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Free to Use and Reuse: Native American Heritage Month

Selected images represent the historical experiences and achievements of indigenous peoples across North America. A formal celebration of Native American heritage occurs each year in the United States in November. Unless otherwise noted, the images here are from the Prints & Photographs Division.

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The world's largest library. View historic photos, maps, books and more. Contact experts for help with research. Plan a visit. Home of U.S. Copyright Office.

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Search America's historic newspaper pages from 1770-1963 or use the U.S. Newspaper Directory to find information about American newspapers published between 1690-present. Chronicling America is sponsored jointly by the National Endowment for the Humanities external link and the Library of Congress. Learn more

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Chronicling America " Library of Congress

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Search America's historic newspaper pages from 1770-1963 or use the U.S. Newspaper Directory to find information about American newspapers published between 1690-present.

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DPLA provides free digital access to banned books

DPLA has launched The Banned Book Club to ensure that all readers have access to the books they want to read. The Banned Book Club makes e-book versions of banned books available to readers in locations across the United States where titles have been banned via the free Palace e-reader app.

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The Digital Public Library of America brings together the riches of America's libraries, archives, and museums, and makes them freely available to the world.

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The Free Library is pleased to announce a new digital resource that provides access to the most distinguished African American Newspapers in the United States. Cardholders now have access to 10 historic Black newspapers that help piece together a fuller story of American history, which features stories that were omitted from textbooks and mainstream newspapers.

The Historical Newspapers - Black Newspapers collection from ProQuest, provides remote full-text access to The Philadelphia Tribune (1912-2001), The Chicago Defender (1910-1975), The Pittsburgh Courier (1911-2002), The New York Amsterdam News (1922-1993), The Atlanta Daily Word (1931-2003), The Baltimore Afro-American (1893-1988), The Los Angeles Sentinel (1934-2005), The Michigan Chronicle (1936-2010), The Norfolk Journal and Guide (1916-2013), and The Cleveland Call and Post (1934-1991). Users can search across this entire collection, or use our direct link to access The Philadelphia Tribune by itself.

Black newspapers help tell a more complete story of American history. Their stories cover news and issues that impact Black people, that would not be told elsewhere, and would certainly not be told from a Black perspective. ProQuest describes the collection as providing "unprecedented access to perspectives and information that was excluded or marginalized from mainstream sources." The content includes primary sources like articles, obituaries, photos, editorials, and more, and is easily accessible to students, researchers, and anyone who wants to learn more about the history of race relations, journalism, local and national politics, education, African American studies, and more. With coverage of the first Black White House correspondent and stories of the cultural explosion of the Harlem Renaissance, to Philadelphia-centric events, like police brutality under Mayor Frank Rizzo, the murder of Octavius V. Catto, and the emergence of Philadelphia soul, these publications "reveal history as it was being made, by the people who experienced it."

More about select newspapers:

The Philadelphia Tribune (1912-2001)
The oldest continuously published daily Black newspaper in the U.S., The Philadelphia Tribune was founded by Christopher James Perry. His paper conveyed ideas and opinions about local and national issues affecting blacks in the post-emancipation period, and today continues to serve the country's fourth-largest African American community. The Philadelphia Tribune campaigned to appoint Black citizens to the board of education, city council, and the judiciary. It actively supported the growth of the United Way fund and launched a "clean block" program, promoting the health, safety, and well-being of the city's residents. The newspaper fought against segregation and rallied against the race riots in Chester, Pennsylvania. Access nearly 90 years of news written by and for African Americans.

Chicago Defender (1910-1975)
The Chicago Defender has been a leading voice of the Black community well beyond the Windy City, with more than two-thirds of its readership outside Chicago. The newspaper was a proponent of The Great Migration, the move of over 1.5 million African Americans from the segregated South to the industrial North from 1915 to 1925. It reported on the Red Summer race riots of 1919 and editorialized for anti-lynching legislation and the integration of Blacks into the U.S. military. This newspaper also supported the aviation career of Bessie Coleman, the first African American female pilot, and promoted the writing of Langston Hughes, a poet and leader of the Harlem Renaissance, and Gwendolyn Brooks, poet laureate of Illinois. Over six decades of this newspaper's historic coverage is available online and easily searchable for both researchers and readers.

New York Amsterdam News (1922-1993)
From an initial $10 investment, the New York Amsterdam News grew to become one of the nation's leading Black newspapers and one of New York's most influential Black-owned institutions. For nearly a century, it has helped influence and promote the causes and aspirations of African Americans. Contributors have included W. E. B. Du Bois, Roy Wilkins, Adam Clayton Powell, Jr., and Malcolm X. The New York Amsterdam News captured the vibrancy and cultural richness of the Harlem Renaissance in the 1920s, advocated for the desegregation of the U.S. military during World War II, and fought against discriminatory employment practices and other civil rights abuses in the 1960s. More than 70 continuous years of cover-to-cover news from this remarkable publication is available online now.

The Baltimore Afro-American (1893-1988)
Founded by former slave John Henry Murphy, Sr. when he merged three church publications, The Baltimore Afro-American became one of the most widely circulated African American newspapers on the Atlantic Coast. In addition to featuring the first Black female reporter (Murphy's daughter) and female sportswriters, the paper's contributors have included writer Langston Hughes, intellectual J. Saunders Redding, artist Romare Bearden, and sports editor Sam Lacy, whose column influenced the desegregation of professional sports. Through the decades, the newspaper fought for equal employment rights, urged African American participation in politics, and advocated state-funded higher education for Blacks. In the 1930s, The Afro-American launched "The Clean Block" campaign, which is still in existence today, to clean up inner-city neighborhoods and fight crime. The paper stationed correspondents in Europe and the Pacific during World War II, providing first-hand reports to readers. In the 1950s, working with the National Association for the Advancement of Colored People (NAACP), the newspaper's efforts contributed to the outlawing of public-school segregation. To see history being made, start here.

The Norfolk Journal and Guide (1916-2003)
Under the leadership of P.B. Young, the "Dean of the Negro Press," The Norfolk Journal and Guide became one of the best-researched and written newspapers of its era, with a circulation of more than 80,000 by the 1940s. It argued against restrictive covenants, rallied against lynching, encouraged blacks to vote, supported improvements to city streets and water systems, and more. In contrast to other Black newspapers, such as the Chicago Defender (with which The Norfolk Journal and Guide is cross-searchable), this newspaper campaigned against The Great Migration of Southern laborers to the North. It was one of only a few Black newspapers to provide on-the-scene coverage of the 1930s Scottsboro trial and helped raise legal funds for the nine young black defendants.

Find links to the Historical Newspapers - Black Newspapers collection at freelibrary.org. You'll need your Free Library card number and PIN to log on. For more in-depth information about this collection and each of the newspapers, please view ProQuest's Historical Black Newspapers digital brochure.

When you try out this collection, let us know what you've learned in the comments below. We'd love to hear how this resource impacts your life!

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Blog: Black History. Black News. Black Voices.

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The Free Library is pleased to announce a new digital resource that provides access to the most distinguished African American Newspapers in the United States. Cardholders now have access to 10 historic Black newspapers that help piece together a fuller story of American history, which features stories that were omitted from textbooks and mainstream newspapers.

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A collaboration between GBH and the Library of Congress with a long-term vision to preserve and make accessible significant historical content created by public media.

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MEET SOME OF PHILADELPHIA'S FIERCEST BLACK WOMEN LEADERS

They range from the first black woman known to be born in Philadelphia (1694) - who ran a ferry business during colonial times - to the woman whose childhood experiences led her to become a surgeon and medical advisor to celebrities.

ALL OF THE WOMEN

BRING IT

AS ACTIVISTS

From community and movement work, business and civic institutions, education, faith, medicine, law and government, journalism, sports, and the arts; they have had larger-than-life impact on the city, the country, and the world.

Click on each photo to learn more.

​

To play, press and hold the enter key. To stop, release the enter key.

