the twenty-first century:
“As for [their] moral virtues, one can cite: respect for one’s neighbours; the protection of guests; the observance of obligations and commitments; faithful adherence to promises and treaties; resolve in misfortune; indulgence towards the failings of others; renouncement of vengeance; kindness to the unfortunate; respect for the elderly; veneration for men of science; hatred of oppression; resolve before states; determination to win in matters of power; devotion to God in matters of religion.”
Indeed, nearly eight hundred years later the anthropologist Ahmed Skounti echoed these sentiments:
“The Imazighen (singular Amazigh) also known as the Berbers are among the original peoples of North Africa. Their myths, legends and history span 9,000 years, back to the Proto-Mediterraneans. They have achieved unity by keeping up their unique language and culture which are, like their land, both African and Mediterranean.
The Berbers of Morocco share this duality, reflecting the diversity of their nature and stormy history. Through contact with other peoples of the Mediterranean, they created kingdoms but also vast territories organised into powerful, democratic, war-mongering, tribal communities. Both aspects of this social political organisation have left a mark on recent historical events and the two millenia of the country’s history. As opposed to the pagan Mediterranean kingdoms of Antiquity, Berber empires developed inland and were Muslim. Judaism continued to be practiced, and the Sunni Islam majority gradually took
on a Berber hue with its brotherhoods, zaouias, marabouts. and rituals.
The roots of the Berber culture go deep down into Morocco’s proto-history. They are illustrated by a strong link with their land, a sense of community, hospitality sharing food and a specific relationship with spirituality. Its openness to many influences whether Mediterranean, African, Oriental, European or international have defined its current characteristics.
The Berber language, an Afro-Asian idiom, is the melting pot of the history and culture of the country. It has outlived most languages of Antiquity such as Ancient Greek, Phoenician, Latin and Egyptian. It used to be written but is now mainly oral. Though there are fewer now that can speak it, the language is nevertheless still used by a substantial number of Moroccans.”
The hamsa (Berber: ⵜⴰⴼⵓⵙⵜ tafust) is a palm-shaped amulet popular throughout the Middle East and North Africa and commonly used in jewelry and wall hangings. Depicting the open right hand, an image recognized and used as a sign of protection in many times throughout history, the hamsa is believed by some, predominantly Muslims and Jews, to provide defense against the evil eye. It has been theorized that its origins lie in Ancient Egypt or Carthage (modern-day Tunisia) and may have been associated with the Goddess Tanit. The Hamsa is also known as the Hand of Fatima after the daughter of the prophet Muhammad.
The Berber are known for their skills in working with silver. Its color is associated with purity and piety. The vibrant colors that highlight the silver are called enamel, which is a technique that probably arrived in Morocco in the 1400s, as many Muslims and Jews were expelled from Christian Spain.
Inseparable from poetry and associated with the dance, Amazigh music take many forms, but two popular folk forms include Ahwach and Rouaiss. – AHWACH: is a collective dance according to musical rhythms and with a accompaniment of songs. The group composed of flatists (aouad), percussion flat drums (bendir), percussion sionists of metal instruments (naqos) and dancers. ROUAISS a musical group that sings Amazigh poetry (amerg). The instruments used are the three-stringed lute (guembri), the monochord violin (rebab), the flat drum (bendir) and an instrument percussion metal (naqoss).
If men cover their heads, it is often with a wrapping as seen in this photo, which shields their heads and faces from the heat of the sun and the any sand on the wind.
Two men in traditional Berber clothing. The long tunic worn by both men and women is called a kaftan.
The djellaba is a long, loose-fitting outer robe with full sleeves that is worn in the Maghreb region of North Africa. Djellabas are made of wool in different shapes and colors, but lightweight cotton djellabas have now become popular. Among the Berbers, or Imazighen, such as the Imilchil in the Atlas Mountains, the color of a djellaba traditionally indicates the marital status (single or married) of the bearer: a dark brown djellaba indicating bachelorhood. Almost all djellabas of both styles (male or female) include a baggy hood called a qob (Arabic: قب) that comes to a point at the back. The hood is important for both sexes, as it protects the wearer from the sun, and in earlier times, it was used as a defence against sand being blown into the wearer’s face by strong desert winds. In colder climes, as in the mountains of Morocco and Algeria, it also serves the same function as a winter hat, preventing heat loss through the head and protecting the face from snow and rain. It is common for the roomy hood to be used as a pocket during times of warm weather; it can fit loaves of bread or bags of groceries.
Many women cover their heads in accordance with Muslim tradition, but many more do not.
No matter how traditional the dress, Berbers are not stuck in the past – this man carries a messenger bag containing his cell phone and other modern necessities.
The unique Berber alphabet is called tifinagh. Like the Berbers themselves, the writing has been attributed in turn to having Egyptian, Greek, Phoeno-Punic or South-Arabic origins, though none of these theories is definitive. Other research points toward the indigenous origins of Berber writing, linking it closely to cave art. The undecoded signs and symbols that accompany the depiction of humans, animals, weapons and ritual or combat scenes create a sort of visual vocabulary which may have later developed into the writing system.
