Religion and Education: The Long Struggle of African-Canadians

The American Revolution resonated with all classes of society, as it stood to divide a nation’s loyalties and recreate the existing fabric of society. During the 1770s to mid 1780s, no group living in the British American colonies was left unaffected. For blacks enslaved in America, the war presented the fleeting possibility of freedom in a nation that was still dependent on an economic structure of oppression and bondage. For those blacks that were free, they chose their alliances wisely in hopes of gaining economic opportunities and improving their status in the American colonies. The American Negroes, whether free or enslaved, could be found on either side of the battlefront. They took on many different roles, some fighting on the

In a great percentage of history books the information given is only given from one perspective. One when is reading or listening to an historical account, one must take into consideration who the historian in order to gain more insight into why they may have a particular account about a particular event. The same is true when looking at churches. Because white experiences in this country differ so greatly from those of African-Americans, The Black Church has the burden of being a spiritual backbone of a community while also being able to relate to the specific experiences of African-Americans. Calhoun argues that if blacks are able to get away from the image of God given to them by whites and form their own, they would be more likely to relate to this image and as result would become more empowered and connected to their race. The idea of racial empowerment and black theology can be considered as counterparts. If one is given a religion that is based on experiences that are not their own, and cannot relate those experiences to themselves, they are more likely to be apathetic towards them. Religion has long served as a means of moral and emotional support. Calhoun argues Blacks

Both free and enslaved Africans were discriminated against in this time period but responded differently towards their challenges. African Americans found ways to cope with their situation one being religious gatherings (Doc D). They sang old traditional African songs and danced. By doing so, they can forget about life troubles for a moment and give themselves a sense of hope that someday they would by free. Some slaves where more violent than other and began rebellions against their white owners. The use of rebellion was inspired to them by the Bible and that God was pleading for their cause with earnestness and zeal (Doc G). Slaves who caused mischief was relocated deeper south where the treatment and condition was even worse. The Fugitive Slave Law forced the North to send back any slaves who escaped to the North in return for a reward. Slaves who tried to escape to the North were also relocated. By relocating them, the chances of escape decreased for them. Even

The brutality that slaves endured form their masters and from the institution of slavery caused slaves to be denied their god given rights. In the "Narrative of the Life of Frederick Douglass," Douglass has the ability to show the psychological battle between the white slave holders and their black slaves, which is shown by Douglass' own intellectual struggles against his white slave holders. I will focus my attention on how education allowed Douglass to understand how slavery was wrong, and how the Americans saw the blacks as not equal, and only suitable for slave work. I will also contrast how Douglass' view was very similar to that of the women in antebellum America, and the role that Christianity played in his life as a slave and then

Many people believe that Christians played a great role in abolishing slavery. However, Douglass’ ideas about religion and its connection to slavery shine a light on the dark side of Christianity. Douglass’ account of his own life is a very eloquent first hand retelling of the suffering and cruelty that many slaves were going through. His account gives a detail of the ills that were committed against the slaves. The atrocities committed by the various different masters varied in intensity depending on the masters’ individual personality (Glancy 42). This first hand narrative gives us a glimpse in to the connection between religion (Christianity) and slavery.

However, Douglass tells us that through pseudoscience and the prevention of slaves from learning how to read and write gave the white slave-owners tangible evidence for their findings. Douglass continues saying that the inability of slaves to read and write made them dependent on their owners. Slave-owners understood that if slaves became educated, that would be the first step to dissent (Douglass 20). By controlling the slave’s education, they were able to control what the rest of America knew about slavery. Until slaves like Frederick Douglass came around, the common northerner had little to no idea what slaves actually went through.

Both Frederick Douglass and Harriet Jacobs had similar experiences in regards to their owners getting more involved with religion resulting in a change in the treatment of their slaves. Frederick Douglass’ slave-owner in 1832 was a man called “Captain Auld” by his slaves. Douglass describes him as a “slaveholder without the ability to hold slaves”. However, after attending a Methodist camp-meeting and experiencing religion, Auld becomes crueler. Douglass had the slightest hope that Auld’s involvement with religion would incline him to emancipate his slaves or—at the very least—be more humane and kind. Douglass was disappointed. “Prior to his conversion, he relied upon his own depravity to shield and sustain him in his savage barbarity; but after his conversion, he found religious sanction and support for his slaveholding cruelty.” The man became more involved in religious activity; it became a part of his everyday life. Douglass provides an example of his master’s usage of religious sanction for cruelty and brutality. Douglass witnesses Auld tie up and whip a young woman while justifying his actions with a passage of Scripture— “He that knoweth his master’s will, and doeth it not, shall be beaten with many stripes.” Harriet Jacobs had a comparable experience. “When I was told that Dr. Flint had joined the Episcopal church, I was much surprised. I supposed that religion had a purifying effect on the character of men; but the worst persecutions I endured from him were after he

