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History (Education)

The Statue of Liberty is a symbol of welcoming immigrants. That wasn't what she was made for.

Dr. Joy DeGruy explains how Lady Liberty's oft-ignored shackles symbolize her near-forgotten origins.

Photo credit: Canva (left), Atsme (right)

Many people are not aware of the chains at the Statue of Liberty's feet, much less why they are there.

With her flowing robes, flaming torch held high, and crown radiating out to the world like a beacon of hope, the Statue of Liberty has stood as an American emblem off the coast of New York for over two centuries.

If you were to ask the average American what they think of when they think of the Statue of Liberty, many would say she's a symbol of the liberty sought by people around the world who have come to our shores to find it. As the first American sight countless immigrants saw when they arrived at Ellis Island, with her pedestal bearing the words, "Give me your tired, your poor, Your huddled masses yearning to breathe free…" Lady Liberty has long been synonymous with the American tradition of welcoming immigrants.

But that's not actually what she was made for.

statue of liberty, liberty island, ellis island, immigration, slaveryLady Liberty welcomes people to New York.Photo credit: Canva

French politician Édouard de Laboulaye conceived of the idea for the Statue of Liberty to be built as a gift from France to the United States in 1865, the year the U.S. Civil War ended. That timing wasn't a coincidence. Laboulaye was a staunch abolitionist and president of the French Anti-Slavery Society, and his views were central to his commissioning of the statue. The statue was to be a gift celebrating the end of slavery in the U.S., as well as the centennial of the nation's founding and a symbol of good relations between France and America. Its ties to immigration wouldn't come until decades later.

Dr. Joy Degruy, sociologist, educator, and author of "Post-Traumatic Slave Syndrome: America's Legacy of Enduring Injury and Healing," shares a story about visiting the Statue of Liberty in her book and talks. She recounted the story to Brandi Harvey on the Vault Empowers podcast, informing people—many for the first time—that the Statue of Liberty's origin story began with anti-slavery activism, not immigration.

Watch:

As Dr. DeGruy explains, the original design had Lady Liberty holding broken chains in her left hand, not the tablet we see today. Sometime between the original drawings and the final design, those chains were moved to her feet—where they aren't visible unless you are flying through the air over them—and the tablet bearing the date July 4, 1776 in Roman numerals took their place.

Exactly how and why that change was made is not entirely clear in the historical record. But the fact that it even happened has not been widely shared, even by the people giving tours of the statue and sharing her history. DeGruy asked the tour guide about the chains on a visit and went on a hunt for the historical document showing the original design.

"So we go into the basement of the Statue of Liberty," she said. "We're in the basement of the Statue of Liberty. We find the document—encased in glass, behind figurines, facing a wall in a hallway. So here we have the truth, hidden in plain sight."

In a deep dive of the written historical records we have, researcher Rebecca M. Joseph, PhD. fact-checked various myths about the statue and her findings verified her anti-slavery origins as one of two parts of Laboulaye's vision of celebrating American liberty:

"The Statue of Liberty would never have been conceived or built if its principal French and American advocates had not been active abolitionists who understood slavery as the cause of the Civil War and its end as the realization of the promise of liberty for all as codified in the Declaration of Independence. But the Statue of Liberty was not intended entirely as a monument to the end of slavery. The statue’s form after June 1871 clearly embodies Laboulaye’s views on the two-part realization, in 1776 and 1864, of his ideal of liberty. The centennial of the American Revolution was significant to the French sponsors because the Civil War ended slavery and preserved the Union at a time when the France’s future was still uncertain. For the American republicans, it was a timely opportunity to erect a monument to their efforts and worldview. Laboulaye and his French colleagues also wished to send a political message back to France. Bartholdi cast the project in the broadest terms, hoping to encourage additional commissions."

\u00c9douard Ren\u00e9 de Laboulaye, statue of liberty, anti-slaveryFrench abolitionist Édouard René de Laboulaye, who commissioned the Statue of Liberty.upload.wikimedia.org

So how did we come to associate the Statue of Liberty with immigration? That's another interesting story, as Joseph explains:

"The conventional interpretation of the statue as a monument to American immigrants is a twentieth-century phenomenon. In its early years (1871-1886), that view was only rarely and vaguely expressed, while references to the Civil War and abolition of slavery occur repeatedly from its first introduction to the United States in 1871 up to and including the dedication celebrations in 1886. Immigrants did not actually see the Statue of Liberty in large numbers until after its unveiling. In the early twentieth century, the statue became a popular symbol for nativists and white supremacists. Official use of the statue's image to appeal to immigrants only began in earnest with public efforts to Americanize immigrant children and the government’s advertising campaign for World War I bonds. The 'immigrant' interpretation gained momentum in the 1930s as Americans prepared for war with Hitler and by the 1950s, it had become the predominant understanding of the statue's original purpose and meaning."