Historically, Berber writing had limited uses, primarily in memorials and commemorative stone carvings. It was largely replaced by Arabic around the fifth or sixth centuries, and later by French in the twentieth century. Berber was originally written vertically from top to bottom, but today is oriented from right to left, like Arabic. The alphabet is composed of a distinctive geometric written form, in which 33 characters are created from three basic shapes: the circle, the line, and the dot.
This ancient alphabet serves as the basis for the formation of the modern tifinagh alphabet adopted since 2003 by Morocco in order to write the Berber language.
THIS LESSON WAS MADE POSSIBLE THROUGH A GENEROUS GRANT FROM THE QATAR FOUNDATION.
(Information on the Berber alphabet was adapted from the work of Aline Star, anthropologist at the Institut National des Sciences de L’Archéologie et du Patrimoine. Rabat)
Idris and the wealthy elite of ancient Fes filled the city with fountains, madrasas (schools), library, the world’s first university, and community ovens for baking bread. They also built strong walls and thick gates to protect the residents of Fez – and traveling merchants spending the night. What kind of services and amenities does your city government provide for you? Did the people of Fes get better or worse care than you do?
How similar are the classes described at University of al-Qarawiyyin to those conducted in your school? Compare and contrast these two educational institutions.
The prosperous economy of Fes was based on its position along the trade routes linking sub-Saharan Africa and the Mediterranean world. What is the economy of your town based on? Provide specific industries, companies, dollar values, percentages, and numbers of people if you can. Do these industries make your town relatively wealthy, while employing a large number of people? How does the unemployment rate in your town compare that of the rest of your country?
Fes is the ancient capital of the first unified Moroccan state, founded in 803 CE when Idris I, the great-great-great grandson of Muhammad the Prophet, subdued local Berber tribes.
Idris I was a refugee of sorts – a member of the ruling class of the largest Arab empire based in Baghdad. A successful rebellion led to the death of his brothers, and he fled west, across the harsh Sahara to the land known as the Maghreb – today`s Morocco. There, he settled near the ruins of Roman Volubilis, where he was welcomed by the local Berber tribe – many of whom had converted to Islam after the religion was carried alongside gold, spices, and ivory in the trans-Saharan trade.
Moroccans, like many Muslims, look for a leader who has a quality they call barakah – blessed by God. This quality can be demonstrated in many ways – the leader brings prosperity to the country, he leads the army to great victories, a drought ends on his watch. It must have seemed miraculous to these Berbers, living at an unremarkable juncture on the Saharan trade routes that a descendant of the Prophet had come to live among them, and before long he was their leader, further demonstrating his barakah by conquering many neighboring Berber tribes and founding the Idrisid Dynasty, the first great Moroccan-based empire, with Fes as its capital.
As these thing go, this success ruined his hiding spot. The Arab rebels – known as the Abbasids – who had killed his family and sent him into hiding, eventually had Idris I assassinated, too.
Fez’s Palais Royale may be a modern palace, but it hints at the fantastic wealth of Idris I’s ancient capital. These large brass doors stand nearly a dozen feet tall. They are surrounded by sumptuous zellige (colorful geometric mosaic tilework) and carved cedar wood.
His son, Idris II attained even greater success in unifying the Maghreb. Fes was an important part of this success, as it occupies a pass in the Rif Mountains – guarding a main trade route between the Sahara and the Mediterranean Coast. Placing his capital at Fes meant that Idris could wield economic as well as military power over his people at their neighbors. He could tax goods as they moved through Fes’s many markets and funduqs. He could use this revenue to fund massive unlicensed works – fountains to provide beauty and freshwater to the city’s residents, for example, or communal ovens and local schools. Fes’s residents were merchants and innkeepers who prospered on his watch. In short, the quality of life for the average Berber under Idris I and II was pretty good. This is the epitome of barakah – which flows from God to those that are closest to God, such as saints and prophets. Those that have received barakah are thought to have the abilities to perform miracles (karamat) – in the case of a king, this could mean bringing peace and prosperity, good harvests, and good health to his people.
While it is not exactly the same thing, barakah could loosely be compared to what Enlightenment thinkers in Europe might have called “the social contract.” If the people of a kingdom are happy and safe, they will accept the rule of their emir. Idris could exercise all of this “soft power” before ever ordering a single act of violence or repression by his great army – and why would he ever need to do anything by force when life for his subjects was so good?
Under Idris, the souks – or markets – of Fes were flooded with trade goods from across the African and Mediterranean worlds.
For its part, Fes became a major producer of leather goods. Tanneries such as this one still produce fine leather using many of the same techniques they have for more than a thousand years.
A man and his son drop animal hides – goats, cows, or camels, usually – into vats of chemicals, which dye and preserve the skins as leather.
The end result of this process is a colorful array of bags, clothing, and other leather goods.
The fine artisans of Morocco produce intricate tilework by hand, a trade that has persisted for more than a thousand years. Then, as now, their detailed work is expensive – a sign of status whether it adorns a palace wall or the floors of a riad, or wealthy person’s home.
This riad likely belonged to a wealthy merchant in some distant past. This cedar wood likely came to Fes along the trade routes that passed through the city, and it was hand carved and painted by local artisans – a sign of great status on the part of the man who once owned this home.
