Showing posts with label History Notes. Show all posts
Showing posts with label History Notes. Show all posts
From almost the
moment he touched ground in London, Diallo won the respect of the
leading lights of advanced learning in England and ultimately entered
the annals of history as a figure embraced by the global abolitionist
movement. Known as Job ben Solomon in England, Diallo returned in 1734
to Senegal, where he represented English interests in the region. He
died there in 1773.
The recording of Diallo’s likeness by William
Hoare, a leading English portraitist of the 18th century, is referenced
in memoirs published by Thomas Bluett in 1734. During the sitting,
Diallo insisted that he “be drawn in his own Country Dress” rather than
in European clothing.
A rare 1730s oil-on-canvas portrait of Ayuba Suleiman Diallo, a
high-status African who was enslaved for a time in North America, has
been acquired for exhibit at the American Revolution Museum at Yorktown,
replacing the Yorktown Victory Center by late 2016. It is one of two
known paintings of Diallo made by English portraitist William Hoare, the
earliest known portraits done from life of an African who had been
enslaved in the British colonies that became the United States of
America. 
The portrait, on temporary exhibit at the Yorktown Victory Center June 14 through August 3, will be placed in a section of the new museum’s galleries that examines life in the 13 British colonies prior to the Revolutionary War.
Diallo, shown in the portrait attired in a turban and robe, wearing around his neck a red pouch probably containing texts from the Quran, was born in 1701 in Senegal to a prominent Fulbe family of Muslim clerics. During a trade mission on the Gambia River in 1731, he was captured and transported to the colony of Maryland, where he was enslaved on a tobacco plantation on Kent Island. Diallo drew the attention of lawyer Thomas Bluett, who ultimately arranged with the Royal African Company to secure his freedom and sailed with him to England in 1733.
The portrait acquired by the
Jamestown-Yorktown Foundation is 14 by 12 inches, with the subject’s
upper body against a landscape background within a painted oval. While
the portrayal of the subject is quite similar to Hoare’s other Diallo
portrait, which is owned by the Qatar Museums Authority and on loan to
Britain’s National Portrait Gallery, the two paintings differ in size.
Diallo is turned toward the left in one and to the right in the other,
and the Qatar painting has a solid background.
In a private collection since the 19th
century, the Diallo portrait was acquired for the American Revolution
Museum at Yorktown with gifts to the Jamestown-Yorktown Foundation,
Inc., including a lead gift from Fred D. Thompson, Jr., a member of the
Jamestown-Yorktown Foundation Board of Trustees.
The story of Africans and African Americans
during the Revolutionary period will be an important component of the
American Revolution Museum at Yorktown’s 22,000-square-foot exhibition
galleries, featuring period artifacts, re-created immersive
environments, interactive exhibits and short films. Spanning the
mid-1700s to the early national period, the galleries will present five
major themes: “The British Empire and America,” “The Changing
Relationship – Britain and North America,” “Revolution,” “The New
Nation,” and “The American People.”
The American Revolution represented the
beginning of the end for slavery in the United States. The Revolution
certainly didn’t end slavery by itself, but it created an intellectual,
moral and political climate in which slavery could not survive forever.
The Ayuba Suleiman Diallo portrait provides a face for the hundreds of
thousands of enslaved Africans and African Americans who constituted a
major part of late-colonial America’s population, but who remain largely
unknown.
Reprint from Storyteller/
Did You Know That A Black Man Founded The 3rd Largest City In America?
2 Posted by storyteller - October 21, 2015 - LATEST POSTS
Jean Baptiste Point de Sable was the founder of modern Chicago and its first #black resident. Point de Sable was his chosen legal name; he was never called Du Sable during his lifetime. Point was an inseparable element of his name, which he had assumed by 1778. The prosperous farm he had at the mouth of the Chicagou river (the French spelling) from about 1784 to 1800 helped stabilize a century-old French and Indian fur-trading settlement periodically disrupted by the wars and raids of Indians and Europeans, and abandoned by the French during the Revolution from 1778 to 1782.
The earliest known documents which refer specifically to him establish that in 1778 and 1779, perhaps as early as 1775, Point managed a trading post at the mouth of the Rivière du Chemin (Trail Creek), at present Michigan City, Indiana, not at Chicago, as is usually asserted. Pierre Durand of Detroit was associated with him and Michel Belleau in the ownership of this business. Here is Durand’s own 1784 account of Point’s post translated from his petition to Gen. Frederick Haldimand, then governor of Canada: “I found the waters low in the Chicagou [River] ; I did not get to Lake Michigan until the 2nd of October [1778] .
