Presented to Congress on January 29, 1866, signers of this Petition for Universal Suffrage included pioneer suffragists Elizabeth Cady Stanton, Susan B. Anthony, and members of the former Women’s Loyal National League, Ernestine Rose, Lucy Stone, and Antoinette Brown Blackwell. This exceptional combination of signatures represents some of the period’s foremost advocates for suffrage and abolition.
~reblogged by Trent Gilliss, senior editor
Unearthing a Cherokee-Slave Narrative at a Plantation Home
by David McGuire, guest contributor
An exhibit detailing the construction of the historic house mentioned. (Photo courtesy of Chief Vann House Museum)
Some stories in our families, and in our culture, get passed down. Some lay hidden, or are actively forgotten. Public historian Tiya Miles has worked on the latter — unearthing the painful histories of African slave ownership by Cherokees in the 19th century.
In this short excerpt from our upcoming show, “Toward Living Memory,” Miles explains how one fragment of an archival document led to a meaningful change at the plantation home of Cherokee Chief Vann.
If I did not see light in the story, I could not tell it.
—Tiya Miles
Our interview with the public historian who is unearthing the “complex interrelationships between African American and Cherokee people in pre-colonial America” is in the final stages of production. Look for our interview next week.
~Trent Gilliss, senior editor
The Day Martin Luther King Spoke to Me as a Failed Man
by Trent Gilliss, senior editor
Rarely are larger-than-life historical figures relatable as human beings. For me, Dr. Martin Luther King Jr. was a character of history books and film strips. A man to be admired for his empowering speeches and his inspirational marches. Although I knew he was a towering preacher, a man of God, I never thought of him as a person wrestling with his own weaknesses, grappling with his own frailties and contradictions.
That is, until I heard this part of his “Unfulfilled Dreams” sermon (audio above) given in the final months of his life:
“The question I want to raise this morning with you: Is your heart right? If your heart isn’t right, fix it up today. Get God to fix it up. Get somebody to be able to say about you, “He may not have reached the highest height, he may not have realized all of his dreams, but he tried.” Isn’t that a wonderful thing for somebody to say about you? “He tried to be a good man. He tried to be a just man. He tried to be an honest man. His heart was in the right place.” And I can hear a voice saying, crying out through the eternities, “I accept you. You are the recipient of my grace because it was in your heart! And it is so well that it was within thine heart.”
I don’t know this morning about you, but I can make a testimony. You don’t need to go out this morning saying that Martin Luther King is a saint. Oh, no. I want you to know this morning that I’m a sinner like all of God’s children! But I want to be a good man! And I want to hear a voice saying to me one day, “I take you in and I bless you, because you try. It is well that it was within thine heart.” What’s in your heart this morning? If you get your heart right.”
For a man without religious convictions or a spiritual mooring, I heard a sermon in that moment that spoke to my own vulnerabilities as a husband and a father, as a son and a friend. And he does it in the most honest way: by asking, at least in my hearing, for understanding and forgiveness from his congregation at Ebenezer Baptist Church — the church his father founded — in Atlanta, Georgia.
You see, I’ve never been all that comfortable with the language of sin. It’s often wielded as weapon in one’s quest for a supernatural resting place. So often this language strips a man of his dignity, makes him feel small, inconsequential, a cog in a nasty machine.
But Dr. King in this sermon elevates the human spirit by making himself vulnerable. The language of sin is human frailty united with goodness and desire. We long to be more than we are, and stumble many times along the way. Dr. King expresses that goodness and frailty inside all of us. He points the finger at himself. He holds my hand and says come walk beside me and take stock of your life. He tells me not to shrink but to acknowledge, repent, and stride forward. He lets me know that being one of the fallen is to be a divine creature. He lets me know that striving to be a good man, a good father, a good husband, is part of the journey — that one’s quest to be more than his basest self is redeeming, and flawed.
Dr. King’s context was the 60s and civil rights. You hear a gentle leader at his most prescient; he would be killed a month later in Memphis, Tennessee. The tension and anxiety in this sermon are palpable, thick with a foreboding awareness that his life’s work would be coming to an end.
His legacy today endures in so many ways. But, for me, it’s the preacher in the pulpit who called me back to my own humanity, rescuing me from abject despair. In that moment one spring night several years ago, he reminded me, “It’s alright. Keep on trying.” I want to be a good man.
Our colleagues next door at American RadioWorks just released a riveting documentary about the last year of Martin Luther King, Jr.’s life.
The Bible as Thomas Jefferson Read Jesus’ Life
by Trent Gilliss, senior editor
Six years before his death in 1826, Thomas Jefferson constructed a text for his own personal library, which he often read each night for 30 minutes to an hour before bedtime. The Life and Morals of Jesus of Nazareth — commonly referred to as The Jefferson Bible — is a compendium of clippings from the four gospels of the New Testament. The former president and author of the Declaration of Independence cut passages from six texts composed in four languages — English, French, Greek, and Latin — and pasted them in separate columns, side by side, so that he could study and compare the different translations.
