Plantation Day Quotes

Given that those sinning, raping plantation owners had both white babies and Black babies, everyone was six degrees from being one or the other. Which was what scared southern white people the most.

Noah Calhoun watched the fading sun sink lower from the wrap around porch of his plantation-style home.He liked to sit here in the evenings, especially after working hard all day.

I hear that in many places something has happened to Christmas; that it is changing from a time of merriment and carefree gaiety to a holiday which is filled with tedium; that many people dread the day and the obligation to give Christmas presents is a nightmare to weary, bored souls; that the children of enlightened parents no longer believe in Santa Claus; that all in all, the effort to be happy and have pleasure makes many honest hearts grow dark with despair instead of beaming with good will and cheerfulness. "A Plantation Christmas," 1934

It is the literal, unvarnished truth, that the crack of the lash, and the shrieking of the slaves, can be heard from dark till bed time, on Epps' plantation, any day almost during the entire period of the cotton-picking season.

I will never forget, one day [when I] was six years old and I was playing beside the road and this plantation owner drove up to me and stopped and asked me, `could I pick cotton.' I told him I didn't know and he said, `Yes, you can. I will give you things that you want from the commissary store,' and he named things like crackerjacks and sardines--and it was a huge list that he called off. So I picked the 30 pounds of cotton that week, but I found out what actually happened was he was trapping me into beginning the work I was to keep doing and I never did get out of his debt again. My parents tried so hard to do what they could to keep us in school, but school didn't last four months out of the year and most of the time we didn't have clothes to wear.

Consider the following sequence of cases, which we shall call the Tale of the Slave, and imagine it is about you. 1. There is a slave completely at the mercy of his brutal master’s whims. He is often cruelly beaten, called out in the middle of the night, and so on. 2. The master is kindlier and beats the slave only for stated infractions of his rules (not fulling the work quota, and so on). He gives the slave some free time. 3. The master has a group of slave, and he decides how things are to be allocated among them on nice grounds, taking into account their needs, merit, and so on. 4. The master allows the slave four days on their own and requires them to work only three days a week on his land. The rest of the time is their own. 5. The master allows his slaves to go off and work in the city (or anywhere they wish) for wages. He also retains the power to recall them to the plantation if some emergency threatens his land; and to raise or lower the three-sevenths amount required to be turned over to him. He further retains the right to restrict the slaves from participating in certain dangerous activities that threaten his financial return, for example, mountain climbing, cigarette smoking. 6. The master allows all of his 10,000 slaves, except you, to vote, and the joint decision is made by all of them. There is open discussion, and so forth, among them, and they have the power to determine to what use to put whatever percentage of your (and their) earnings they decide to take; what activities legitimately may be forbidden to you, and so on. 7. Though still not having the vote, you are at liberty (and are given the right) to enter into discussion of the 10,000, to try to persuade them to adopt various policies and to treat you and themselves in a certain way. They then go off to vote to decide upon policies covering the vast range of their powers. 8. In appreciation of your useful contributions to discussion, the 10,000 allow you to vote if they are deadlocked; they commit themselve3s to this procedure. After the discussion you mark your vote on a slip of paper, and they go off and vote. In the eventuality that they divide evenly on some issue, 5,000 for and 5,000 against, they look at your ballot and count it in. This has never yet happened; they have never yet had occasion to open your ballot. (A single master may also might commit himself to letting his slave decide any issue concerning him about which he, the master, was absolutely indifferent.) 9. They throw your vote in with theirs. If they are exactly tied your vote carries the issue. Otherwise it makes no difference to the electoral outcome. The question is: which transition from case 1 to case 9 made it no longer the tale of the slave?

I have sometimes thought that the mere hearing of those songs would do more to impress some minds with the horrible character of slavery, than the reading of whole volumes of philosophy on the subject could do. I did not, when a slave, understand the deep meaning of those rude and apparently incoherent songs. I was myself within the circle; so that I neither saw nor heard as those without might see and hear. They told a tale of woe which was then altogether beyond my feeble comprehension; they were tones loud, long, and deep; they breathed the prayer and complaint of souls boiling over with bitterest anguish. Every tone was a testimony against slavery, and a prayer to God for deliverance from chains. The hearing of those wild notes always depressed my spirit, and filled me with ineffable sadness. I have frequently found myself in tears while hearing them. The mere recurrence to those songs, even now, afflicts me; and while I am writing these lines, an expression of feeling has already found its way down my cheek. To those songs I trace my first glimmering conception of the dehumanizing character of slavery. I can never get rid of that conception. Those songs still follow me, to deepen my hatred of slavery, and quicken my sympathies for my brethren in bonds. If any one wishes to be impressed with the soul-killing effects of slavery, let him go to Colonel Lloyd's plantation, and, on allowance-day, place himself in the deep pine woods, and there let him, in silence, analyze the sounds that shall pass through the chambers of his soul, - and if he is not thus impressed, it will only be because "there is no flesh in his obdurate heart." I have often been utterly astonished, since I came to the north, to find persons who could speak of the singing, among slaves, as evidence of their contentment and happiness. It is impossible to conceive of a greater mistake. Slaves sing most when they are most unhappy. The songs of the slave represent the sorrows of his heart; and he is relieved by them, only as an aching heart is relieved by its tears. At least, such is my experience. I have often sung to drown my sorrow, but seldom to express my happiness. Crying for joy, and singing for joy, were alike uncommon to me while in the jaws of slavery. The singing of a man cast away upon a desolate island might be as appropriately considered as evidence of contentment and happiness, as the singing of a slave; the songs of the one and of the other are prompted by the same emotion.

Mrs. Clinton, speaking to a black church audience on Martin Luther King Day last year, did describe President George W. Bush as treating the Congress of the United States like 'a plantation,' adding in a significant tone of voice that 'you know what I mean ...' She did not repeat this trope, for some reason, when addressing the electors of Iowa or New Hampshire. She's willing to ring the other bell, though, if it suits her. But when an actual African-American challenger comes along, she rather tends to pout and wince at his presumption (or did until recently).

But they had found the Tansy Patch a charming place and were glad to go again. For the rest of the vacation there was hardly a day when they did not go up to it-- preferably in the long, smoky, delicious August evenings when the white moths sailed over the tansy plantation and the golden twilight faded into dusk and purple over the green slopes beyond and fireflies lighted their goblin torches by the pond.

Since the night she was kidnapped she had been appraised and reappraised, each day waking upon the pan of a new scale. Know your value and you know your place in the order. To escape the boundary of the plantation was to escape the fundamental principles of your existence: impossible. It

There I sat, in that great city, guiltless of crime, yet not daring to worship God in any of the churches. I heard the bells ringing for afternoon service, and, with contemptuous sarcasm, I said, "Will the preachers take for their text, 'Proclaim liberty to the captive, and the opening of prison doors to them that are bound'? or will they preach from the text, 'Do unto others as ye would they should do unto you'?" Oppressed Poles and Hungarians could find a safe refuge in that city; John Mitchell was free to proclaim in the City Hall his desire for "a plantation well stocked with slaves;" but there I sat, an oppressed American, not daring to show my face. God forgive the black and bitter thoughts I indulged on that Sabbath day! The Scripture says, "Oppression makes even a wise man mad;" and I was not wise.

It was the day after Sam's house collapsed, though she couldn't be sure. Best to measure time now with one of the Randall plantation's cotton scales, her hunger and fear piling on one side while her hopes were removed from the other in increments. The only way to know how long you are lost in the darkness is to be saved from it.

She couldn’t help but wonder at the events of recent days, and at how—even in the face of such misfortune, there was so much good,

Typical Day on the Plantation allowed her to sit at a spinning wheel and rest her feet,

I was in the local shop today, getting something to eat for lunch, when I suddenly had the strangest sensation—a spontaneous awareness of the unlikeliness of this life. I mean, I thought of all the rest of the human population—most of whom live in what you and I would consider abject poverty—who have never seen or entered such a shop. And this, this, is what all their work sustains! This lifestyle, for people like us! All the various brands of soft drinks in plastic bottles and all the pre-packaged lunch deals and confectionery in sealed bags and store-baked pastries—this is it, the culmination of all the labour in the world, all the burning of fossil fuels and all the back-breaking work on coffee farms and sugar plantations. All for this! This convenience shop! I felt dizzy thinking about it. I mean I really felt ill. It was as if I suddenly remembered that my life was all part of a television show—and every day people died making the show, were ground to death in the most horrific ways, children, women, and all so that I could choose from various lunch options, each packaged in multiple layers of single-use plastic. That was what they died for—that was the great experiment. I thought I would throw up. Of course, a feeling like that can’t last. Maybe for the rest of the day I feel bad, even for the rest of the week—so what? I still have to buy lunch. And in case you’re worrying about me, let me assure you, buy lunch I did.