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MEET SOME OF PHILADELPHIA'S FIERCEST BLACK WOMEN LEADERS They range from the first black woman known to be born in Philadelphia (1694) - who ran a ferry business during colonial times - to the woman whose childhood experiences led her to become a surgeon and medical advisor to celebrities.

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SECONDARY RESOURCE: F.E.W. Harper, Fanny Jackson Coppin & Caroline LeCount (Yarish 2018)

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SECONDARY RESOURCE: F.E.W. Harper, Fanny Jackson Coppin & Caroline LeCount (Yarish 2018)

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Abstract
An exploration of the connections between nineteenth-century post-emancipation Black women’s activism and their twenty-first-century counterparts in the Movement for Black Lives, this paper insists on the centrality of abolitionism to both. The politics of respectability that emerged as a strategy for the first iteration of abolitionism evolved during the women’s and civil rights movements of the twentieth century. Given its genealogy relies upon predetermined
assumptions regarding gender and sexuality, respectability remains a hurdle for twenty-first-century abolitionist projects namely because it tends to render invisible the political contributions of Black women and girls to the ongoing transformation away from herrenvolk to abolition democracy. Borrowing from political theorist Cristina Beltrán, I reflect on these neo-abolitionist Black women’s contributions to a “queer vision of democracy.” Black women in their political
struggle for self-expression develop new tools for exposing assumed social divisions that exploit differences and shore up interpersonal and structural forms of racism and sexism. The new social media intervention of hash-tagging is one such tool. Paying specific attention to the hashtag #IfIDieInPoliceCustody, Black women challenge the assumptions of respectability. Drawing together their politics of self-expression and “a queer vision of democracy,” Black women’s political thought and practice extends the necessary project of dismantling whiteness for the American democratic imaginary.

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A Borderless Refuge for the observation, cultivation, celebration and preservation of Black Joy.

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This cadre of emerging artists includes painter Daphne Arthur , who uses smoke as a medium in her work. Other artists include quilters Aliyah Bonnette and Philadelphia-based fiber artist Ellen Blalock . Nestled on the third floor is an Afro-futuristic speakeasy featuring "What Black Feminists Taught Me," a series of photographs centering Philadelphia women and gender-expansive people. The series is a collaboration between Philadelphia Printworks and Washington D.C.-based advocacy group Black Women Radicals .

"This exhibition features work from artists in Washington, DC, New Jersey, North Carolina, and Ghana," Dubois said. "This show signals the museum's intention to move beyond Philadelphia into other spaces and places in the world. We would like to see outposts of The Colored Girl Museum everywhere."

DuBois was recently named a 2022 Philadelphia Cultural Treasures Fellow .

Safe spaces for Black women like the Germantown-based TCGM are necessary now more than ever, explained DuBois. Politicians are suppressing Black history. Reproductive rights are under attack. The future is scary. "If Black girls aren't safe, Black women won't be safe if Black women aren't safe, nobody is safe," Dubois said. "TCGM is a sanctuary that fosters the praise, protection and grace of Black women and girls."

Sit a Spell is an invitation to celebrate the work of new artists from the African diaspora. It's also a call to Black women to invoke the wisdom of their ancestors, remember their history, and chart a path to their future. Just taking the time to Sit A Spell at TCGM is an act of resistance.

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This cadre of emerging artists includes painter Daphne Arthur , who uses smoke as a medium in her work. Other artists include quilters Aliyah Bonnette and Philadelphia-based fiber artist Ellen Blalock . Nestled on the third floor is an Afro-futuristic speakeasy featuring "What Black Feminists Taught Me," a series of photographs centering Philadelphia women and gender-expansive people.

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Enslaved people ran away from bondage so often that slave owners placed some 200,000 "runaway slave" ads in newspapers across the country in the decades before slavery ended following the Civil War. One of these slave owners was George Washington, who conducted one of the era's most well-documented hunts for a runaway slave, while he was still in office. Arlene Balkansky, reference librarian in the Serial and Government Publications Division, goes through the Library's newspaper holdings to document Washington's search for a young woman who defied the father of the country, and then documents the long history of such ads. Balkansky recently published this piece on the Headlines and Heroes blog and we are pleased to post a slightly longer version here.
Fugitive slave ads abounded in American newspapers until the end of the Civil War. These abhorrent descriptions - penned by slave-owners who viewed people as property - still bear witness to the bravery and unique characteristics of the people who escaped slavery, albeit sometimes temporarily, and defied a massively powerful system allied against them.

An important part of that system was the Fugitive Slave Act passed by Congress and signed by President George Washington, who owned more than 100 slaves himself, in February 1793. The act made it a federal crime to assist those who had escaped slavery or to interfere with their capture. It allowed the pursuit of "persons escaping from...their masters" everywhere in the United States, North and South.

Three years later, in the spring of 1796, George and Martha Washington were living in Philadelphia, the temporary capital of the young nation. The president - then 64 and in his next to last year in office - and his wife kept a number of slaves with them, rotating their captives back to their Mount Vernon plantation in Virginia every few months so that they would maintain their slave status under the laws of the day. One of these enslaved people was Ona "Oney" Judge, a slender young woman of about 20, who was a skilled seamstress and served as Martha Washington's "lady's maid." Judge was the property of the Custis family from Martha Washington's first husband.

When Judge learned that Martha Washington intended, upon her death, to make a wedding present of her to the Washington granddaughter Elizabeth Park Custis Law, she took matters into her own hands. On the evening of May 21, 1796, she waited until the Washingtons sat down to dinner, then walked out of the President's House in Philadelphia. She was gone.

Washington set out to recover his wife's property. He had ads placed and rewards posted, leading to this remarkable sentence in The Philadelphia Gazette & Universal Daily Advertiser on May 24: "Absconded from the household of the President of the United States, ONEY JUDGE, a light mulatto girl, much freckled, with very black eyes and bushy black hair." The First Family was caught completely off guard. According to the ad: "there was no suspicion of her going off, nor no provocation to do so, it is not easy to conjecture whither she has gone, or fully, what her design is." Shortly after, another Philadelphia newspaper ran a similar ad.

We know where Judge went and the ways in which she was pursued largely through newspaper interviews she gave in the 1840s, when she was in her 70s and technically still a "runaway slave." She had sailed to Portsmouth, New Hampshire to escape. One of Washington's aides found her there and tried to convince her to return to Mount Vernon. After she rejected his offers, the aide left, but eventually returned to bring her and her infant daughter back by force. That attempt was thwarted, however, and no further attempts followed. While George Washington made provisions to free his slaves in his will, this did not free those enslaved by the Custis family, including Judge. She remained free through her own actions, living until 1848.

"She wanted to be free," reported the Anti-Slavery Bugle in 1845, citing an interview with Judge herself. The story appears on the same page as a review of Frederick Douglass's memoir, Narrative of the Life of Frederick Douglass, an American Slave. Quickly becoming a bestseller, the memoir is an early example of the famous abolitionist's eloquent and effective writing, in this case documenting his time enslaved and his escape.

The vast majority of those who escaped or attempted to escape enslavement in America were never well-known, though. The only record we have for many are fugitive slave ads, some 200,000 of which were published. Chronicling America provides this Topics Page and a window to finding thousands more ads.

One of the most detailed, humanizing and chilling runaway slave ads that I found in a search of Chronicling America is for Peter (as was common, no last name given). Humanizing in its favorable description of Peter's appearance and intelligence. Chilling in its reference to his being "easily frightened by the whip." Peter's description also makes reference to a scar, as do many of the descriptions in the ads.

The same ad ran in the Southern Telegraph, a newspaper in Rodney, Miss. It ran from May 27 to September 27, 1836, sometimes twice within an issue. It also ran in the Natchez Courier, according to the ad.

Another type of fugitive slave ad was for runaways who had been captured and jailed. I cannot claim a thorough search, but I did not find an ad for Peter "in Jail," so we have some reason to hope that Peter eluded capture and was able to remain free, although it is possible he was returned directly to the owner. Tragically, many of those who escaped were captured. If they were not claimed, they were sold at auction.