Fes became the center of culture and learning in the Maghreb. While most Europeans of the time were living in what a previous generation of historians called “The Dark Ages,” in Fes, the world’s oldest functioning university – University of al-Qarawiyyin – began operation in 859 CE.
As it has for over 1100 years, education at Al Quaraouiyine University concentrates on the Islamic religious and legal sciences with a heavy emphasis on, and particular strengths in, Classical Arabic grammar/linguistics and Islamic law, although a few lessons on other non-Islamic subjects such as French, English are also offered to students. Teaching is delivered in the traditional method, in which students are seated in a semi-circle (halqa) around a sheikh, who prompts them to read sections of a particular text, asks them questions on particular points of grammar, law, or interpretation, and explains difficult points. Students from all over Morocco and Islamic West Africa attend the Qarawiyyin, although a few might come from as far afield as Muslim Central Asia. Even Spanish Muslim converts frequently attend the institution, largely attracted by the fact that the sheikhs of the Qarawiyyin, and Islamic scholarship in Morocco in general, are heirs to the rich religious and scholarly heritage of Muslim al-Andalus.
Most students at the Qarawiyyin range from between the ages of 13 and 30, and study towards high school-level diplomas and university-level bachelor’s degrees, although Muslims with a sufficiently high level of Arabic are also able to attend lecture circles on an informal basis, given the traditional category of “visitors in search of knowledge.”
After the reign of Idris II, the dynasty began to fracture. Royal brother fought royal brother for control of the empire. They would eventually be conquered by a new dynasty arising in the south of Morocco, but the owing to its status as a center of trade and learning, the glory of Fes would not really fade.
Fes remains perhaps the greatest symbol of Morocco, a country at the crossroads of Africa, Europe, and the Mediterranean, reflected in the cosmopolitan flavor of a city founded by an Arab ruler leading a pan-Berber empire, accepting immigrants from as far afield as modern Spain, and protecting the diversity of Jews and Christians who have long called the city home.
THIS LESSON WAS MADE POSSIBLE THROUGH A GENEROUS GRANT FROM THE QATAR FOUNDATION.
Benigno Simeon “Ninoy” Aquino Jr. was born into a wealthy Filipino family on November 27, 1932. His grandfather, Aquino, was a general in the revolutionary army of Emilio Aguinaldo, the officially recognized first President of the Philippines.
Ninoy’s prestigious family and the prosperity that facilitated his education and early political success did not make him elitist, however. He would become an inspiration symbol of courage and nonviolence in the face of overwhelming repression, and his example would help set the Philippines free from decades of dictatorial rule under the thumb of Ferdinand Marcos.
Aquino gained an early success in Philippine politics, as he was born into one of the Philippines’ political and landholding clans. In addition to his grandfather’s revolutionary service under President Aguinaldo, his father held office under Presidents Quezon and Jose P. Laurel. As a consequence, Aquino was elected mayor of his hometown of Concepcion, Tarlac at the remarkably young age of 23 years old. Five years later, he was elected the nation’s youngest vice-governor at 27 (a record surpassed in 2013). Two years after that, in 1961, he became governor of Tarlac province and then secretary-general of the Liberal Party in 1966.
In 1965, Ferdinand Marcos, a prominent right-wing politician won the Philippine presidency. Early in his term, Marcos initiated ambitious public works projects and intensified tax collection which brought the country economic prosperity throughout the 1970s. His administration built more roads (including a substantial portion of the Pan-Philippine Highway) than all his predecessors combined, and more schools than any previous administration. Marcos was re-elected president in 1969, becoming the first president of the Philippines to achieve a second term. Opponents of Marcos, however, blocked legislation necessary to further implement his expansive agenda. As a result, optimism faded early in his second term, economic growth slowed, and Marcos became increasingly heavy handed with his political opponents. Crime and civil disobedience increased. The Communist Party of the Philippines formed the New People’s Army in response to his shaky hold over the nation and the Moro National Liberation Front continued to fight for an independent Muslim nation in Mindanao.
In 1968, during his first year as senator, Aquino alleged that Marcos was on the road to establishing “a garrison state” by “ballooning the armed forces budget,” saddling the defense establishment with “overstaying generals” and “militarizing our civilian government offices.”
Aquino became known as a constant critic of the Marcos regime. His flamboyant rhetoric had made him a darling of the media. His most polemical speech, “A Pantheon for Imelda” was delivered on February 10, 1969. He assailed the Cultural Center, a signature project of First Lady Imelda Marcos, as extravagant, and dubbed it “a monument to shame” and labelled its designer “a megalomaniac, with a penchant to captivate.” President Marcos was outraged and publically labelled Aquino “a congenital liar.”
At 9:15 PM on August 21, 1971, at a rally to kick-off the opposition Liberal Party’s campaign in the upcoming Philippine elections, candidates formed a line on a makeshift platform and were raising their hands as the crowd applauded. The band played and a fireworks display drew all eyes, when suddenly there were two loud explosions – obviously were not part of the show. In an instant the stage became a scene of wild carnage. The police later discovered two fragmentation grenades that had been thrown at the stage by “unknown persons.” Nine people died, and 120 others were wounded, many critically.
