Archives for category: Equity

Yohuru Williams is Dean of the College of Arts and Sciences at the University of St. Thomas in St.Paul, Minnesota. He is a noted scholar of Black history. And he also serves on the board of the Network for Public Education.

Dean Williams writes here about the activism for social justice in Minneapolis-St.Paul, inspired by the words of the late Congressman and civil rights icon, John Lewis.

Earlier this September, in Minneapolis and St. Paul, a brave collection of principals and assistant principals banded together to take on the issue of equity and justice in education.

Lewis’s letter, though directed at Black Lives Matter activists in particular, encourages all of us to find ways to get into “good trouble, necessary trouble,” in order to advance the goals of justice.
The members of the alliance, now 159 strong, have branded themselves the “good trouble” coalition after the mantra of the late Congressman John Lewis, who, before passing away in July, wrote a final letter that sought to inspire a passion for activism around racial injustice.

In his last months of life, Lewis lamented the dangerous and deadly state of affairs in the United States: persistent unjust police violence against African Americans, the failed governmental response to the COVID-19 pandemic, and continued efforts to erode American democratic practice at the highest levels of government.

And Lewis’s letter, though directed at Black Lives Matter activists in particular, encourages all of us to find ways to get into “good trouble, necessary trouble,” in order to advance the goals of justice—especially in tackling the most urgent issues of racial inequality, climate change, mass incarceration, economic disparities, healthcare gaps, and political division.

He also invited young people to consider how they might transform the future through studying history as a means of understanding our enduring struggles to achieve lasting peace and equality.

It is ironic that Cong. Lewis urged young people to study history as a means to “lasting peace and equality,” even as Trump demands a reactionary revision of U.S. history to glorify its “leaders” (no doubt including the Confederates who rallied to preserve white supremacy) and diminish or remove the role of African Americans in that history.

Donald Trump, stable genius, claims that Joe Biden is suffering from dementia or Alzheimer’s, that is, when he’s not claiming that Biden is a tool of the “radical left.” Watch this conversation and make your own judgment. Ask yourself how Trump would fare without a script on a teleprompter. The film also serves to remind us of another Trump characteristic: He is utterly without empathy. He despises what he calls “losers.” It is impossible to forget the time he mocked a disabled journalist at one of his rallies. It’s easy to remember that he called John McCain a “loser” because he was a POW.

This is a most interesting unscripted discussion between Joe Biden and Ady Barkan.

Ady is a brilliant progressive activist who was a supporter of Sanders, Warren, and Medicare for all.

In 2016, he was stricken with ALS (Lou Gehrig’s Disease) and is completely disabled. He is dying by the day.

He asks tough questions.

I recommend the conversation.

Congress passed the CARES Act and included over $13 billion to public schools. DeVos issued a rule requiring that public schools share that money with private schools. Meanwhile, another $660 BILLION in the CARES Act was allotted to the Paycheck Protection Plan to protect small businesses and nonprofit organizations from going bankrupt; public schools were not allowed to apply for PPP, but charter schools and private schools were and did.

Public schools sued to prevent DeVos from compelling them to share their money with private schools (which already enjoyed the bounty of PPP).

Her rule has now been knocked out by two different federal judges. Jan Resseger writes here about the efforts to demand fair play for public schools, which enroll 85-90% of the nation’s students.

While the Republican Party announced the themes of the Republican Convention—“Monday is ‘Land of Promise,’ Tuesday is ‘Land of Opportunity,’ Wednesday is ‘Land of Heroes’ and Thursday is ‘Land of Greatness.'”—the Convention instead dramatized a very old theme: the difference between appearance and reality. Producers, including people from The Apprentice, put together a spectacular show draped in flags. Their purpose: to distract, distort, and dissemble.

The Convention hardly touched on education policy. But last night in his acceptance speech, the President claimed he will “expand charter schools and provide school choice for every family in America.” Donald Trump Jr. and Sen. Tim Scott, (R-SC) also extolled school choice as the future of education, even as, ironically, President Trump himself and Secretary of Education Betsy DeVos are demanding that the nation’s 90,000 public schools reopen as the only path to getting America’s parents back to work. Trump and DeVos certainly haven’t been counting on their favorite patchwork of charter schools and private schools to accomplish their systemic goal. The convention’s primary education speaker, Rebecca Friedrichs, the lead plaintiff in an anti-teachers union case called Friedrichs v. California Teachers Association, not surprisingly, attacked teachers unions. Although she claimed that the unions “are subverting our republic, so they undermine educational excellence, morality, law and order,” you will remember that instead a wave of #Red4Ed strikes during 2018-2019 pushed states like West Virginia and Oklahoma to increase school funding at least a little bit and forced Los Angeles, Oakland, and Chicago to address unreasonable conditions including class sizes of 40 students and a dearth of school counselors in public schools serving concentrations of our nation’s poorest students.

While the Republicans held their convention, Betsy DeVos herself wasn’t having such a good week. She was left off the Convention agenda, and on Tuesday, the Savannah Morning News reported that she visited a reopened public school in Forsyth County, Georgia, where she made a speech: “I think it’s been good that schools are committed to reopening… I know there have been a couple of schools that have had more incidences of students with the virus. The CDC has been very helpful in providing a lot of information and recommendations for how to go about going back to school., and we highly suggest referencing them.” The newspaper countered DeVos’s comment with an analysis by Georgia State University public health professor, Dr. Harry J. Heiman: “According to the White House Coronavirus Taskforce, we are the second worst state in the country for coronavirus transmission… To suggest that not having a mask mandate is a responsible approach, especially for older students, reflects Secretary DeVos’ lack of understanding about both CDC guidelines and the measures necessary to ensure the health and safety of students, teachers, and staff.”

And on Monday, a Florida judge blocked a requirement announced on July 6 by Florida Education Commissioner Richard Corcoran that public schools reopen five days a week for any families who do not opt for virtual learning. The Washington Post’s Valerie Strauss reports that Corcoran threatened any districts refusing to reopen with a loss of state funding. Trump and DeVos’s pressure on governors like Florida’s Ron DeSantis, has in this case created confusion just as schools are trying to manage the complexities of educating children in the midst of an uncontrolled pandemic. Strauss quotes Orange County school board member Karen Castor Dentel: “We were under threat of losing our funding and forced to develop models that are illogical and not based on what’s best for kids. But we had to go forward…. I wish the ruling came sooner. Not just that our kids are back in school but in the whole planning stages. We were planning another model that was developmentally and educationally sound and we had to scrap that.” And to add more confusion: DeSantis says he intends to appeal the judge’s ruling.

But the most important public education news is that the second judge this week has now blocked Betsy DeVos’s binding guidance that drove school districts to set aside more than expected federal CARES Act dollars for private schools.

Politico’s Michael Stratford reports: “A federal judge in California on Wednesday halted Education Secretary Betsy DeVos’ effort to boost emergency coronavirus relief for private school students. The court ruling blocks DeVos from implementing or enforcing her rule in at least eight states and some of the nation’s largest public school districts. The secretary’s policy requires public school districts to send a greater share of their CARES Act… pandemic assistance funding to private school students than is typically required under federal law. U.S. District Judge James Donato’s order prevents DeVos from carrying out her policy in a large swath of the country: Michigan, California, Hawaii, Maine, Maryland, New Mexico, Pennsylvania, Wisconsin, the District of Columbia as well as for public school districts in New York City, Chicago, Cleveland and San Francisco.”

Just last Friday, another federal judge in Washington state, U.S. District Court Judge Barbara J. Rothstein, issued a similar preliminary injunction blocking Betsy DeVos’s binding guidance that federal CARES Act dollars be diverted from the public schools serving poor children to cover the educational needs of students in private schools regardless of the private school students’ family income.

In the statutory language of the CARES Act, Congress directed that CARES Act public education relief be distributed in accordance with the method of the Title I Formula, which awards federal funds to supplement educational programming in public school districts serving concentrations of low-income children. Public school districts receiving Title I dollars are also expected to provide Title I services to impoverished students attending the private schools located within their district boundaries. In the binding guidance she imposed in July, DeVos demanded that per-pupil CARES Act relief for private schools be based on each private school’s full enrollment, not merely on the number of the private school students who qualify for additional services because their families are living below 185 percent of the federal poverty line.

Education Week‘s Andrew Ujifusa elaborates on the meaning of Betsy DeVos’s binding rule, whose enforcement two federal district court judges have now blocked: “The Education Department’s interim final rule, publicized in June and formally issued in July, pushes school districts to reserve money under the CARES Act, the federal coronavirus stimulus plan, for services to all local private school students, irrespective of their backgrounds. That represents a major departure from how education law typically governs that arrangement, in which federal money for what’s known as ‘equitable services’ goes to disadvantaged, at-risk private school students.”

Stratford explores what this week’s court rulings will mean: “The pair of rulings amounts to a major setback for DeVos as she seeks to oversee the roughly $16 billion pot of emergency assistance Congress laid out for K-12 schools in the CARES Act in March… The Trump administration argues that it has the authority to create policy dictating public distribution of the funding to private school students because the CARES Act is ambiguous on that point. But the two judges disagree… Donato ruled that DeVos’ policy is likely to be struck down because she lacks the legal authority to impose her own conditions on coronavirus relief funding for K-12 schools. The judge said Congress’ intent ‘is plain as day’ for how CARES Act funding should be distributed to schools. The judge also said the coronavirus relief law ‘unambiguously’ instructs the funding to be distributed to private school students in the typical manner under federal law based on the number of low-income students.”

