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Identity

Formerly enslaved man's response to his 'master' wanting him back is a literary masterpiece

"I would rather stay here and starve — and die, if it come to that — than have my girls brought to shame by the violence and wickedness of their young masters."

A photo of Jordan Anderson.

In 1825, at the approximate age of 8, Jordan Anderson (sometimes spelled "Jordon") was sold into slavery and would live as a servant of the Anderson family for 39 years. In 1864, the Union Army camped out on the Anderson plantation and he and his wife, Amanda, were liberated. The couple eventually made it safely to Dayton, Ohio, where, in July 1865, Jordan received a letter from his former owner, Colonel P.H. Anderson. The letter kindly asked Jordan to return to work on the plantation because it had fallen into disarray during the war.

On Aug. 7, 1865, Jordan dictated his response through his new boss, Valentine Winters, and it was published in the Cincinnati Commercial. The letter, entitled "Letter from a Freedman to His Old Master," was not only hilarious, but it showed compassion, defiance, and dignity. That year, the letter would be republished in theNew York Daily Tribune and Lydia Marie Child's "The Freedman's Book."

The letter mentions a "Miss Mary" (Col. Anderson's Wife), "Martha" (Col. Anderson's daughter), Henry (most likely Col. Anderson's son), and George Carter (a local carpenter).

Dayton, Ohio,
August 7, 1865
To My Old Master, Colonel P.H. Anderson, Big Spring, Tennessee



Sir: I got your letter, and was glad to find that you had not forgotten Jordon, and that you wanted me to come back and live with you again, promising to do better for me than anybody else can. I have often felt uneasy about you. I thought the Yankees would have hung you long before this, for harboring Rebs they found at your house. I suppose they never heard about your going to Colonel Martin's to kill the Union soldier that was left by his company in their stable. Although you shot at me twice before I left you, I did not want to hear of your being hurt, and am glad you are still living. It would do me good to go back to the dear old home again, and see Miss Mary and Miss Martha and Allen, Esther, Green, and Lee. Give my love to them all, and tell them I hope we will meet in the better world, if not in this. I would have gone back to see you all when I was working in the Nashville Hospital, but one of the neighbors told me that Henry intended to shoot me if he ever got a chance.

I want to know particularly what the good chance is you propose to give me. I am doing tolerably well here. I get twenty-five dollars a month, with victuals and clothing; have a comfortable home for Mandy, — the folks call her Mrs. Anderson, — and the children — Milly, Jane, and Grundy — go to school and are learning well. The teacher says Grundy has a head for a preacher. They go to Sunday school, and Mandy and me attend church regularly. We are kindly treated. Sometimes we overhear others saying, "Them colored people were slaves" down in Tennessee. The children feel hurt when they hear such remarks; but I tell them it was no disgrace in Tennessee to belong to Colonel Anderson. Many darkeys would have been proud, as I used to be, to call you master. Now if you will write and say what wages you will give me, I will be better able to decide whether it would be to my advantage to move back again.

As to my freedom, which you say I can have, there is nothing to be gained on that score, as I got my free papers in 1864 from the Provost-Marshal-General of the Department of Nashville. Mandy says she would be afraid to go back without some proof that you were disposed to treat us justly and kindly; and we have concluded to test your sincerity by asking you to send us our wages for the time we served you. This will make us forget and forgive old scores, and rely on your justice and friendship in the future. I served you faithfully for thirty-two years, and Mandy twenty years. At twenty-five dollars a month for me, and two dollars a week for Mandy, our earnings would amount to eleven thousand six hundred and eighty dollars. Add to this the interest for the time our wages have been kept back, and deduct what you paid for our clothing, and three doctor's visits to me, and pulling a tooth for Mandy, and the balance will show what we are in justice entitled to. Please send the money by Adams's Express, in care of V. Winters, Esq., Dayton, Ohio. If you fail to pay us for faithful labors in the past, we can have little faith in your promises in the future. We trust the good Maker has opened your eyes to the wrongs which you and your fathers have done to me and my fathers, in making us toil for you for generations without recompense. Here I draw my wages every Saturday night; but in Tennessee there was never any pay-day for the negroes any more than for the horses and cows. Surely there will be a day of reckoning for those who defraud the laborer of his hire.