Something as simple and ordinary as drinking a cup of tea can bring us great joy and help us feel our connection to the Earth. The way we drink our tea can transform our lives if we truly devote our attention to it. Sometimes we hurry through our daily tasks, looking forward to the time when we can stop and have a cup of tea. But then when we’re finally sitting with the cup in our hands, our mind is still running off into the future and we can’t enjoy what we’re doing; we lose the pleasure of drinking our tea. We need to keep our awareness alive and value each moment of our daily life. We may think our other tasks are less pleasant than drinking tea. But if we do them with awareness, we may find that they’re actually very enjoyable. Drinking a cup of tea is a pleasure we can give ourselves every day. To enjoy our tea, we have to be fully present and know clearly and deeply that we are drinking tea. When you lift your cup, you may like to breathe in the aroma. Looking deeply into your tea, you see that you are drinking fragrant plants that are the gift of Mother Earth. You see the labor of the tea pickers; you see the luscious tea fields and plantations in Sri Lanka, China, and Vietnam. You know that you are drinking a cloud; you are drinking the rain. The tea contains the whole universe.

It was all a fine line in the South, she’d say. Given that those sinning, raping plantation owners had both white babies and Black babies, everyone was six degrees from being one or the other. Which was what scared southern white people the most.

They made a bunch of choices,” Pastor Pete said. “They chose slavery. Yeah, that’s a word we don’t use much anymore. But ‘slavery’ isn’t just people on plantations in the 1800s. It’s having other people in control of your life. It’s being totally dependent on others. It’s trading your liberty for ‘being taken care of.’ It’s selling yourself.” People were silent. “Most slavery is voluntary,” Pastor Pete said. “Not the kind like in the old days in the South. That was anything but voluntary. It wasn’t the plantation slaves’ fault they were slaves. But, unlike that time, most slaves throughout history willingly sold themselves into it.

Lizette felt that since Belle Fleur was full of Black folks who looked white, numbers suggested that many whites could be Black. It was all a fine line in the South, she’d say. Given that those sinning, raping plantation owners had both white babies and Black babies, everyone was six degrees from being one or the other. Which was what scared southern white people the most.

It was nigh impossible to understand Howard's speech under normal circumstances. He favored a pidgin of his lost African tongue and slave talk. In the old days, her mother had told her, that half language was the voice of the plantation. They had been stolen from villages all over Africa and spoke a multitude of tongues. The words from across the ocean were beaten out of them over time. For simplicity, to erase their identities, to smother uprisings. All the words except for the ones locked away by those who still remembered who they had been before. "They keep 'em hid like precious gold," Mabel said.

There was a nook in the house that contained what they called the Turkish Room, which was for intimate conversation. And when my mother had her sixth birthday, her grandmother led her into the Turkish Room. They were both named Inez. And on that day Big Inez gave Little Inez a plantation all her own. Two thousand acres. Then her little sister came running in and said, “Grandmother, can I have a plantation too?” And Big Inez looked down and said, “Child, your name is Alice. You were named for your Yankee grandmother. Go ask your Yankee grandmother for a plantation.

A European traveler describing his visit to a Southern plantation noted that the food included beef, veal, mutton, venison, turkeys, and geese, but he does not mention a single vegetable. Infants were fed beef even before their teeth had grown in. The English novelist Anthony Trollope reported, during a trip to the United States in 1861, that Americans ate twice as much beef as did Englishmen. Charles Dickens, when he visited, wrote that “no breakfast was breakfast” without a T-bone steak. Apparently, starting a day on puffed wheat and low-fat milk—our “Breakfast of Champions!”—would not have been considered adequate even for a servant.

The real criticism was directed at her turn to slavery: “back in the slave days I would’ve never been single. I am six feet tall and I am strong! I’m just saying back in the slave days my love life would have been way better. Massa would’ve hooked me up with the best brother on the plantation.” It hurts to watch the video.

The ship was bound for the Carolinas; and you must not suppose that I was going to that place merely as an exile. The trade was even then much depressed; since that, and with the rebellion of the colonies and the formation of the United States, it has, of course, come to an end; but in those days of my youth, white men were still sold into slavery on the plantations, and that was the destiny to which my wicked uncle had condemned me.

To an American Negro living in the northern part of the United States the word South has an unpleasant sound, an overtone of horror and of fear. For it is in the South that our ancestors were slaves for three hundred years, bought and sold like cattle. It is in the South today that we suffer the worst forms of racial persecution and economic exploitation--segregation, peonage, and lynching. It is in the Southern states that the color line is hard and fast, Jim Crow rules, and I am treated like a dog. Yet it is in the South that two-thirds of my people live: A great Black Belt stretching from Virginia to Texas, across the cotton plantations of Georgia and Alabama and Mississippi, down into the orange groves of Florida and the sugar cane lands of Louisiana. It is in the South that black hands create the wealth that supports the great cities--Atlanta, Memphis, New Orleans, where the rich whites live in fine houses on magnolia-shaded streets and the Negroes live in slums restricted by law. It is in the South that what the Americans call the "race problem" rears its ugly head the highest and, like a snake with its eyes on a bird, holds the whole land in its power. It is in the South that hate and terror walk the streets and roads by day, sometimes quiet, sometimes violent, and sleep n the beds with the citizens at night.

Every year several million people are killed quite pointlessly by epidemics and other natural catastrophes. And we should shrink from sacrificing a few hundred thousand for the most promising experiment in history? Not to mention the legions of those who die of under-nourishment and tuberculosis in coal and quicksilver mines, rice-fields and cotton plantations. No one takes any notice of them; nobody asks why or what for; but if here we shoot a few thousand objectively harmful people, the humanitarians all over the world foam at the mouth. Yes, we liquidated the parasitic part of the peasantry and let it die of starvation. It was a surgical operation which had to be done once and for all; but in the good old days before the Revolution just as many died in any dry year—only senselessly and pointlessly. The victims of the Yellow River floods in China amount sometimes to hundreds of thousands. Nature is generous in her senseless experiments on mankind. Why should mankind not have the right to experiment on itself?

I thought of all the rest of the human population – most of whom live in what you and I would consider abject poverty – who have never seen or entered such a shop. And this, this, is what all their work sustains! This lifestyle, for people like us! All the various brands of soft drinks in plastic bottles and all the pre-packaged lunch deals and confectionery in sealed bags and store-baked pastries – this is it, the culmination of all the labour in the world, all the burning of fossil fuels and all the back-breaking work on coffee farms and sugar plantations. All for this! This convenience shop! I felt dizzy thinking about it. I mean I really felt ill. It was as if I suddenly remembered that my life was all part of a television show – and every day people died making the show, were ground to death in the most horrific ways, children, women, and all so that I could choose from various lunch options, each packaged in multiple layers of single-use plastic. That was what they died for – that was the great experiment.

Johnson’s legislation essentially crystallized a long-term pact between blacks and the Democrat Party that still exists today, lending credence to his alleged statement that he would “have those niggers voting Democrat for the next two hundred years.” There is some uncertainty about whether Johnson actually made that bold claim, but even if he did not, a quote attributed to the president by numerous historians and publications lays bare the actual intention behind his historic civil rights legislation: These Negroes, they’re getting pretty uppity these days and that’s a problem for us since they’ve got something now they never had before, the political pull to back up their uppityness. Now we’ve got to do something about this, we’ve got to give them a little something, just enough to quiet them down, not enough to make a difference. For if we don’t move at all, then their allies will line up against us and there’ll be no way of stopping them, we’ll lose the filibuster and there’ll be no way of putting a brake on all sorts of wild legislation. It’ll be Reconstruction all over again.

The most servile Negroes are suspect, and every means is used to impress upon them the power of the White Citizens Councils. Even police brutality can be put to good use. An incident in Ruleville, Sunflower County, birthplace of the Council, will illustrate the point. Preston Johns, Negro renter on Senator Eastland's plantation near Blanc, is a "good nigger who knows his place." One day in May 1955, Preston's wife got into a fight with another Negro woman in the Jim Crow section of the Ruleville theater. The manager threw the women out and notified the police. While the police were questioning the women, Preston's daughter came up to see what was happening to her mother. Without warning, a policeman struck her over the head with the butt of his gun. She fell to the pavement bleeding badly. The police left her there. Someone went for her father. When he came up, the police threatened to kill him. Preston left and called Mr. Scruggs, one of Eastland's cronies. After half an hour, Scruggs came and permitted the girl to be lifted from the street and taken to the hospital. When Scruggs left, he yelled to the Negroes across the street: "You'll see who your friend is. If it wasn't for us Citizens Council members, she'd have near about died." One old Negro answered back, "I been tellin' these niggers Mr. Scruggs and Mr. Eastland is de best friends dey got." A few days later, Senator Eastland came to Ruleville to look the situation over. Many Negroes lined the streets and beamed at their "protector.