Chris Reykdal, state superintendent of public instruction in Washington State, published this excellent letter to the Democratic candidates.

It overflows with wisdom and common sense.

An Open Letter to the Biden-Harris Ticket:

Mr. Vice President and Senator Harris, there is so much at stake with this year’s presidential election, including the very foundation of our country’s democracy – the future of our public education system. Led by Betsy DeVos and fueled by years of education privateers, the U.S. Department of Education (USDOE) has been an utter failure in advancing student learning, racial equity, and gender equity over the last four years. Under DeVos, the USDOE has jeopardized the financial future of too many young adults and actively worked against civil rights protections for our most vulnerable students.

As Washington State’s elected Superintendent of Public Instruction, I have worked with leaders across the state to build bipartisan coalitions to improve student achievement, but this same bipartisanship and student-centric approach have been elusive under the DeVos regime. It will take federal leadership working alongside state education policy leaders to move us past an inefficient and deficit-based system.

What follows are ten critical steps necessary for a Biden/Harris administration to build the foundation for a truly equitable and outstanding American education system.

1)
Grant a national waiver of all federally mandated tests required under the Every Student Succeeds Act until Congress has an opportunity to amend the law. This will save billions of dollars and allow us to refocus resources on assessments that illuminate student growth and learning, are delivered locally, and are aligned to requirements that are properly situated at the state or local level, not the federal government. The USDOE should review and approve each state’s education assessment framework, but it is time to put the evaluation of learning back in the classroom with meaningful standards, trained professionals, and culturally responsive instructional practices.

2)
Deliver legislation to Congress to scale up the National Assessment of Educational Progress (NAEP) – a far more cost-effective method of actually determining the overall education progress of states with a real opportunity to finally understand performance differences between the states. This assessment is already funded and supported by the USDOE. It is inefficient and costly to have a federally funded assessment of student progress and have 50 states and territories maintaining their own costly assessments. This proposal would save billions from the current system, and with robust sample sizes, can identify critical supports needed to close opportunity gaps for students furthest from educational justice.

3)
Invest in the teaching profession by diversifying the workforce, including establishing high-quality residencies for teacher candidates and early career teachers, and providing funds for ongoing meaningful educator training. Additionally, building educator capacity should focus on integration of social-emotional learning into instruction, anti-racist and student-centered teaching practices, and authentic family engagement. It is past time to shift away from destructive federal policies that force schools and educators to dwell on student deficits, as defined by federally mandated tests, instead of lifting up the unique contribution of every learner and every educator.

4)
Immediately deliver a budget request to Congress that triples the federal budget for the Individuals with Disabilities Education Act (IDEA) from $13 billion to $40 billion. Congress and the USDOE have never fulfilled their obligation to this essential civil rights policy. One in seven students has a qualifying disability and these students deserve every accommodation necessary to fully engage in inclusive and least restrictive learning environments.

5)
By Executive Order, immediately suspend any federal dollars used to support school voucher programs. Require the USDOE to undertake a national examination of voucher systems, and require each state that uses vouchers to conduct third-party evaluation, with a USDOE review, that examines the effects of school voucher systems on school segregation, specifically the segregation of students of color and students with disabilities.

6)
Affirm that all federal funds are eligible to support DACA students and all migrant students. Make clear through executive order and USDOE rule that basic education rights for ALL students is a function of their residency, not their citizenship status. U.S. schools should focus on teaching and learning for ALL students, and the administration should ensure authorities overseeing immigration policy and citizenship status are upholding support of DACA and migrant students’ rights.

7)
Immediately reverse the USDOE’s recent rule change related to Title IX. This rule, promoted by Betsy DeVos, weakens protections for victims of sexual assault and retraumatizes them with forced cross-examinations by their perpetrators.

8)
Create a 10-year on-ramp with federal financial support to allow every school district in the United States to develop, implement, and evaluate dual-language programs for each of their students. The U.S. is linguistically diverse – this is an asset that should be celebrated, rather than viewed as a deficit! Every dollar spent on assessments for English language proficiency should be invested in high-quality dual language programs. We are losing a global battle for talent, and our students do not compete effectively in a global labor market because they lack bilingualism. Every student in the U.S. should learn two or more languages – as most of the world does – and this begins most effectively in early learning programs and early elementary school.

9)
Deliver an initial budget request to Congress of $100 billion to close the digital divide and invest in tribal lands by building out broadband connectivity in rural and remote communities. Make K-12 schools, indigenous communities, and reservation lands the highest priorities for “last mile” infrastructure. Our tribal communities are sovereign nations trapped by our failed national infrastructure. Tribal youth experience one of the largest opportunity gaps in the nation, and broadband can play a massive role in this powerful opportunity for equity.

10)
Provide every United States high school graduate two years of equivalent tuition to a public community or technical college through an education savings account. Students can use these funds for full associate degrees or industry recognized credentials, or use the funds as a universal baseline of financial assistance as they attend four-year colleges and universities.

Strengthening America’s education system should be the top priority for a Biden/Harris Administration. It does not mean expanding the control or scope of the USDOE, but rather putting the proper budget and policy levers in place that empower states and local school districts to close opportunity gaps, develop diverse pathways to graduation, and once again recognize the needs of individual students, employers, and the larger economy.

America’s future rests on its commitment to each and every learner in a high-quality accessible public education system that sees race, language, and individual student interests as strengths and assets upon which we develop the greatest and most innovative nation the world has ever known.

Chris Reykdal, Washington State Superintendent of Public Instruction

Two of the nation’s leading education experts ponder the implications of the U.S. Supreme Court’s Espinoza decision. Bruce D. Baker of Rutgers University is a school finance expert. Preston C. Green III of the University of Connecticut specializes in education law.

I confess that I was relieved that the Espinoza decision was limited in scope. I was afraid that the religious zealots on the Court might sweep away all barriers to public funding of religious schools. It did not. But Baker and Green persuade me that I was wrong, that Espinoza was another step towards breaking down the Wall of Separation between church and state and should be viewed with alarm.

I urge you to read their analysis of where we are going, how it involves not only vouchers but charter schools, and what states must do to protect public schools.

Jan Resseger takes Trump and DeVos to task for ignoring the needs of students and adults in their headlong rush to reopen schools to prop up the economy in time for the election.

In contrast to Obama, who reacted to the Newtown massacre with compassion, our current leaders are indifferent to the risks they seek to impose on other people’s children.

Resseger cites some of the best articles that describe the disparate impact of the pandemic.

Ellie Mystal wrote in The Nation:

“We have not gotten anything right when it comes to caring for our children. We were not getting things right before the coronavirus pandemic; we did not get things right at the outset of the crisis; and as we hurtle towards the fall, we are on the verge of getting things dangerously, irreparably wrong again… It didn’t have to be this way. If we had successfully done the work of stopping the spread of the virus, as has been done in other countries, we wouldn’t have to pick which poison to expose our kids to… Meanwhile, just last week, President Donald Trump worried that CDC guidelines for protecting our children were too ‘expensive.’… And so, we are here. I wouldn’t let my children eat candy handed out by this administration. There are snakes with better parental instincts than these people.”

What’s missing from the Trump-DeVos response is empathy and simple decency.

A group called Americans for Tax Fairness has tracked the remarkable increase in the wealth of billionaires during the rise of the pandemic.

Shouldn’t billionaires pay higher taxes to help the children of their state? What profiteth a man to gain additional billions if the society he lives in is overrun with starving, unfed, uneducated children?

WASHINGTON—New York has 118 billionaires who collectively saw their wealth increase by $77.3 billion or 14.8% during the first three months of the COVID-19 pandemic even as the state’s economy was reeling from a huge spike in joblessness and a collapse in taxes collected, a new report by Americans for Tax Fairness (ATF) and Health Care for America Now (HCAN) shows. One new billionaire joined the list during the three-month period bringing the total to 119 billionaires, of whom 113 are U.S. citizens and 6 are foreigners with residences in the state.

New York State is projecting a $13.3 billion revenue shortfall in FY2021, or a 14% decline.

Between March 18—the rough start date of the pandemic shutdown, when most federal and state economic restrictions were in place—and June 17, the total net worth of the state’s 119 billionaires rose from $521.5 billion to $600.7 billion, based on an analysis of Forbes data. Forbes’ annual billionaires report was published March 18, 2020, and the most recent real-time data was collected June 17 from the Forbes website.

Three New York billionaires—Michael Bloomberg, Julia Koch and Stephen Schwarzman—saw their wealth grow by 25%, 26% and 27%, respectively. During about the same period of the pandemic, 2,594,000 of the state’s residents lost their jobs, 387,000 fell ill with the virus and 31,000 died from it.

Would it be too much to ask them to pay taxes to support our children and our schools?