On Sept. 18, 1850, the Fugitive Slave Act, as amended and strengthened by Congress, was signed by President Millard Fillmore, as part of the controversial Compromise of 1850.

Runaway slave ads continued to be published in newspapers during the Civil War, but they no longer had the full power of the federal government behind them with the passage of the Confiscation Acts and with President Abraham Lincoln's Emancipation Proclamation, both applying only to those enslaved within the Confederacy. Slavery as an institution in the United States finally ended with the ratification of the 13th Amendment on December 6, 1865.
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RUNAWAY! How George Washington, Other Slave Owners Used Newspapers to Hunt Escaped Slaves

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Enslaved people ran away from bondage so often that slave owners placed some 200,000 "runaway slave" ads in newspapers across the country in the decades before slavery ended following the Civil War. One of these slave owners was George Washington, who conducted one of the era's most well-documented hunts for a runaway slave, while he was still in office.

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SECONDARY SOURCE: April Haynes "Riotous Flesh" -- Sarah Mapps Douglass (They Carried Us)

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SECONDARY SOURCE: April Haynes "Riotous Flesh" -- Sarah Mapps Douglass (They Carried Us)

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Here is a link to the online copy of Haynes's book via UPENN library. You will want to take a look at Chapter 5 for Sarah Mapps Douglass.

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Author/Creator:

Haynes, April R. author.

Publication:

Chicago : University of Chicago Press, [2015]

Format/Description:

Book
1 online resource (256 pages) : 10 halftones

Series:

American Beginnings, 1500-1900

Contained In:

De Gruyter University Press Library.

Status/Location:

Details

Subjects:

Female masturbation -- Social aspects -- United States -- History -- 19th century.
Feminism -- United States -- History -- 19th century.
Women -- Sexual behavior -- Social aspects -- United States -- History -- 19th century.
Women -- United States -- Attitudes -- History -- 19th century.

Language:

In English.

System Details:

Mode of access: Internet via World Wide Web.
text file PDF

Summary:

Nineteenth-century America saw numerous campaigns against masturbation, which was said to cause illness, insanity, and even death. Riotous Flesh explores women's leadership of those movements, with a specific focus on their rhetorical, social, and political effects, showing how a desire to transform the politics of sex created unexpected alliances between groups that otherwise had very different goals. As April R. Haynes shows, the crusade against female masturbation was rooted in a generally shared agreement on some major points: that girls and women were as susceptible to masturbation as boys and men; that "self-abuse" was rooted in a lack of sexual information; and that sex education could empower women and girls to master their own bodies. Yet the groups who made this education their goal ranged widely, from "ultra" utopians and nascent feminists to black abolitionists. Riotous Flesh explains how and why diverse women came together to popularize, then institutionalize, the condemnation of masturbation, well before the advent of sexology or the professionalization of medicine.

Contents:

Frontmatter
Contents
Introduction
1. The Gender of Solitary Vice
2. Licentiousness in All Its Forms
3. Making the Conversation General
4. A Philosophy of Amative Indulgence
5. Flesh and Bones
Epilogue
Acknowledgments
Notes
Index

Notes:

Description based on online resource; title from PDF title page (publisher's Web site, viewed 22. Okt 2019)

Contributor:

ISBN:

9780226284767

OCLC:

922581722

Publisher Number:

10.7208/9780226284767 doi

Access Restriction:

Restricted for use by site license.

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Riotous Flesh : Women, Physiology, and the Solitary Vice in Nineteenth-Century America / April R. Haynes. - Franklin

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TIERTIARY SOURCE: Book review of a selected anthology of 19th Century Black Women's Social Thought published in 2006/2007. Includes primary sources related to/by Sarah Mapps Douglass, Harriet Tubman (Araminta Ross), Frances Ellen Watkins Harper, Fanny Jackson Coppin, and Gertrude Bustill Mossell

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TIERTIARY SOURCE: Book review of a selected anthology of 19th Century Black Women's Social Thought published in 2006/2007. Includes primary sources related to/by Sarah Mapps Douglass, Harriet Tubman (Araminta Ross), Frances Ellen Watkins Harper, Fanny Jackson Coppin, and Gertrude Bustill Mossell

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Reminder on how difficult it has always been on finding information on 19th-century Black women.

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Reminder on how difficult it has always been on finding information on 19th-century Black women.

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PRIMARY SOURCE: Friendship albums & Sarah Mapps Douglass 

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PRIMARY SOURCE: Friendship albums & Sarah Mapps Douglass 

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Description

Creator

Dickerson, Mary Anne, 1822-1858

Album belonging to Mary Anne Dickerson, a young middle-class African American Philadelphian, probably created as a pedagogical instrument to promote cultivated expression, with contributions dating from 1833 until 1882. Contains engraved plates depicting scenic views, and original and transcribed poems, prose, essays, and drawings on topics including friendship, motherhood, mortality, youth, death, flowers, female beauty, and refinement. Also contains a one page record of family deaths, marriages, and births with entries up to the birth of Mary Anne's grandson in 1882. Identified contributors are mainly black elite intelligentsia active in the African American anti-slavery, and cultural communities of mid-nineteenth century Philadelphia, New York, and Boston.; Contains the following contributions: "The Mother's Joy," a poem by C.F., possibly by abolitionist and second wife of entrepreneur James Forten, Charlotte Vandine Forten; illustration after "The Boroom Slave" and the poem, "To the Album," by artist and activist Robert Douglass; prose, "To Mary Ann", about living a happy life by Philadelphian anti-slavery activist Amy Matilda Cassey; a memorial, "To My Dear Willie," by Mary Anne to her deceased son, William Jones; poem, "The Night of Death," by J.A.J., Mary Anne's husband, John A. Jones; Boston author and civil rights activist William C. Nell's transcription of the poem, "The Rights of Women"; allegorical prose on the meaning of life by New York abolitionist Harriet Forten Purvis; transcription of the poem, "The Pearl Diver," by white Philadelphian anti-slavery activist Arnold Buffum; prose to "Mary Annie" about remembrance by Ada, possibly by anti-slavery activist Sarah Forten Purvis or gentlewoman Ada Howell Hinton; floral drawing by A.H.H., probably by Ada Howell Hinton; prose and floral watercolors by educator, abolitionist, and Quaker Sarah Mapps Douglass, the sister of Robert Douglass; "Lines Addressed to a Wreath of Flowers Designed on a Present for Mary Ann" by E.S. Webb, possibly Elizabeth Susan Webb, sister of novelist Frank J. Webb; and prose by Mary Anne about mortality. Additional entries of prose and poetry by John G. Dutton, E.S. Webb, Lydia A.B., Henrietta, W.F.P, and S.L.C., unattributed entry, "To Esther," and unattributed entry of a floral watercolor. Also contains engraved plates by A.B. Durand, C. Fielding, C.G. Childs, Robert Walter Weir, James Smillie and Thomas Cole entitled respectively, "Falls of the Sawkill"; "Italy, The Bay of Naples"; "Weehawken"; "Delaware Water Gap"; "Catskill Mountains"; "Fort Putnam"; and "Winnipiseogee Lake".; Title supplied by cataloguer.; Contains engraved illustrated title page: Album. The Mother's Joy.; Blank album published in New York in 1833 by J.C. Ricker.; Embossed and gilt morocco binding.; Release of Dower document dated 1838 giving the Dickerson home to the surviving children, contemporary unidentified newspaper clippings, manuscript poetry transcriptions, contemporary greeting cards, tradecard, and other miscellaneous loose items removed and housed separately.; Dickerson, a pupil of African American educator Sarah Mapps Douglass, was the daughter of African American activists, Martin and Adelia Dickerson, and step-father Samuel Van Brackle.; Forms part of the Dickerson Family Collection.

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Description Creator Dickerson, Mary Anne, 1822-1858 Album belonging to Mary Anne Dickerson, a young middle-class African American Philadelphian, probably created as a pedagogical instrument to promote cultivated expression, with contributions dating from 1833 until 1882. Contains engraved plates depicting scenic views, and original and transcribed poems, prose, essays, and drawings on topics including friendship, motherhood, mortality, youth, death, flowers, female beauty, and refinement.