The 77-year-old Deist believed Jesus’ life and teachings to be “the most sublime and benevolent code of morals which has ever been offered to man.” But Jefferson was a product of the Enlightenment and was skeptical of the four authors of the Gospels. He intended to tell a chronological version of Jesus’ life, eliminating the passages that appeared “contrary to reason.”
There’s no resurrection story at the closing of Jefferson’s Bible; the tomb is shut.
As outlined in the video above, Jefferson’s Bible has undergone a meticulous conservation process and is now being displayed through May 28, 2012 at the Albert Small Documents Gallery in the National Museum of American History in Washington D.C. If you can’t make the trip, or even if you can, be sure to check out the online exhibition, which provides high-quality, zoomable photographic images of each of the 84 pages of The Life and Morals of Jesus of Nazareth. And they’re all transcribed too!
Woody Guthrie’s 1943 “New Years Rulin’s”
by Trent Gilliss, senior editor
From one of Woody Guthrie’s journals dated January 31st, 1942, the great singer-songwriter reminds us that having a healthy dose of pragmatism with a pinch of humor is a wonderful way to approach each new year:
- WORK MORE AND BETTER
- WORK BY A SCHEDULE
- WASH TEETH IF ANY
- SHAVE
- TAKE BATH
- EAT GOOD — FRUIT- VEGETABLES- MILK
- DRINK VERY SCANT IF ANY
- WRITE A SONG A DAY
- WEAR CLEAN CLOTHES — LOOK GOOD
- SHINE SHOES
- CHANGE SOCKS
- CHANGE BED CLOTHES OFTEN
- READ LOTS GOOD BOOKS
- LISTEN TO RADIO A LOT
- LEARN PEOPLE BETTER
- KEEP RANCHO CLEAN
- DONT GET LONESOME
- STAY GLAD
- KEEP HOPING MACHINE RUNNING
- DREAM GOOD
- BANK ALL EXTRA MONEY
- SAVE DOUGH
- HAVE COMPANY BUT DONT WASTE TIME
- SEND MARY AND KIDS MONEY
- PLAY AND SING GOOD
- DANCE BETTER
- HELP WIN WAR — BEAT FASCISM
- LOVE MAMA
- LOVE PAPA
- LOVE PETE
- LOVE EVERYBODY
- MAKE UP YOUR MIND
- WAKE UP AND FIGHT
Most young people don’t look at history through the lens of hip-hop. Once they see this very powerful and profound history, they get a whole different respect for the culture.
—Khalid el-Hakim, from the Detroit Free Press
His Black History 101 Mobile Museum educates people on African-American history and culture by displaying selections of more than 5,000 artifacts from black history in the United States. Wish I was in Dearborn last night to see some of pieces on hand…
~Trent Gilliss, senior editor
Today’s Document from the National Archives:
Robert E. Lee’s demand for the surrender of John Brown and his party, October 18, 1859
On October 16, 1859, abolitionist John Brown and his “army” of some 20 men seized the federal arsenal at Harpers Ferry, Virginia (now West Virginia) in preparation for his war for slave liberation. By the morning of October 18, when Brown refused to accept the terms of this note, marines under the command of Bvt. Col. Robert E. Lee, stormed the building and captured Brown and the survivors of his party. The operation that Brown envisioned as the first blow in a war against slavery was over in 36 hours.
~reblogged by Trent Gilliss, senior editor
Cotton Mather called them ‘the hidden ones.’ They never preached or sat in a deacon’s bench. Nor did they vote or attend Harvard. Neither, because they were virtuous women, did they question God or the magistrates. They prayed secretly, read the Bible through at least once a year, and went to hear the minister preach even when it snowed. Hoping for an eternal crown, they never asked to be remembered on earth. And they haven’t been. Well-behaved women seldom make history; against Antinomians and witches, these pious matrons have had little chance at all.
—Laurel Thatcher Ulrich, from her paper “Vertuous Women Found: New England Ministerial Literature, 1668–1735” in the 1976 spring edition of American Quarterly
Did you know that the ubiquitous slogan contained within the quotation above doesn’t end with a period but a semicolon? That it comes from a Mormon feminist and Pulitzer Prize-winning historian?
Rather than a rally cry for bold behavior, Thatcher Ulrich was lauding the underappreciated and shining a light on the historically invisible. As part of her research into Puritan funeral services, she was pointing to the value of an academically “neglected” group of quiet, dutiful Puritans who did not get as much attention as the so-called witches of that era.
Thatcher Ulrich says it’s her religious upbringing that drives her to work among the stories of everyday experience:
“Coming from a minority religious culture that emphasizes the value of the ordinary person and the everyday life and doesn’t celebrate being rich and famous has a lot to do with my orientation historically. Mormon women have had a very colorful and controversial history and that is a lot of what has interested me.”
Joanna Brooks, a scholar, journalist, and Ask Mormon Girl blogger, is another one of those smart, strong female voices. Look for our interview with her this Thursday. It’s a good one!
Photo by Hillary Stein/Flickr, CC BY-NC-SA 2.0.