I, too, grew up in a place that could sometimes feel as limiting and final as being locked in an airtight closet, the air humid and rank with one’s own breath and panic. A place where for all the brilliant, sun-drenched summer days, there is sometimes only the absence of light: America, and the American South. A place where the old myths still hold a special place in many white hearts: the rebel flag, Confederate monuments, lovingly restored plantations, Gone with the Wind. A place where black people were bred and understood to be animals, a place where some feel that the Fourteenth Amendment and Brown v. Board of Education are only the more recent in a series of unfortunate events. A place where black life has been systematically devalued for hundreds of years.

This lifestyle, for people like us! All the various brands of soft drinks in plastic bottles and all the pre-packaged lunch deals and confectionery in sealed bags and store-baked pastries—this is it, the culmination of all the labour in the world, all the burning of fossil fuels and all the back-breaking work on coffee farms and sugar plantations. All for this! This convenience shop! I felt dizzy thinking about it. I mean I really felt ill. It was as if I suddenly remembered that my life was all part of a television show—and every day people died making the show, were ground to death in the most horrific ways, children, women, and all so that I could choose from various lunch options, each packaged in multiple layers of single-use plastic. That was what they died for—that was the great experiment.

i was in the local shop today, getting something to eat for lunch, when suddenly i had the strangest sensation — a spontaneous awareness of the unlikeliness of this life. i mean, i thought if all the rest of the human population — most of whom live in what you and i would consider abject poverty — who have never seen or entered such a shop. and this, this, is what all their work sustains! this lifestyle, for people like us! all the various brands of soft drinks in plastic bottles and all the pre-packaged lunch deals and confectionery in sealed bags and store-baked pastries — this is it, the culmination of all the labour in the world, all the burning of fossil fuels and all the back-breaking and work on coffee farms and sugar plantations. all for this! this convenience shop! i felt dizzy thinking about it. i mean i really felt ill. it was as if i suddenly remembered that my life was all part of a television show — and every day people died making the show, we’re ground to death in the most horrific ways, children, women, and all so that i could choose from various lunch options, each packaged in multiple layers of single-use plastic. that was what they died for — that was the great experiment. i thought i would throw up. of course, a feeling like that can’t last. maybe for the rest of the day i feel bad, even for the rest of the week — so what? i still have to buy lunch. and in case you’re worrying about me, let me assure you, buy lunch i did.

Outside the rooms, Sam pointed to a small opening in a wall beneath a set of stairs with CELLULE DES RECALCITRANTS written over the top of it. This is where they kept the slaves who resisted, Momar translated for me. It was too dark to tell what it looked like. I turned on my phone's flashlight, bent down, and scooted inside. The stone seemed to almost absorb the light, so it still felt dark inside the shallow cavern. I waited for my eyes to adjust to the darkness. They did not. I hugged my knees close to my chest as I sat inside. The joints in my knees and ankles cracked. Dirt fell from the wall where I touched it. It was impossible to feel as if the walls weren't closing in on me. I thought of people being held here, how they might barely have been able to see their hands in front of their faces. How they would have been able to taste the salt water that hung in the air without seeing any of the ocean. I thought of all the times I had heard, 'But why didn't they fight back?' when slavery was discussed in my classes. I thought of the bell at plantations like the Whitney, which had been rung to tell the enslaved people to gather round and watch one of their loved ones being lashed until the bled. I thought of the rooms at Angola's Red Hat cell block, how the smallness of those spaces had closed in on me. The cramped cavern might have been where the lessons on first resistance had taken place in a person's earliest days of enslavement. Where spirits and bodies had been broken.

The Negro had never really been patient in the pure sense of the word. The posture of silent waiting was forced upon him psychologically because he was shackled physically. In the days of slavery, this suppression was openly, scientifically and consistently applied. Sheer physical force kept the Negro captive at every point. He was prevented from learning to read and write, prevented by laws actually inscribed in the statute books. He was forbidden to associate with other Negroes living on the same plantation, except when weddings or funerals took place. Punishment for any form of resistance or complaint about his condition could range from mutilation to death. Families were torn apart, friends separated, cooperation to improve their condition carefully thwarted. Fathers and mothers were sold from their children and children were bargained away from their parents. Young girls were, in many cases, sold to become the breeders of fresh generations of slaves. The slaveholders of America had devised with almost scientific precision their systems for keeping the Negro defenseless, emotionally and physically. With the ending of physical slavery after the Civil War, new devices were found to "keep the Negro in his place." It would take volumes to describe these methods, extending from birth in jim-crow hospitals through burial in jim-crow sections of cemeteries. They are too well known to require a catalogue here. Yet one of the revelations during the past few years is the fact that the straitjackets of race prejudice and discrimination do not wear only southern labels. The subtle, psychological technique of the North has approached in its ugliness and victimization of the Negro the outright terror and open brutality of the South. The result has been a demeanor that passed for patience in the eyes of the white man, but covered a powerful impatience in the heart of the Negro.

The slaves selected to go to the Great House Farm, for the monthly allowance for themselves and their fellow-slaves, were peculiarly enthusiastic. While on their way, they would make the dense old woods, for miles around, reverberate with their wild songs, revealing at once the highest joy and the deepest sadness. They would compose and sing as they went along, consulting neither time nor tune. The thought that came up, came out—if not in the word, in the sound;—and as frequently in the one as in the other. They would sometimes sing the most pathetic sentiment in the most rapturous tone, and the most rapturous sentiment in the most pathetic tone. Into all of their songs they would manage to weave something of the Great House Farm. Especially would they do this, when leaving home. They would then sing most exultingly the following words:— "I am going away to the Great House Farm! O, yea! O, yea! O!" This they would sing, as a chorus, to words which to many would seem unmeaning jargon, but which, nevertheless, were full of meaning to themselves. I have sometimes thought that the mere hearing of those songs would do more to impress some minds with the horrible character of slavery, than the reading of whole volumes of philosophy on the subject could do. I did not, when a slave, understand the deep meaning of those rude and apparently incoherent songs. I was myself within the circle; so that I neither saw nor heard as those without might see and hear. They told a tale of woe which was then altogether beyond my feeble comprehension; they were tones loud, long, and deep; they breathed the prayer and complaint of souls boiling over with the bitterest anguish. Every tone was a testimony against slavery, and a prayer to God for deliverance from chains. The hearing of those wild notes always depressed my spirit, and filled me with ineffable sadness. I have frequently found myself in tears while hearing them. The mere recurrence to those songs, even now, afflicts me; and while I am writing these lines, an expression of feeling has already found its way down my cheek. To those songs I trace my first glimmering conception of the dehumanizing character of slavery. I can never get rid of that conception. Those songs still follow me, to deepen my hatred of slavery, and quicken my sympathies for my brethren in bonds. If any one wishes to be impressed with the soul-killing effects of slavery, let him go to Colonel Lloyd's plantation, and, on allowance-day, place himself in the deep pine woods, and there let him, in silence, analyze the sounds that shall pass through the chambers of his soul,—and if he is not thus impressed, it will only be because "there is no flesh in his obdurate heart." I have often been utterly astonished, since I came to the north, to find persons who could speak of the singing, among slaves, as evidence of their contentment and happiness. It is impossible to conceive of a greater mistake. Slaves sing most when they are most unhappy. The songs of the slave represent the sorrows of his heart; and he is relieved by them, only as an aching heart is relieved by its tears. At least, such is my experience. I have often sung to drown my sorrow, but seldom to express my happiness. Crying for joy, and singing for joy, were alike uncommon to me while in the jaws of slavery. The singing of a man cast away upon a desolate island might be as appropriately considered as evidence of contentment and happiness, as the singing of a slave; the songs of the one and of the other are prompted by the same emotion.

At least I can say I once worked a day on a tea plantation in Far North Queensland.

On the following day, I visited a plantation or farm, of about twelve hundred acres, on the opposite bank of the river. Here again, although I went down with the owner of the estate, to ‘the quarter,’ as that part of it in which the slaves live is called, I was not invited to enter into any of their huts. All I saw of them, was, that they were very crazy, wretched cabins, near to which groups of half-naked children basked in the sun, or wallowed on the dusty ground. But I believe that this gentleman is a considerate and excellent master, who inherited his fifty slaves, and is neither a buyer nor a seller of human stock; and I am sure, from my own observation and conviction, that he is a kind-hearted, worthy man.

It is true that since time immemorial those who paid another person's wages were not particularly concerned with the well-being of their employees. It takes extraordinary inner resources to achieve flow while digging a mile below ground in a South African mine, or cutting sugarcane on a sweltering plantation. Even in our enlightened days, with all the emphasis on "human resources," management is all too often disinterested in how employees experience work.

The sugar planter counted on an average of ten to fifteen years’ work from a slave before he was driven to death, to be replaced by another fresh off the boat. Along with malnutrition, bugs and diseases could also eventually do in someone working up to eighteen hours a day. The brutality of the American Cotton Kingdom a century later could not compare to that of Saint-Domingue in the 1700s. There would be no shortage of cruel overseers in the United States, but North American slavery was not based on a business model of systematically working slaves to death in order to replace them with newly bought captives. The French sugar plantations were a charnel house.