Seeing the season so far advanced that I could not reach Canada I decided to leave my packs at the Rivière du Chemin with Baptiste point Sable, free negro, and I returned to the Illinois to finish my business. The 1st of March, 1779, I sent off two canoes to take advantage of the deep water [at Chicagou] , and I gave orders to my commis [business manager] to take these two canoes to the Rivière du Chemin loaded with goods and to go ahead of me with all the men, to help me pass at Chicagou…. I met my commis [Michel Belleau] at the start of the bad part [of the portage] …. Some days later I arrived at the Rivière du Chemin, where I found only my packs [of furs] . The guard told me that M. Benette [Lt. William Bennett of the 8th regiment] had taken all my food, tobacco and eau de vie and a canoe to carry them….” Durand also learned that this British force had taken Point prisoner as a suspected rebel back to Michillimackinac, which began an important phase of his career as a minor but valuable member of the British Indian Department.
Up to the time of his capture, Point had been an engagé in the fur trade, travelling on the Great Lakes, the Illinois River and elsewhere from perhaps 1768 to 1779. From 1775 to 1779 his associate Durand was known to have been active in the upper country, under an official trade license. Only British subjects were allowed to work in the fur trade, which was supervised by military officers and the governor of Quebec. All engagés as well as the license holder had to swear an oath of loyalty to the king before the commander at Montreal and sign a printed oath incorporated in the license. Wealthy individuals posted bonds which would be forfeited for the slightest infraction of the rules of the fur trade or acts of disloyalty.
The Durand-Belleau license itself and documents of Point’s hiring at Michillimackinac have not been found. Point would have signed by a mark, since he was illiterate as most engagés were, but he must have been a skilled man by the time Lt. Governor Sinclair hired him in 1780 for his semi-official operation at the Pinery, adjoining Fort Sinclair north of Detroit.
Read More: EarlyChicago – Essays
Did You Know That A Black Man Founded The 3rd Largest City In America?
2 Posted by storyteller - October 21, 2015 - LATEST POSTS
Jean Baptiste Point de Sable was the founder of modern Chicago and its first #black resident. Point de Sable was his chosen legal name; he was never called Du Sable during his lifetime. Point was an inseparable element of his name, which he had assumed by 1778. The prosperous farm he had at the mouth of the Chicagou river (the French spelling) from about 1784 to 1800 helped stabilize a century-old French and Indian fur-trading settlement periodically disrupted by the wars and raids of Indians and Europeans, and abandoned by the French during the Revolution from 1778 to 1782.
The earliest known documents which refer specifically to him establish that in 1778 and 1779, perhaps as early as 1775, Point managed a trading post at the mouth of the Rivière du Chemin (Trail Creek), at present Michigan City, Indiana, not at Chicago, as is usually asserted. Pierre Durand of Detroit was associated with him and Michel Belleau in the ownership of this business. Here is Durand’s own 1784 account of Point’s post translated from his petition to Gen. Frederick Haldimand, then governor of Canada: “I found the waters low in the Chicagou [River] ; I did not get to Lake Michigan until the 2nd of October [1778] .
Seeing the season so far advanced that I could not reach Canada I decided to leave my packs at the Rivière du Chemin with Baptiste point Sable, free negro, and I returned to the Illinois to finish my business. The 1st of March, 1779, I sent off two canoes to take advantage of the deep water [at Chicagou] , and I gave orders to my commis [business manager] to take these two canoes to the Rivière du Chemin loaded with goods and to go ahead of me with all the men, to help me pass at Chicagou…. I met my commis [Michel Belleau] at the start of the bad part [of the portage] …. Some days later I arrived at the Rivière du Chemin, where I found only my packs [of furs] . The guard told me that M. Benette [Lt. William Bennett of the 8th regiment] had taken all my food, tobacco and eau de vie and a canoe to carry them….” Durand also learned that this British force had taken Point prisoner as a suspected rebel back to Michillimackinac, which began an important phase of his career as a minor but valuable member of the British Indian Department.
Up to the time of his capture, Point had been an engagé in the fur trade, travelling on the Great Lakes, the Illinois River and elsewhere from perhaps 1768 to 1779. From 1775 to 1779 his associate Durand was known to have been active in the upper country, under an official trade license. Only British subjects were allowed to work in the fur trade, which was supervised by military officers and the governor of Quebec. All engagés as well as the license holder had to swear an oath of loyalty to the king before the commander at Montreal and sign a printed oath incorporated in the license. Wealthy individuals posted bonds which would be forfeited for the slightest infraction of the rules of the fur trade or acts of disloyalty.