As Aquino was the only Liberal Party senatorial candidate not present at the incident, Marcos and newspapers friendly to his rule insinuated that he had had something to do with the attack. Aquino denied these allegations, and most historians continue to suspect Marcos as he is known to have used false flag attacks – that is, a covert operations designed to deceive the public; the deception creates the appearance of a particular party, group, or nation being responsible for some activity, disguising the actual source of responsibility.
Amidst the rising wave of lawlessness and the conveniently timed threat of a Communist insurgency, Marcos declared martial law on September 21, 1972. This meant that ordinary law, including basic civil rights like the right to a fair trial or the need to pass new laws through a legislature were no longer guaranteed, and the president, through the military, could rule without any checks and balances from other branches of government. The declaration of martial law was initially well-received, given the social turmoil the Philippines was experiencing. Crime rates plunged dramatically after a curfew was implemented. Marcos, ruling by decree, curtailed press freedom and other civil liberties, abolished Congress, closed down major media establishments, ordered the arrest of opposition leaders and militant activists, including his staunchest critics: among them, Senator Benigno “Ninoy” Aquino, Jr.
Aquino was one of the first to be arrested. Before he was even put on trial – not in an ordinary, impartial civilian court, but in a military court friendly to Marcos – he was imprisoned on trumped-up charges of murder, illegal possession of firearms and subversion. This imprisonment would last for years before Aquino’s day in court.
On April 4, 1975, Aquino announced that he was going on a hunger strike, a fast to the death to protest the injustices of his military trial. Ten days through his hunger strike, he instructed his lawyers to withdraw all motions he had submitted to the Supreme Court. As weeks went by, he subsisted solely on salt tablets, sodium bicarbonate, amino acids, and two glasses of water a day. Even as he grew weaker, suffering from chills and cramps, soldiers forcibly dragged him to the military tribunal’s session. His family and hundreds of friends and supporters heard Mass nightly at the Santuario de San Jose in Greenhills, San Juan, praying for his survival. Near the end, Aquino’s weight had dropped from 54 to 36 kilos (120 pounds to 80). Aquino nonetheless was able to walk throughout his ordeal. On May 13, 1975, on the 40th day, his family and several priests and friends, begged him to end his fast, pointing out that even Christ fasted only for 40 days. He acquiesced, confident that he had made a symbolic gesture.
But he remained in prison, and the trial continued, drawn out for several years. On November 25, 1977, the Military Commission charged Aquino guilty of all charges and sentenced them to death by firing squad.
During this period, Marcos continued his political repression of the Philippines. His regime was characterized as kleptocracy – a government with corrupt leaders (kleptocrats) that use their power to exploit the people and natural resources of their own territory in order to extend their personal wealth and political powers. Typically, this system involves embezzlement of funds at the expense of the wider population. Official estimates say that the dictator ultimately stole between $5 to 10 billion from the people of the Philippines during his twenty year rule.
In mid-March 1980, after years in a solitary cell in Fort Bonifacio, Aquino suffered a heart attack. He was transported to the Philippine Heart Center, where he suffered a second heart attack. EKG and other tests showed that he had a blocked artery. Aquino refused to submit himself to Philippine doctors, fearing possible Marcos “duplicity;” he preferred to one of two options – go to the United States for the procedure or return to his cell and die.
After a secret hospital visit by Imelda Marcos, his request was granted. Aquino was allowed to go to the United States for surgery – accompanied by his family – on the condition that if he leaves, he will return; and while in America, he would not speak out against the Marcos regime. Aquino received treatment in Dallas, Texas. Following the surgery, he made a quick recovery, after which, he decided to renounce the agreement saying, “a pact with the devil is no pact at all.”
Aquino, his wife Corazón “Cory” Aquino, and their children started a new life in Massachusetts. He produced two books detailing his experience and the Filipino plight under the tyranny of Marcos, and gave a series of lectures while on fellowship grants from Harvard University and Massachusetts Institute of Technology. His travels across the U.S. became opportunities for him to deliver speeches critical of the Marcos government. Throughout these years abroad, Aquino was aware that his life in the U.S. was temporary. He never stopped affirming his eventual planned return to the Philippines – even as he enjoyed American hospitality and a peaceful life with his family on American soil.
In the first quarter of 1983, Aquino received news about the deteriorating political situation in his country and the rumored declining health of President Marcos (due to lupus). Aquino believed that it was expedient for him to speak to Marcos and present to him his rationale for the country’s return to democracy – before extremist generals took over in the wake of Marcos’s impending death and made such a change impossible. Moreover, Aquino worried that the Filipinos might have resigned themselves to Marcos’s strongman rule and that without his leadership the centrist opposition would die a natural death.
Aquino decided to go back to the Philippines, fully aware of the dangers that awaited him. Warned that he would either be imprisoned or killed, Aquino answered, “if it’s my fate to die by an assassin’s bullet, so be it. But I cannot be petrified by inaction, or fear of assassination, and therefore stay on the side…”
His family, however, learned from a Philippine Consular official that there were orders from Ministry of Foreign Affairs not to issue any passports for them. They therefore formulated a plan for Aquino to fly alone (to attract less attention), with the rest of the family to follow him after two weeks. Despite the government’s ban on issuing him a passport, Aquino acquired one with the help of Rashid Lucman, a former Mindanao legislator. It carried the alias Marcial Bonifacio (Marcial for martial law and Bonifacio for Fort Bonifacio, his erstwhile prison).