If Miss Nannie Bostick will communicate with Captain James B. Rife, Middletown, Dauphin County, Pennsylvania, she will learn something to her advantage.

The Leopard's Spots,

For now, that means your life gonna be here on Cromwell Plantation. That leaves you only one thin’ to do. You gots to live as hard as you can where you be. You gots to look deep inside and find out all the thin’s you got to give the world. Then you got to give it. You can’t spend all your days lookin’ backward, and you can’t spend all your days lookin’ forward. It’s today that counts, Rose. Yous got to bloom where you be planted. God’s got you planted here for now.

This harsh reality harks back to the days after the Civil War, when former slaves and their descendents were arrested for minor violations, slapped with heavy fines, and then imprisoned until they could pay their debts. The only means to pay off their debts was through labor on plantations and farms

jaw-sickness – a disease which attacked children only, in the first few days of their existence. Their jaws were closed to such an extent that it was impossible to open them and to get anything down, with the result that they died of hunger. It was not a natural disease and never attacked children delivered by white women. The Negro midwives alone could cause it, and it is believed that they performed some simple operation on the newly born child which resulted in the jaw-sickness. Whatever the method this disease caused the death of nearly one-third of the children born on the plantations.

I was, after all, skinny and haole and had no friends. My parents had sent me to Kaimuki Intermediate, I later decided, under a misconception. This was 1966, and the California public school system, particularly in the middle-class suburbs where we had lived, was among the nation’s best. The families we knew never considered private schools for their kids. Hawaii’s public schools were another matter—impoverished, mired in colonial, plantation, and mission traditions, miles below the American average academically

The blues emerge immediately after the overthrow of Reconstruction. During this period, unmediated African American voices were routinely silenced through the imposition of a new regime of censorship based on exile, assassination and massacre. The blues became an alternative form of communication, analysis, moral intervention, observation, celebration for a new generation that had witnessed slavery, freedom, and unfreedom in rapid succession between 1860 and 1875. Perhaps no other generation of a single ethnic group in the United States, except for Native Americans, witnessed such a tremendous tragedy in such a short period of time. Performer Cash McCall described the blues as the almost magical uncorking of the censored histories of countless people, places and events: Well, in the old days, you see, you weren’t allowed to express your feelings all that much. A lot of stuff was bottled up inside. Coming up from the old days until now … You can’t explain it in a conversation so the best way to do it is to sing.33 On the other hand, guitarist Willie Foster described them as the irrepressible voice of daily anguish: The black folks got the blues from working … You work all day long, you come home sometimes you didn’t have

many of the human and material extremes that were the keys to the Delta’s identity either as the “South’s south,” or “America’s Ethiopia” were shaped not by its isolation but by pervasive global and national influences and consistent with interaction with a federal government whose policies often confirmed the Delta’s inequities and reinforced its anachronistic social and political order as well … the social polarization that is synonymous with the Mississippi Delta may be observed wherever and whenever the pursuit of wealth, pleasure, and power overwhelms the ideals of equality, justice and compassion and reduces the American dream to a self-indulgent fantasy. As socioeconomic disparity and indifference to human suffering become increasingly prominent features of American life, it seems reasonable to inquire whether the same economic, political, and emotional forces that helped to forge and sustain the Delta’s image as the South writ small may one day transform an entire nation into the Delta writ large.16

Not all persons who came to the New World under such circumstances were brought legally, even by the loose standards prevailing at the time. Not all children who found themselves in a ship’s hold outward bound for Charleston were orphans. Gangs of thieves prospered in the sordid business of stealing or “nabbing” children for the plantations. In the parlance of their day they were called “kidnabbers,” a term later converted by Cockney English to “kidnapers.

Frankly, I'm a recent convert to the delights of pure plantation chocolate. I adore chocolate in all its many forms, but my current passion is couture chocolates made with the selected beans from single plantations all around the world-- Trinidad, Tobago, Ecuador, Venezuela, New Guinea. Exotic locations, all of them. They are--out and out--the best type of chocolate. In my humble opinion. The Jimmy Choos of the chocolate world. Though truffles are a fierce competitor. (Strictly speaking, truffles are confectionary as opposed to chocolates, but I feel that's making me sound like a chocolate anorak.) Another obsession of mine is Green & Black's chocolate bars. Absolute heaven. I've turned Autumn on to the rich, creamy bars, which she can eat without any guilt, because they're made from organic chocolate and the company practices fair trade with the bean growers. Can't say I'm not a caring, sharing human being, right? When my friend eats the Maya Gold bar, she doesn't have to toss and turn all night thinking about the fate of the poor cocoa bean farmers. I care about Mayan bean pickers, too, but frankly I care more about the blend of dark chocolate with the refreshing twist of orange, perfectly balanced by the warmth of cinnamon, nutmeg and vanilla. Those Mayan blokes certainly know what they're doing. Divine. I hope they have happy lives knowing that so many women depend on them. So as not to appear a chocolate snob, I also shove in Mars Bars, Snickers and Double Deckers as if they're going out of fashion. Like the best, I was brought up on a diet of Cadbury and Nestlé, with Milky Bars and Curly Wurlys being particular favorites---and both of which I'm sure have grown considerably smaller with the passing of the years. Walnut Whips are a bit of a disappointment these days too. They're not like they used to be. Doesn't stop me from eating them, of course---call it product research.

Plutarch describes how this system worked in reality: ‘But when the wealthy men began to offer larger rents, and drive the poorer people out, it was enacted by law, that no person whatever should enjoy more than five hundred acres of ground. This act for some time checked the avarice of the richer, and was of great assistance to the poorer people, who retained under it their respective proportions of ground, as they had been formerly rented by them. Afterwards the rich men of the neighborhood contrived to get these lands again into their possession, under other people’s names, and at last would not stick to claim most of them publicly in their own. The poor… were thus deprived of their farms.’ Flushed with righteous zeal, Tiberius Gracchus ran for the office of tribune on a platform of redistributing land to the poor so they could fee themselves. The idea, though riotously popular with the plebs, horrified the plantation owners and their moneyed allies. Gracchus won the election, but… the patricians cried that Gracchus was exploiting those same masses to seize power and declare himself king. ... On the day that Gracchus’s reforms were due for debate in the Curia Julia, the honorable gentlemen of the Senate arrived in a state of eagerness bordering on cannibal savagery… Again, Plutarch describes the scene: ‘Tiberius [Gracchus] tried to save himself by flight. As he was running, he was stopped by one who caught hold of him by the gown; but he threw it off, and fled in his under-garments only. And stumbling over those who before had been knocked down, as he was endeavoring to get up again, Publius Satureius, a tribune, one of his colleagues, was observed to give him the first fatal stroke, by hitting him upon the head with the foot of a stool. The second blow was claimed, as though it had been a deed to be proud of, by Lucius Rufus. And of the rest there fell above three hundred, killed by clubs and staves only, none by an iron weapon.

William Bradford, when recalling the event as he wrote Of Plymouth Plantation, remembered how on that particular day the wind and waves were so violent that the crew of the Mayflower had been forced to allow the ship “to lay at hull in a mighty storm.” This meant that they shortened sail and let the ship be driven by the wind and sea. We do not know exactly what happened next. Did Howland lean over the rail to vomit and relieve seasickness? Did the ship swing wildly upward as a wave crashed into its side? Did a great cascade of seawater sweep him overboard? Bradford says that the ship experienced “a seele,” meaning it rolled or pitched, which is certainly easy to imagine in such foul weather. Whatever exactly caused it, Howland was flung over the low rail that provided some safety to those on deck; he was hurled headlong into the North Atlantic.

There was a trick of his imagination which recurred persistently; it had recurred, ever since the last ghastly news was brought by the Dillard's [that the third (and last) son had died in the Civil War]. Ira kept seeing his sons around the place, he kept hearing their voices. Sometimes at home he would be in his tool shed, and it seemed that a corner of his vision caught the impression of young Moses going out the door. He was positive that sometimes lying dry and wakeful in the middle of the night, he heard the faint ring of china from Sutherland's room as the young man got up and used his chamber pot. Ira did not believe in ghosts as such. But he thought that perhaps the actual impression of the boys' living had left a variety of sights, sounds and scents which had never been expended and were not dead, even though the boys were dead. He thought that all the trees and shrubbery and walls and fences on the plantation might have absorbed the day-by-day activities of his sons, and still gave them forth, but faintly--as a roasted brick retain its heat long after it had been pinned up in flannel, and so afforded comfort to the cold feet of the invalid who needed warmth. And Ira needed this reassurance that his sons had once been part of a waking, busy scheme called Life; ah, he needed it.

