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Ta-Nehisi Coates
Ta-Nehisi Coates

Ta-Nehisi Coates is an American writer known for his insightful social commentary and literary works. His writings often focus on themes of race, history, and social justice, with his most famous work being 'Between the World and Me', which won the Pulitzer Prize in 2015. more

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“In his book The African Slave Trade, Basil Davidson contrasts law and in the Congo in the early 16th century with law in Portugal and England. In those European countries, where the idea of private property was becoming powerful, theft was punishable brutally. In England, even as late as 1740, a child could be hanged for stealing a rag of cotton. But in the Congo, communal life persisted. The idea of private property was a strange one, and thefts were punished with fines or various degrees of servitude. A Congolese leader told of the Portuguese legal codes asked a Portuguese once, teasingly, 'What is the penalty in Portugal for anyone who puts his feet on the ground?”

SlaveryFood For ThoughtSlavery In The United StatesSlavery History
Book:A People’s History of the United States: 1492 - Present
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“Slavery was immensely profitable to some masters. James Madison told a British visitor shortly after the American Revolution that he could make 257 dollars on every (black slave) in a year, and spend only 12 or 13 dollars on his keep.”

SlaveryFood For ThoughtAmerican RevolutionSlavery In The United StatesFounding FathersSlavery History
Book:A People’s History of the United States: 1492 - Present
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“While slaveowners worked vigorously to allow slaves only so much biblical teaching as to make them good, docile, submissive slaves, even the most basic moral elements of Christian truth proved revolutionary. This phenomenon arises clearly with the commandment against theft. Reading the proslavery defenses from the antebellum era, one encounters consistent references to slaves stealing and "pilfering" from their masters' stores and livestock, etc. This is always held up as evidence of their incapacity for civilization. Yet it was hardly any lack of capacity; it was resistance and restitution in their keen understanding of their masters' hypocrisy. "While white preachers repeatedly urged 'Don't steal,' slaves just as persistently denied that this commandment applied to them, since they themselves were stolen property." Former slave Josephine Howard retorted to those slaveholders who preached against theft: "[T]hen why did de white folks steal my mammy and her mammy? . . . Dat de sinfulles' stealin' dey is." A Virginian slave preached back at his master, "You white folks set the bad example of stealing—you stole us from Africa, and not content with that, if any got free here, you stole them afterward, and so we are made slaves." Former Georgian slave George Womble agreed: "Slaves were taught to steal by their masters." [...] It is no wonder that whole audiences full of slaves were known to get up and leave the preaching services of missionaries when they began to preach on stealing. They simply could not stomach the hypocrisy.”

SlaveryAmerican HistoryBlack HistorySlavery In The United States
Book:The Problem of Slavery in Christian America
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“There is no question that the Deep South seceded and fought the civil war to defend slavery. And its leaders made no secret of this motive. Slavery they argued Ad nauseam was the foundation for a virtuous biblically sanctioned social system superior to that of the free states. When 19th century deep southerners spoke of defending their “traditions”, “heritage”, and way of life they proudly identified the enslavement of others as the center piece of all three. Indeed, many of their leaders even argued that all lower class people should be enslaved regardless of race for their own good. In response to Yankee and midland abolitionist the Deep South’s leaders developed an elaborate defense for human bondage. James Henry Hammond, former governor of South Carolina, published a seminal book arguing that enslaved laborers where happier, fitter and better looked after than their free counter parts in Brittan and the North, who were ruthlessly exploited by industrial capitalists. Free societies were therefore unstable as there was always a danger that the exploited would rise up creating a fearful crisis in republican institutions. Salves by contrast were kept in their place by violent means and denied the right to vote, resist or testify, ensuring the foundation of every well designed and durable republic. Enslavement of the white working class would be in his words a most glorious act of emancipation. Jefferson’s notion all men are created equal, he wrote, was ridiculously absurd. In the deep southern tradition, Hammond’s republic was modeled on those of ancient Greece and Rome. Featuring rights and democracy for the elite, slavery and submission for inferiors. It was sanctioned by the Christian god whose son never denounced the practice in his documented teachings. It was a perfect aristocratic republic, one that should be a model for the world. George Fitzhugh endorsed and expanded upon Hammond’s argument to enslave all poor people. Aristocrats, he explained, were really the nations Magna Carta because they owned so much and had the affection which all men feel for what belongs to them. Which naturally lead them to protect and provide for wives, children and slaves. Fitzhugh, whose books were enormously popular declared he was quite as intent on abolishing free society as you northerners are on abolishing slavery.”

American HistoryClassismSlave TradeSlavery In The United StatesDeep South
Book:American Nations: A History of the Eleven Rival Regional Cultures of North America
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