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Teaching with Library of Congress Primary Sources | Library of Congress

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Picture of Crystal Bird Fauset

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The contents of the Library of Congress Farm Security Administration/Office of War Information Black-and-White Negatives are in the public domain and are free to use and reuse.

Credit Line: Library of Congress, Prints & Photographs Division, Farm Security Administration/Office of War Information Black-and-White Negatives.

For information about reproducing, publishing, and citing material from this collection, as well as access to the original items, see: U.S. Farm Security Administration/Office of War Information Black & White Photographs - Rights and Restrictions Information

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Mrs. Crystal Bird Fauset, Special Assistant, Office of Civilian Defense

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The contents of the Library of Congress Farm Security Administration/Office of War Information Black-and-White Negatives are in the public domain and are free to use and reuse. Credit Line: Library of Congress, Prints & Photographs Division, Farm Security Administration/Office of War Information Black-and-White Negatives.

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News Video with Crystal Bird Fauset

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All-American news were the first newsreels produced for a black audience. Made in the 1940s and 1950s, they were originally intended to encourage black Americans to participate in, and support the war effort, and to reflect an African-American perspective on world and national events. Highlights of…

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The Philadelphia Tribune Obituary for Crystal Bird Fauset

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That Precious (and Famous) Snippet of               The Anti-Slavery Bugle

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That Precious (and Famous) Snippet of               The Anti-Slavery Bugle

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Joseph E. Hill School in Germantown at 58 West Rittenhouse Street. Closed in 1961.

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City of Philadelphia, Department of Records, Azavea (formerly Avencia)

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The City of Philadelphia's photo archive contains approximately 2 million photographic records that date from the late 1800's. This web site has a subset of those photos. All archive photos may be searched by keyword and date. Archive photos which have been assigned a geographic location are also searchable by proximity to an Address, Intersection, Place Name, or Neighborhood.

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Liquid Syllabus - MICHELLE PACANSKY-BROCK (brocansky.com)

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Liquid Syllabus

A humanizing element for online courses
Sends the cue, "I will be a partner in your learning."
A Liquid Syllabus (Pacansky-Brock, 2021, 2017, 2014; Pacansky-Brock et al., 2023, 2021) is a humanizing element that ensures students start a course feeling supported by their instructor. It intentionally provides students with what they need to succeed in week one of a course, including a warm, friendly face. It should be emailed to students the week prior to the start of a course. Rather than a PDF or a page locked inside a learning management system, it is a public, accessible, mobile-friendly website that opens instantly and renders beautifully on a phone. Students are greeted with a brief, imperfect welcome video at the top; a learning pact that articulates what students can expect from their instructor and what will be expected of them; a list of week one due dates; and tips for success. If policies are included, they are written in welcoming, hopeful language.

Creating trust and identity safety at the start of an online course is an instructional practice that supports the success of more students. Students from non-majority groups are more likely to enter a college course from a place of distrust and have less cognitive bandwidth to dedicate to learning because of the ways that social marginalization wears away at a human's capacity to learn and make decisions.

The week prior to the start of an online course is a high opportunity zone for mitigating belonging uncertainty, a social-psychological phenomenon that is more likely to undermine the ability of students who are racially, ethnically, or socially marginalized to perform at their full intellectual capacity (Walton & Cohen, 2007). As Cia Verschelden, author of Bandwidth Recovery (2017) writes, "Stigmatization can create a global uncertainty about the quality of one's social bonds." Online courses are more likely to be sterile, isolating experiences and trigger belongingness uncertainty. Intentionally cultivating psychological and identity safety as students begin an online course is a way to mitigate belongingness uncertainty.

A syllabus is a basic component of a college level course. It is often assumed to be neutral, but it is not. The language, structure, visual design, and file format articulate cues that resonate differently with different people. Too often, a syllabus is a long list of things students should not do that is written in deficit-based language and locked inside a learning management system. Rather than openly supporting students, a syllabus can function as a microaggression, exacerbating anxieties and marginalizing some students. A Liquid Syllabus is intended to serve as a kindness cue of social inclusion (Estrada, Eroy-Reveles & Matsui, 2018) by welcoming students, positioning an instructor as a learning partner, and illuminating a path to success for all students.

To learn more about a Liquid Syllabus and make your own, explore the links below. And share a link to your Liquid Syllabus in a comment below or on Twitter with the hashtag #HumanizeOL.

Learn More

References:

Estrada, M., Eroy-Reveles, A., & Matsui, J. (2018). The Influence of Affirming Kindness and Community on Broadening Participation in STEM Career Pathways. Social issues and policy review, 12(1), 258-297. doi:10.1111/sipr.12046

Pacansky-Brock, M., Smedshammer, M., & Vincent-Layton, K. (2023). In search of belonging online: Achieving equity through transformative professional development. Journal of Educational Research and Practice, 12(0), 39-64. https://doi.org/10.5590/JERAP.2022.12.0.04

Pacansky-Brock, M. (2021). The liquid syllabus: An anti-racist teaching element. Colleague 2 Colleague Magazine, 1(15).

Pacansky-Brock, M., Smedshammer, M., & Vincent-Layton, K. (2020). Humanizing online teaching to equitize higher education. Current Issues in Education, 21(2).

Pacansky-Brock, M. (2017). Best practices for teaching with emerging technologies, (2nd ed.). New York, NY: Routledge.

Pacansky-Brock, M. (2014, August 13). The Liquid Syllabus: Are you ready?, [blog post].

Verschelden, C. (2017). Bandwidth recovery: Helping students reclaim cognitive resources lost to poverty, racism, and social marginalization. Sterling, VA: Stylus.

Walton, G. M., & Cohen, G. L. (2007). A question of belonging: Race, social fit, and achievement. Journal of Personality and Social Psychology, 92(1), 82.

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Liquid Syllabus - MICHELLE PACANSKY-BROCK

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Liquid Syllabus A humanizing element for online courses Sends the cue, "I will be a partner in your learning." A Liquid Syllabus (Pacansky-Brock, 2021, 2017, 2014; Pacansky-Brock et al., 2023, 2021) is a humanizing element that ensures students start a course feeling supported by their instructor.

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New York Public Library, Digital Collections

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New York Public Library, Digital Collections

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NYPL Digital Collections

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Explore 866,767 items digitized from The New York Public Library's collections.

This site is a living database with new materials added every day, featuring prints, photographs, maps, manuscripts, streaming video, and more.

Our collections include some content that may be harmful or difficult to view. Learn more

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Explore hundreds of thousands of digital items from The New York Public Library.

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In a letter to her husband, in 1958 (year of publication of "Bury me in a Free Land", Frances wrote: 

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In a letter to her husband, in 1958 (year of publication of "Bury me in a Free Land", Frances wrote: 

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'I might be so glad if it was only that I could go home among my own kindred and people, but slavery comes up like a dark shadow between me and the home of my childhood. Well, perhaps it is my lot to die from home and be buried among strangers; and yet I do not regret that I espouse this cause; perhaps I have been of some service to the cause of human rights... I have lived in a the midst of oppression and wrong, and I am saddened by every captured fugitive in the North.'

I write this because something that touches me very much in most schools and some households, is the persistently repressive nature of (internalised) systems and social beliefs that deny young children the possibilities to express themselves freely. bell hooks wrote and talked a lot about the practice of freedom. She writes, in "Teaching to Transgress",  that transgression is learning. I wonder if this includes (or even includes) a part of chaos, and a role to imagination... making mistakes, too, without punishment, without guilt. I believe time is what lets expressions of self to  overflow, seeking different scaffolding limits than that which are imposed by authorities. Youth seeks thus its own frontiers. This search can be personal, it can be political, insofar as it describes a struggle. A struggle to understand, sometimes, certainly, a struggle to overcome a limit, sometimes one extraneously imposed.  I believe many if not most students are seeking freedom in mutual responsibility, but are struggling with interpersonal conflict. There is so much anger and hurt that needs to be uplifted, and we cannot do so without letting young people express their emotions and feelings openly, and be received in a calm and still place of compassion, a space, a wall in which these listenings are inserted, combined for a greater breadth of the experience of being human, and beyond. We must unconditionally value and honour every contribution from the earliest age on. We must "undo the no". Someone today spoke of harmony. Re-finding harmony within a space filled with the totality of human experience, and deriving solutions from the problems that we face.