The Marcos government warned all international airlines that they would be denied landing rights and forced to return if they tried to fly Aquino to the Philippines. Aquino insisted that it was his natural right as a citizen to come back to his homeland, and that no government could prevent him from doing so.
Marcos wanted Aquino to stay out of politics, however Aquino asserted his willingness to suffer the consequences declaring, “the Filipino is worth dying for.” He wished to express an earnest plea for Marcos to step down, for a peaceful regime change and a return to democratic institutions. Anticipating the worst, he revealed that he would be wearing a bullet-proof vest, but he also said that “it’s only good for the body, but in the head there’s nothing else we can do.” Sensing his own doom, he told the journalists accompanying him on the flight, “You have to be very ready with your hand camera because this action can become very fast. In a matter of a three or four minutes it could be all over, you know, and [laughing] I may not be able to talk to you again after this.”
In his last prepared statement – one he was never able to deliver – he said, “I have returned on my free will to join the ranks of those struggling to restore our rights and freedoms through non-violence. I seek no confrontation.”
Upon the airplane’s arrival in Manila, soldiers boarded the airplane to arrest Aquino. The soldiers escorted him off the airplane and onto the jet bridge; however, instead of following the jet bridge to the terminal, they exited the jet bridge down the service staircase onto the apron, where a military vehicle was waiting to bring him to prison. Sometime between his egress from the aircraft and his boarding of the ground vehicle, several gunshots were heard. When the firing stopped, Aquino was dead.
People Power Revolution
Following her husband’s assassination in 1983, Aquino’s widow Cory became active and visible in various demonstrations and protests held against the Marcos regime. She began to assume the mantle of leadership left by her husband Ninoy and became the symbolic figurehead of the anti-Marcos political opposition. In the last week of November 1985, Marcos surprised the nation by announcing on American television that he would hold a snap presidential election in February 1986, in order to dispel and remove doubts against his regime’s legitimacy and authority.
Initially reluctant, Aquino was eventually prevailed upon to heed the people’s clamor, after one million signatures urging her to run for president were presented to her. Running on the offensive, the ailing Marcos derided Aquino’s womanhood, saying that she was “just a woman” whose place was in the bedroom. In response to her opponent’s sexist remark, and in reference to the fact that the ailing and feeble Marcos was increasingly seen as being largely a front man for his wife, Imelda, Aquino simply remarked that “may the better woman win in this election.” Marcos also attacked Aquino’s inexperience and warned the country that it would be a disaster if a woman like her with no previous political experience was to be elected president, to which Aquino cleverly and sarcastically responded, admitting that she had “no experience in cheating, lying to the public, stealing government money, and killing political opponents.”
The snap election called by Marcos which was held on 7 February 1986 and was marred by massive electoral fraud, violence, intimidation, coercion and disenfranchisement of voters. Election Day proved to be bloody as one of Aquino’s staunchest allies, former Antique province Governor Evelio Javier, was brutally murdered, allegedly by some of Marcos’ supporters in his province. Furthermore, during the counting and tallying of votes conducted by the Commission on Elections (COMELEC), 30 poll computer technicians walked out to dispute and contest the alleged election-rigging being done in favor of Marcos.
Incumbent President Marcos as declared the winner on February 15, 1986. In protest, Aquino called for a rally dubbed “Tagumpay ng Bayan” (People’s Victory Rally) the following day, during which she claimed that she was the real winner in the snap election and urged Filipinos to boycott the products and services by companies controlled or owned by Marcos’s cronies. The rally held at the historic Rizal Park in Manila drew a mammoth-sized crowd, sending a strong signal that Filipinos were quite tired of Marcos’ two decades of rule and the lengths to which he would go to perpetuate it.
Further, the dubious election results drew sharp reactions from both local quarters and foreign countries. The Catholic Bishops’ Conference of the Philippines (CBCP) issued a statement strongly criticizing the conduct of the election which was characterized by violence and fraud. International observers, including a U.S. delegation, denounced the official results. The United States Senate likewise condemned the election.
Aquino rejected a power-sharing agreement proposed by the American diplomat Philip Habib, who had been sent as an emissary by U.S. President Ronald Reagan to help defuse the tension.
In what came to be known as the People Power Revolution, peaceful demonstrations took place on a long stretch of Epifanio de los Santos Avenue, more commonly known by its acronym EDSA, in Metro Manila from February 22–25, 1986. They involved over two million Filipino civilians, as well as several political and military groups and religious groups. The protests, fueled by the resistance and opposition from years of governance by President Marcos and his cronies, culminated with the absolute ruler and his family fleeing Malacañang Palace to exile in Hawaii. Ninoy Aquino’s widow, Corazon Aquino, was immediately inaugurated as the eleventh president as a result of the revolution on February 25, 1986.
Marcos never ceased to maintain that he was the duly elected and proclaimed president of the Philippines for a fourth term, but unfairly and illegally deprived of his right to serve it.