The Durand-Belleau license itself and documents of Point’s hiring at Michillimackinac have not been found. Point would have signed by a mark, since he was illiterate as most engagés were, but he must have been a skilled man by the time Lt. Governor Sinclair hired him in 1780 for his semi-official operation at the Pinery, adjoining Fort Sinclair north of Detroit.
Read More: EarlyChicago – Essays
Reprint from:blackmainstreet.net
Never Forget: America’s Forgotten Mass Lynching: When 237 Black Sharecroppers Were Murdered In Arkansas
In 1919, after the end of World War I, Black sharecroppers in Arkansas began to unionize. This attempt to form unions, triggered white vigilantism and mass killings, that left 237 Blacks dead.
Towards the end of 1918, attorney Ulysses S. Bratton of Little Rock, Arkansas listened to Black sharecroppers tell stories of theft, exploitation, and never ending debt. One man by the name of Carter, explained how he cultivated 90 acres of cotton and then had his landlord confiscate the crop and all of his possessions. Another Black farmer, from Ratio, Arkansas said a plantation manager would not give sharecroppers an itemized record of their crop. No one realized that within a year of meeting with Mr. Bratton, one of the worst incidents of racial violence in U.S. would take place. In a report released by the Equal Justice Initiative, white people in the Delta region of the South, started a massacre that left 237 Black people dead. Even though the one-time death toll was unusually high, it was not uncommon for whites to use racial violence to intimidate Blacks.
The white elites of the region understood that the only way they could maintain their economic prosperity was to exploit Black sharecroppers and laborers. A well-to-do Northerner, E.M. “Mort” Allen, came to Arkansas and founded a new town called Elaine, which became a hub for the lucrative lumber industry. Mort Allen said the “Southern men can handle the negroes all right and peaceably,” but peaceable techniques were far from what was used to destroy the sharecroppers’ union. In an attempt to disrupt a union meeting, a white landowner was shot and killed. The sharecroppers braced for reprisals that were sure to come and formed self-defense forces. The local sheriff, Frank Kitchens, deputized a large white militia that was headquartered at the county courthouse. In the end, 237 Black people were killed because they wanted fair compensation for the crops they harvested.
No one was ever charged or any trials held for anyone that took part in the mass lynchings. The basis for these heinous crimes was the reassertion of white supremacy after veterans returned home from World War I. The white militias wanted to send a message that they were going to keep the Blacks in their ‘place.’ But what made 1919 unique, was the willingness and fortitude, of the Black sharecroppers and their community to engage in armed resistance against white oppression.
Fellow citizens, pardon me, allow me to ask, why am I called upon to speak here today? What have I, or those I represent, to do with your national independence? Are the great principles of political freedom and of natural justice, embodied in that Declaration of Independence, extended to us? and am I, therefore, called upon to bring our humble offering to the national altar, and to confess the benefits and express devout gratitude for the blessings resulting from your independence to us?
Would to God, both for your sakes and ours, that an affirmative answer could be truthfully returned to these questions! Then would my task be light, and my burden easy and delightful. For who is there so cold that a nation's sympathy could not warm him? Who so obdurate and dead to the claims of gratitude that would not thankfully acknowledge such priceless benefits? Who so stolid and selfish that would not give his voice to swell the hallelujahs of a nation's jubilee, when the chains of servitude had been torn from his limbs? I am not that man. In a case like that the dumb might eloquently speak and the "lame man leap as an hart."
Preview an Online Diversity Course
->> FREE <<- The Lemba: Black Jews of Southern Africa Badagry, Nigeria -- Slave Trade History Historical Timeline of Ancient Egypt Joseph, Egypt & The Hyksos Tutankhamen & Akhenaton Ancient Egyptian Religions Map of Ancient Africa Text on Rosetta Stone The Pyramid Puzzle Rosetta Stone Ancient Nubia
But such is not the state of the case. I say it with a sad sense of the disparity between us. am not included within the pale of this glorious anniversary! Your high independence only reveals the immeasurable distance between us. The blessings in which you, this day, rejoice are not enjoyed in common. The rich inheritance of justice, liberty, prosperity, and independence bequeathed by your fathers is shared by you, not by me. The sunlight that brought light and healing to you has brought stripes and death to me. This Fourth of July is yours, not mine. You may rejoice, I must mourn. To drag a man in fetters into the grand illuminated temple of liberty, and call upon him to join you in joyous anthems, were inhuman mockery and sacrilegious irony. Do you mean, citizens, to mock me by asking me to speak today? If so, there is a parallel to your conduct. And let me warn that it is dangerous to copy the example of nation whose crimes, towering up to heaven, were thrown down by the breath of the Almighty, burying that nation in irrevocable ruin! I can today take up the plaintive lament of a peeled and woe-smitten people.