Since DeGruy raised the issue of the exclusion of the statue's anti-slavery origins, the Statue of Liberty national monument and museum has updated its educational program to include them. For some, it might seem like a mere factual correction, but for Black Americans who visit the Statue of Liberty, De Gruy says, it could potentially change their whole relationship to her symbolism.

"When Black people walk through, you hear white people say, 'Oh well, you know, my great great, and my great great…' but Black men, women, and children feel no connection to Lady Liberty. But how much prouder would they be if they knew that their ancestors that didn't come through Ellis Island, that came chained together in the belly of ships, that she was standing on those shackles? How much prouder would those young people be?"

Dr. DeGruy shared more about how Black Americans can find healing through hidden history. You can watch the full Vault Empowers interview with her here:

- YouTubewww.youtube.com

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History (Education)

The truth about the often forgotten history of the Underground Railroad to Mexico

Mexico was one of the first countries to abolish slavery.

Fugitive Slave Advertisement|Wikimedia/Mexican President Vincent Guerrero|Wikimedia

The true forgotten history of the Underground Railroad to Mexico

Most of us learn about the Underground Railroad at some point in elementary school. There's not much detail that goes into the brief section on the secret pathway to freedom escaped enslaved people embarked on but we do learn it was dangerous. Enslaved people would plot their escape and find designated stops at the homes and churches of abolitionists where they could eat, drink water and get some rest.

The route also included other safe spaces along the way like certain marked trees, body's of water or other landmarks but we mainly hear about the path to norther states. That wasn't the only direction enslaved people were fleeing, many enslaved people fled further south. Mexico first abolished slavery in 1829, a process that started as soon as they gained their independence from Spain after their 11 year battle ended in 1821. But colonists in Texas utilized slave labor and refused to stop though they were a Mexican territory.

This initially resulted in the Mexican president Vicente Guerrero providing Texas with an exemption but citizens of Mexico were not on board with this. They wanted slavery abolished in all Mexican states and eventually the Mexican Congress outlawed it in all states in 1837 after Texas fought for independence in an effort to keep their slaves.

File:Vicente Guerrero (1865).png - Wikipediaen.m.wikipedia.org

When Mexico first abolished slavery, people in Texas that used slave labor started making their enslaved workers sign contracts saying they were "servants" who agreed to work for them until they died. They even had children as young as three years old "sign" contracts seemingly finding a loophole to the new law. Given that enslaved people were not allowed to lean how to read, it's highly unlikely they knew what they were signing. It didn't take long for those sorts of documents to not be accepted by the Mexican government.

But after Texas seceded from Mexico, enslaved people realized that if they could make the short trip to the Rio Grande, they'd be a quick boat ride away from freedom so many of them took the opportunity to flee. Mexico adjusted its laws to accommodate the influx of fugitive slaves by declaring any enslaved person who step foot on Mexican soil were considered Mexican citizens. This granted countless enslaved Black people freedom in Mexico.

Mexico was not unfamiliar with Black Mexican citizens as there was already a population of enslaved people brought to the country with Spain invaded. In fact, it was Afro-Mexicans that helped lead the Mexican rebellion against their Spanish colonizer leading to the independence of the country. Given the history between the two groups of people, it's unsurprising that the then newly formed Mexican government would work to abolish slavery and secure a plan for freedom for escaped slaves.

Most of the enslaved people that fled to Mexico were from plantations in Texas but there were also some that escaped from Louisiana to seek refuge in the southern country. There are still towns in Mexico that have large populations of Afro-Mexicans, including one started by escaped slaves from plantations run by Spanish captors before Mexico gained its independence.

Auction of enslaved people at Richmond, Virginia | Original … | Flickrwww.flickr.com

The documentary "Just a Ferry Ride to Freedom" documents this history of allyship between enslaved people and Mexicans in great detail. People can watch the documentary for free on YouTube to learn more about the Underground Railroad south.

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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."

GOOD

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 Jordan 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 eight years ago.


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History

A forgotten feature of the Statue of Liberty is an apt symbol for how we treat our history

There's a broken shackle and chains at her feet for a reason.