In his dying days, Marcos offered to return 90% of his ill-gotten wealth to the Filipino people in exchange for being buried back in the Philippines beside his mother. However, Marcos’s offer was rebuffed by the Aquino government. He died and was buried as he lived his final days, in exile in Hawaii.
However, in 2016, after a contentious legal fight, his remains were reinterred in at the Libingan ng mga Bayani, the Philippine National Cemetery, despite opposition from various groups.
“Slavery wus a bad thing en’ freedom, of de kin’ we got wid nothin’ to live on wus bad. Two snakes full of pisen. One lying wid his head pintin’ north, de other wid his head pintin’ south. Dere names wus slavery an’ freedom. De snake called slavery lay wid his head pinted south and de snake called freedom lay wid his head pinted north. Both bit de nigger, an’ dey wus both bad.”
Read and analyze the following, a contract between Thomas J. Ross of Tennessee, a plantation owner, and a group of freedmen, perhaps his former slaves, laying out the terms by which these freedmen would work Ross’s land.
Things to consider:
Create a table with two columns — “Obligations of Thomas J. Ross” and “Obligations of the Freedmen on the Rosstown Plantation.” Complete this table using information you glean as you read the following document.
Who benefits the most from the arrangement outlined in this contract? Who is most likely to lose?
Why would a freed slave enter into an agreement like this?
This indenture of Bargain and agreement made and entered into in the year of our Lord One Thousand Eight and Sixty Five (1865) Dec 23 by and between Thomas J. Ross of the County of Shelby & State of Tennessee of the first part and the Freedmen on theRosstown Plantation in County & State aforesaid whose names will appear below of the second part, witnesseth that whereas the said Thomas J. Ross agrees to employ the said Freedmen to plant and raise a crop on his Rosstown Plantation for the year 1866 in Shelby County, Tenn. On the following Rules, Regulations and Renumerations. To wit-the said Ross agrees to furnish the land to cultivate, and a sufficient number of mules & horses and feed them to make and house said crop and all necessary farming utensils to carry on the same and to give unto said Freedmen whose names appear below one half of all the cotton, corn and wheat that is raised on said place for the year 1866 after all the necessary expenses are deducted out that accrues on said crop. Outside of the Freedmen’s labor in harvesting, carrying to market and selling the same and the said Freedmen whose names appear below covenant and agrees to and with said Thomas J. Ross that for and in consideration of one half of the crop before mentioned that they will plant, cultivate, and raise under the management control and Superintendence of said Ross, in good faith, a cotton, corn and oat crop under his management for the year 1866. And we the said Freedmen agrees to furnish ourselves & families in provisions, clothing, medicine and medical bills and all, and every kind of other expenses that we may incur on said plantation for the year 1866 free of charge to said Ross. Should the said Ross furnish us any of the above supplies or any other kind of expenses, during said year, are to settle and pay him out of the nett proceeds of our part of the crop the retail price of the county at time of sale or any price we may agree upon-The said Ross shall keep a regular book account, against each and every one or the head of every family to be adjusted and settled at the end of the year. We furthermore bind ourselves to and with said Ross that we will do good work and labor ten hours a day on an average, winter and summer. The time to run from the time we commence to the time we quit. The time we are going to and from work shall not be computed or counted in the time. We further agree that we will loose all lost time, or pay at the rate of one dollar per day, rainy days excepted.
We furthermore bind ourselves that we will obey the orders of said Ross in all things in carrying out and managing said crop for said year and be docked for disobedience and further bind ourselves that we said Freedmen will keep up the fences around the enclosures, and lots especially and if any rails be missing by burning or otherwise destroyed by said Freedmen, we will pay for the same or otherwise reconstruct the fence anew at our expense…
–All is responsible for all farming utensils that is on hand or may be placed in care of said Freedmen for the year 1866 to said Ross and are also responsible to said Ross if we carelessly, maliciously maltreat any of his stock for said year to said Ross for damages to be assessed out of our wages for said year, all of which is understood by us Freedmen in the foregoing contract, or agreement, the said Ross assigning his name and ours following. It is further agreed by us whose names appear below that we will keep a sufficiency of firewood hawled up at all times and make fires in the room of said Ross, when desired, attend to all stock properly, under direction of said Ross.
–It is further agreed by a special agreement with Herod and his wife Linda, whose names appear below that the said Ross furnishes one fourth of provisions consisting of meal, and meat for said year. Furnish medicine and hire attention whilst in sickness to himself wife and four children, Ralph, Rinda, Osborn and Zackery. Rinda is to act as nurse and have her meals and clothing free for her services to said Ross. Osborn & Zackery to wait in minor matters, Ralph to work on the farm. The foregoing obligations are sufficiently understood by us as Freedmen and hereby assign our marks with names attached, with a witness, the said Ross assigning first.
Wm. Stublen Thomas J. Ross Herod (X) Pap
The special agreement with Herod & wife Linda applies to all below.
