Annette Gordon-Reed > Quotes

“Love does not require taking an uncritical stance toward the object of one’s affections. In truth, it often requires the opposite. We can’t be of real service to the hopes we have for places—and people, ourselves included—without a clear-eyed assessment of their (and our) strengths and weaknesses.”
― Annette Gordon-Reed, On Juneteenth

“Laws are sometimes put on the books not for purposes of strict enforcement but as statements about the community’s values.”
― Annette Gordon-Reed, The Hemingses of Monticello

“History is always being revised, as new information, comes to light and when different people see known documents and have their own responses to them, shaped by their individual experiences.”
― Annette Gordon-Reed, On Juneteenth

“American slavery at its beginnings—obscure, distant, and tragic—is probably for most people a less attractive point of focus than the story of the discovery and political founding of the American nation. If you like your history heroic—and many people seem to—the story of slavery in the early American period is simply not the place to go looking for heroes, at least not among the people most commonly written about. Second,”
― Annette Gordon-Reed, The Hemingses of Monticello

“The fear of the Black imagination was strong all throughout slavery. That was one of the reasons free African Americans posed such a problem and was one of the reasons the Texas Constitution prevented the immigration of free Black people into the republic. Seeing that Black people could exist outside of legal slavery put the lie to the idea that Blacks were born to be slaves. Making life as hard as possible for free African Americans, impairing their movement and economic prospects—even if that meant the state would forgo the economic benefits of talented people who wanted to work—was designed to prove that Blacks could not operate outside of slavery.”
― Annette Gordon-Reed, On Juneteenth

“why “Six Flags.” The six flags refer to the six flags of the countries that flew over Texas in history: Spain, France, Mexico, the Republic of Texas, the United States, and the Confederate States of America. I have no idea if it’s the same way now, but the original park had sections that depicted Texas’s time under each particular flag, a conceit that would make less sense as the franchise expanded to places outside of Texas that had no similar multinational history.”
― Annette Gordon-Reed, On Juneteenth

“Dutch was the first language of noted abolitionist Sojourner Truth, born Isabella Baumfree in Swartekill, New York, near the end of the 1790s. She almost certainly spoke English with a Dutch-inflected accent. Yet, reproductions of her speech were written in the stereotypical dialect universally chosen to portray the speech of enslaved Blacks, no matter where in the country they lived. Under this formulation, the experiences of growing up hearing and speaking Dutch had no effect upon Truth. It was as if the legal status of being enslaved, and the biological reality of having been born of African descent, fixed her pattern of speech, almost as a matter of brain function.”
― Annette Gordon-Reed, On Juneteenth

“By the beginning of the eighteenth century, the Virginia elites had taken the best land for themselves, leaving the former indentured servants land poor and resentful. Inequalities of class proved the source of great tension in the colony, fostering instances of rebellion great and small. These tensions were buried when race entered the picture as the prime dividing line for status within the colony. There would be no alliance between blacks and lower-class whites, who each in their own way had legitimate grievances against their overlords. Instead, poor whites, encouraged by the policies of the elites, took refuge in their whiteness and the dream that one day they, too, could become slave owners, though only a relative handful could ever hope to amass the land, wealth, and social position of the most prominent members of the Virginia gentry, who gained their place early on and would keep it for decades to come.”
― Annette Gordon-Reed, The Hemingses of Monticello

“American slavery at its beginnings—obscure, distant, and tragic—is probably for most people a less attractive point of focus than the story of the discovery and political founding of the American nation. If you like your history heroic—and many people seem to—the story of slavery in the early American period is simply not the place to go looking for heroes, at least not among the”
― Annette Gordon-Reed, The Hemingses of Monticello

“Origin stories matter, for individuals, groups of people, and for nations. They inform our sense of self; telling us what kind of people we believe we are, what kind of nation we believe in. They usually carry, at least, a hope that where we started might hold the key to where we are in the present. We can say, then, that much of the concern with origin stories is about our current needs and desires (usually to feel good about ourselves), not actual history.”
― Annette Gordon-Reed, On Juneteenth