In answering this letter, please state if there would be any safety for my Milly and Jane, who are now grown up, and both good-looking girls. You know how it was with poor Matilda and Catherine. I would rather stay here and starve — and die, if it come to that — than have my girls brought to shame by the violence and wickedness of their young masters. You will also please state if there has been any schools opened for the colored children in your neighborhood. The great desire of my life now is to give my children an education, and have them form virtuous habits.

Say howdy to George Carter, and thank him for taking the pistol from you when you were shooting at me.

From your old servant,
Jordon Anderson

Learn more about Jordan Anderson here.


This article originally appeared on 11.03.17.


Education

Sojourner Truth's real 'Ain't I a Woman?' speech was nothing like the famous one we all read

A prime example of how historical distortions can paint a totally inaccurate picture.

The famous Sojourner Truth speech most of us learned is a fabrication.

For generations, students have read the extemporaneous speech Sojourner Truth gave at the Ohio Women’s Rights Convention in 1851, known widely as "Ain't I a Woman?" As a formerly enslaved Black woman speaking out against slavery and for women's rights, Truth made some powerful points in her speech—except the speech most of us read is almost nothing like the one she delivered.

The way "Ain't I a Woman?" is written makes it sound as if Truth walked straight off a Southern plantation. But Truth was a Northerner her entire life. The Southern dialect that permeates the popular version of her speech is a total fabrication.

It wasn't Truth who altered her speech, though. A white abolitionist woman named Frances Dana Gage published the speech 12 years after it was given, and her version is the one that became popularized, in all its glorious inaccuracy.


Let's start at the beginning.

Sojourner Truth was born as Isabella Baumfree to parents who were enslaved by Dutch settlers in Ulster County, New York, in 1797. When she was 9, she was sold away to another New York enslaver, and by the time she was 14, she'd been sold to several different slave owners around New York State. After being raped by her final enslaver, harassed by his wife, and heartbroken over the man she loved being beaten to death by his owner on a neighboring farm, she escaped with her infant daughter to freedom in 1826—the year before New York's gradual phasing out of slavery was set to be complete.

Truth chose her famous name in her forties, after a religious awakening in which she felt called to travel and speak out against slavery. She became a powerhouse in the early abolitionist movement. In addition to her fierce civil rights advocacy, she successfully sued one of her former owners for custody of her youngest son, who had been sold illegally, making her the first Black woman to take a white man to court and win.

During her adult life, Truth lived in New York and Massachusetts and eventually settled in Michigan. She traveled extensively, but since her entire childhood was spent in New York—and since her first language was Dutch—she wouldn't have had a Southern accent or spoken in a Southern dialect at all.

Since she couldn't read or write, the speech Truth gave in 1851 was never written down by her, so history relies on the people who were present to know what she said. The first attempt to publish a full account of her speech came a few weeks after she delivered it, when journalist Marius Robinson published his version in The Anti-Slavery Bugle on June 21, 1851. According to The Sojourner Truth Project, Robinson was good friends with Sojourner Truth, and there is documentation that she went over his transcription before it was published.

That version, titled "On Woman’s Rights,” begins:

"May I say a few words? I want to say a few words about this matter.

I am a woman’s rights.

I have as much muscle as any man, and can do as much work as any man. I have plowed and reaped and husked and chopped and mowed, and can any man do more than that?"

It's a strikingly different account than the one published in 1863 by Francis Gage, which reads in part:

"Dat man ober dar say dat women needs to be helped into carriages, and lifted over ditches, and to have de best place eberywhar.