Witness to the last five names Thomas J. Ross C. W. Hill Samuel (X) Johnson Thomas (X) Richard Tinny (X) Fitch Jessie (X) Simmons Sophe (X) Pruden She assigns for Henry & Frances Henry (X) Pruden Frances (X) Pruden Elijah (X) Smith
Document B: The Black Codes
The Black Codes were laws passed by Southern states in 1865 and 1866 in the United States after the American Civil War with the intent and the effect of restricting African Americans’ freedom, and of compelling them to work in a labor economy based on low wages or debt. Black Codes were part of a larger pattern for Southern whites, who were trying to suppress the new freedom of emancipated African-American slaves, the freedmen. Mississippi was the first state to legislate a new Black Code after the war. It is extensive, but excerpted below.
Things to consider:
As you read the document below, create a simple list of rules and consequences for breaking those rules.
Considering what you know about sharecropping arrangements (described above) as well as the legal requirements for employment detailed below, why would it be hard for a freedman to move away?
Are the freedmen free? Explain your answer.
CIVIL RIGHTS OF FREEDMEN
Section 3: . . . [I]t shall not be lawful for any freedman, free negro or mulatto to intermarry with any white person; nor for any person to intermarry with any freedman, free negro or mulatto; and any person who shall so intermarry shall be deemed guilty of felony, and on conviction thereof shall be confined in the State penitentiary for life; and those shall be deemed freedmen, free negroes and mulattoes who are of pure negro blood, and those descended from a negro to the third generation, inclusive, though one ancestor in each generation may have been a white person.
Section 5: . . . Every freedman, free negro and mulatto shall, on the second Monday of January, one thousand eight hundred and sixty-six, and annually thereafter, have a lawful home or employment, and shall have written evidence thereof . . .
Section 6: . . . All contracts for labor made with freedmen, free negroes and mulattoes for a longer period than one month shall be in writing, and a duplicate, attested and read to said freedman, free negro or mulatto by a beat, city or county officer . . . and if the laborer shall quit the service of the employer before the expiration of his term of service, without good cause, he shall forfeit his wages for that year up to the time of quitting.
Section 7: . . . Every civil officer shall, and every person may, arrest and carry back to his or her legal employer any freedman, free negro, or mulatto who shall have quit the service of his or her employer before the expiration of his or her term of service without good cause . . .
Section 1: . . . That all rogues and vagabonds, idle and dissipated persons, beggars, jugglers, or persons practicing unlawful games or plays, runaways, common drunkards, common night-walkers, pilferers, lewd, wanton, or lascivious persons, in speech or behavior, common railers and brawlers, persons who neglect their calling or employment, misspend what they earn, or do not provide for the support of themselves or their families, or dependents, and all other idle and disorderly persons, including all who neglect all lawful business, habitually misspend their time by frequenting houses of ill-fame, gaming-houses, or tippling shops, shall be deemed and considered vagrants, under the provisions of this act, and upon conviction thereof shall be fined not exceeding one hundred dollars, with all accruing costs, and be imprisoned, at the discretion of the court, not exceeding ten days.
Section 2: . . . All freedmen, free negroes and mulattoes in this State, over the age of eighteen years, found on the second Monday in January, 1866, or thereafter, with no lawful employment or business, or found unlawful assembling themselves together, either in the day or night time, and all white persons assembling themselves with freedmen, free negroes or mulattoes, or usually associating with freedmen, free negroes or mulattoes, on terms of equality, or living in adultery or fornication with a freed woman, freed negro or mulatto, shall be deemed vagrants, and on conviction thereof shall be fined in a sum not exceeding, in the case of a freedman, free negro or mulatto, fifty dollars, and imprisonment at the discretion of the court, the free negro not exceeding ten days . . .
Section 5: . . . All fines and forfeitures collected by the provisions of this act shall be paid into the county treasury of general county purposes, and in case of any freedman, free negro or mulatto shall fail for five days after the imposition of any or forfeiture upon him or her for violation of any of the provisions of this act to pay the same, that it shall be, and is hereby, made the duty of the sheriff of the proper county to hire out said freedman, free negro or mulatto, to any person who will, for the shortest period of service, pay said fine and forfeiture and all costs . . .
CERTAIN OFFENSES OF FREEDMEN
Section 1: . . . That no freedman, free negro or mulatto, not in the military service of the United States government, and not licensed so to do by the board of police of his or her county, shall keep or carry fire-arms of any kind, or any ammunition, dirk or bowie knife, and on conviction thereof in the county court shall be punished by fine . . .
Section 2: . . . Any freedman, free negro, or mulatto committing riots, routs, affrays, trespasses, malicious mischief, cruel treatment to animals, seditious speeches, insulting gestures, language, or acts, or assaults on any person, disturbance of the peace, exercising the function of a minister of the Gospel without a license from some regularly organized church, vending spirituous or intoxicating liquors, or committing any other misdemeanor, the punishment of which is not specifically provided for by law, shall, upon conviction thereof in the county court, be fined not less than ten dollars, and not more than one hundred dollars, and may be imprisoned at the discretion of the court, not exceeding thirty days.
Section 3: . . . If any white person shall sell, lend, or give to any freedman, free negro, or mulatto any fire-arms, dirk or bowie knife, or ammunition, or any spirituous or intoxicating liquors, such person or persons so offending, upon conviction thereof in the county court of his or her county, shall be fined not exceeding fifty dollars, and may be imprisoned, at the discretion of the court, not exceeding thirty days . . .
