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440 pages, Paperback
First published December 30, 2003
Still, racial and gender proscriptions have muted and reconfigured Tubman's place in the collective memory, making her suitable for children's biographies but not as a subject of serious historical inquiry. Though the myth has served the varied cultural needs of black and white Americans over time, the obscurity in which the details of her life have remained until now is a deeply troubling reflection of the racial, class, and gender dynamics of our nation. Though Harriet Tubman's life is the material of legend, it is more remarkable in its truth than fiction—the essence of a real American hero.ii) Tiya Miles’ 2024 Night Flyer: Harriet Tubman and the Faith Dreams of a Free People: adds a creative, interpretive layer.
They told him that Tubman had the “charm.” The “whites can't catch Moses,” they told Brown, “cause you see she's born with the charm. The Lord has given Moses the power.” Tubman also believed she had the “charm”—her devout faith in God's design and power through her gave her the strength and courage to carry on when all seemed lost.ii) Other forms of organization include commercial seamen/watermen, who were hubs for communication to learn about freedom in the North, etc. I’m reminded of The Common Wind: Afro-American Currents in the Age of the Haitian Revolution:
By tracking the colliding worlds of buccaneers, military deserters, and maroon communards from Venezuela to Virginia, Scott records the transmission of contagious mutinies and insurrections in unparalleled detail, providing readers with an intellectual history of the enslaved.iii) On organization, we must of course consider the process that led to the “Underground Railroad”:
Runaways found assistance in Maroon and Native American communities, in a few states in the North that ended slavery within their borders in the years after the Revolution, and even among some groups in the South opposed to slavery. […] People who participated in this clandestine operation were known as “agents,” “conductors,” “engineers,” and “stationmasters,” terms that mirrored positions on actual railroads.iv) Black women activism:
[…] the chained slave woman was in reality the victim of a double oppression: race and gender. Many free black women organized or joined antislavery societies, some of which had a mixed racial membership, but racism prevailed in these societies as well. […] Indeed, the arguments of white women, which at times centered so much on gender oppression, were too narrowly focused for many black women, whose work on racial, economic, and educational improvement, in addition to aiding freed slaves, demanded their immediate attention. [Indeed, Tubman also had the responsibility of taking care of family: The Invisible Heart: Economics and Family Values]v) Tubman in the Civil War:
A cook and a laundress one day, a spy the next, Tubman continuously reinvented herself, adapting to and accommodating the immediate requirements of wartime crises with stunning success.vi) Surrounding theories at the time include abolitionists (including classical republican)/Quaker/free speech/women’s rights/nonviolence, etc.:
On June 1, 1863, Tubman became the first woman to plan and execute an armed expedition during the Civil War.
Based on classical republican ideology, abolitionists envisioned a society rooted in an active citizenry that placed the common good ahead of private gain. […] Home and family represented goodness, a place where mothers and fathers imparted moral influences on their children. For abolitionists, slavery presented a particularly egregious moral, physical, and spiritual dilemma. Slavery violated the slave family through selling of family members away from one another; it also promoted physical assaults on female slaves by their white masters, thus corrupting the slave owner and his family as well. The potential depravity of the human mind and body led many women abolitionists, in particular, to argue that the unlimited power of one man over another was morally and spiritually unacceptable, that it led to sin, both physical and moral.vii) Tubman’s theory?
At a time when literacy was a marker for class status and intelligence, many whites viewed Tubman's illiteracy as a liability. Fortunately for Tubman, her spirituality allowed her to claim respectability and authority. Yet even later biographers have downplayed attention to Tubman's intellectual life in deference to a highly mythologized tradition that stresses Tubman's spiritual life, verging on the supernatural. The possibility of an intellectual tradition rooted outside of literacy has been lost in the perpetual retelling of the Tubman myth.…thus, it’s much easier finding theory by contemporaries like Frederick Douglass (My Bondage and My Freedom) and later pioneering sociologist W.E.B. Du Bois. The book concludes with the heated debates on suffrage between Douglass (prioritize black male vote) vs. Susan B. Anthony/Elizabeth Cady Stanton (prioritize white female vote), where Tubman’s theory belonged to a synthesis (Tubman’s support for the National Association of Colored Women). Tubman, now in her seventies, was “enjoying renewed public acclaim by the mid-1890s”. Tubman died at 91… what a life!