“any individual or family who tried to do this on their own in the wilderness of East Texas would face years of toil and strife without a real prospect of success. Still, nothing is inevitable. Things could have been different. The choice for slavery was deliberate, and that reality is hard to square with a desire to present a pristine and heroic origin story about the settlement of Texas. There is no way to do that without suggesting that the lives of African Americans, and their descendants in Texas, did not, and do not, matter.”
― Annette Gordon-Reed, On Juneteenth

“Love has been many things throughout history: the simple comfort of the familiar, having a person to know and being known by that person in return; a connection born of shared experiences, an irrational joy in another's presence; a particular calming influence that one member of the couple may exert on the other, or that they both provide to one another. A combination of all these and myriad other things can go into making one person wish to stay tied to another. Anyone who is not in the couple--that is, everyone else in the world--will not understand precisely how or why it works for two people.”
― Annette Gordon-Reed, The Hemingses of Monticello: An American Family

“The law might say I could go to a school or into a store. But it could not ensure that I would be welcome when I came to these places.”
― Annette Gordon-Reed, On Juneteenth

“When I was growing up, we took Texas history twice—if I remember correctly, in the fourth and the seventh grades. I cannot say with certainty that slavery was never mentioned. Of course, I didn’t need school to tell me that Blacks had been enslaved in Texas. I heard references to slavery from my parents and grandparents. A common retort when another kid—often a sibling—insisted you do something for them you didn’t want to do was “Slavery time is over.” And we celebrated Juneteenth, which marked the end of the institution. But if slavery was mentioned in the early days of my education, it didn’t figure prominently enough in our lessons to give us a clear and complete picture of the role the institution played in the state’s early development, its days as a Republic, its entry into the Union, and its role in the Civil War and its aftermath. Instead, as with the claim “The American Civil War was not about slavery. It was about states’ rights,” the move when talking about Texas’s rebellion against Mexico was to take similar refuge in concerns about overreaching federal authorities. Anglo-Texans chafed at the centralizing tendencies of the Mexican government and longed to be free. As one could ask about the states’ rights argument—states’ rights to do what?—I don’t recall my teachers giving a complete explanation for why Anglo-Texans felt so threatened by the Mexican government.”
― Annette Gordon-Reed, On Juneteenth

“I often encounter great hesitancy about, and impatience with, discussing race when talking about the American past. The obvious difficulty with those kinds of complaints is that people in the past—in the overall American context and in the specific context of Texas—talked a lot about, and did a lot about, race. It isn’t some newly discovered fad topic. Race is right there in the documents—official and personal. It would take a concerted effort not to consider and analyze the subject, and I realize that evasion is exactly what happened in many of the textbooks that Americans used in their school social studies and history classes. This, in part, accounts for the pained accusations about “revisionist” history when historians talk about things that people had never been made aware of in their history educations.”
― Annette Gordon-Reed, On Juneteenth

“Thousands of people who had been living in Paris and its countryside were barely able to hold on. Social life began to break down under the weight of the unremitting deep freeze, starvation, poor housing, and a political system that was ill equipped to handle the crisis. Beggars, always a part of the city’s life, filled public spaces in even greater numbers, giving evidence of social deterioration to all who traveled the city’s streets. The “people,” however, were not merely helpless supplicants. They were angry. The desperately poor, along with the faltering working and small middle classes, came out in great numbers to protest the government’s failures to deal effectively with the shortages, developing a political critique along the way that would escalate into a full-fledged revolution by midsummer.”
― Annette Gordon-Reed, The Hemingses of Monticello

“Land taken from Native peoples in Texas was then cleared by enslaved people, who were then put to work planting, tending, and harvesting crops.”
― Annette Gordon-Reed, On Juneteenth

“In the end, right answers and true stories have a positive cascading effect because they illuminate. They enable one to notice and make sense of things that one might have ignored or thought incomprehensible without them, thus allowing for a clearer picture of the world one is surveying. Wrong answers and false stories obscure matters and have little or no explanatory power. They shed no light on the facts, circumstances, or actions in the world they purport to describe, because they are not really of that world, and thus cannot help explain it. Instead, they tend to make matters more confusing, by creating their own negative cascading effect, as other bad answers, weak, illogical, and/or simply false stories must be offered to shore up the original wrong answer’s deficiencies.”
― Annette Gordon-Reed, The Hemingses of Monticello