Journalist Tony Horwitz describes its laser show as an unfortunate mix of Coca-Cola, the Beatles, the Atlanta Braves, and Elvis sining "Dixie," followed by the "Battle Hymn of the Republic." Television ads end with the inclusive slogan, "Stone Mountain: A Different Day for Everyone." Eventually the desire for everyone's dollar may accomplish what the physical elements cannot: eradicating Stone Mountain as a Confederate-KKK Shrine.

Former slaves like Frederick Douglass, Sojourner Truth, and Harriet Tubman added their voices to the debate. Unlike white abolitionists these leaders’ “formative years and antislavery educations were spent on southern plantations, and not in organizations dedicated to moral suasion.”47 Douglass was critical of the complicity of churches, especially Southern churches, in the continuation of slavery. His polemics against churches in his autobiography read like the preaching of an Old Testament prophet railing against the corruption of religion in their day.

but they would have anyway, no matter what he drove. “I have the day off tomorrow. And there are some other things I want you to see. I have a surprise.” He was trying to organize her introduction to Nashville, while keeping a hand in his work. And she knew they were playing a concert in six days. It had been sold out for months. He left her in the lobby, and she heard the Corvette roar off two minutes later, as she went upstairs. She had had a fabulous day so far, thanks to Chase. She changed into jeans and comfortable clothes for their time in the studio that night. And he said there would be plenty of food for everyone to eat. She couldn’t wait to see his house. She knew how much he loved it, and how important his home was to him. He talked about it a lot, and what a job it had been to renovate it. It was an old Colonial mansion on extensive grounds. It was part of an old plantation that had been divided into lots years before, and he had the main house and gardens closest to the house. The old slave quarters had been torn down when the property had been split up. She hardly had enough time to check her e-mails and change her clothes before it was time to pick her up. One of

Nonetheless, Floyd was elevated as a hero in black America, while David Dorn, an elderly man who had lived his live admirably, was being cast aside. I was disgusted, because I knew at the root of this injustice was politics and watering that root, was a toxic culture. My video rebuttal shocked the world. It garnered more than 100 million views in a matter of four days, and people all around the world reached out to me

It was almost like being on an urban plantation, a kind of modern-day sharecropping. You worked hard, brought in your crop, and you were always in debt to the landholder.

It was twelve-year-old Edmond Albius, whose mother had worked on a vanilla plantation on Réunion (a small island off Madagascar), who revolutionized vanilla farming. The young Albius came up with a unique and innovative method of hand-pollination that is still being used to this day.

that he was about to black out and he was glad: at that moment there was nothing he wanted more than oblivion. CHAPTER 36 Even though he was following the news closely on the radio, Dinu had trouble understanding exactly what was under way in northern Malaya. The bulletins mentioned a major engagement in the region of Jitra but the reports were inconclusive and confusing. In the meantime, there were other indications of the way the war was going, all of them ominous. One of these was an official newspaper announcement listing the closing of certain post offices in the north. Another was the increasing volume of southbound traffic: a stream of evacuees was pouring down the north–south highway in the direction of Singapore. One day, on a visit to Sungei Pattani, Dinu had a glimpse of this exodus. The evacuees seemed to consist mainly of the families of planters and mining engineers. Their cars and trucks were filled with household objects—furniture, trunks, suitcases. He came across a truck that was loaded with a refrigerator, a dog and an upright piano. He spoke to the man who was driving the truck: he was a Dutchman, the manager of a rubber plantation near Jitra. His family was sitting crowded in the truck’s cab: his wife, a newborn baby and two girls. The Dutchman said he’d managed to get out just ahead of the Japanese. His advice to Dinu was to leave as soon as possible—not to make the mistake of waiting until the last minute. That night, at Morningside, Dinu told Alison exactly what the Dutchman had said. They looked at each other in silence: they had been over the subject several times before. They knew they had very few choices. If they went by road, one of them would have to stay behind—the estate’s truck was in no shape to make the long journey to Singapore and the Daytona would not be able to carry more than two passengers over the

Similarly, Carl Schurz reported that in his conversation with a plantation owner, who was beside himself that emancipation had left him without any slaves to do the heavy lifting, the man dismissed the idea of working the land himself. “The idea that he would work with his hands as a farmer seemed to strike him as ludicrously absurd. He told me with a smile that he had never done a day’s work of that kind in his life.

Even among the uninitiated - men and women who were unaware of how a day's labor had been defined through years of tense negotiation - extracting such large drafts of labor required extraordinarily coercive measures. Violent confrontations between masters and slaves seemed to grow as the lower Mississippi Valley became a slave society. Wielding the lash with greater frequency if not greater force, planters struggled to bend slaves to the new order. Slaves resisted with equal ferocity. Unrest increased and rumors of rebellion boiled to the surface. During the 1790s and into the new century, the lower Mississippi Valley was alive with news of revolt, as one intrigue after another came to light. In 1791, 1795, and again in 1804 and 1805, planters uncovered major conspiracies. They responded with the lash, mutilating many rebels and suspected rebels, deporting others, and executing still others, often after grotesque torture. Yet behind this bloody facade, master and slave began to renegotiate the terms under which slaves lived and worked. Many of these involved the pace of labor; others originated in the organization of labor and the authority of the masters' subalterns, as overseers became a fixture on the largest estates. From the planters' perspective, the large units on which sugar and cotton were grown made movement from plantation to plantation - a prominent feature of slave life in eighteenth-century Louisiana - unnecessary and undesirable. But perhaps the most intense conflicts arose over the slaves' economy: their free Sundays and half-Saturdays, their gardens and provision grounds, and their right to sell their labor and market its product. Slaves in the lower Mississippi Valley had a long tradition of independent productive activities. Planters, who once saw advantages in allowing slaves to subsist themselves, pressed for an allowance society in which rations replaced gardens and the right to market. ... Under the new regime, plantation slaves frequently worked from dawn to noon and then, after a two hour break, until 'the approach of night.' As the planters' demands intensified, the time left for slaves to work their gardens grew shorter. Sustaining them took an extraordinary commitment. The frantic pace at which slaves worked in their own plots was captured by an emigre from Saint Domingue in 1799, who observed that a slave returning form the field 'does not lose his time. He goes to work at a bit of the land which he has planted with provisions for his own use, while his companion, if he has one, busies herself in preparing some for him, herself, and their children.' 'Many of the owners take off a part of that ration,' noted another visitor. Slaves 'must obtain the rest of their food, as well as their clothing, from the results of their Sunday labors.' Planters who supplied their slaves with clothes forced them to work on Sunday 'until they have been reimbursed for their advances,' so that the cash that previously went into the slaves' pockets went to the masters'.

Already embittered at being separated from loved ones, slaves on the frontier grew 'mean.' Planters, eager to get on with the work at hand, often countered the slaves' discontent by pressing them with greater force, only to find that slaves called their bet and then raised the stakes, resisting with still greater force. As the struggle escalated, planters discovered that even their best hands became unmanageable. One planter noted that his previously compliant slaves evinced 'a general disregard (with a few exceptions) of orders . . . and an unwillingness to be pressed hard at work.' In the face of festering anger, planters struggled to sustain the old order. Drawing on lessons of mastership that had been nearly two hundred years in the making on the North American mainland, planters instituted a familiar regime: they employed force freely and often; created invidious divisions among the slaves; and exacted exemplary punishments for the smallest infraction. If they sometimes extended the carrot of privilege, the stick was never far behind. The results were violent and bloody, as slave masters made it clear that slaves, by definition, had no rights they need respect. The plantation did not just happen; it had to be made to happen. Planter authority did not transplant easily. Relations between masters and slaves teetered toward anarchy on the cotton frontier. In some places, negotiations between owners and owned became little more than hard words and angry threats. Rumors of rebellion seemed to be everywhere. 'Scarcely a day passes,' observed Mississippi's territorial governor in 1812, 'without my receiving some information relative to the designs of those people to insurrect.' While few rebelled, some joined gangs of bandits and outlaws who resided in the middle ground between the westward-moving planters and the retreating Indians. On the plantations, slave masters saw sabotage everywhere - in broken tools, maimed animals, and burned barns. Slaves regularly took flight to the woods, and a few, eager to regain the world they had lost, tried to retrace their steps to Virginia or the Carolinas. It was a doubtful enterprise, and success was rare. Recaptured, they faced an even grimmer reality than before.

Morning came slowly in the city. In a driving rain, the sun could only slowly illuminate the dirt streets and brick sidewalks of New Orleans on the morning of January 9. The white spires of the cathedral and tall masts of the ships crowding the harbor topped the center of the city. In the dense neighborhood around the Place d’Armes, small brick houses two or three stories high clustered about grand old Spanish houses. Once a palisade and a ditch ran around the center of the city, forming a parallelogram with the river. Four redoubts stood at the corners to protect the city’s inhabitants—though all but the fort at the entrance of Faubourg Marigny had since been demolished. Since the American acquisition, the ditch had been filled up and planted with trees, leaving a ring of open space between the city and the suburbs. A boulevard called Rue de Rampart ran where the ancient town wall used to stand. Parallel to the river, roads lined with reflecting lamps passed from the center of the city out toward the plantation zone to the northeast. Here the old houses of the present-day Garden District gave way slowly and almost indistinguishably to the rich sugar plantations of the German Coast.