"By the rivers of Babylon, there we sat down. Yea! We wept when we remembered Zion. We hanged our harps upon the willows in the midst thereof. For there, they that carried us away captive, required of us a song; and they who wasted us required of us mirth, saying, Sing us one of the songs of Zion. How can we sing the Lord's song in a strange land? If I forget thee, O Jerusalem, let my right hand forget her cunning. If do not remember thee, let my tongue cleave to the roof of my mouth."
Fellow citizens, above your national, tumultuous joy, I hear the mournful wail of millions! Whose chains, heavy and grievous yesterday, are, today, rendered more intolerable by the jubilee shouts that reach them. If I do forget, if I do not faithfully remember those bleeding children of sorry this day, "may my right hand cleave to the roof of my mouth"! To forget them, to pass lightly over their wrongs, and to chime in with the popular theme would be treason most scandalous and shocking, and would make me a reproach before God and the world. My subject, then, fellow citizens, is American slavery. I shall see this day and its popular characteristics from the slave's point of view. Standing there identified with the American bondman, making his wrongs mine. I do not hesitate to declare with all my soul that the character and conduct of this nation never looked blacker to me than on this Fourth of July! Whether we turn to the declarations of the past or to the professions of the present, the conduct of the nation seems equally hideous and revolting. America is false to the past, false to the present, and solemnly binds herself to be false to the future. Standing with God and the crushed and bleeding slave on this occasion, I will, in the name of humanity which is outraged, in the name of liberty which is fettered, in the name of the Constitution and the Bible which are disregarded and trampled upon, dare to call in question and to denounce, with all the emphasis I can command, everything that serves to perpetuate slavery-the great sin and shame of America! "I will not equivocate, I will not excuse"; I will use the severest language I can command; and yet not one word shall escape me that any man, whose judgment is not blinded by prejudice, shall not confess to be right and just....
For the present, it is enough to affirm the equal manhood of the Negro race. Is it not as astonishing that, while we are plowing, planting, and reaping, using all kinds of mechanical tools, erecting houses, constructing bridges, building ships, working in metals of brass, iron, copper, and secretaries, having among us lawyers doctors, ministers, poets, authors, editors, orators, and teachers; and that, while we are engaged in all manner of enterprises common to other men, digging gold in California, capturing the whale in the Pacific, feeding sheep and cattle on the hillside, living, moving, acting, thinking, planning, living in families as husbands, wives, and children, and above all, confessing and worshiping the Christian's God, and looking hopefully for life and immortality beyond the grave, we are called upon to prove that we are men!...
Would to God, both for your sakes and ours, that an affirmative answer could be truthfully returned to these questions! Then would my task be light, and my burden easy and delightful. For who is there so cold that a nation's sympathy could not warm him? Who so obdurate and dead to the claims of gratitude that would not thankfully acknowledge such priceless benefits? Who so stolid and selfish that would not give his voice to swell the hallelujahs of a nation's jubilee, when the chains of servitude had been torn from his limbs? I am not that man. In a case like that the dumb might eloquently speak and the "lame man leap as an hart."
Preview an Online Diversity Course
->> FREE <<- The Lemba: Black Jews of Southern Africa Badagry, Nigeria -- Slave Trade History Historical Timeline of Ancient Egypt Joseph, Egypt & The Hyksos Tutankhamen & Akhenaton Ancient Egyptian Religions Map of Ancient Africa Text on Rosetta Stone The Pyramid Puzzle Rosetta Stone Ancient Nubia
But such is not the state of the case. I say it with a sad sense of the disparity between us. am not included within the pale of this glorious anniversary! Your high independence only reveals the immeasurable distance between us. The blessings in which you, this day, rejoice are not enjoyed in common. The rich inheritance of justice, liberty, prosperity, and independence bequeathed by your fathers is shared by you, not by me. The sunlight that brought light and healing to you has brought stripes and death to me. This Fourth of July is yours, not mine. You may rejoice, I must mourn. To drag a man in fetters into the grand illuminated temple of liberty, and call upon him to join you in joyous anthems, were inhuman mockery and sacrilegious irony. Do you mean, citizens, to mock me by asking me to speak today? If so, there is a parallel to your conduct. And let me warn that it is dangerous to copy the example of nation whose crimes, towering up to heaven, were thrown down by the breath of the Almighty, burying that nation in irrevocable ruin! I can today take up the plaintive lament of a peeled and woe-smitten people.