 

 

 

 

 

The following article appeared in the Grio and was co-authored by Dr. Andre Perry, Jitu Brown, Keron Blair, Richard Fowler, Stacy Davis Gates and Tiffany Dena Loftin.

George Floyd, Breonna Taylor, and now Rayshard Brooks — all Black people whose lives and purposes were snuffed out by White Supremacy. These four slain Americans were fathers, brothers, mothers, sisters, and one-time students of our nation’s public education system.

If we acknowledge the truth about the systemic racism in our country, we must also acknowledge the impact that racism has on our children and their classrooms. For us, #BlackLivesMatter is more than just a hashtag or social media post. #BlackLivesMatter is a policy doctrine that should govern how we think about safety, health care, the economy and certainly our nation’s public schools.

For Black lives to matter, we must reconstitute our nation’s classrooms and ensure that they are places that push back against the epidemic of racism and anti-Blackness. Its symptoms include under-resourced school buildings, oversized classrooms, over-policing, less access to necessary protections, lack of opportunity, and disinvestment.

Together, we — parents, students, community, educators and our local unions — believe we can cure anti-Blackness in our children’s classrooms

Here are the 10 things we can do today to combat anti-Blackness and racism for the sake of our babies and their neighborhood public schools:

1. Our school curricula must be culturally relevant, responsive and designed to prepare Black students for a future as global citizens. We must move away from rote memorization for standardized testing to teaching and critical thinking. Forget Columbus and talk about the role colonialism and capitalism played in structuring our nation and the modern world. Incorporating ethnic studies, with an emphasis on the Black experience as a conduit to addressing other marginalized groups, is critical. That way, more people will be familiar with key concepts — such as the building of our economy on exploitation and extraction (through slavery, Jim Crow, labor suppression, mass incarceration and criminalization). This will allow future generations to see the power dynamic created by policing and how it evolved by protecting wealthy business interests and oppressing Black bodies, enslaved and as they exist today.

2. We need smaller class sizes. Black parents have been demanding this for decades. Smaller class sizes allow for more individualized attention to each student. As we return to schools in an ongoing pandemic, small classes will be critical to keeping students physically and mentally healthy while they academically progress.

3. School safety can no longer mean school police and security staff. We know by now that most Black children are justifiably terrified by the police. Research affirms that police presence in schools leads to harsher punishment disproportionately affecting Black students — regardless of the severity or frequency of the behavior. For far too long, misguided leaders have depended on police in our public schools as a form of discipline. It is time for that to change. Our students deserve to learn in safe, loving and welcoming environments. Law enforcement officials walking the hallways of America’s schools only stoke fear.

4. We must recruit and support Black educators. When schools undergo major changes, Black educators are deliberately shut out. Disregarding their institutional, classroom and community knowledge has crippled generations of students and harmed our community. Everyone, from cafeteria workers to bus drivers, should have the tools to support our students, especially those experiencing disproportionate levels of trauma. By supporting our most vulnerable kids and families, school staff can improve the climate for the entire community. Salaries, working conditions and the protected right to organize must reflect the high level of commitment required to be an anti-racist educator.

5. It’s time for serious investment in school infrastructure and technology. Too many Black children attend schools where the walls are crumbling, there is lead in the water and heating and cooling are in disrepair. We want playgrounds, libraries and digital devices for every child. We want broadband internet to be a public utility, free or subsidized for families that can’t afford it.

6. Our schools and communities can no longer be turned over to private interests through vouchers, charters, education savings accounts, commercial tech platforms and other schemes used to syphon off public monies for private profit. Privatization hurts Black students and communities by excluding the neediest students, stealing funds that would otherwise support the 90+ % of kids enrolled in neighborhood public schools, and requiring those schools to further cut budgets and services for the vast majority of students. Black communities are tired of false and destructive choices of others. Our tax dollars are controlled by somebody else who’s eager to make a profit, escape our communities, and starve our people as they push an anti-Black agenda.

7. Schools serving Black students need more resources, not less. COVID-19 has laid bare the disproportionate health vulnerabilities facing Black people. The same vulnerabilities exist in public education. For decades, Black students, parents and educators have suffered from educational neglect and discrimination in public schooling. This suffering must end today. It starts by building bigger budgets for our neighborhood public schools. In order to learn at the same level as their white counterparts, our kids need more nurses, guidance counselors, paraeducators, social workers, mentors, and enrichment opportunities. These critical supports cost money. Equity demands that more public school dollars should flow to our most vulnerable students and their classrooms.

8. We need sustainable community schools. Many of these elements (greater community control, parental engagement and support, wraparound services, challenging and culturally relevant academics and enrichment) come together in the sustainable community school model. The Journey for Justice Alliance has suggested following Maryland’s lead by turning any school receiving Title I funds into a sustainable community school — neighborhood public schools that bring together many partners to provide a range of supports and opportunities to children, youth, families and communities.

9. We must eliminate standardized testing. Based in racist ideology, these tests are biased against Black students and contribute to the evil myth of anti-Blackness mentioned above. They are used to rank, sort and deprive Black children of everything, from access to advanced coursework to a chance to study with the best teachers. Standardized tests are the excuse decision-makers use to stigmatize Black neighborhood schools with misleading grades before targeting them for closure, privatization and disinvestment — despite obvious student need. Meanwhile, schools serving children with the privilege these tests measure are rewarded. The children’s privilege, and that of the school, also gets compounded.

These ideas are not new. Folks have been waging campaigns to gain these wins for a long time. They are worth restating at this moment, and they are certainly worth fighting for. Let us take to the streets with these demands in hand to make a new world possible

Authors:

Dr. Andre Perry – fellow in the Metropolitan Policy Program at Brookings

Jitu Brown – National Director of Journey for Justice

Keron Blair – Executive Director for the Alliance to Reclaim Our Schools

Richard Fowler – Fox News Contributor/National Syndicated Radio Host

Stacy Davis Gates – Executive Vice President for the Chicago Teachers Union

Tiffany Dena Loftin – Director of the NAACP Youth and College Division

I had two recent contacts with Andre Perry, and I fell in love with him. I’m no threat to his wife because I’m 82 and married.

We met for the first time on this Zoom conversation.

As you will see, he is candid, honest, open, smart, and charming. I don’t always fall for guys just because they have a great smile, but Andre surprised me.

I thought he would be super-serious but he wasn’t.

He talked about his childhood. He talked about his life as a charter leader in New Orleans. He talked about his disaffection with the white reformers and philanthropists who thought that what the schools of New Orleans needed most was to fire black teachers and staff.

The second contact I had with Andre was reading his new book, Know Your Price.

I got to know Andre by reading his book.

More important, I got Andre’s message about seeing the world through a different lens.

We grew up in very different circumstances. I had two parents and a nuclear family. He had a different kind of family, a loving family.

What you will learn from his book is to see the world differently.

That’s a gift.

What you will see is a man who thinks for himself, without regard to orthodoxy.

Watch our conversation. Watch me become charmed by this brilliant young man.

Buy his book and you too will be transformed.

Frederick Douglass’s speech on the meaning of the Fourth of July to enslaved people is an eloquent and historic document. Here is the source.

Frederick Douglass was born into slavery in 1818 in Maryland. He escaped slavery in 1838, in a perilous journey to freedom. He became a leader of the abolitionist movement due to his eloquence. He is one of the most eminent figures in American history.

A side note: a month after Donald Trump’s inauguration, in 2017, he spoke about Douglass and was not clear whether he ever heard of him. In recognition of Black History Month, he said: “I am very proud now that we have a museum on the National Mall where people can learn about Reverend King, so many other things, Frederick Douglass is an example of somebody who’s done an amazing job and is getting recognized more and more, I notice.”

We should all read the words of this remarkable man, this great American, who spoke in Rochester, New York, on July 5, 1852, at an event celebrating the signing of the Declaration of Independence:

Mr. President, Friends and Fellow Citizens:

He who could address this audience without a quailing sensation, has stronger nerves than I have. I do not remember ever to have appeared as a speaker before any assembly more shrinkingly, nor with greater distrust of my ability, than I do this day. A feeling has crept over me, quite unfavorable to the exercise of my limited powers of speech. The task before me is one which requires much previous thought and study for its proper performance. I know that apologies of this sort are generally considered flat and unmeaning. I trust, however, that mine will not be so considered. Should I seem at ease, my appearance would much misrepresent me. The little experience I have had in addressing public meetings, in country schoolhouses, avails me nothing on the present occasion.

The papers and placards say, that I am to deliver a 4th [of] July oration. This certainly sounds large, and out of the common way, for it is true that I have often had the privilege to speak in this beautiful Hall, and to address many who now honor me with their presence. But neither their familiar faces, nor the perfect gage I think I have of Corinthian Hall, seems to free me from embarrassment.

The fact is, ladies and gentlemen, the distance between this platform and the slave plantation, from which I escaped, is considerable — and the difficulties to be overcome in getting from the latter to the former, are by no means slight. That I am here to-day is, to me, a matter of astonishment as well as of gratitude. You will not, therefore, be surprised, if in what I have to say I evince no elaborate preparation, nor grace my speech with any high sounding exordium. With little experience and with less learning, I have been able to throw my thoughts hastily and imperfectly together; and trusting to your patient and generous indulgence, I will proceed to lay them before you.