For the rest of the vacation there was hardly a day when they did not go up to it—preferably in the long, smoky, delicious August evenings when the white moths sailed over the tansy plantation and the golden twilight faded into dusk and purple over the green slopes beyond

Tell me,” Junior says, folding his arms cross his chest. “What did you mean? To remind me that it was a plantation at one time? You don’t think I’m aware of that? We are reminded of it every day, especially when rich white men like you come and try to steal it away from us.

menace is quietly growing. The cloudy skies and rain that had continued throughout Tuesday had slowed the process of decomposition of the hundreds of bodies that are scattered from Plantation Key to Grassy Key and across Florida Bay. Now the bodies floating in the water, stuck in mangrove bushes, or just lying on the ground are rotting with unbelievable rapidity in the tropical heat.

Jackson had been a slave owner since his early days as a young lawyer in Tennessee. His first slave was a woman named Nancy. The record of the sale notes that “Andrew Jackson Esquire” took ownership of “a Negro Woman about Eighteen or Twenty Years of Age.”33 Later, as Jackson grew rich and his real estate multiplied, he bought slaves to work that land. Altogether, Jackson owned some three hundred slaves over the course of his life. The most he owned at any one time was 150 slaves. This made him a large slave owner by American standards. By contrast with the South American plantations, American plantations were typically quite small, employing fewer than twenty slaves. Jackson was also a slave trader, a practice disparaged by most slave owners. In one telling incident, Jackson purchased an ad in a local paper offering a bounty for one of his runaway slaves. Jackson offered a $50 reward for the return of the slave “and ten dollars extra for every hundred lashes any person will give him to the amount of three hundred.”34

news arrived several days later of the appalling defeat of Elizabeth’s army by the Irish rebels at Blackwater Fort—a defeat now infamously known as the Battle of the Yellow Ford. The Earl of Tyrone—indeed he had taken the title of The O’Neill—was being hailed as the King of Ireland, and he had quickly and with frightening ease begun bringing all of that blighted country under his control. His armies—unbelievable that they could be called armies at all—had streamed south into Leinster and Munster, overrunning the Pale and the plantations till there was hardly an English settler left in Ireland who was not dead or running for his life. All over the country the Crown’s armies, foolishly packed with Irish recruits, soon found those soldiers turning coat and defecting to the other side, most of them carrying with them their English weapons. The shock and horror of The Yellow Ford had, in one afternoon, seen Henry Bagenal and two thousand of his men slaughtered, and brought England to its knees. ’Twas unthinkable, but Ireland was on the brink of being lost to a pack of ragged rebels! Elizabeth, humiliated and furious, had raged at her council to do something.

And, you see, the little boy’s father was working hard to make the Negroes sweat on the peanut plantation, and he thought that the writer, who spent all his days sitting in the shade of a kapok tree right in the middle of the village, was a lazy man.

In his article "The Other Side of Slavery: Thomas Nelson Page's `No Haid Pawn,"' Louis Rubin has remarked at the story's radical departure from the others in Page's collection, pointing out that in the midst of Page's "tribute to the golden days before the Fall" there lurks, "seemingly unrelated to the life described in all the other stories[,] ... this terrible tale of horror, guilt, fear, and depravity" (99). Significantly, it is also the only story to mention the swamps that surround the plantation Eden.

It seemed like everything we did had to do with food. As soon as breakfast was over, the women got busy cooking the mail meal of the day, which was served at noon. The rest of us went out to collect food. In the fields we gathered corn, then brought it back to the house, where we hung it up until it was needed to grind into cornmeal. “Yow! That’s a lot of salt! Why are you doing that?” “Salt dries out the fish and preserves it--so it will last through the winter.” “This is weird-looking corn--it’s all different colors!” “It’s Indian corn, child. It grows much better here than our English grains. And it will feed us through the winter.

On Sunday we didn’t work at all. That was the Lord’s Day. As soon as we heard the drum beating, we knew it was time for church. We met at the house of Captain Myles Standish, the military leader of the colony. Then we lined up by threes and marched to church. Everybody in town was expected to go (even if they weren’t church members), and the service lasted all morning. Then after lunch (which they called dinner) we went back for three more hours!

Blues pioneer and Mississippi native Charley Patton recorded his classic “Pea Vine Blues” in 1929 for Paramount Records. The song, played with the driving pulse of a moving train, referred to the Delta’s main rail line, the Peavine, which carried sharecroppers away from plantations to Northern cities. The lyrics were a message, clear to all Delta residents who heard Patton’s call: “I think I heard the Peavine when it blowed. . . . I’m goin’ up country, Mama, in a few more days.

After the United States entered World War I, Southern landowners had a new means of ensuring their laborers remained on plantations—the threat of the draft. In the summer of 1918 the army’s provost marshal, General Enoch Crowder, issued a “Work or Fight” order to all local exemption boards, allowing them to draft men who were not engaged in employment. Crowder’s order essentially federalized the local vagrancy laws that were already pervasive throughout the South. It was now up to the small-town sheriff, mayor, constable, and justice of the peace to identify “vagrants” and turn them in to the local exemption board to be shipped off to war. In the Delta, local defense councils adopted an identification system that required all blacks to carry a card listing their place of employment. The defense council requested national support in forcing “our negro labor to stay on the job six days in the week or they will be inducted into service.

The road to Hell is paved with evildoers, they'd tell us. And the evildoers were those who had bad thoughts. We always wanted to be good. We believed that to be good was to bow one's head, not to protest, not to demand anything, not to get angry. No one had clarified these things for us. On the contrary, we were always being offered a celestial paradise. The reward for being good. To respect one's neighbor was really to respect the landowner. And to respect the landowner was to conform to his whimsey. If there were no beans to eat after working on the plantation, it was because the landowner couldn't manage, the landowner was suffering losses. If there were no hammocks to sleep in, it was because the harvest had not left the landowner enough time to provide them. And there we were without food, waiting for the afternoon or the evening to go home to eat, a whole day without eating; or we'd go to sleep under the pepetos trees in the coffee fields. We used to confuse goodness with resignation.

On the day of their arrival on Hazel Hill my family’s history and fortunes—and my own heritage—were first indissolubly linked with the enslavement of human beings. There Dangerfield bought his first slaves and began building a hemp plantation, the foundation of the family’s wealth and success. Just a few years later, in 1827, he died a prominent citizen and prosperous landowner, leaving his second wife Nancy and 11 growing children.

June 2.] Capt. Stone arrived with a small ship with cows and some salt. The governor of Plymouth sent Capt. Standish to prosecute against him for piracy. The cause was, being at the Dutch plantation,[130] where a pinnace of Plymouth coming, and Capt. Stone and the Dutch governor having been drinking together, Capt. Stone, upon pretence that those of Plymouth had reproached them of Virginia, from whence he came, seized upon their pinnace, (with the governor’s consent,) and offered to carry her away, but the Dutchmen rescued her; and the next day the governor and Capt. Stone entreated the master of the pinnace (being one of the council of Plymouth) to pass it by, which he promised by a solemn instrument under his hand; yet, upon their earnest prosecution at court, we bound over Capt. Stone (with two sureties) to appear in the admiralty court in England, etc. But, after, those of Plymouth, being persuaded that it would turn to their reproach, and that it could be no piracy, with their consent, we withdrew the recognizance.

Friday, 2.] The Talbot arrived there. She had lost fourteen passengers. My son, Henry Winthrop, was drowned at Salem.[55] Saturday, 3.] The Hopewell and William and Francis arrived. Monday, 5.] The Trial arrived at Charlton, and the Charles at Salem. Tuesday, 6.] The Success arrived. She had [blank] goats and lost [blank] of them, and many of her passengers were near starved, etc. Wednesday, 7.] The Lion went back to Salem. Thursday, 8.] We kept a day of thanksgiving in all the plantations.

4.] The governor, his wife and children, went on shore, with Mr. Peirce, in his ship’s boat. The ship gave them six or seven pieces. At their landing, the captains, with their companies in arms, entertained them with a guard, and divers vollies of shot, and three drakes; and divers of the assistants and most of the people, of the near plantations, came to welcome them, and brought and sent, for divers days, great store of provisions, as fat hogs, kids, venison, poultry, geese, partridges, etc., so as the like joy and manifestation of love had never been seen in New England. It was a great marvel, that so much people and such store of provisions could be gathered together at so few hours’ warning. 11.] We kept a day of thanksgiving at Boston.