“People want the individuals from the past they admire to be “right” on the question of race—no matter how wrong they actually were—so that admiring such people poses no problem. The difficulty is that not many European-Americans in the eighteenth and nineteenth centuries were what we would consider to be “right” on the question of race, which, at a minimum, requires believing in the equal humanity of African Americans.”
― Annette Gordon-Reed, On Juneteenth

“There is no way to get around the fact that, whatever legitimate federalism-based issues were at play, slavery was a central reason Anglo-Texans wanted out of Mexico. Using unpaid labor to clear forests, plant crops, harvest them, and move them to market was the basis of their lives and wealth. As Austin perceptively noted, any individual or family who tried to do this on their own in the wilderness of East Texas would face years of toil and strife without a real prospect of success. Still, nothing is inevitable. Things could have been different. The choice for slavery was deliberate, and that reality is hard to square with a desire to present a pristine and heroic origin story about the settlement of Texas. There is no way to do that without suggesting that the lives of African Americans, and their descendants in Texas, did not, and do not, matter.”
― Annette Gordon-Reed, On Juneteenth

“Because slavery in the United States was racially based, it was easy to graft the legally imposed incapacities of slavery onto Black people as a group, making incapacity an inherent feature of the race.”
― Annette Gordon-Reed, On Juneteenth

“A public service announcement from that era, designed to combat littering, featured an Indian man (the actor Iron Eyes Cody, who was actually Sicilian) in full dress walking through a modern United States covered in litter. In the final frame, he sheds a single tear.

All of this fit with the hippie-themed back-to-the-land movement that romanticized Indigenous people as much as taking them seriously. It was also of a piece with earlier responses to Native Americans. After removing them from their land, preventing them from becoming a threat, Americans often claimed to admire the special virtues of Native peoples, who were supposed to possess a unique spirit. They named towns after them, states, later sports franchises. That iconic commercial with the “Crying Indian” played to the idea that Indigenous people have a spiritual connection to the land that others do not possess. The people who took their land did not appreciate it, or care for it properly. This was almost a half-hearted confession that what had happened was wrong. That didn’t mean the land would be given back to them, of course.”
― Annette Gordon-Reed, On Juneteenth

“worshiping heroism, as typically defined, works against the idea that the lives of more common people count and hold lessons for us as well.”
― Annette Gordon-Reed, On Juneteenth

“White supremacy does not demand deep conviction. Ruthless self-interest, not sincere belief, is the signature feature of the doctrine. It finds its greatest expression, and most devastating effect, in the determination to state, live by, and act on the basis of ideas one knows are untrue when doing so will yield important benefits and privileges that one does not care to relinquish.”
― Annette Gordon-Reed, The Hemingses of Monticello

“We would consider the nearly twelve-year-old a child. By the standards of Elizabeth’s day, twelve marked the beginning of the end of childhood for most females, but particularly for female slaves whose status as property made the designation “child” short-lived.”
― Annette Gordon-Reed, The Hemingses of Monticello

“Inventing the rules of slavery, in 1662, Virginians decided to adopt the Roman rule partus sequitur ventrem, which says that you were what your mother was. 14”
― Annette Gordon-Reed, The Hemingses of Monticello

“The truth of Voltaire’s observation offers itself perpetually,” he told Bellini, that every man in Europe “must be either the hammer or the anvil.”
― Annette Gordon-Reed, "Most Blessed of the Patriarchs": Thomas Jefferson and the Empire of the Imagination

“accepted without question the account promoted by the two white men while expressing skepticism about the black man’s narrative.”
― Annette Gordon-Reed, Thomas Jefferson and Sally Hemings: An American Controversy

“History is not just about the things we like or the people we want to love and admire—a fantasy date with our favorite dead person.”
― Annette Gordon-Reed, Andrew Johnson

“when I hear people say “Six Flags,” my mind fills in “Over Texas” and I have to resist the temptation to explain why “Six Flags.” The six flags refer to the six flags of the countries that flew over Texas in history: Spain, France, Mexico, the Republic of Texas, the United States, and the Confederate States of America.”
― Annette Gordon-Reed, On Juneteenth