Photo by Jeff Burak on Unsplash

Most Americans associate Lady Liberty with welcoming immigrants, but that's not what she was meant to represent.

If Americans were asked to describe the Statue of Liberty without looking at it, most of us could probably describe her long robe, the crown on her head, a lighted torch in her right hand and a tablet cradled in her left. Some might remember it's inscribed with the date of the American Declaration of Independence, July 4, 1776.

But there's a significant detail most of us would miss. It's a feature that points to why Lady Liberty was created and gifted to us in the first place. At her feet, where her robe drapes the ground, lay a broken shackle and chains—a symbol of the abolishment of slavery.

Most people see the Statue of Liberty as a symbol of our welcoming immigrants and mistakenly assume that's what she was meant to represent. Indeed, the opening words of Emma Lazarus's poem engraved on a plaque at the Statue of Liberty—"Give me your tired, your poor, your huddled masses yearning to breathe free"—have long evoked images of immigrants arriving on our shores, seeking a better life in The American Dream.

But that plaque wasn't added to the statue until 1903, nearly two decades after the statue was unveiled. The original inspiration for the monument was emancipation, not immigration.

“The Statue of Liberty we now associate with immigration was a gift from France to commemorate the emancipation of American slaves. Before you lift your eyes to her torch of enlightenment, first pass them over the broken shackle and chains at her feet.”

According to a Washington Post interview with historian Edward Berenson, the concept of Lady Liberty originated when French anti-slavery activist—and huge fan of the United States' Constitution—Édouard de Laboulaye organized a meeting of other French abolitionists in Versailles in June 1865, just a few months after the American Civil War ended. "They talked about the idea of creating some kind of commemorative gift that would recognize the importance of the liberation of the slaves," Berenson said.

Laboulaye enlisted a sculptor, Frédéric-Auguste Bartholdi, to come up with ideas. One of the first models, circa 1870, had Lady Liberty holding the broken shackles and chains in her left hand. In the final iteration, her left hand wrapped around a tablet instead and the anti-slavery symbolism of the shackle and chain was moved to her feet.

Writer Robin Wright pondered in The New Yorker what Laboulaye would think of our country today. The America that is embroiled in yet another civil rights movement because we still can't seem to get the whole "liberty and justice for all" thing down pat. The America that spent the century after slavery enacting laws and policies specifically designed to keep Black Americans down, followed by decades of continued social, economic and political oppression. The America that sometimes does the right thing, but only after tireless activism manages to break through a ton of resistance to changing the racism-infused status quo.

The U.S. has juggled dichotomies and hypocrisies in our national identity from the very beginning. The same founding father who declared "that all men are created equal" enslaved more than 600 human beings in his lifetime. The same people who celebrated religious freedom forced their Christian faith on Native peoples. Our most celebrated history of "liberty" and "freedom" is inseparable from our country's violent subjugation of entire races and ethnicities, and yet we compartmentalize rather than acknowledge that two things can be equally true at the same time.

Every nation on earth has problematic history, but what makes the U.S. different is that our problematic history is also our proudest history. Our nation was founded during the heyday of the transatlantic slave trade on land that was already occupied. The profound and world-changing document on which our government was built is the same document that was used to legally protect and excuse the enslavement of Black people. The house in which the President of the United States sits today was built partially by enslaved people. The deadliest war we've ever fought was over the "right" to enslave Black people.

The truth is that blatant, violent racism was institutionalized from the very beginning of this country. For most of us, that truth has always been treated as a footnote rather than a feature in our history educations. Until we really reckon with the full truth of our history—which it seems like we are finally starting to do—we won't ever get to see the full measure of what our country could be.

In some ways, the evolution of the design of the Statue of Liberty—the moving of the broken shackle and chain from her hands to being half hidden beneath her robe, as well as the movement of our perception of her symbolism from abolition to immigration—is representative of how we've chosen to portray ourselves as a nation. We want people to think: Hey, look at our Declaration of Independence! See how we welcome immigrants! We're so great! (Oh, by the way, hereditary, race-based chattel slavery was a thing for longer than emancipation has been on our soil. And then there was the 100 years of Jim Crow. Not to mention how we've broken every promise made to Native Americans. And honestly, we haven't even been that nice to immigrants either). But look, independence and a nod to immigration! We're so great!

The thing is that we can be so great. The foundation of true liberty and justice for all, even with all its cracks, is still there. The vision in our founding documents was truly revolutionary. We just have to decide to actually build the country we claim to have built—one that truly lives up to the values and ideals it professes for all people.


This article first appeared five years ago.

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