This, for the purpose of this celebration, is the 4th of July. It is the birthday of your National Independence, and of your political freedom. This, to you, is what the Passover was to the emancipated people of God. It carries your minds back to the day, and to the act of your great deliverance; and to the signs, and to the wonders, associated with that act, and that day. This celebration also marks the beginning of another year of your national life; and reminds you that the Republic of America is now 76 years old. I am glad, fellow-citizens, that your nation is so young. Seventy-six years, though a good old age for a man, is but a mere speck in the life of a nation. Three score years and ten is the allotted time for individual men; but nations number their years by thousands. According to this fact, you are, even now, only in the beginning of your national career, still lingering in the period of childhood. I repeat, I am glad this is so. There is hope in the thought, and hope is much needed, under the dark clouds which lower above the horizon. The eye of the reformer is met with angry flashes, portending disastrous times; but his heart may well beat lighter at the thought that America is young, and that she is still in the impressible stage of her existence. May he not hope that high lessons of wisdom, of justice and of truth, will yet give direction to her destiny? Were the nation older, the patriot’s heart might be sadder, and the reformer’s brow heavier. Its future might be shrouded in gloom, and the hope of its prophets go out in sorrow. There is consolation in the thought that America is young. Great streams are not easily turned from channels, worn deep in the course of ages. They may sometimes rise in quiet and stately majesty, and inundate the land, refreshing and fertilizing the earth with their mysterious properties. They may also rise in wrath and fury, and bear away, on their angry waves, the accumulated wealth of years of toil and hardship. They, however, gradually flow back to the same old channel, and flow on as serenely as ever. But, while the river may not be turned aside, it may dry up, and leave nothing behind but the withered branch, and the unsightly rock, to howl in the abyss-sweeping wind, the sad tale of departed glory. As with rivers so with nations.

Fellow-citizens, I shall not presume to dwell at length on the associations that cluster about this day. The simple story of it is that, 76 years ago, the people of this country were British subjects. The style and title of your “sovereign people” (in which you now glory) was not then born. You were under the British Crown. Your fathers esteemed the English Government as the home government; and England as the fatherland. This home government, you know, although a considerable distance from your home, did, in the exercise of its parental prerogatives, impose upon its colonial children, such restraints, burdens and limitations, as, in its mature judgment, it deemed wise, right and proper.

But, your fathers, who had not adopted the fashionable idea of this day, of the infallibility of government, and the absolute character of its acts, presumed to differ from the home government in respect to the wisdom and the justice of some of those burdens and restraints. They went so far in their excitement as to pronounce the measures of government unjust, unreasonable, and oppressive, and altogether such as ought not to be quietly submitted to. I scarcely need say, fellow-citizens, that my opinion of those measures fully accords with that of your fathers. Such a declaration of agreement on my part would not be worth much to anybody. It would, certainly, prove nothing, as to what part I might have taken, had I lived during the great controversy of 1776. To say now that America was right, and England wrong, is exceedingly easy. Everybody can say it; the dastard, not less than the noble brave, can flippantly discant on the tyranny of England towards the American Colonies. It is fashionable to do so; but there was a time when to pronounce against England, and in favor of the cause of the colonies, tried men’s souls. They who did so were accounted in their day, plotters of mischief, agitators and rebels, dangerous men. To side with the right, against the wrong, with the weak against the strong, and with the oppressed against the oppressor! here lies the merit, and the one which, of all others, seems unfashionable in our day. The cause of liberty may be stabbed by the men who glory in the deeds of your fathers. But, to proceed.

Feeling themselves harshly and unjustly treated by the home government, your fathers, like men of honesty, and men of spirit, earnestly sought redress. They petitioned and remonstrated; they did so in a decorous, respectful, and loyal manner. Their conduct was wholly unexceptionable. This, however, did not answer the purpose. They saw themselves treated with sovereign indifference, coldness and scorn. Yet they persevered. They were not the men to look back.

As the sheet anchor takes a firmer hold, when the ship is tossed by the storm, so did the cause of your fathers grow stronger, as it breasted the chilling blasts of kingly displeasure. The greatest and best of British statesmen admitted its justice, and the loftiest eloquence of the British Senate came to its support. But, with that blindness which seems to be the unvarying characteristic of tyrants, since Pharaoh and his hosts were drowned in the Red Sea, the British Government persisted in the exactions complained of.

The madness of this course, we believe, is admitted now, even by England; but we fear the lesson is wholly lost on our present ruler.

Oppression makes a wise man mad. Your fathers were wise men, and if they did not go mad, they became restive under this treatment. They felt themselves the victims of grievous wrongs, wholly incurable in their colonial capacity. With brave men there is always a remedy for oppression. Just here, the idea of a total separation of the colonies from the crown was born! It was a startling idea, much more so, than we, at this distance of time, regard it. The timid and the prudent (as has been intimated) of that day, were, of course, shocked and alarmed by it.

Such people lived then, had lived before, and will, probably, ever have a place on this planet; and their course, in respect to any great change, (no matter how great the good to be attained, or the wrong to be redressed by it), may be calculated with as much precision as can be the course of the stars. They hate all changes, but silver, gold and copper change! Of this sort of change they are always strongly in favor.

These people were called Tories in the days of your fathers; and the appellation, probably, conveyed the same idea that is meant by a more modern, though a somewhat less euphonious term, which we often find in our papers, applied to some of our old politicians.

Their opposition to the then dangerous thought was earnest and powerful; but, amid all their terror and affrighted vociferations against it, the alarming and revolutionary idea moved on, and the country with it.

On the 2d of July, 1776, the old Continental Congress, to the dismay of the lovers of ease, and the worshipers of property, clothed that dreadful idea with all the authority of national sanction. They did so in the form of a resolution; and as we seldom hit upon resolutions, drawn up in our day whose transparency is at all equal to this, it may refresh your minds and help my story if I read it. “Resolved, That these united colonies are, and of right, ought to be free and Independent States; that they are absolved from all allegiance to the British Crown; and that all political connection between them and the State of Great Britain is, and ought to be, dissolved.”

Citizens, your fathers made good that resolution. They succeeded; and to-day you reap the fruits of their success. The freedom gained is yours; and you, therefore, may properly celebrate this anniversary. The 4th of July is the first great fact in your nation’s history — the very ring-bolt in the chain of your yet undeveloped destiny.

Pride and patriotism, not less than gratitude, prompt you to celebrate and to hold it in perpetual remembrance. I have said that the Declaration of Independence is the ring-bolt to the chain of your nation’s destiny; so, indeed, I regard it. The principles contained in that instrument are saving principles. Stand by those principles, be true to them on all occasions, in all places, against all foes, and at whatever cost.

From the round top of your ship of state, dark and threatening clouds may be seen. Heavy billows, like mountains in the distance, disclose to the leeward huge forms of flinty rocks! That bolt drawn, that chain broken, and all is lost. Cling to this day — cling to it, and to its principles, with the grasp of a storm-tossed mariner to a spar at midnight.

The coming into being of a nation, in any circumstances, is an interesting event. But, besides general considerations, there were peculiar circumstances which make the advent of this republic an event of special attractiveness.

The whole scene, as I look back to it, was simple, dignified and sublime.

The population of the country, at the time, stood at the insignificant number of three millions. The country was poor in the munitions of war. The population was weak and scattered, and the country a wilderness unsubdued. There were then no means of concert and combination, such as exist now. Neither steam nor lightning had then been reduced to order and discipline. From the Potomac to the Delaware was a journey of many days. Under these, and innumerable other disadvantages, your fathers declared for liberty and independence and triumphed.

Fellow Citizens, I am not wanting in respect for the fathers of this republic. The signers of the Declaration of Independence were brave men. They were great men too — great enough to give fame to a great age. It does not often happen to a nation to raise, at one time, such a number of truly great men. The point from which I am compelled to view them is not, certainly, the most favorable; and yet I cannot contemplate their great deeds with less than admiration. They were statesmen, patriots and heroes, and for the good they did, and the principles they contended for, I will unite with you to honor their memory.

They loved their country better than their own private interests; and, though this is not the highest form of human excellence, all will concede that it is a rare virtue, and that when it is exhibited, it ought to command respect. He who will, intelligently, lay down his life for his country, is a man whom it is not in human nature to despise. Your fathers staked their lives, their fortunes, and their sacred honor, on the cause of their country. In their admiration of liberty, they lost sight of all other interests.

They were peace men; but they preferred revolution to peaceful submission to bondage. They were quiet men; but they did not shrink from agitating against oppression. They showed forbearance; but that they knew its limits. They believed in order; but not in the order of tyranny. With them, nothing was “settled” that was not right. With them, justice, liberty and humanity were “final;” not slavery and oppression. You may well cherish the memory of such men. They were great in their day and generation. Their solid manhood stands out the more as we contrast it with these degenerate times.

How circumspect, exact and proportionate were all their movements! How unlike the politicians of an hour! Their statesmanship looked beyond the passing moment, and stretched away in strength into the distant future. They seized upon eternal principles, and set a glorious example in their defense. Mark them!