"By the rivers of Babylon, there we sat down. Yea! We wept when we remembered Zion. We hanged our harps upon the willows in the midst thereof. For there, they that carried us away captive, required of us a song; and they who wasted us required of us mirth, saying, Sing us one of the songs of Zion. How can we sing the Lord's song in a strange land? If I forget thee, O Jerusalem, let my right hand forget her cunning. If do not remember thee, let my tongue cleave to the roof of my mouth."
Fellow citizens, above your national, tumultuous joy, I hear the mournful wail of millions! Whose chains, heavy and grievous yesterday, are, today, rendered more intolerable by the jubilee shouts that reach them. If I do forget, if I do not faithfully remember those bleeding children of sorry this day, "may my right hand cleave to the roof of my mouth"! To forget them, to pass lightly over their wrongs, and to chime in with the popular theme would be treason most scandalous and shocking, and would make me a reproach before God and the world. My subject, then, fellow citizens, is American slavery. I shall see this day and its popular characteristics from the slave's point of view. Standing there identified with the American bondman, making his wrongs mine. I do not hesitate to declare with all my soul that the character and conduct of this nation never looked blacker to me than on this Fourth of July! Whether we turn to the declarations of the past or to the professions of the present, the conduct of the nation seems equally hideous and revolting. America is false to the past, false to the present, and solemnly binds herself to be false to the future. Standing with God and the crushed and bleeding slave on this occasion, I will, in the name of humanity which is outraged, in the name of liberty which is fettered, in the name of the Constitution and the Bible which are disregarded and trampled upon, dare to call in question and to denounce, with all the emphasis I can command, everything that serves to perpetuate slavery-the great sin and shame of America! "I will not equivocate, I will not excuse"; I will use the severest language I can command; and yet not one word shall escape me that any man, whose judgment is not blinded by prejudice, shall not confess to be right and just....
For the present, it is enough to affirm the equal manhood of the Negro race. Is it not as astonishing that, while we are plowing, planting, and reaping, using all kinds of mechanical tools, erecting houses, constructing bridges, building ships, working in metals of brass, iron, copper, and secretaries, having among us lawyers doctors, ministers, poets, authors, editors, orators, and teachers; and that, while we are engaged in all manner of enterprises common to other men, digging gold in California, capturing the whale in the Pacific, feeding sheep and cattle on the hillside, living, moving, acting, thinking, planning, living in families as husbands, wives, and children, and above all, confessing and worshiping the Christian's God, and looking hopefully for life and immortality beyond the grave, we are called upon to prove that we are men!...
Today in Women History: A Black voice for women's issues, Hallie Q.
This date marks the birth of Hallie Quinn Brown in 1850. She was a Black educator and elocutionist who pioneered in the movement for Black women’s clubs in the United States.
The daughter of former slaves born in Pittsburgh, PA, Brown received a B.S. from Wilberforce University in Ohio in 1873. She then taught on plantations and in the public schools of Mississippi and South Carolina. After graduating from the Chautauqua Lecture School, and teaching in Dayton and in Alabama, Brown returned to Wilberforce to teach elocution. At that time she began her extensive travels as an elocutionist and lecturer, speaking in Europe as well as the United States on topics of the life of Blacks in America.
Brown helped to form the first British Chautauqua, and in England she lectured on behalf of the British Women’s Temperance Association. In the United States, she helped to found the earliest women’s clubs for Blacks and, from 1905 to 1912, served as president of the Ohio State Federation of Colored Women’s Clubs.
She also helped to found the Colored Women’s League of Washington, D.C., a predecessor of the National Association of Colored Women. Hallie Q. Brown died September 16, 1949, in Wilberforce, Ohio.
— with Jetti Byrd.
Remembering Our Ancestors is photographic history of former African American slaves. The Photographs were downloaded from the Library of congress. Although these African Americans have passed on, they left us with a lot of valuable oral and written documents that gave us a revealing and stunning view of chattel slavery in American. These photographs can be viewed in the History Notes section of the blog.