Nobody eber helps me into carriages or ober mud-puddles, or gives me any best place.

And ar’n’t I a woman?"

Gage's version has been altered over time to smooth out the spellings, and "ar'n't" morphed into "ain't," but the distinct Southern accent remains in the speech we famously attribute to Truth today. (For instance, check out the speech shared by The Hermitage museum, which is the version most of us have read, here. The two originally published versions can be compared side by side here.)

According to The Sojourner Truth Project, "Frances Gage admitted that her amended version had 'given but a faint sketch' of Sojourner's original speech but she felt justified and believed her version stronger and more palatable to the American public than Sojourner's original version."

But changing her speech matters for a couple of reasons. For one, making Truth appear to be Southern adds to the oversimplification of slavery as only a Southern problem, when in reality slavery existed in the Northern states as well. They just abolished slavery earlier than the South, and without fighting a heinous, bloody war over it first.

Secondly, Truth herself did not care for people changing the way she talked, as The Sojourner Truth Project shares:

"In an 1851 issue of the Kalamazoo Daily Telegraph, an article states that Truth prided herself on 'fairly correct English, which is in all senses a foreign tongue to her…People who report her often exaggerate her expressions, putting in to her mouth the most marked southern dialect, which Sojourner feels is rather taking an unfair advantage of her.'"

It also matters because the truth matters. As the United States grapples with its history of racism and slavery and Americans argue over the lenses and narratives through which we tell our national story, it's vital that we strive to be truthful. Learning about history requires that we constantly stay open to not only learning things we may not have learned, but also relearning things we may have learned wrong.

Check out The Sojourner Truth Project for more details about Truth and to see a more accurate representation of what she actually said in her famous speech. And listen this reading of Robinson's version of her speech, read by a woman with a contemporary Dutch accent in an attempt to get closer to Truth's original speech:

Identity

Statue of Henrietta Lacks to replace toppled Robert E. Lee monument in  Virginia

Her 'immortal' cells are estimated to have saved millions of lives.

"Henrietta Lacks" by yooperann is licensed under CC BY-NC-ND 2.0.

A Henrietta Lacks mural in Oak Park, Illinois.

Lee Plaza in Roanoke, Virginia, was named for Robert E. Lee, and up until 2020, it was home to a monument to the famed Confederate general. In the racial justice protests of 2020, however, the monument was toppled and then removed. And in 2021, the city council voted to split the renaming of the plaza, with part becoming Freedom Plaza and the section where Lee's monument stood becoming Henrietta Lacks Plaza.

In a move that reflects the nation's ongoing reckoning with its racial history, a statue of Lacks will soon be erected in the city of her birth, right where the Lee monument stood. At an event at the site this week, artist Bryce Cobbs unveiled a full-sized rendering of Lacks, upon which the new statue will be designed.

Henrietta Lacks was a Black American woman and mother of five who was diagnosed with terminal cervical cancer in 1951. While she was being treated at The Johns Hopkins Hospital, a doctor snipped cells from her cervix without her knowledge or consent. Lacks died of the aggressive cancer at age 31, but her cells lived on … and on and on, much to the surprise of Dr. George Gey, the researcher who studied them.


Unlike other patients' cells, which had always quickly died in Gey's lab, Lacks' cells doubled every 20 to 24 hours. These "immortal" cells, nicknamed HeLa cells after Lacks' first and last name, changed modern medicine in huge ways. HeLa cells have been—and still are—used to study the effects of toxins, drugs, hormones and viruses on cancer cells, to test the effects of radiation and poisons, to develop vaccines (including the polio and COVID-19 vaccines) and to study the human genome.

The world owes Henrietta Lacks a huge debt of gratitude for the medical breakthroughs her cells have helped humanity accomplish. However, it's also important to acknowledge the injustice that her cells were used without her consent.