Document C: The Ku Klux Klan
An interview with Ben Johnson, 85, of Hecktown, Durham, Durham County, May 20, 1937.
Uncle Ben, who is nearly blind and who walks with a stick, was assisted to the porch by his wife who sat down near him in a protecting attitude. He is much less striking than his wife who is small and dainty with perfect features and snow white hair worn in two long braids down her back. She wore enormous heart shaped earrings, apparently of heavy gold; while Uncle Ben talked she occasionally prompted him in a soft voice.
Things to consider:
For you, what is the most remarkable story that Ben tells?
Did Ben mention police, judges, courtrooms, or trials at any time? Why is this important?
Based on Ben’s memories, how do the Ku Klux Klan fit into system of sharecropping and black codes outlined above?
AN EX-SLAVE STORY
“I wuz borned in Orange County and I belonged ter Mr. Gilbert Gregg near Hillsboro. I doan know nothin’ ’bout my mammy an’ daddy, but I had a brother Jim who wuz sold ter dress young missus fer her weddin’. De tree am still standin’ whar I set under an’ watch ’em sell Jim. I set dar an’ I cry an’ cry, ‘specially when dey puts de chains on him an’ carries him off, an’ I ain’t neber felt so lonesome in my whole life. I ain’t neber hyar from Jim since an’ I wonder now sometimes if’en he’s still livin’.
“I knows dat de marster wuz good ter us an’ he fed an’ clothed us good. We had our own gyarden an’ we wuz gittin’ long all right.
“I seed a whole heap of Yankees when dey comed ter Hillsboro an’ most of ’em ain’t got no respeck fer God, man, nor de debil. I can’t ‘member so much ’bout ’em do’ cause we lives in town an’ we has a gyard.
“De most dat I can tell yo’ ’bout am de Ku Klux. I neber will fergit when dey hung Cy Guy. Dey hung him fer a scandelous insult ter a white ‘oman an’ dey comed atter him a hundert strong.
“Dey tries him dar in de woods, an’ dey scratches Cy’s arm ter git some blood, an’ wid dat blood dey writes dat he shall hang ‘tween de heavens an’ de yearth till he am daid, daid, daid, an’ dat any nigger what takes down de body shall be hunged too.
“Well sar, de nex’ mornin’ dar he hung, right ober de road an’ de sentence hangin’ ober his haid. Nobody’ud bother wid dat body fer four days an’ dar hit hung, swingin’ in de wind, but de fou’th day de sheriff comes an’ takes hit down.
“Dar wuz Ed an’ Cindy, who ‘fore de war belonged ter Mr. Lynch an’ atter de war he told ’em ter move. He gives ’em a month an’ dey ain’t gone, so de Ku Kluxes gits ’em.
“Hit wuz on a cold night when dey comed an’ drugged de niggers out’n bed. Dey carried ’em down in de woods an’ whup dem, den dey throws ’em in de pond, dere bodies breakin’ de ice. Ed come out an’ come ter our house, but Cindy ain’t been seed since.
“Sam Allen in Caswell County wuz tol’ ter move an’ atter a month de hundret Ku Klux come a-totin’ his casket an’ dey tells him dat his time has come an’ if’en he want ter tell his wife good bye an’ say his prayers hurry up.
“Dey set de coffin on two cheers an’ Sam kisses his ole oman who am a-cryin’, den he kneels down side of his bed wid his haid on de piller an’ his arms throwed out front of him.
“He sets dar fer a minute an’ when he riz he had a long knife in his hand. ‘Fore he could be grabbed he done kill two of de Ku Kluxes wid de knife, an’ he done gone out’n de do’. Dey ain’t ketch him nother, an’ de nex’ night when dey comed back, ‘termined ter git him dey shot ano’her nigger by accident.
“I ‘members seein’ Joe Turner, another nigger hung at Hillsboro in ’69 but I plumb fergot why it wuz.
“I know one time Miss Hendon inherits a thousand dollars from her pappy’s ‘state an’ dat night she goes wid her sweetheart ter de gate, an’ on her way back ter de house she gits knocked in de haid wid a axe. She screams an’ her two nigger sarvants, Jim an’ Sam runs an’ saves her but she am robbed.
“Den she tells de folkses dat Jim an’ Sam am de guilty parties, but her little sister swears dat dey ain’t so dey gits out of it. “Atter dat dey fin’s out dat it am five mens, Atwater, Edwards, Andrews, Davis an’ Markham. De preacher comes down to whar dey am hangin’ ter preach dar funeral an’ he stan’s dar while lightnin’ plays roun’ de dead mens haids an’ de win’ blows de trees, an he preaches sich a sermon as I ain’t neber hyard before.
“Bob Boylan falls in love wid another oman so he burns his wife an’ four youngins up in dere house.
“De Ku Kluxes gits him, of course, an’ dey hangs him high on de old red oak on de Hillsboro Road. Atter dey hunged him his lawyer says ter us boys, ‘Bury him good, boys, jist as good as you’d bury me if’en I wuz daid.’
“I shuck han’s wid Bob ‘fore dey hunged him an’ I he’ped ter bury him too an’ we bury him nice an’ we all hopes dat he done gone ter glory.”