Sometimes I feel exiled or uprooted from that terrain - why is that? I believe certain forms of mental slavery persist, internalised modes of oppression rooted in emotional trauma, as many limits to our systems' functionality. To recuperate and release energies through modes of listening and reception of voices. Critical love heals us from the emotional trauma of compulsory violence.

Certainly none here. I feel there is so much free-flowing energy among all persons of the institute, and I am so happy to imagine this energy being transmitted freely to our students, children, peers, lovers, sisters, brothers, parents, forefathers and mothers.. let it ripple. I wish to embody a calmness worthy of Harper's grave because no slave or slave-master treads on me. I can rest, now. The past sends storms, which I can and must bear with resolute fearlessness to move forward and ahead.

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Digital collections - The British Library (bl.uk)

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The Tiger Who Came to Tea by Judith Kerr: sketches and original artwork

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Wikimedia Commons

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From Wikimedia Commons, the free media repository

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Thinking about copyright, citations, and fair use. Hope this is helpful.

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...Opening Spotify...

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The Knotted Line

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The Knotted Line is an interactive, tactile laboratory for exploring the historical relationship between freedom and confinement in the geographic area of the United States. With miniature paintings of over 50 historical moments from 1495-2025, The Knotted Line asks: how is freedom measured? Just as importantly, The Knotted Line imagines a new world through the work of grassroots movements for self-determination.

Content management by Scalar, a project of the Alliance for Networking Visual Culture
The Knotted Line has been made possible through the generous support of:
The Knotted Line is produced by Radical Imagination, a member of the Intersection Incubator program at Intersection for the Arts.

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The Knotted Line is an interactive, tactile laboratory for exploring the historical relationship between freedom and confinement in the geographic area of the United States. With miniature paintings of over 50 historical moments from 1495-2025, The Knotted Line asks: how is freedom measured?

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As we work though continue in the digital age, thinking about long hand vs. typed note taking/writing, is important to work through.

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SECONDARY SOURCE: Elfreth's Alley, Constitution Center

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SECONDARY SOURCE: Elfreth's Alley, Constitution Center

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QUICK VIEW

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“In [this] short, bracing book, David Faris … argues that Democrats should immediately use every lever they have to gum up the works in Washington, to ensure they win full control of government.”
—THE NEW YORK TIMES BOOK REVIEW

“A bracing polemic . . . American democracy could disappear altogether within our own lifetimes. Everyone who wants to avoid that catastrophe must read his book.​”
​—THE GUARDIAN US

“The most detailed case against the Return to Normalcy—let’s call it the Normal Is Over side of the debate—is advanced by the political scientist David Faris in his new book.”
—POLITICO

“Political scientist David Faris makes a compelling case that court-packing—along with statehood for D.C. and Puerto Rico and other reforms—amounts to a prerequisite for lasting progressive change.”
—JACOBIN

“Should be mandatory reading by every Dem leader.”
—DAILY KOS

“[Faris] advocates a number of astringent, constitutionally legal challenges to a system that has hardly served the American public, let alone Democrats, well . . . A worthy contribution to the ongoing American experiment.”
—BOOKLIST

“Blueprints to make sure that Republicans never force the rest of the country into their most nightmarish fantasies.”
—GQ

“There are more of us than there are of them, so let’s fight like it: resist Trump and embolden the Democrats. It’s Time to Fight Dirty is our roadmap to a fairer democracy and an America we want to live in. If we listen to David Faris, it’s a fight we can win.”
—David Daley, author of Ratf**ked

“Go get the book. Read it for yourself. This is the playbook, this is what we need to do, this is how we draw the line.”
—THE BENJAMIN DIXON SHOW

“A playbook the left can use to get more power without having to change the Constitution, and they can do a lot.”
—Ezra Klein, VOX

It's Time to Fight Dirty

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Jan 15, 2019 | ISBN 9781612197739

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It’s Time to Fight Dirty by David Faris: 9781612197739 | PenguinRandomHouse.com: Books

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An accessible, actionable blueprint for how Democrats can build lasting, durable change—without having to amend the Constitution The American electoral system is clearly falling apart—more...

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The Black Family: Representation, Identity, and Diversity

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The American Association for Marriage and Family Therapy

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The Black Family: Representation, Identity and Diversity

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SECONDARY SOURCE: Autobiography of Ida B. Wells

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SECONDARY SOURCE: Autobiography of Ida B. Wells

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"She fought a lonely and almost single-handed fight, with the single-mindedness of a crusader, long before men or women of any race entered the arena; and the measure of success she achieved goes far beyond the credit she has been given in the history of the country."-Alfreda M. Duster

Ida B. Wells is an American icon of truth telling. Born to slaves, she was a pioneer of investigative journalism, a crusader against lynching, and a tireless advocate for suffrage, both for women and for African Americans. She co-founded the NAACP, started the Alpha Suffrage Club in Chicago, and was a leader in the early civil rights movement, working alongside W. E. B. Du Bois, Madam C. J. Walker, Mary Church Terrell, Frederick Douglass, and Susan B. Anthony.

This engaging memoir, originally published 1970, relates Wells's private life as a mother as well as her public activities as a teacher, lecturer, and journalist in her fight for equality and justice. This updated edition includes a new foreword by Eve L. Ewing, new images, and a new afterword by Ida B. Wells's great-granddaughter, Michelle Duster.

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"She fought a lonely and almost single-handed fight, with the single-mindedness of a crusader, long before men or women of any race entered the arena; and the measure of success she achieved goes far beyond the credit she has been given in the history of the country."-Alfreda M. Duster Ida B.

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Never Caught One Betty's Daughter

List of slaves at Mount Vernon, 1799. Courtesy of Mount Vernon Ladies' Association.

In June of 1773, the unimaginable happened: it snowed in Virginia.

During the first week of June, the typical stifling heat that almost always blanketed Virginia had not yet laid its claim on the colony. Daytime temperatures fluctuated from sultry warmth to a rainy chill during the first few days of the month. Even more peculiar yet, on June 11, it snowed. As he did most days, Colonel George Washington sat down and recorded the unusual weather, writing, "Cloudy & exceeding Cold Wind fresh from the No. West, & Snowing." His diary went on to note, "Memorandum-Be it remembered that on the eleventh day of June in the year one thousand seven hundred and seventy three It rain'd Hail'd snow'd and was very Cold."

The men and women who lived on George and Martha Washington's estate must have marveled at the peculiar snow, but whatever excitement the unusual weather brought was most certainly replaced by concern. Shabby clothing and uninsulated slave cabins turned winter into long periods of dread for the enslaved men and women at Mount Vernon and across the colony of Virginia. Although the intense heat of summer brought its own difficulties, winter brought sickness, long periods of isolation, and heightened opportunities for the auction block. To exacerbate matters, the selling of slaves frequently occurred at the beginning of the year, connecting the winter month of January to a fear of deep and permanent loss. The snow in June, then, could only be a sign of very bad things to come. For the nearly 150 slaves who labored on the Mount Vernon estate in 1773, a mixture of superstition, African religious practices, and English beliefs in witchery must have intensified a sense of fear. Things that were inconsistent with nature were interpreted as bad omens, commonly bringing drought, pestilence, and death. As for what this snow portended, only time would tell.

Sure enough, eight days after the snow fell, Martha Parke Custis, daughter of Martha Washington, fell terribly ill. The stepdaughter of George Washington, just seventeen, had long struggled with a medical condition that rendered her incapable of controlling her body. Plagued by seizures that began during her teenage years, "Patsy" Custis most likely suffered from epilepsy. The early discipline of medicine was far from mature, offering few options for cures outside of bleeding and purges. Her parents had spent the last five years consulting with doctors and experimenting with unhelpful medicinal potions, diet, exercise modifications, and of course, deep prayer.