In early nineteenth-century Charleston, homeowners owned slaves, businesses owned slaves, and as did some of the free African Americans. This was the same for many cities in early America however time progressed and soon American cities abolished slavery albeit Charleston did not. Charleston, South Carolina, a very Southern city, was well known for its aristocratic classes of wealthy people and its large population of slaves. The civilians were known for their Southern pro-slavery views and hatred to those who oppress their beliefs of slavery, specifically the Quakers; abolitionists of slavery and for women’s rights. My life setting here in Canada is contradicting to those of the early nineteenth century lifestyles. In Canada, we believe in equality for colour and gender alike while in Charleston this was the flip. Sarah Grimke, a woman of Quaker faith belonging to a family of pro-slavery, is not only berated for her long time views of slavery but also for her goals and dreams for women. Upon Sarah’s arrival from her new home in the North to her old home back in Charleston a woman stated but was soon cut off, “You’re the Grimke daughter, aren’t you…the one who-…She’d meant to say the one who betrayed us.” (Kidd

Education is the key that opens all doors and Douglass knew that in his heart. His master told him that he cannot read and should never be caught reading. Learning would spoil the best nigger in the world… It would forever unfit him to be a slave” (Douglass 945) It is seen here that it is imperative for a slave

Another point that was addressed in this primary source document written by Governor Floyd was how women that taught African Americans how to read and write were also part of the problem that lead up to this rebellion. Governor Floyd stated “finally our females and of the most respectable were persuaded that it was piety to teach negroes to read and write, to the end that they might read the Scriptures – many of them became tutoresses in Sunday schools and, pious distributors of tracts, from the New York Tract Society.” Later in his letter he discusses how African Americans use their new capability to read and write to read scriptures and pamphlets provided by the priests to further persuade them to rebel against white authority. At the end of this document governor Floyd states “ I shall in my annual message recommend that laws be passed – To confine the Slaves to the estates of their masters – prohibit negroes from preaching – absolutely to drive from this State all free negroes” This letter is important to analyze when studying the effects of the Nat Turner rebellion in

Christianity was new to most slaves who had been abducted from their native country and taken to the Americas. Some were hesitant to abandon their old traditions for the Christ their white captors taught of, but after several generations of slavery, most black slaves had succumbed to relentless preaching. However, the Christianity that took hold within the slave community was often interpreted differently, conveying different messages to pockets of slave population. The use of Christianity in slavery was a double edged sword, creating not only a tool for control, but a weapon of discontent in slave communities. Examining the works of Richard Allen and the stories of Nat Turner, create a narrative of how Christianity was applied differently to slaves.

African Nova Scotian children in Halifax had less resources than Caucasian children, many communities remained without public schools for African Nova Scotians which made it difficult for children and many adults to make progress in the education and career field. The lack of opportunities of schooling prevented these children and adults from improving their lives within a society which discriminated against them and was demanding of having an education or basic literacy skills to work. Though African Nova Scotians in Halifax were not provided with the same educational resources such as public schooling this did not prevent African Nova Scotians from providing their children and themselves with an education or at least the basic literacy skills. In Africville the church was not only a source for worship but it also provided a space for Sunday School for children and illiterate adults and these Sunday Schools taught those in the community how to read and write. If communities did have schools that African Nova Scotians could attend they were ‘black only’ schools and these schools did not have the same resources and funding as the Caucasian schools; many African Nova Scotians

Around 1811 John Jea, wrote a spiritual narrative called “The Life, History and Unparalleled Sufferings of John Jea”, in which he tells about the abuse of the slaveholders towards their slaves. He emphasized how Christian slave owners like his own master who would torture the slaves without any mercy: “…we were corrected with a weapon an inch and-a-half thick, and that without mercy, striking us in the most tender parts…” Nevertheless, not all the slaves that were converted became free. A man called Elias Neau, founded a school for slaves, that later would became famous, declared that Christian baptism could not alter civil condition; “Even if a slave was to somehow be converted, his conversion would not alter the fact that he was a slave.”

The history of religion in the United States comes a long way dating from the early 1600s when the first pilgrim settlers came to this country. It has been noted that these settlers were highly influenced by the Protestant faith which led to a community level of influence in this country as well. The faith of theses settlers were motivated from the New World of Europe where they practiced their religion in a peaceful environment. Later in history, it was noted that people of Spanish decent started the famous network of the Catholic missions in California. When California became a part of the United States, Catholic churches and institutes were formed. These churches and institutes were also formed in New Orleans and Louisiana.

Through out the entire time period of slavery, religion remained a high priority and a way in which to label different social groups. The lack or complete non-existence of religion among Africans led to them being viewed as somewhat inferior. Later in the second chapter Jordan talks about how during the slave era religion distinguished whites from blacks. Also how classification changed once Africans began to enter the Christian church. He himself viewed this type of labeling somewhat ridiculous, in that many of the Africans were baptized before the came to the New World. Thus they in many circles would be identified as Christians. This important information helps show the reader how the justifications for slavery evolved. Jordan captures the utter and blatant hypocrisy that the colonies exuded with regards to the slave situation. Jordan also sees religious injustice within the treatment of Indians and Africans. The English made attempts to convert the Indians and had little desire or intention to do the same for Africans. This again shows to what lengths early Americans went in creating a subculture for the purpose of slavery.