In attendance at the art unveiling event were a son and grandson of Henrietta Lacks, both of whom have worked to have her story told and honored. Her grandson Ron Lacks expressed his happiness at the Roanoke event that the plaza project involved the Lacks family and that the organizers of the project had approached them first. The statue design by sculptor Larry Bechtel is set to be unveiled in October 2023.

The replacing of a Confederate monument with a statue of a Black American who contributed to the advancement of humanity feels only fitting. While we can't right historical wrongs, we can at least acknowledge them and make sure the people we choose to celebrate with monuments are deserving of the honor.

Trevor Noah says goodbye in his last episode of "The Daily Show."

Trevor Noah, who has spent the past seven years hosting "The Daily Show," has officially said goodbye to his late-night fans. While he could have chosen any note to leave on, he made his final words an emotional tribute to the Black women who have influenced him.

Since he took over the spot from Jon Stewart, Noah has made the show his own with a blend of quick-witted comedy and thoughtful commentary. Noah had big shoes to fill, but to his credit, he didn't try to cram his feet into them. He simply brought his own shoes and placed them right next to Stewart's, offering his own style of comedy and unique perspectives on the world night after night. Even in his "Between the Scenes" segments, where he chatted with the audience during commercial breaks, Noah frequently added insightful context to current issues.

In his final monologue, he credits those insights to his Black women mentors, from his own mother and grandmother to thought leaders he has had on his show to Black women in general. And it's quite telling that he managed to keep it together in his final show, right up until the point when he talked about these women.


"I've often been credited with having these grand ideas—people are like, 'Oh Trevor, you're so smart'—who do you think teaches me?" he said. "Who do you think has shaped me, nourished me, informed me?"

He credited the women close to him, but it wasn't until he talked about Black women in America specifically that he really began to get choked up.

"I always say, if you really want to learn about America, talk to Black women," he said. "Because unlike everybody else, Black women cannot afford to f*ck around and find out."

Watch:

Some of the women Noah mentioned by name responded with their personal stories of their interactions with Noah, and they offer a behind-the-scenes glimpse at who Noah is.

Roxane Gay shared that her book tour for "Hunger" had been "a shit show," with journalists having no idea how to talk about fatness. She had "prepared for the worst" when she arrived at "The Daily Show," but said Noah turned out to be "a dream."

"He came to the green room and asked what language he should use around fatness and I said we can be real," she wrote on Twitter. "The word fat is fine. It was clear he had actually read Hunger. Not every interviewer could say that.

"We had a wonderful, interesting, nuanced conversation," she continued. "He was smart and kind and funny. He didn’t condescend or treat me like I was repulsive. This shouldn’t be remarkable but it was. I will always be grateful and never forget the consideration."

Tressie McMillan Cottom, author, professor and sociologist, has been on "The Daily Show" several times, but she shared in a series of tweets that her first appearance came totally out of the blue.

"To this day, only two men have ever slid into my DMs. One was a foreign prince of dubious financial means. The other was Trevor Noah. He politely asked me to be on his show. In my DMs. Like he had to ask. Blew my mind.

I was an assistant professor at a state school with a wonky book about for-profit colleges out on a small press. Trevor had not just read it. When we met, I would learn that he had read almost all of my years-long blog. *HE* asked *me* to be on his show.

I had the opposite of a marketing budget. I had the 'prayers and wishes' of publishing. Would I do The Daily Show??? I remember asking him backstage, 'why am I here??' With sincere incredulity he said, 'because you’re brilliant.' News to me.

It’s hard to overstate how much it meant to a writer and scholar without a serious elite pedigree or a major publisher to get a DM to be on The Daily Show. Trevor put together a team that reflected his own intellectual curiosity. If he booked you? He had read you.

When you see how many Black women he elevated? That’s him. That’s who he reads…Black women are truly the foundation of his intellectual project."

Walking the talk is always nice to see, and it's clear why Noah decided to close out his run on "The Daily Show" with the tribute he did.

Thank you, Trevor Noah. You will most definitely be missed.