It is a scandal—or, rather, it should be a scandal and one wonders why it isn’t—that the US prison population, after reaching a postwar low in the early 1970s, has since grown more than 500 percent. The United States locks up a higher percentage of its own population than any other nation in the world. Even with extraordinary prison construction projects over the last decades, the cells are still overfull. This massive expansion cannot be explained by a growing criminality of the US population or the enhanced efficiency of law enforcement. In fact, US crime rates in this period have remained relatively constant. The scandal of US prison expansion is even more dramatic when one observes how it operates along race divisions. Latinos are incarcerated at a rate almost double that of whites, and African Americans at a rate almost six times as high. The racial imbalance of those on death row is even more extreme. It is not hard to find shocking statistics. One in eight black US males in their twenties, for instance, is in jail or prison on any given day. The number of African Americans under correctional control today, Michelle Alexander points out, is greater than the number of slaves in the mid-nineteenth century. Some authors refer to the racially skewed prison expansion as a return to elements of the plantation system or the institution of new Jim Crow laws. Keep in mind that this differential racial pattern of imprisonment is not isolated to the United States. In Europe and elsewhere, if one considers immigrant detention centers and refugee camps as arms of the carceral apparatus, those with darker skin are disproportionately in captivity.

After being wounded and carried behind the lines on the night of May 2, Stonewall Jackson had his arm amputated, after which he was transported to Thomas C. Chandler's plantation well behind the battle lines to convalesce. He seemed to be recovering, and his wife and newborn daughter joined him at the plantation, but his doctors were unaware Jackson was exhibiting common symptoms that indicated oncoming pneumonia. Jackson lay dying in the Chandler plantation outbuilding on Sunday, May 10, 1863 with his wife Anna at his side. He comforted his wife, telling her, “It is the Lord’s Day…my wish is fulfilled.  I always wanted to die on Sunday.”  Near the end, a delirious Jackson seemed to have his mind on war, blurting out, “Tell A. P. Hill to prepare for actions!  Pass the infantry to the front!  Tell Major Hawks…” His final words were “Let us cross over the river, and rest under the shade of the trees.” The

Entertaining is a way of life for the Southern girl. We’ve been doing it for over three hundred years now, and we’re not too shy to say we’re just about the best in the world at it. There really doesn’t have to be an occasion to entertain in the South. Just about any excuse will do, from the anniversary of your friend’s divorce (a “comfort” party) to national flag day (Southern girls are always eager to show the flag the respect it’s due). Parties in the South have always been big affairs. In pre--Civil War days, it was a long way between plantations on bad roads (or no roads at all), so parties lasted for days on end. The hostess spared no expense, with lavish dances, beautiful dresses, and meals that went on and on, with all the best dishes the South had to offer: from whole roast pig to wild game stew. After all, plantation parties were a circuit. You might go to twenty parties a year, but you were only going to throw one--so you better make it memorable, darlin’. Grits work hard to keep this tradition alive. The Junior League and Debutante balls are not just coming out parties for our daughters, god bless them, they are the modern version of old Southern plantation balls. The same is true of graduation, important birthdays, yearly seasonal galas, and of course our weddings.

7. The Law of Balance in Life. It is also the case with human affairs. Social positions high or low, occupations spiritual or temporal, work rough or gentle, education perfect or imperfect, circumstances needy or opulent, each has its own advantage as well as disadvantage. The higher the position the graver the responsibilities, the lower the rank the lighter the obligation. The director of a large bank can never be so careless as his errand-boy who may stop on the street to throw a stone at a sparrow; nor can the manager of a large plantation have as good a time on a rainy day as his day-labourers who spend it in gambling. The accumulation of wealth is always accompanied by its evils; no Rothschild nor Rockefeller can be happier than a poor pedlar. A mother of many children may be troubled by her noisy little ones and envy her sterile friend, who in turn may complain of her loneliness; but if they balance what they gain with what they lose, they will find the both sides are equal.

Forest Fires: the Fractal Boundary Imagine a plantation of evenly spaced trees on a very hot, dry day. As the temperature soars, the odd leaf or twig ignites, sending a whole tree up in flames. This is an essentially random process – the factors involved are beyond our powers of prediction. But once a tree is in flames, the fire easily spreads to neighbouring trees, and this process can now be modelled with iterative techniques.

Revivals at Edwards’s Massachusetts church in Northampton jump-started the First Great Awakening around 1733. In awakening souls, passionate evangelicals like Edwards spoke about human equality (in soul) and the capability of everyone for conversion. “I am God’s servant as they are mine, and much more inferior to God than my servant is to me,” the slaveholding Edwards explained in 1741. But the proslavery Great Awakening did not extend to the South Carolina plantation of Hugh Bryan, who was awakened into antislavery thought. Bryan proclaimed “sundry enthusiastic Prophecies of the Destruction of Charles Town and Deliverance of the Negroes from servitude” in 1740. His praying captives stopped laboring. One woman was overheard “singing a spiritual at the water’s edge,” like so many other unidentified antiracist, antislavery Christian women and men who started singing in those years. South Carolina authorities reprimanded Bryan. They wanted evangelists preaching a racist Christianity for submission, not an antiracist Christianity for liberation.20 Hugh Bryan was an exception in the missionary days of the First Great Awakening, days Cotton Mather would not live to see. Though

I can’t wait for the time we make our move on Plantation-6 and I find Kicky and Mendy and get them out of there. Their eyes will fall out when they realize it’s me.” Plantation-6 was Rabbit’s plantation. The place where he was harvested, trained and severely punished every time he made a mistake. Kicky and Mendy are in fact called 6-57849A76 and 6-57940A57. We have all been tempted at one time or another to give names to our long lost friends from the plantations and imagine the day when we will free them. The aliens in the plantation system do not permit names.

Turkish Coffee Set and Turkish Tea Set Tea, called “çay” in Turkey, is the unofficial“national beverage” of the Turkish people. Turkish tea is very special kind of black tea with strong robust flavor and a lovely crimson color. Wherever you go in Turkey you’ll immediately be offered a cup of hot tea, in distinctive glass cups that look like an hour glass. There is hardly a single business meeting, meal or social gathering in Turkey in which tea is not served automatically. To turn down a cup of (almost always free) tea is considered a rude act in Turkish culture and will not win you any friends. All government offices, universities, and most corporations in Turkey have a full-time tea-server on their payroll called “çayci” whose sole function is to brew and serve tea all day long. Green and ever-moist mountains of Rize is ideal to grow tea Turkish tea, the same Camellia Sinensis cultivated all over Far East, is grown along the Black Sea coast of Turkey. Provinces like Rize are famous for their black tea plantation situated on the steep mountains that overlook the Black Sea. Turkish tea is both consumed widely within the country and exported as well. Usually export variety is a slightly more expensive but better brand. Some of the best-known Turkish black tea brands include Filiz and CayKur. Turkish People do not add milk to their tea but use sugar. Mengene mah Arıcı sok. 2/7 Konya 0505 357 10 10

the majority of those in government were unprincipled, greedy, bigots and he wanted no part of that. If you weren’t on the side of corruption taking place and the back room deals, you were not in the circle of power.  Maybe one day after the US cleaned its house,

the Captain held the Bible in one hand and July’s hand in his other hand and said, “Love found, need not be delayed, but must be rushed towards and I rush to you.  As long as my heart beats it will belong to you, and if I lose you there will be a hole in my soul, and no grave will be deep enough to bury my pain.  I take you to be my life partner and will do everything in my power to make the rest of your life as happy as I am on this day, the beginning of our life together.

Rhetoric work in Priceless ways. Thanks to all my ideals. Correct plantation of idea yields desired outcomes

You listen to me good, girl. You done got the healin’ gift, and you got it good. It ain’t nothin’ you done. It be a gift from God. But you better not let that gift go to waste. You got to stretch it. You got to work it. Dreams are like that, too. You got to stretch ‘em. You got to work ‘em. Most of the people in this world have dreams, but they too lazy to make ‘em come true. They want it to be easy. Big dreams don’t come easy, you hear me?” Carrie nodded, listening with all her heart. She had seldom seen Sarah so intense. Sarah continued. “I don’t want to hear nothin’ ‘bout being too tired to work on your dream. You go’s ahead and do the thin’s you got to do, and then you work on that dream. God’ll give you the strength to do it when you think you don’t got none. And another thin’,” she added in a stern voice. “Make sure you ain’t fillin’ up yo’ days with dream killers.” “Dream killers?” “Dream killers,” Sarah repeated, nodding her head. “They be all those thin’s you think be so infernal important. You step back and take a look. Them thin’s may not be all that important. Not if they be robbin’ you of yo’ time to follow yo’ dream. This here plantation will suck you dry if you let it. There always be one more thin’ that need to be done. You can one-more-thin’ yo’ way right into the death of yo’ dream.” She paused again. “You got what I’m sayin’ to you, Miss Carrie?”              “I’ve got it.” Carrie nodded. “You’re right as usual. I’ve been letting other things take up my time. I’ve been waiting until I could leave, rather than making the most of my time here to prepare.” All the wasted hours raised their heads to taunt her. “I’ll start studying tonight, Miss Sarah. I’ll do all I can to make sure I’m ready for my dream,” she promised. Sarah nodded her head, obviously satisfied with what she saw and heard. “I believe you,” she said. “Just you remember one more thin’. God be the one that plants dreams in yo’ heart. Them thin’s you think be sent yo’ way to kill yo’ dream? They really be thin’s sent to make you stronger—better able to live that dream. Don’t you be runnin’ away from the hard times. Embrace them and suck all you can out of ‘em.” She

The Civil War that I rarely thought about had ended more than a century ago, yet in 1979, I knew the seeds of hatred were still fertile back home, the anger and prejudice still alive. I remember my heart growing a bit colder that day, my vision clearer, the proof of man's capacity to do horrible, wicked things in what my own eyes had seen. Hate unchecked knows so bounds, and when it rises up it must be confronted and rejected or it will spread like an endless cancer. I had not yet thought about why there were no markers of the atrocities committed on our land, in our city. Why no slave ship markers? Why no plantation histories told through the eyes of the enslaved Africans who worked them? That would come to me later.