Fully appreciating the hardship to be encountered, firmly believing in the right of their cause, honorably inviting the scrutiny of an on-looking world, reverently appealing to heaven to attest their sincerity, soundly comprehending the solemn responsibility they were about to assume, wisely measuring the terrible odds against them, your fathers, the fathers of this republic, did, most deliberately, under the inspiration of a glorious patriotism, and with a sublime faith in the great principles of justice and freedom, lay deep the corner-stone of the national superstructure, which has risen and still rises in grandeur around you.

Of this fundamental work, this day is the anniversary. Our eyes are met with demonstrations of joyous enthusiasm. Banners and pennants wave exultingly on the breeze. The din of business, too, is hushed. Even Mammon seems to have quitted his grasp on this day. The ear-piercing fife and the stirring drum unite their accents with the ascending peal of a thousand church bells. Prayers are made, hymns are sung, and sermons are preached in honor of this day; while the quick martial tramp of a great and multitudinous nation, echoed back by all the hills, valleys and mountains of a vast continent, bespeak the occasion one of thrilling and universal interest — a nation’s jubilee.

Friends and citizens, I need not enter further into the causes which led to this anniversary. Many of you understand them better than I do. You could instruct me in regard to them. That is a branch of knowledge in which you feel, perhaps, a much deeper interest than your speaker. The causes which led to the separation of the colonies from the British crown have never lacked for a tongue. They have all been taught in your common schools, narrated at your firesides, unfolded from your pulpits, and thundered from your legislative halls, and are as familiar to you as household words. They form the staple of your national poetry and eloquence.

I remember, also, that, as a people, Americans are remarkably familiar with all facts which make in their own favor. This is esteemed by some as a national trait — perhaps a national weakness. It is a fact, that whatever makes for the wealth or for the reputation of Americans, and can be had cheap! will be found by Americans. I shall not be charged with slandering Americans, if I say I think the American side of any question may be safely left in American hands.

I leave, therefore, the great deeds of your fathers to other gentlemen whose claim to have been regularly descended will be less likely to be disputed than mine!

My business, if I have any here to-day, is with the present. The accepted time with God and his cause is the ever-living now.

Trust no future, however pleasant,
Let the dead past bury its dead;
Act, act in the living present,
Heart within, and God overhead.

We have to do with the past only as we can make it useful to the present and to the future. To all inspiring motives, to noble deeds which can be gained from the past, we are welcome. But now is the time, the important time. Your fathers have lived, died, and have done their work, and have done much of it well. You live and must die, and you must do your work. You have no right to enjoy a child’s share in the labor of your fathers, unless your children are to be blest by your labors. You have no right to wear out and waste the hard-earned fame of your fathers to cover your indolence. Sydney Smith tells us that men seldom eulogize the wisdom and virtues of their fathers, but to excuse some folly or wickedness of their own. This truth is not a doubtful one. There are illustrations of it near and remote, ancient and modern. It was fashionable, hundreds of years ago, for the children of Jacob to boast, we have “Abraham to our father,” when they had long lost Abraham’s faith and spirit. That people contented themselves under the shadow of Abraham’s great name, while they repudiated the deeds which made his name great. Need I remind you that a similar thing is being done all over this country to-day? Need I tell you that the Jews are not the only people who built the tombs of the prophets, and garnished the sepulchres of the righteous? Washington could not die till he had broken the chains of his slaves. Yet his monument is built up by the price of human blood, and the traders in the bodies and souls of men shout — “We have Washington to our father.” — Alas! that it should be so; yet so it is.

The evil that men do, lives after them, The good is oft-interred with their bones.

Fellow-citizens, pardon me, allow me to ask, why am I called upon to speak here to-day? What have I, or those I represent, to do with your national independence? Are the great principles of political freedom and of natural justice, embodied in that Declaration of Independence, extended to us? and am I, therefore, called upon to bring our humble offering to the national altar, and to confess the benefits and express devout gratitude for the blessings resulting from your independence to us?

Would to God, both for your sakes and ours, that an affirmative answer could be truthfully returned to these questions! Then would my task be light, and my burden easy and delightful. For who is there so cold, that a nation’s sympathy could not warm him? Who so obdurate and dead to the claims of gratitude, that would not thankfully acknowledge such priceless benefits? Who so stolid and selfish, that would not give his voice to swell the hallelujahs of a nation’s jubilee, when the chains of servitude had been torn from his limbs? I am not that man. In a case like that, the dumb might eloquently speak, and the “lame man leap as an hart.”

But, such is not the state of the case. I say it with a sad sense of the disparity between us. I am not included within the pale of this glorious anniversary! Your high independence only reveals the immeasurable distance between us. The blessings in which you, this day, rejoice, are not enjoyed in common. — The rich inheritance of justice, liberty, prosperity and independence, bequeathed by your fathers, is shared by you, not by me. The sunlight that brought life and healing to you, has brought stripes and death to me. This Fourth [of] July is yours, not mine. You may rejoice, I must mourn. To drag a man in fetters into the grand illuminated temple of liberty, and call upon him to join you in joyous anthems, were inhuman mockery and sacrilegious irony. Do you mean, citizens, to mock me, by asking me to speak to-day? If so, there is a parallel to your conduct. And let me warn you that it is dangerous to copy the example of a nation whose crimes, lowering up to heaven, were thrown down by the breath of the Almighty, burying that nation in irrecoverable ruin! I can to-day take up the plaintive lament of a peeled and woe-smitten people!

“By the rivers of Babylon, there we sat down. Yea! we wept when we remembered Zion. We hanged our harps upon the willows in the midst thereof. For there, they that carried us away captive, required of us a song; and they who wasted us required of us mirth, saying, Sing us one of the songs of Zion. How can we sing the Lord’s song in a strange land? If I forget thee, O Jerusalem, let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth.”

Fellow-citizens; above your national, tumultuous joy, I hear the mournful wail of millions! whose chains, heavy and grievous yesterday, are, to-day, rendered more intolerable by the jubilee shouts that reach them. If I do forget, if I do not faithfully remember those bleeding children of sorrow this day, “may my right hand forget her cunning, and may my tongue cleave to the roof of my mouth!” To forget them, to pass lightly over their wrongs, and to chime in with the popular theme, would be treason most scandalous and shocking, and would make me a reproach before God and the world. My subject, then fellow-citizens, is AMERICAN SLAVERY. I shall see, this day, and its popular characteristics, from the slave’s point of view. Standing, there, identified with the American bondman, making his wrongs mine, I do not hesitate to declare, with all my soul, that the character and conduct of this nation never looked blacker to me than on this 4th of July! Whether we turn to the declarations of the past, or to the professions of the present, the conduct of the nation seems equally hideous and revolting. America is false to the past, false to the present, and solemnly binds herself to be false to the future. Standing with God and the crushed and bleeding slave on this occasion, I will, in the name of humanity which is outraged, in the name of liberty which is fettered, in the name of the constitution and the Bible, which are disregarded and trampled upon, dare to call in question and to denounce, with all the emphasis I can command, everything that serves to perpetuate slavery — the great sin and shame of America! “I will not equivocate; I will not excuse;” I will use the severest language I can command; and yet not one word shall escape me that any man, whose judgment is not blinded by prejudice, or who is not at heart a slaveholder, shall not confess to be right and just.

But I fancy I hear some one of my audience say, it is just in this circumstance that you and your brother abolitionists fail to make a favorable impression on the public mind. Would you argue more, and denounce less, would you persuade more, and rebuke less, your cause would be much more likely to succeed. But, I submit, where all is plain there is nothing to be argued. What point in the anti-slavery creed would you have me argue? On what branch of the subject do the people of this country need light? Must I undertake to prove that the slave is a man? That point is conceded already. Nobody doubts it. The slaveholders themselves acknowledge it in the enactment of laws for their government. They acknowledge it when they punish disobedience on the part of the slave. There are seventy-two crimes in the State of Virginia, which, if committed by a black man, (no matter how ignorant he be), subject him to the punishment of death; while only two of the same crimes will subject a white man to the like punishment. What is this but the acknowledgement that the slave is a moral, intellectual and responsible being? The manhood of the slave is conceded. It is admitted in the fact that Southern statute books are covered with enactments forbidding, under severe fines and penalties, the teaching of the slave to read or to write. When you can point to any such laws, in reference to the beasts of the field, then I may consent to argue the manhood of the slave. When the dogs in your streets, when the fowls of the air, when the cattle on your hills, when the fish of the sea, and the reptiles that crawl, shall be unable to distinguish the slave from a brute, then will I argue with you that the slave is a man!

For the present, it is enough to affirm the equal manhood of the Negro race. Is it not astonishing that, while we are ploughing, planting and reaping, using all kinds of mechanical tools, erecting houses, constructing bridges, building ships, working in metals of brass, iron, copper, silver and gold; that, while we are reading, writing and cyphering, acting as clerks, merchants and secretaries, having among us lawyers, doctors, ministers, poets, authors, editors, orators and teachers; that, while we are engaged in all manner of enterprises common to other men, digging gold in California, capturing the whale in the Pacific, feeding sheep and cattle on the hill-side, living, moving, acting, thinking, planning, living in families as husbands, wives and children, and, above all, confessing and worshipping the Christian’s God, and looking hopefully for life and immortality beyond the grave, we are called upon to prove that we are men!