Their faith was tested on June 19 when Patsy Custis and a host of invited family members were finishing up with dinner a little after four o'clock. Although sickly, Washington's stepdaughter had been "in better health and spirits than she appeared to have been in for some time." After dinner and quiet conversation with family, Patsy excused herself and went to retrieve a letter from her bedroom. Eleanor Calvert, Patsy's soon-to-be sister-in-law, went to check on the young woman and found her seizing violently on the floor. Patsy was moved to the bed, but there was very little anyone could do. Within two minutes, she was gone.

The June snow and Patsy's death combined to create an eerie feeling of uncertainty. House slaves understood that Martha Washington would need to be handled with more care than usual, especially since this was not the first child that she had lost. Two of her toddlers had succumbed to the high childhood mortality rates of colonial Virginia, and Patsy's death left the devastated mother with only one living child. George Washington wrote to his nephew, breaking the news of his stepdaughter's death and his wife's emotional distress, stating, "I scarce need add [that Patsy's death] has almost reduced my poor Wife to the lowest ebb of Misery." George Washington wasn't the only one attuned to Martha's emotional state. Slave women who worked in the Mansion House tended to the devastated Martha Washington, taking great care to respect their grieving mistress, while helping the household prepare for Patsy's funeral.

Yet while the mistress Martha Washington wept over the loss of her daughter, a slave woman named Betty (also known as Mulatto Betty) prepared for an arrival of her own. Born sometime around 1738, Betty was a dower slave; that is, she was "property" owned by Martha Washington's first husband, Daniel Parke Custis. As a seamstress and expert spinner who was among Mrs. Washington's favored slaves, the bondwoman had a long history with her mistress, one that predated the relationship between Colonel Washington and his wife and one that had seen Martha endure great heartbreak. In 1757 Betty watched her mistress survive the sudden loss of her first husband, followed by the death of her four-year-old daughter, Frances. She also watched Martha reemerge from sorrow's clutch. Betty continued to spin and sew as her mistress took control of the family business, which included six plantations and close to three hundred slaves that fed Virginia's tobacco economy. With the death of her husband, Martha Parke Custis stood in control of over 17,500 acres of land, making her one of the wealthiest widows in the colony of Virginia, if not throughout the entire Chesapeake.

Before her move to Mount Vernon, Betty worked in the Custis home known as the White House on the Pamunkey River in New Kent County, Virginia. Two years after the death of her owner, Betty learned that her mistress was to remarry. She most likely received the news of her mistress's impending second marriage with great wariness as word spread that Martha Custis's intended was Colonel George Washington. The colonel was a fairly prominent landowner with a respectable career as a military officer and an elected member of the Virginia House of Burgesses. His marriage to the widowed Martha Custis would offer him instant wealth and the stability of a wife and family that had eluded him. For her part, the young widow had managed to secure a surrogate father to help raise her two living children. She had also found a partner with whom she could spend the rest of her days. Nevertheless, a huge yet necessary transition awaited Martha Custis as she prepared to marry and move to the Mount Vernon estate, nearly one hundred miles away.

For Betty, as well as the hundreds of other slaves that belonged to the Custis estate, the death of their previous owner and Martha's marriage to George Washington was a reminder of their vulnerability. It was often after the death of an owner that slaves were sold to remedy the debts held by an estate. Betty and all those enslaved at New Kent had no idea what kind of financial transactions would transpire, which families would be split apart, never to be united again. For enslaved women, the moral character of the new owner was also a serious concern. When George and Martha Washington married in January of 1759, Betty was approximately twenty-one years old and considered to be in the prime of her reproductive years. She was unfamiliar with her new master's preferences, or more importantly, if he would choose to exercise his complete control over her body. All of the enslaved women who would leave for Mount Vernon most likely worried about their new master's protocol regarding sexual relations with his slaves. But of greater consequence for Betty was the future for her young son, Austin. Born sometime around 1757, Austin was a baby or young toddler when his mistress took George Washington's hand in marriage. To lose him before she even got to know him, to have joined the thousands who stood by powerlessly while their children were "bartered for gold," as the poet Frances Ellen Watkins Harper wrote, would have been devastating.

As she prepared to move to Mount Vernon, Martha Washington selected a number of slaves to accompany her on the journey to Fairfax County. Betty and Austin were, to Betty's relief, among them. The highest-valued mother-and-child pair in a group that counted 155 slaves, they arrived in April of 1759.

Betty managed to do what many slave mothers couldn't: keep her son. Austin's very young age would have prohibited the Custis estate from fetching a high price if he were sold independently from his mother. Perhaps this fact, in addition to Betty's prized position in the Custis household, ensured that she would stay connected to her child as she moved away from the place she had called home.

As Martha Washington settled into her new life with her second husband at Mount Vernon, a sprawling estate consisting of five separate farms, Betty also adapted, continuing her spinning, weaving, tending to her son, and making new family and friends at the plantation. The intricacies of Betty's romantic life at Mount Vernon remain unclear, but what we do know is that more than a decade after giving birth to Austin, Betty welcomed more children into the world. Her son, Tom Davis, was born around 1769, and his sister Betty Davis arrived in 1771. Unlike Austin, these two children claimed a last name, one that most likely linked them to a hired white weaver named Thomas Davis.

George and Martha Washington placed their most "valued" and favored slaves inside the household. Martha Washington allowed only those slaves she felt to be the most polished and intelligent to toil within the walls of the main house, and that included Betty, whose skills as a clothier ranged from knowledge of expert weaving to the dyeing of expensive and scarce fabric. Betty and a corps of talented enslaved seamstresses not only outfitted their masters but also stitched together clothing for the hundreds of slaves at Mount Vernon.

Now, in 1773, fourteen years after she watched her mistress experience the death of her first child, Betty witnessed her mistress come undone once again. The loss of her daughter Patsy left Martha Washington almost inconsolable and stood in contrast with Betty's relative good fortune. Martha Washington had lost young Frances in 1759, just as Betty was blessed with the arrival of her son Austin. Now, the circumstances were nearly identical, for as Martha Washington grieved over the loss of her daughter, Betty began preparing for the arrival of another child. June snow served as a marker of death for the Washingtons but issued a very different signal to Betty. It marked the beginning of a life that would be as unusual as summertime winter weather. Sometime around or after the June snow of 1773, Betty gave birth to a daughter named Ona Maria Judge. This girl child would come to represent the complexity of slavery, the limits of black freedom, and the revolutionary sentiments held by many Americans. She would be called Oney.

Betty, like other bondwomen, increased her owner's wealth each time she bore a child. Although she called George Washington her master, he owned neither Betty nor her children. As a dower slave, Betty was technically owned by Martha Washington and the Custis estate. The birth of Ona Judge would not add value to George Washington's coffers, but her body would be counted among the human property that would produce great profit for Martha Washington and the Custis children and grandchildren.

Similar to Betty's other children, Ona had a surname. It belonged to her father, Andrew Judge, an English-born white man. On July 8, 1772, Andrew Judge found his way to America via an indenture agreement, contracting himself to Alexander Coldelough, a merchant from Leeds, England. In exchange for his passage to "Baltimore or any port in America" as well as a promise of food, clothing, appropriate shelter, and an allowance, Judge handed over four years of his life. Although indentured servitude served as the engine for population growth in the early seventeenth century, Andrew Judge entered into service at a time when fewer and fewer English men agreed to hand over their lives for an opportunity in the colonies. Why did he come? Indenture agreements never made clear the circumstances from which a person was exiting, so it is quite possible that Judge was running from debt or a life of destitution. Whatever the problem, the solution for Judge was life as a servant in the colonies, uncertainty and all.