I feel like that on a lot of days. And it's at these times that I reflect on what it will be like to see my mother. A lot of people say that she was a "Fannie Lou Hammer" type of woman. My mother would challenge the plantation owners if they were unfair. She died because her body was too weak to nurse me, a seven-month-old baby. She died that I might live. I look forward to crossing the threshold of heaven and rushing into her arms. I'll tell her that I picked up the mantle of reconciliation and ran hard until my day was done. I want to know that she is proud of me. I want to hear her say, "You did well, son." Then I'll go looking for my two sons, Spencer and Wayne. It's going to be some kind of reunion. That "great camp meeting in the sky"...where we'll see Jesus and touch the face of God. Yes, my steps are a little slower now...but my spirit is energized. I still have joy. I am full of hope for the future. We will get there. We will get there - together. We will get there - as one. "When we all get to heaven, what a day of rejoicing that will be! When we all see Jesus, we'll sing and shout the victory!

My aunt was tapping rubber in our plantation one day. A traitor brought many British soldiers to our place. They found my aunt in the plantation. They demanded that she lead them to the guerrillas. My aunt, who knew where the guerrillas were, refused. She pretended that she did not know. However, the traitor knew very well that she knew. Consequently, the British shot her on the spot (From Luo Lan's account)

Born in 1635, Henry Morgan was a Welsh plantation owner and privateer, which was really the same as a pirate, only with the consent of the king who was Charles II of England, Scotland, and Ireland at the time. Little is known about Morgan’s early life or how he got to the Caribbean. He began his career as a privateer in the West Indies and there is evidence that in the 1660’s he was a member of a marauding band of raiders led by Sir Christopher Myngs . Having an engaging personality he soon became a close friend of Sir Thomas Modyford, who was the English Governor of Jamaica. Captain Henry Morgan owned and was the captain of several ships during his lifetime, but his flagship was named the “Satisfaction.” The ship was the largest of Morgan’s fleet and was involved in several profitable conflicts in the waters of the Caribbean and Central America. More recently, on August 8, 2011, near the Lajas Reef, off the coast of Panama, a large section of a wooden hull, that is believed to have been the sail ship “Satisfaction,” was found by Archaeologists from Texas State University. In 1668 Captain Morgan sailed for Lake Maracaibo in modern day Venezuela. There he raided the cities of Maracaibo and Gibraltar and taking the available gold divested the cities of their wealth before destroying a large Spanish naval squadron stationed there. In 1671 Morgan attacked Panama City during which he was arrested and dispatched to London in chains. When he got there, instead of imprisonment he was treated as a hero. Captain Morgan was knighted and in November of 1674 he returned to Jamaica to serve as the territory’s Lieutenant Governor. In 1678 he served as acting governor of Jamaica and again served as such from 1680 to 1682. During his time a governor, the Jamaican legislature passed an anti-piracy law and Morgan even assisted in the prosecution of other pirates. On August 25, 1688 he died on the island, after which he became an inspiration and somewhat of a glorified hero in both pirate stories and in the movies.

Odd how you can live the bulk of your life without someone. Then once you meet her and she becomes part of your life, you can’t imagine living another day without sharing it with her.

Some of the greatest minds in the history of science, including Kepler, Halley, and Euler, had speculated as to the existence of a so-called “hollow Earth.” One day, it was hoped, the technique of intra-planetary “short-cutting” about to be exercised by the boys would become routine, as useful in its way as the Suez or the Panama Canal had proved to surface shipping. At the time we speak of, however, there still remained to our little crew occasion for stunned amazement, as the Inconvenience left the South Indian Ocean’s realm of sunlight, crossed the edge of the Antarctic continent, and began to traverse an immense sweep of whiteness broken by towering black ranges, toward the vast and tenebrous interior which breathed hugely miles ahead of them. Something did seem odd, however. “The navigation’s not as easy this time,” Randolph mused, bent over the chart table in some perplexity. “Noseworth, you can remember the old days. We knew for hours ahead of time.” Skyfarers here had been used to seeing flocks of the regional birds spilling away in long helical curves, as if to escape being drawn into some vortex inside the planet sensible only to themselves, as well as the withdrawal, before the advent of the more temperate climate within, of the eternal snows, to be replaced first by tundra, then grassland, trees, plantation, even at last a settlement or two, just at the Rim, like border towns, which in former times had been the sites of yearly markets, as dwellers in the interior came out to trade luminous fish, giant crystals with geomantic properties, unrefined ores of various useful metals, and mushrooms unknown to the fungologists of the surface world, who had once journeyed regularly hither in high expectation of discovering new species with new properties of visionary enhancement.

Now, seen from a palm plantation high on a green hillside, Krakatoa looks peaceful and serene, with just a thin column of white or gray or on occasion black smoke easing up from its summit. But looks are deceptive: All the while the child-mountain is growing steadily and rapidly, as the elemental fires that created the world rage deep inside.

important, it provided the bright prospect of fortunes to be made through exploitation of the land and its people. To that end, the French would transform much of the Vietnamese landscape. In Cochinchina, they carved out a complex network of canals that turned tens of thousands of acres of marshy wilderness into some of the most productive rice-growing country on earth. They developed modern ports at Haiphong and Danang and Saigon, too, so that Vietnamese raw material could more efficiently be shipped abroad and French-manufactured goods could more easily be unloaded. They also built a railroad to move French products north from Saigon all the way to China; one out of three of the more than 100,000 Vietnamese conscripted to lay its tracks is thought to have died along the way. The French hacked down highland forests as well, displacing tribal people who depended on them for their livelihood, and planted millions of rubber trees in their place; the miserably paid contract workers who tapped the trees were ravaged by malaria and “treated like human cattle,” one colonist admitted, and “terrorized by the overseers….On the rubber plantations the people had a habit of saying that children did not have a chance to know their fathers, nor dogs their masters.” In the North, tens of thousands of contract laborers risked their lives beneath the earth, mining coal, tin, tungsten, and zinc for the benefit of investors in France. They worked twelve hours a day, seven days a week, and those who tried to get away were often beaten before being forced back to work.

The only cigarettes allowed in the Dominican Republic were those made from tobacco grown on Trujillo’s plantations and manufactured at his 1,600-man cigarette factory. Although Dominican tobacco is good when used in making cigars, the people wanted what they couldn’t have and that was American-made cigarettes, which were impossible to get on the island. It was also more profitable to raise sugarcane on the available land, so that also hampered the amount of tobacco grown. Noticing the bumboats around the stern, I shouted down to them, asking what they were selling. It turned out that they were buying and were willing to pay $50 per carton for the same American cigarettes that we only paid twenty-five cents a pack for. At that time we were allowed to keep the ship’s store open in port, so the arithmetic made sense. I quickly bought five cartons at $2.50 each, and started lowering them down in a bucket. Each time I lowered a carton of Lucky Strikes, $50.00 came back up. Not bad, and all went well, until I got to the fourth carton and the bucket came up empty. The scoundrel, on his bumboat, was heading back to the port with a carton that he didn’t pay for. There were still other vendors in boats looking to make a deal, but by now I couldn’t buy any more cigarettes because the ship’s storekeeper had figured out what was happening. Knowing that it would deplete the cigarettes left in the ship’s store, he dropped the wire screen closure. Okay, I knew what to do…. I went to the carpenter’s locker and carefully slit open my remaining carton and filled the empty carton with sawdust before resealing it again. Down went the carton and up came $50. With that, I closed up shop, knowing that the guys in the bumboats would figure out what had happened and would try to get even. I wound up with $200 and 10 packs of cigarettes, less my unforeseen expenses. Not a bad day’s work.