Remembering Our Ancestors
No. 110 Former African American Slave
Library of Congress Print
Remembering Our Ancestors
No.111 Former African American Slave
Library of Congress Print
Remembering Our Ancestors
No. 112 African American Civil War Soldier
Library of Congress Print
Remembering Our Ancestors
No. 113 African American Civil War Soldier
Library of Congress Print
Remembering Our Ancestors
No.114 Post war soldier wearing white cross-belt, oval US buckle, double breasted
coat, epaulets shako red, white and blue pompom holding 45-70 rifle with
fixed bayonet, wearing white gloves, painted backdrop
Library of Congress Print
Remembering Our Ancestors
No. 115 Former African American Slave Children
Library of Congress Print
No. 110 Former African American Slave
Library of Congress Print
No.111 Former African American Slave
Library of Congress Print
No. 112 African American Civil War Soldier
Library of Congress Print
No. 113 African American Civil War Soldier
Library of Congress Print
No.114 Post war soldier wearing white cross-belt, oval US buckle, double breasted
coat, epaulets shako red, white and blue pompom holding 45-70 rifle with
fixed bayonet, wearing white gloves, painted backdrop
Library of Congress Print
No. 115 Former African American Slave Children
Library of Congress Print
No.98 Redeemed Slave Child from New Orleans
Library of Congress Print
No.99 African American Civil War Soldier
Library of Congress Print
No. 100 Former African American Slave and Child
Library of Congress Print
No. 101 African American Male
Library of Congress Print
No. 102 The Colored Volunteer
Library of Congress Print
No.103 Slave Children from New Orleans
Library of Congress Print
No. 104 African American Male
Library of Congress Print
No. 105 Civil War Soldiers
Library of Congress Print
No. 106 Execution of Private William Johnson, 23 Regt., U.S.C.T.
Library of Congress Print
No. 107 African American Civil War Soldier
Library of Congress Print
No. 108 Buffalo Soldier, 25 infantry
photo taken between 1884-1890)
Library of Congress
No. 109 Civil Soldiers
Library of Congress Print
No. 86 Redeemed New Orleans'Slave Child
Library of Congress Print
No. 87 African American Civil War Soldier
Library of Congress Print
No. 88 Portrait of Josiah Henson setting next to an unidentified Caucasian man, both facing slightly left.
Raymond Glenn: The unidentified man in the photography is probably a Quaker. Quakers were active in the anti-slavery movement. They set-up underground tunnels which slaves used to escape.
Library of Congress Print
No. 89 Former African American Slave holding child
Library of Congress Print
No. 90 African American Civil war Soldiers
Library of Congress Print
No. 91 African American Civil war Soldier
Library of Congress Print
No. 92 Highest Ranking African American Solidier
Library of Congress Print
NO.92-a
No. 93 African American Children
Library of Congress Print
No. 94 African American Civil War Soldier
Library of Congress Print
No. 95 African American Family during the Civil War
Library of Congress Print
No. 96 Slave Quarters
Library of Congress Print
No.97 African American Civil War Soldier
Library of Congress Print
No.74 African American Male
Library of Congress Print
No.75 Occupational portrait of an African American brick layer
Library of Congress Print
No.76 Former African American Slaves
Library of Congress Print
No.77 African American Male
Library of Congress Print
No.78 Freeman's School, Edisto Island, S.C.
Library of Congress Print
No.79 Former African American Slaves
Library of Congress Print
No.80 African American Civil War Soldier
Library of Congress Print
No.81 Execution of a Colored Soldier
Library of Congress Print
No.81-a Execution of a Colored Soldier
Library of Congress Print
No.82 Redeemed Slave Child of New Orleans
Library of Congress Print
No.83 Young African Child
Library of Congress Print
No.84 Former African American Slaves
Library of Congress Print
Remembering Our Ancestors
No.85 African American Civil War Soldier
Library of Congress Print
Subscribe to:
Posts
(
Atom
)
Most Reading
-
Healthcare.gov have sign-up only 50,000 people according to the major media stations. The projected goal is suppose to be around 500,000 ... -
Raymond Glenn · Keynesian Economics vs. Classical Economics and Austerity Pictures from left to right: Socrates, Karl Marx, D... -
As of today 26,794 has signed up through the federal exchange. 106,185 have signed up on the state exchange One million has picked a...
