I was born in Virginia, in 1832, near Charlottesville, in the beautiful valley of the Rivanna river. My father was a white man and my mother a negress, the slave of one John Martin. I was a mere child, probably not more than six years of age, as I remember, when my mother, two brothers and myself were sold to Dr. Louis, a practicing physician in the village of Scottsville. We remained with him about five years, when he died, and, in the settlement of his estate, I was sold to one Washington Fitzpatrick, a merchant of the village. He kept me a short time when he took me to Richmond, by way of canal-boat, expecting to sell me; but as the market was dull, he brought me back and kept me some three months longer, when he told me he had hired me out to work on a canal-boat running to Richmond, and to go to my mother and get my clothes ready to start on the trip. I went to her as directed, and, when she had made ready my bundle, she bade me good-by with tears in her eyes, saying: "My son, be a good boy; be polite to every one, and always behave yourself properly."

Recent scholarship on slavery has explored the lives of enslaved people beyond the watchful eye of their masters. Building on this work and the study of space, social relations, gender, and power in the Old South, Stephanie Camp examines the everyday containment and movement of enslaved men and, especially, enslaved women. In her investigation of the movement of bodies, objects, and information, Camp extends our recognition of slave resistance into new arenas and reveals an important and hidden culture of opposition. Camp discusses the multiple dimensions to acts of resistance that might otherwise appear to be little more than fits of temper. She brings new depth to our understanding of the lives of enslaved women, whose bodies and homes were inevitably political arenas. Through Camp's insight, truancy becomes an act of pursuing personal privacy. Illegal parties ("frolics") become an expression of bodily freedom. And bondwomen who acquired printed abolitionist materials and posted them on the walls of their slave cabins (even if they could not read them) become the subtle agitators who inspire more overt acts. The culture of opposition created by enslaved women's acts of everyday resistance helped foment and sustain the more visible resistance of men in their individual acts of running away and in the collective action of slave revolts. Ultimately, Camp argues, the Civil War years saw revolutionary change that had been in the making for decades.

Published in 1855, My Bondage and My Freedom is the second autobiography by Frederick Douglass. Douglass reflects on the various aspects of his life, first as a slave and than as a freeman. He depicts the path his early life took, his memories of being owned, and how he managed to achieve his freedom. This is an inspirational account of a man who struggled for respect and position in life.

A compelling examination of the ways enslaved women fought for their freedom during and after the Revolutionary War.

Reproduction of the original: Thirty Years A Slave by Louis Hughes