On Juneteenth QUOTES

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

― Annette Gordon-Reed , On Juneteenth

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

― Annette Gordon-Reed , On Juneteenth

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

― Annette Gordon-Reed , On Juneteenth

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

― Annette Gordon-Reed , On Juneteenth

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

― Annette Gordon-Reed , On Juneteenth

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

― Annette Gordon-Reed , On Juneteenth

7 " The law might say I could go to a school or into a store. But it could not ensure that I would be welcome when I came to these places. "

― Annette Gordon-Reed , On Juneteenth

8 " Because slavery in the United States was racially based, it was easy to graft the legally imposed incapacities of slavery onto Black people as a group, making incapacity an inherent feature of the race. "

― Annette Gordon-Reed , On Juneteenth

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

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

― Annette Gordon-Reed , On Juneteenth

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

― Annette Gordon-Reed , On Juneteenth

11 " worshiping heroism, as typically defined, works against the idea that the lives of more common people count and hold lessons for us as well. "

― Annette Gordon-Reed , On Juneteenth

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

― Annette Gordon-Reed , On Juneteenth

13 " Land taken from Native peoples in Texas was then cleared by enslaved people, who were then put to work planting, tending, and harvesting crops. "

― Annette Gordon-Reed , On Juneteenth

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

― Annette Gordon-Reed , On Juneteenth