He landed in Alexandria, Virginia, where George Washington purchased his indenture for thirty pounds. Mount Vernon relied primarily upon slave labor; however, Washington included a number of white indentured servants in his workforce. White servitude had its advantages, but by the late eighteenth century, planters like Washington often complained about their unreliability, their tendency for attempted escape, and their laziness. Yet Andrew Judge did not appear as the target of Washington's ire in any of his correspondence. In fact he became a trusted tailor relied upon by the colonel for outfitting him at the most important of moments. By 1774 he appeared in the Mount Vernon manager's account book as responsible for creating the blue uniform worn by Washington when he was named commander in chief of the American forces. Judge was responsible for making clothing for the entire Washington family, which would have required him to make frequent visits to the main house, where he would come into contact with Betty. In her mid- to late thirties, Betty became acquainted with the indentured tailor.

Interracial relationships were far from uncommon in Virginia at the time, and many mixed-race children were counted among the enslaved. Perhaps Betty and Andrew Judge flirted with one another, eventually engaging in a mutual affair. Maybe the two bound laborers fell in love. If either of these scenarios were true, Betty probably chose her lover, a most powerful example of agency in the life of an enslaved woman. Understanding the inherited status of slavery, Betty would have known that any child born to her would carry the burden of slavery, that any child she bore would be enslaved. Nonetheless, a union with Andrew Judge could facilitate a road to emancipation for their child and perhaps for Betty herself. Eventually Judge would work through his servitude agreement and become a free man. If he saved enough money, he could offer to purchase his progeny, as well as Betty and her additional children. Although a legal union in Virginia between a white man and a black woman would not be recognized for almost two centuries, Judge's eventual rise in status out of the ranks of servant to that of a free, landholding, white man offered potential power. Andrew Judge may not have been able to marry Betty, but if he loved her, he could try to protect her and her family from the vulnerability of slavery.

Love or romance, however, may not have brought the two bound laborers together. Although he was a servant, Andrew Judge was a white man with the power to command or force a sexual relationship with the enslaved Betty. What is lost to us is just how consensual their relationship may have been. Perhaps Judge stalked Betty, eventually forcing himself upon her. As a black woman, she would have virtually no ability to protect herself from unwanted advances or sexual attack. The business of slavery received every new enslaved baby with open arms, no matter the circumstances of conception. What we do know is that their union, whether brief or extended, consensual or unwanted, resulted in the birth of a daughter. We also know that however Judge defined his relationship to his daughter, it wasn't enough to keep him at Mount Vernon.

Eventually Andrew Judge left and built upon the opportunity that indentured servitude promised. By the 1780s Andrew Judge lived in his own home in Fairfax County. Listed among the occupants of his home were six additional residents, one of whom was black. It's uncertain if Andrew Judge owned a slave or if he simply hired a free black person who lived on and worked his land. What is clear from the evidence left behind is that Judge left Mount Vernon and his enslaved daughter behind. Perhaps he attempted to purchase Betty and his child but was refused the opportunity by the Washingtons. Or maybe Judge simply didn't want a complicated relationship with an enslaved woman and a mixed-race daughter. Whatever hope, if any, Betty had placed upon the relationship with Andrew Judge collapsed quickly, leaving her at Mount Vernon to raise Ona and her siblings, including Philadelphia, a daughter she gave birth to after Ona but before Judge left, sometime around 1780.

Leaving his child behind at Mount Vernon, Andrew Judge's parting gift to his daughter was a surname and a unique first name. The name is both African and Gaelic, and no other slave at Mount Vernon or the White House on the Pamunkey River was named Ona. Perhaps even more exceptional was that she was given a middle name, Maria. Her distinctive name set her apart from her siblings and from the majority of the other bondmen and bondwomen who toiled with her in Virginia.

The slaves who were directly connected to the work at the Mansion House lived across the road from the blacksmith's forge in the communal space known as the Quarters, or House for Families. Betty and other women who worked in the Mansion House were typically required to be present from sunrise to sundown, preparing meals, mending clothes, cleaning, spinning, and performing other domestic tasks, leaving most enslaved children separated from their parent or parents most of the day. Many of the children at Mount Vernon began structured labor between the ages of nine and fourteen, but most performed odd jobs just as soon as they were physically able. As very young enslaved children were unhelpful and sometimes considered a nuisance, they were often left in the Quarters without much supervision beyond the older slave women, who were deemed incapable of working in the fields and no longer up to the task of domestic work.

Bushy haired, with light skin and freckles, a young Ona probably spent some of her days playing with her siblings and other enslaved children in the Quarters. More often than not, though, she had to learn how to fend for herself. Judge and the other children at Mount Vernon cried out in loneliness for their parents, witnessed the brutality of whippings and corporal punishment, and fell victim to early death due to accidental fires and drowning. Childhood for enslaved girls and boys was fleeting and fraught with calamity. Many perished before reaching young adulthood. Judge's childhood wasn't shortened by a plantation fatality. Instead, hers ended at age ten, when she was called to serve Martha Washington up at the Mansion House.

A good number of children at Mount Vernon did not live with both of their parents, a circumstance created by the separation of enslaved spouses. Washington may not have broken up slave marriages by selling away husbands and wives, but he was not averse to separating slave couples by placing them on different farms. While he may not have purposefully disrupted slave unions, the business of slavery and the needs of Mount Vernon always came first. For slave couples and enslaved families, this meant that they would see each other only when permission was given.

Just like other enslaved children, Ona Judge did not spend the majority of her youth with two parents. Andrew Judge had the privilege of white skin and the power anchored in a male body that allowed him to slip away from a life of unpaid labor. Betty had neither gender nor race on her side, and spent the entirety of her life in human bondage in Virginia, a colony that would eventually become the slave-breeding capital of a new nation. Ona Judge learned valuable lessons from both of her parents. From her mother she would learn the power of perseverance. From her father, Judge would learn that the decision to free oneself trumped everything, no matter who was left behind.

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Never Caught One Betty's Daughter List of slaves at Mount Vernon, 1799. Courtesy of Mount Vernon Ladies' Association. In June of 1773, the unimaginable happened: it snowed in Virginia. During the first week of June, the typical stifling heat that almost always blanketed Virginia had not yet laid its claim on the colony.

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Suggested reading from Ismael Jimenez

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CONTEMPORARY PRIMARY SOURCE: Indigeneity  

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CONTEMPORARY PRIMARY SOURCE: Indigeneity  

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Resource shared by Ismael Jimenez

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Overview

This year, we are celebrating the fourth Indigenous Peoples' Day in the city of Philadelphia and it is a two days digital awareness event. Scheduled for the second weekend of October, IPD Philly is bringing Native artists and dignitaries to share their unique perspectives on how important is to celebrate Indigenous Peoples' History and Heritage across the nation instead of celebrating the myth of Christopher Columbus.

Indigeneity and Latinidad

Host:
Américo Mendoza-Mori
(Peruvian / Quechua Scholar)

Panelists:
Tai Pelli
(Borikén Taíno Tekina / Indigenous Rights Activist)
Erica Villanueva-Bautista
(Peruvian / Quechua Scholar)
Adniel Avendano
(Mexican & Zapoteco / Graphic Artist)
Rubén Chicomeocel Tezcatl
(Mexican-Nahualt / Aztec Dancer & Entrepreneur)

This panel aims to discuss reclamation and celebration of Indigenous cultures and languages of the Americas. We will share experiences around Indigeneity, Latinidad, and groups in the diaspora.

WATCH HERE ON
OCTOBER 12TH
(Update: This panel starts at 4:15 PM)

** Notes this panel is multilingual with-out subtitles but the host is summarizing in English when it is needed.

Help us get our podcast off the ground!!

ONLINE CONCERT |6:45PM EDT

Performers:
Tee Iron Cloud
Campatlanezi (Danza Azteca del Anahuac)
Bazille
Jessa Calderon
Just Jamez, Tony Louie & Big D
Richie Olivera + Vic Alvin
Roberto + Joselyn Borrero with Kasibahagua Taíno Cultural Society
Red Blanket Singers + Urie Ridgeway + Ty Ellis

Support our 2020-2021 programs!!