Would you have me argue that man is entitled to liberty? that he is the rightful owner of his own body? You have already declared it. Must I argue the wrongfulness of slavery? Is that a question for Republicans? Is it to be settled by the rules of logic and argumentation, as a matter beset with great difficulty, involving a doubtful application of the principle of justice, hard to be understood? How should I look to-day, in the presence of Americans, dividing, and subdividing a discourse, to show that men have a natural right to freedom? speaking of it relatively, and positively, negatively, and affirmatively. To do so, would be to make myself ridiculous, and to offer an insult to your understanding. — There is not a man beneath the canopy of heaven, that does not know that slavery is wrong for him.

What, am I to argue that it is wrong to make men brutes, to rob them of their liberty, to work them without wages, to keep them ignorant of their relations to their fellow men, to beat them with sticks, to flay their flesh with the lash, to load their limbs with irons, to hunt them with dogs, to sell them at auction, to sunder their families, to knock out their teeth, to burn their flesh, to starve them into obedience and submission to their masters? Must I argue that a system thus marked with blood, and stained with pollution, is wrong? No! I will not. I have better employments for my time and strength than such arguments would imply.

What, then, remains to be argued? Is it that slavery is not divine; that God did not establish it; that our doctors of divinity are mistaken? There is blasphemy in the thought. That which is inhuman, cannot be divine! Who can reason on such a proposition? They that can, may; I cannot. The time for such argument is passed.

At a time like this, scorching irony, not convincing argument, is needed. O! had I the ability, and could I reach the nation’s ear, I would, to-day, pour out a fiery stream of biting ridicule, blasting reproach, withering sarcasm, and stern rebuke. For it is not light that is needed, but fire; it is not the gentle shower, but thunder. We need the storm, the whirlwind, and the earthquake. The feeling of the nation must be quickened; the conscience of the nation must be roused; the propriety of the nation must be startled; the hypocrisy of the nation must be exposed; and its crimes against God and man must be proclaimed and denounced.

What, to the American slave, is your 4th of July? I answer: a day that reveals to him, more than all other days in the year, the gross injustice and cruelty to which he is the constant victim. To him, your celebration is a sham; your boasted liberty, an unholy license; your national greatness, swelling vanity; your sounds of rejoicing are empty and heartless; your denunciations of tyrants, brass fronted impudence; your shouts of liberty and equality, hollow mockery; your prayers and hymns, your sermons and thanksgivings, with all your religious parade, and solemnity, are, to him, mere bombast, fraud, deception, impiety, and hypocrisy — a thin veil to cover up crimes which would disgrace a nation of savages. There is not a nation on the earth guilty of practices, more shocking and bloody, than are the people of these United States, at this very hour.

Go where you may, search where you will, roam through all the monarchies and despotisms of the old world, travel through South America, search out every abuse, and when you have found the last, lay your facts by the side of the everyday practices of this nation, and you will say with me, that, for revolting barbarity and shameless hypocrisy, America reigns without a rival.

Take the American slave-trade, which, we are told by the papers, is especially prosperous just now. Ex-Senator Benton tells us that the price of men was never higher than now. He mentions the fact to show that slavery is in no danger. This trade is one of the peculiarities of American institutions. It is carried on in all the large towns and cities in one-half of this confederacy; and millions are pocketed every year, by dealers in this horrid traffic. In several states, this trade is a chief source of wealth. It is called (in contradistinction to the foreign slave-trade) “the internal slave trade.” It is, probably, called so, too, in order to divert from it the horror with which the foreign slave-trade is contemplated. That trade has long since been denounced by this government, as piracy. It has been denounced with burning words, from the high places of the nation, as an execrable traffic. To arrest it, to put an end to it, this nation keeps a squadron, at immense cost, on the coast of Africa. Everywhere, in this country, it is safe to speak of this foreign slave-trade, as a most inhuman traffic, opposed alike to the laws of God and of man. The duty to extirpate and destroy it, is admitted even by our DOCTORS OF DIVINITY. In order to put an end to it, some of these last have consented that their colored brethren (nominally free) should leave this country, and establish themselves on the western coast of Africa! It is, however, a notable fact that, while so much execration is poured out by Americans upon those engaged in the foreign slave-trade, the men engaged in the slave-trade between the states pass without condemnation, and their business is deemed honorable.

Behold the practical operation of this internal slave-trade, the American slave-trade, sustained by American politics and America religion. Here you will see men and women reared like swine for the market. You know what is a swine-drover? I will show you a man-drover. They inhabit all our Southern States. They perambulate the country, and crowd the highways of the nation, with droves of human stock. You will see one of these human flesh-jobbers, armed with pistol, whip and bowie-knife, driving a company of a hundred men, women, and children, from the Potomac to the slave market at New Orleans. These wretched people are to be sold singly, or in lots, to suit purchasers. They are food for the cotton-field, and the deadly sugar-mill. Mark the sad procession, as it moves wearily along, and the inhuman wretch who drives them. Hear his savage yells and his blood-chilling oaths, as he hurries on his affrighted captives! There, see the old man, with locks thinned and gray. Cast one glance, if you please, upon that young mother, whose shoulders are bare to the scorching sun, her briny tears falling on the brow of the babe in her arms. See, too, that girl of thirteen, weeping, yes! weeping, as she thinks of the mother from whom she has been torn! The drove moves tardily. Heat and sorrow have nearly consumed their strength; suddenly you hear a quick snap, like the discharge of a rifle; the fetters clank, and the chain rattles simultaneously; your ears are saluted with a scream, that seems to have torn its way to the center of your soul! The crack you heard, was the sound of the slave-whip; the scream you heard, was from the woman you saw with the babe. Her speed had faltered under the weight of her child and her chains! that gash on her shoulder tells her to move on. Follow the drove to New Orleans. Attend the auction; see men examined like horses; see the forms of women rudely and brutally exposed to the shocking gaze of American slave-buyers. See this drove sold and separated forever; and never forget the deep, sad sobs that arose from that scattered multitude. Tell me citizens, WHERE, under the sun, you can witness a spectacle more fiendish and shocking. Yet this is but a glance at the American slave-trade, as it exists, at this moment, in the ruling part of the United States.

I was born amid such sights and scenes. To me the American slave-trade is a terrible reality. When a child, my soul was often pierced with a sense of its horrors. I lived on Philpot Street, Fell’s Point, Baltimore, and have watched from the wharves, the slave ships in the Basin, anchored from the shore, with their cargoes of human flesh, waiting for favorable winds to waft them down the Chesapeake. There was, at that time, a grand slave mart kept at the head of Pratt Street, by Austin Woldfolk. His agents were sent into every town and county in Maryland, announcing their arrival, through the papers, and on flaming “hand-bills,” headed CASH FOR NEGROES. These men were generally well dressed men, and very captivating in their manners. Ever ready to drink, to treat, and to gamble. The fate of many a slave has depended upon the turn of a single card; and many a child has been snatched from the arms of its mother by bargains arranged in a state of brutal drunkenness.

The flesh-mongers gather up their victims by dozens, and drive them, chained, to the general depot at Baltimore. When a sufficient number have been collected here, a ship is chartered, for the purpose of conveying the forlorn crew to Mobile, or to New Orleans. From the slave prison to the ship, they are usually driven in the darkness of night; for since the antislavery agitation, a certain caution is observed.

In the deep still darkness of midnight, I have been often aroused by the dead heavy footsteps, and the piteous cries of the chained gangs that passed our door. The anguish of my boyish heart was intense; and I was often consoled, when speaking to my mistress in the morning, to hear her say that the custom was very wicked; that she hated to hear the rattle of the chains, and the heart-rending cries. I was glad to find one who sympathized with me in my horror.

Fellow-citizens, this murderous traffic is, to-day, in active operation in this boasted republic. In the solitude of my spirit, I see clouds of dust raised on the highways of the South; I see the bleeding footsteps; I hear the doleful wail of fettered humanity, on the way to the slave-markets, where the victims are to be sold like horses, sheep, and swine, knocked off to the highest bidder. There I see the tenderest ties ruthlessly broken, to gratify the lust, caprice and rapacity of the buyers and sellers of men. My soul sickens at the sight.

Is this the land your Fathers loved,
The freedom which they toiled to win?
Is this the earth whereon they moved?
Are these the graves they slumber in?