PANEL 1 | Available for view

Welcome Remarks

By
Chief Marc Gould
Chief of the Naticoke Lenni-Lenape Tribal Nation in New Jersey

Nanticoke Lenni-Lenape Brief History

Presenter:
Rev. Dr. John Norwood
Tribal Chief Justice of the Nanticoke Lenni-Lenape Tribal Nation in New Jersey

Description:

We are still here: The keepers of Lenapehoking. The history of this lands original people, the Lenni Lenape, is as diverse and rich as the winding shores of the Delaware River. Come sit in on this brief history lesson from Tribal Chief Justice Rev. Dr. John Norwood as he walks us through a timeline from Colonial contact to the Modern Sovereign Tribal Nations that still reside in the ancestral lands of Lenapehoking. Rev. Norwood focuses on the struggle and continued fight Lenape people have endured to stay here and preserve the land for their familial ties living in the Diaspora; and how many Lenape people survived by hiding right in plain sight.

VIDEO AVAILABLE FOR PUBLIC VIEW. ENJOY!

PANEL 2 | available for view

In Conversation:
Lenape Peoples in Diaspora, Then and Now

Host:
Curtis Zunigha
(Lenape / Cultural Director of the Delaware Tribe of Indians in Oklahoma)

Panelists:
Chief Mark Peters
(A historian and elected 'Chief' of the Munsee-Delaware First Nation, Ontario)
Brent Stonefish
(A Lunaapeew and citizen of Eelūnaapèewi Lahkèewiit (Delaware Nation) in Ontario Canada)
Heather Bruegl
(Citizen of the Oneida Nation of Wisconsin and a first line descendent Stockbridge-Munsee)

Learn about the history of the Lenape peoples in Diaspora in a conversation with Lenape tribal historians and members. Examine the importance of their ancestral land Lenapehoking, and about the infamous Walking Purchase-a historical period where the Lenape peoples experienced a mass genocide, forced migrations and who were displaced about 280 years ago.

VIDEO AVAILABLE FOR PUBLIC VIEW. ENJOY!

Support our
2020-2021
programs!!

PANEL 3 | available for view

Indigenous Expressions

Host:
Tailinh Agoyo
( Narragansett and Chinese / Director of We Are the Seeds)

Panelists:
Herman Agoyo, II
(Ohkay Owingeh, Cochiti, and Kewa / Architect and Artist)
Priscilla Bell
(Taino / Artist and Activist)
Urie Ridgeway
(Nanticoke Lenni-Lenape / Performance Artist)

In this hour long conversation, the artists will share how their art practices are informed by tradition, community, and issues that affect Native people today.
VIDEO AVAILABLE FOR PUBLIC VIEW. ENJOY!

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FOR JOINING THE MOVEMENT

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Indigenous Peoples' Day Philly - #IPDphilly2020 #Shackamaxon #PennTreatyPark

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Overview This year, we are celebrating the fourth Indigenous Peoples' Day in the city of Philadelphia and it is a two days digital awareness event. Scheduled for the second weekend of October, IPD Philly is bringing Native artists and dignitaries to share their unique perspectives on how important is to celebrate Indigenous Peoples' History and Heritage across the nation instead of celebrating the myth of Christopher Columbus.

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SECONDARY SOURCE: theoretical conception of time/space

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SECONDARY SOURCE: theoretical conception of time/space

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Philosopher Sylvia Wynter shared by Ismael Jimenez

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Resource shared by Ismael Jimenez

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A call for a radical transformation in the face of widespread crisis.
The Nation on No Map examines state power, abolition, and ideological tensions within the struggle for Black liberation while centering the politics of Black autonomy and self-determination. Amid renewed interest in Black anarchism among the left, Anderson offers a principled rejection of reformism, nation building, and citizenship in the ongoing fight against capitalism and white supremacism. As a viable alternative amidst worsening social conditions, he calls for the urgent prioritization of community-based growth, arguing that in order to overcome oppression, people must build capacity beyond the state. It interrogates how history and myth and leadership are used to rehabilitate governance instead of achieving a revolutionary abolition. By complicating our understanding of the predicaments we face, The Nation on No Map hopes to encourage readers to utilize a Black anarchic lens in favor of total transformation, no matter what it's called. Anderson's text examines reformism, orthodoxy, and the idea of the nation-state itself as problems that must be transcended and key sites for a liberatory re-envisioning of struggle.

"Shedding new light on the works of Black anarchist thinkers like Lucy Parsons, Kuwasi Balagoon, and Lorenzo Kom'boa Ervin, William C. Anderson invites us to conceive of Black liberation outside the shackles of the nation-state. Attending anew to the intellectual and political itineraries of global Black rebellion, Anderson provides an incisive and highly original exploration of the ongoing urgency of Black anarchist thought and practice in the 21st century. The Nation on No Map is essential reading for anyone interested in building abolitionist futures."
- Robyn Maynard, author of Policing Black Lives: State Violence in Canada from Slavery to the Present

" The Nation on No Map draws on a rich genealogy of the Black Radical Tradition to challenge enduring conditions of white supremacist and capitalist domination. Recalling diverse lineages of Black anarchist political philosophy and praxis, William C. Anderson offers an urgent and incisive meditation for liberation-one that moves abolition beyond the state."
- J. Kēhaulani Kauanui, author of Paradoxes of Hawaiian Sovereignty: Land, Sex, and the Colonial Politics of State Nationalism

"This is an extremely important contribution to the critical discourse on the nature of racism, elitism, misogyny, and other forms of hierarchy as primary manifestations of the nation-state. It includes a definitive explanation of the arrant dangers of charismatic leadership and individual celebrity worship that clouds our understanding of the real nature of authentic, valid social movement. Proceeding from the crystal clear and keenly observed accurate assumption that the nation-state must be dismantled in order to address the root cause of hierarchy in all of its ugly and violent forms, Anderson fills in a broad narrative full of human experience that helps us more fully comprehend the scope of our long-term human quest for a stateless and classless world devoid of all forms of social inequality."
- Modibo M. Kadalie Ph.D., founding convener of the Autonomous Research Institute for Direct Democracy and Social Ecology and author of Pan-African Social Ecology: Speeches, Conversations, and Essays

The Nation on No Map is a great book. It helps return Black anarchists such as Lorenzo Kom'boa Ervin and Kuwasi Balagoon to public consciousness, it proves that "a Black critique can serve as political education for all anarchists," and, as Lorenzo Kom'boa Ervin suggests in his afterword, it "rewrites and reinterprets" anarchism. One thing more important than the other."
- Gabriel Kuhn, LeftTwoThree

"In this inviting, direct manifesto, William C. Anderson outlines the influences and differentiating points about Black anarchism, outlines its necessity, and offers rebuttals to naysayers across the political spectrum. The Nation on No Map is concise, yet powerful and perfect reading if one is looking to charter further ideological horizons."
-The Southern Bookseller Review

"William Anderson's The Nation on No Map is an often-poetic text, drawing on a wide range of Black thinkers and activists that starts from the notion that everywhere Black people remain state- less and unfree."- Jon Bekken for Anarcho-Syndicalist Review

William C. Anderson is a writer and activist from Birmingham, Alabama. His work has appeared in the Guardian, MTV, Truthout, British Journal of Photography, and Pitchfork, among others. He is the co-author of the book As Black as Resistance (AK Press 2018) and co-founder of Offshoot Journal. He also provides creative direction as one of the producers of the Black Autonomy Podcast. His writings have been included in the anthologies, Who Do You Serve, Who Do You Protect? (Haymarket 2016) and No Selves to Defend (Mariame Kaba 2014).

Saidiya Hartman is the author of Wayward Lives, Beautiful Experiments: Intimate Histories of Riotous Black Girls, Troublesome Women, and Queer Radicals and Lose Your Mother: A Journey Along the Atlantic Slave Route, among other works.

Lorenzo Kom'boa Ervin is the author of Anarchism and the Black Revolution.

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A call for a radical transformation in the face of widespread crisis. The Nation on No Map examines state power, abolition, and ideological tensions within the struggle for Black liberation while centering the politics of Black autonomy and self-determination.

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Here is a list of some of the resources mentioned or shown during the Institute.

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Here is a list of some of the resources mentioned or shown during the Institute.