But a still more inhuman, disgraceful, and scandalous state of things remains to be presented. By an act of the American Congress, not yet two years old, slavery has been nationalized in its most horrible and revolting form. By that act, Mason and Dixon’s line has been obliterated; New York has become as Virginia; and the power to hold, hunt, and sell men, women, and children as slaves remains no longer a mere state institution, but is now an institution of the whole United States. The power is co-extensive with the Star-Spangled Banner and American Christianity. Where these go, may also go the merciless slave-hunter. Where these are, man is not sacred. He is a bird for the sportsman’s gun. By that most foul and fiendish of all human decrees, the liberty and person of every man are put in peril. Your broad republican domain is hunting ground for men. Not for thieves and robbers, enemies of society, merely, but for men guilty of no crime. Your lawmakers have commanded all good citizens to engage in this hellish sport. Your President, your Secretary of State, our lords, nobles, and ecclesiastics, enforce, as a duty you owe to your free and glorious country, and to your God, that you do this accursed thing. Not fewer than forty Americans have, within the past two years, been hunted down and, without a moment’s warning, hurried away in chains, and consigned to slavery and excruciating torture. Some of these have had wives and children, dependent on them for bread; but of this, no account was made. The right of the hunter to his prey stands superior to the right of marriage, and to all rights in this republic, the rights of God included! For black men there are neither law, justice, humanity, not religion. The Fugitive Slave Law makes mercy to them a crime; and bribes the judge who tries them. An American judge gets ten dollars for every victim he consigns to slavery, and five, when he fails to do so. The oath of any two villains is sufficient, under this hell-black enactment, to send the most pious and exemplary black man into the remorseless jaws of slavery! His own testimony is nothing. He can bring no witnesses for himself. The minister of American justice is bound by the law to hear but one side; and that side, is the side of the oppressor. Let this damning fact be perpetually told. Let it be thundered around the world, that, in tyrant-killing, king-hating, people-loving, democratic, Christian America, the seats of justice are filled with judges, who hold their offices under an open and palpable bribe, and are bound, in deciding in the case of a man’s liberty, hear only his accusers!

In glaring violation of justice, in shameless disregard of the forms of administering law, in cunning arrangement to entrap the defenseless, and in diabolical intent, this Fugitive Slave Law stands alone in the annals of tyrannical legislation. I doubt if there be another nation on the globe, having the brass and the baseness to put such a law on the statute-book. If any man in this assembly thinks differently from me in this matter, and feels able to disprove my statements, I will gladly confront him at any suitable time and place he may select.

I take this law to be one of the grossest infringements of Christian Liberty, and, if the churches and ministers of our country were not stupidly blind, or most wickedly indifferent, they, too, would so regard it.

At the very moment that they are thanking God for the enjoyment of civil and religious liberty, and for the right to worship God according to the dictates of their own consciences, they are utterly silent in respect to a law which robs religion of its chief significance, and makes it utterly worthless to a world lying in wickedness. Did this law concern the “mint, anise, and cumin” — abridge the right to sing psalms, to partake of the sacrament, or to engage in any of the ceremonies of religion, it would be smitten by the thunder of a thousand pulpits. A general shout would go up from the church, demanding repeal, repeal, instant repeal! — And it would go hard with that politician who presumed to solicit the votes of the people without inscribing this motto on his banner. Further, if this demand were not complied with, another Scotland would be added to the history of religious liberty, and the stern old Covenanters would be thrown into the shade. A John Knox would be seen at every church door, and heard from every pulpit, and Fillmore would have no more quarter than was shown by Knox, to the beautiful, but treacherous queen Mary of Scotland. The fact that the church of our country, (with fractional exceptions), does not esteem “the Fugitive Slave Law” as a declaration of war against religious liberty, implies that that church regards religion simply as a form of worship, an empty ceremony, and not a vital principle, requiring active benevolence, justice, love and good will towards man. It esteems sacrifice above mercy; psalm-singing above right doing; solemn meetings above practical righteousness. A worship that can be conducted by persons who refuse to give shelter to the houseless, to give bread to the hungry, clothing to the naked, and who enjoin obedience to a law forbidding these acts of mercy, is a curse, not a blessing to mankind. The Bible addresses all such persons as “scribes, Pharisees, hypocrites, who pay tithe of mint, anise, and cumin, and have omitted the weightier matters of the law, judgment, mercy and faith.”

But the church of this country is not only indifferent to the wrongs of the slave, it actually takes sides with the oppressors. It has made itself the bulwark of American slavery, and the shield of American slave-hunters. Many of its most eloquent Divines. who stand as the very lights of the church, have shamelessly given the sanction of religion and the Bible to the whole slave system. They have taught that man may, properly, be a slave; that the relation of master and slave is ordained of God; that to send back an escaped bondman to his master is clearly the duty of all the followers of the Lord Jesus Christ; and this horrible blasphemy is palmed off upon the world for Christianity.

For my part, I would say, welcome infidelity! welcome atheism! welcome anything! in preference to the gospel, as preached by those Divines! They convert the very name of religion into an engine of tyranny, and barbarous cruelty, and serve to confirm more infidels, in this age, than all the infidel writings of Thomas Paine, Voltaire, and Bolingbroke, put together, have done! These ministers make religion a cold and flinty-hearted thing, having neither principles of right action, nor bowels of compassion. They strip the love of God of its beauty, and leave the throng of religion a huge, horrible, repulsive form. It is a religion for oppressors, tyrants, man-stealers, and thugs. It is not that “pure and undefiled religion” which is from above, and which is “first pure, then peaceable, easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy.” But a religion which favors the rich against the poor; which exalts the proud above the humble; which divides mankind into two classes, tyrants and slaves; which says to the man in chains, stay there; and to the oppressor, oppress on; it is a religion which may be professed and enjoyed by all the robbers and enslavers of mankind; it makes God a respecter of persons, denies his fatherhood of the race, and tramples in the dust the great truth of the brotherhood of man. All this we affirm to be true of the popular church, and the popular worship of our land and nation — a religion, a church, and a worship which, on the authority of inspired wisdom, we pronounce to be an abomination in the sight of God. In the language of Isaiah, the American church might be well addressed, “Bring no more vain ablations; incense is an abomination unto me: the new moons and Sabbaths, the calling of assemblies, I cannot away with; it is iniquity even the solemn meeting. Your new moons and your appointed feasts my soul hateth. They are a trouble to me; I am weary to bear them; and when ye spread forth your hands I will hide mine eyes from you. Yea! when ye make many prayers, I will not hear. YOUR HANDS ARE FULL OF BLOOD; cease to do evil, learn to do well; seek judgment; relieve the oppressed; judge for the fatherless; plead for the widow.”

The American church is guilty, when viewed in connection with what it is doing to uphold slavery; but it is superlatively guilty when viewed in connection with its ability to abolish slavery. The sin of which it is guilty is one of omission as well as of commission. Albert Barnes but uttered what the common sense of every man at all observant of the actual state of the case will receive as truth, when he declared that “There is no power out of the church that could sustain slavery an hour, if it were not sustained in it.”

Let the religious press, the pulpit, the Sunday school, the conference meeting, the great ecclesiastical, missionary, Bible and tract associations of the land array their immense powers against slavery and slave-holding; and the whole system of crime and blood would be scattered to the winds; and that they do not do this involves them in the most awful responsibility of which the mind can conceive.

In prosecuting the anti-slavery enterprise, we have been asked to spare the church, to spare the ministry; but how, we ask, could such a thing be done? We are met on the threshold of our efforts for the redemption of the slave, by the church and ministry of the country, in battle arrayed against us; and we are compelled to fight or flee. From what quarter, I beg to know, has proceeded a fire so deadly upon our ranks, during the last two years, as from the Northern pulpit? As the champions of oppressors, the chosen men of American theology have appeared — men, honored for their so-called piety, and their real learning. The Lords of Buffalo, the Springs of New York, the Lathrops of Auburn, the Coxes and Spencers of Brooklyn, the Gannets and Sharps of Boston, the Deweys of Washington, and other great religious lights of the land have, in utter denial of the authority of Him by whom they professed to be called to the ministry, deliberately taught us, against the example or the Hebrews and against the remonstrance of the Apostles, they teach that we ought to obey man’s law before the law of God.

My spirit wearies of such blasphemy; and how such men can be supported, as the “standing types and representatives of Jesus Christ,” is a mystery which I leave others to penetrate. In speaking of the American church, however, let it be distinctly understood that I mean the great mass of the religious organizations of our land. There are exceptions, and I thank God that there are. Noble men may be found, scattered all over these Northern States, of whom Henry Ward Beecher of Brooklyn, Samuel J. May of Syracuse, and my esteemed friend (Rev. R. R. Raymond) on the platform, are shining examples; and let me say further, that upon these men lies the duty to inspire our ranks with high religious faith and zeal, and to cheer us on in the great mission of the slave’s redemption from his chains.

One is struck with the difference between the attitude of the American church towards the anti-slavery movement, and that occupied by the churches in England towards a similar movement in that country. There, the church, true to its mission of ameliorating, elevating, and improving the condition of mankind, came forward promptly, bound up the wounds of the West Indian slave, and restored him to his liberty. There, the question of emancipation was a high religious question. It was demanded, in the name of humanity, and according to the law of the living God. The Sharps, the Clarksons, the Wilberforces, the Buxtons, and Burchells and the Knibbs, were alike famous for their piety, and for their philanthropy. The anti-slavery movement there was not an anti-church movement, for the reason that the church took its full share in prosecuting that movement: and the anti-slavery movement in this country will cease to be an anti-church movement, when the church of this country shall assume a favorable, instead of a hostile position towards that movement. Americans! your republican politics, not less than your republican religion, are flagrantly inconsistent. You boast of your love of liberty, your superior civilization, and your pure Christianity, while the whole political power of the nation (as embodied in the two great political parties), is solemnly pledged to support and perpetuate the enslavement of three millions of your countrymen. You hurl your anathemas at the crowned headed tyrants of Russia and Austria, and pride yourselves on your Democratic institutions, while you yourselves consent to be the mere tools and body-guards of the tyrants of Virginia and Carolina. You invite to your shores fugitives of oppression from abroad, honor them with banquets, greet them with ovations, cheer them, toast them, salute them, protect them, and pour out your money to them like water; but the fugitives from your own land you advertise, hunt, arrest, shoot and kill. You glory in your refinement and your universal education yet you maintain a system as barbarous and dreadful as ever stained the character of a nation — a system begun in avarice, supported in pride, and perpetuated in cruelty. You shed tears over fallen Hungary, and make the sad story of her wrongs the theme of your poets, statesmen and orators, till your gallant sons are ready to fly to arms to vindicate her cause against her oppressors; but, in regard to the ten thousand wrongs of the American slave, you would enforce the strictest silence, and would hail him as an enemy of the nation who dares to make those wrongs the subject of public discourse! You are all on fire at the mention of liberty for France or for Ireland; but are as cold as an iceberg at the thought of liberty for the enslaved of America. You discourse eloquently on the dignity of labor; yet, you sustain a system which, in its very essence, casts a stigma upon labor. You can bare your bosom to the storm of British artillery to throw off a threepenny tax on tea; and yet wring the last hard-earned farthing from the grasp of the black laborers of your country. You profess to believe “that, of one blood, God made all nations of men to dwell on the face of all the earth,” and hath commanded all men, everywhere to love one another; yet you notoriously hate, (and glory in your hatred), all men whose skins are not colored like your own. You declare, before the world, and are understood by the world to declare, that you “hold these truths to be self evident, that all men are created equal; and are endowed by their Creator with certain inalienable rights; and that, among these are, life, liberty, and the pursuit of happiness;” and yet, you hold securely, in a bondage which, according to your own Thomas Jefferson, “is worse than ages of that which your fathers rose in rebellion to oppose,” a seventh part of the inhabitants of your country.

Fellow-citizens! I will not enlarge further on your national inconsistencies. The existence of slavery in this country brands your republicanism as a sham, your humanity as a base pretence, and your Christianity as a lie. It destroys your moral power abroad; it corrupts your politicians at home. It saps the foundation of religion; it makes your name a hissing, and a bye-word to a mocking earth. It is the antagonistic force in your government, the only thing that seriously disturbs and endangers your Union. It fetters your progress; it is the enemy of improvement, the deadly foe of education; it fosters pride; it breeds insolence; it promotes vice; it shelters crime; it is a curse to the earth that supports it; and yet, you cling to it, as if it were the sheet anchor of all your hopes. Oh! be warned! be warned! a horrible reptile is coiled up in your nation’s bosom; the venomous creature is nursing at the tender breast of your youthful republic; for the love of God, tear away, and fling from you the hideous monster, and let the weight of twenty millions crush and destroy it forever!

But it is answered in reply to all this, that precisely what I have now denounced is, in fact, guaranteed and sanctioned by the Constitution of the United States; that the right to hold and to hunt slaves is a part of that Constitution framed by the illustrious Fathers of this Republic.

Then, I dare to affirm, notwithstanding all I have said before, your fathers stooped, basely stooped

To palter with us in a double sense:
And keep the word of promise to the ear,
But break it to the heart.

And instead of being the honest men I have before declared them to be, they were the veriest imposters that ever practiced on mankind. This is the inevitable conclusion, and from it there is no escape. But I differ from those who charge this baseness on the framers of the Constitution of the United States. It is a slander upon their memory, at least, so I believe. There is not time now to argue the constitutional question at length — nor have I the ability to discuss it as it ought to be discussed. The subject has been handled with masterly power by Lysander Spooner, Esq., by William Goodell, by Samuel E. Sewall, Esq., and last, though not least, by Gerritt Smith, Esq. These gentlemen have, as I think, fully and clearly vindicated the Constitution from any design to support slavery for an hour.

Fellow-citizens! there is no matter in respect to which, the people of the North have allowed themselves to be so ruinously imposed upon, as that of the pro-slavery character of the Constitution. In that instrument I hold there is neither warrant, license, nor sanction of the hateful thing; but, interpreted as it ought to be interpreted, the Constitution is a GLORIOUS LIBERTY DOCUMENT. Read its preamble, consider its purposes. Is slavery among them? Is it at the gateway? or is it in the temple? It is neither. While I do not intend to argue this question on the present occasion, let me ask, if it be not somewhat singular that, if the Constitution were intended to be, by its framers and adopters, a slave-holding instrument, why neither slavery, slaveholding, nor slave can anywhere be found in it. What would be thought of an instrument, drawn up, legally drawn up, for the purpose of entitling the city of Rochester to a track of land, in which no mention of land was made? Now, there are certain rules of interpretation, for the proper understanding of all legal instruments. These rules are well established. They are plain, common-sense rules, such as you and I, and all of us, can understand and apply, without having passed years in the study of law. I scout the idea that the question of the constitutionality or unconstitutionality of slavery is not a question for the people. I hold that every American citizen has a right to form an opinion of the constitution, and to propagate that opinion, and to use all honorable means to make his opinion the prevailing one. Without this right, the liberty of an American citizen would be as insecure as that of a Frenchman. Ex-Vice-President Dallas tells us that the Constitution is an object to which no American mind can be too attentive, and no American heart too devoted. He further says, the Constitution, in its words, is plain and intelligible, and is meant for the home-bred, unsophisticated understandings of our fellow-citizens. Senator Berrien tell us that the Constitution is the fundamental law, that which controls all others. The charter of our liberties, which every citizen has a personal interest in understanding thoroughly. The testimony of Senator Breese, Lewis Cass, and many others that might be named, who are everywhere esteemed as sound lawyers, so regard the constitution. I take it, therefore, that it is not presumption in a private citizen to form an opinion of that instrument.

Now, take the Constitution according to its plain reading, and I defy the presentation of a single pro-slavery clause in it. On the other hand it will be found to contain principles and purposes, entirely hostile to the existence of slavery.

I have detained my audience entirely too long already. At some future period I will gladly avail myself of an opportunity to give this subject a full and fair discussion.

Allow me to say, in conclusion, notwithstanding the dark picture I have this day presented of the state of the nation, I do not despair of this country. There are forces in operation, which must inevitably work the downfall of slavery. “The arm of the Lord is not shortened,” and the doom of slavery is certain. I, therefore, leave off where I began, with hope. While drawing encouragement from the Declaration of Independence, the great principles it contains, and the genius of American Institutions, my spirit is also cheered by the obvious tendencies of the age. Nations do not now stand in the same relation to each other that they did ages ago. No nation can now shut itself up from the surrounding world, and trot round in the same old path of its fathers without interference. The time was when such could be done. Long established customs of hurtful character could formerly fence themselves in, and do their evil work with social impunity. Knowledge was then confined and enjoyed by the privileged few, and the multitude walked on in mental darkness. But a change has now come over the affairs of mankind. Walled cities and empires have become unfashionable. The arm of commerce has borne away the gates of the strong city. Intelligence is penetrating the darkest corners of the globe. It makes its pathway over and under the sea, as well as on the earth. Wind, steam, and lightning are its chartered agents. Oceans no longer divide, but link nations together. From Boston to London is now a holiday excursion. Space is comparatively annihilated. Thoughts expressed on one side of the Atlantic, are distinctly heard on the other. The far off and almost fabulous Pacific rolls in grandeur at our feet. The Celestial Empire, the mystery of ages, is being solved. The fiat of the Almighty, “Let there be Light,” has not yet spent its force. No abuse, no outrage whether in taste, sport or avarice, can now hide itself from the all-pervading light. The iron shoe, and crippled foot of China must be seen, in contrast with nature. Africa must rise and put on her yet unwoven garment. “Ethiopia shall stretch out her hand unto God.” In the fervent aspirations of William Lloyd Garrison, I say, and let every heart join in saying it:

God speed the year of jubilee
The wide world o’er
When from their galling chains set free,
Th’ oppress’d shall vilely bend the knee,

And wear the yoke of tyranny
Like brutes no more.
That year will come, and freedom’s reign,
To man his plundered fights again
Restore.

God speed the day when human blood
Shall cease to flow!
In every clime be understood,
The claims of human brotherhood,
And each return for evil, good,
Not blow for blow;
That day will come all feuds to end.
And change into a faithful friend
Each foe.

God speed the hour, the glorious hour,
When none on earth
Shall exercise a lordly power,
Nor in a tyrant’s presence cower;
But all to manhood’s stature tower,
By equal birth!
That hour will come, to each, to all,
And from his prison-house, the thrall
Go forth.

Until that year, day, hour, arrive,
With head, and heart, and hand I’ll strive,
To break the rod, and rend the gyve,
The spoiler of his prey deprive —
So witness Heaven!
And never from my chosen post,
Whate’er the peril or the cost,
Be driven.

Source: Frederick Douglass: Selected Speeches and Writings, ed. Philip S. Foner (Chicago: Lawrence Hill, 1999), 188-206.