Melville J. Herskovits

Melville Jean Herskovits

A truly great and pioneering individual. He achieved a great amount of work in his life and helped to humanize all peoples through the recognition of their common humanity, which futher defined and refined one another through their shared understanding.

In reading about him, I found that several years back, I'd reached the same conclusion that he'd reached concerning the American 'Negro', which is, The American Negro need not look to Africa for direction, or definition of self. For in America, their culture had become amazingly relevant and specific to their needs. In their shaping, in what was kept, in what persisted, in what had been lost, they had formed a culture uniquely American, and appropriate to their situation.

Herskovits also believe that cultures are defined by the stress and strain through a process of change, or huge culturally impacting event, such as the African Diaspora. And finally, Herskovits believed that Cultures are as much influenced and fluid in how they change, as much as how they remain the same, and that all areas of culture, from music, religion, economics, family structure, langage, traditions.. are important in the overall as well as specific analysis.

If these ideas seem obvious and shared today, it is only due to the pioneering work and preaching of the anthropological gospel of Herskovits.

I hope to read more about him, and thoroughly review his works in further blogs in the future.

what follows is a compilation from the following sources:


1. 'A Biographical Memoir' by Joseph C. Greenberg
2. Encyclopedia Brittanica online
3. Wikipedia - Melville J. Herskovits

born Sept. 10, 1895, Bellefontaine, Ohio, U.S.
died Feb. 25, 1963, Evanston, Ill.
American anthropologist noted for having opened up the study of the “New World Negro” as a new field of research. Herskovits was also known for his humanistic and relativistic writings on culture.

Herskovits took his Ph.B. at the University of Chicago (1920) and his M.A. (1921) and Ph.D. (1923) at Columbia University, where he came under the influence of Franz Boas. Herskovits was a lecturer in anthropology at Columbia and Howard University before moving in 1927 to Northwestern University, where he remained until his death. In 1951 he was named there to the first professorial chair of African studies in the United States.

From his initial studies of the African American as a physical type, Herskovits was led to an interest in their social problems and to their cultural roots in Africa. He systematically attacked some widely held myths in The Myth of the Negro Past (1941) and also opposed the assumption that Africa must follow the Western model and remain under the continuous direction of Europeans.

In 1948, he founded the first major interdisciplinary American program in African studies at Northwestern University, Evanston, Illinois with a three-year, $30,000 grant from the Carnegie Foundation, followed by a five-year, $100,000 grant from the Ford Foundation in 1951. The Program of African Studies was the first of its kind at an American academic institution. [1] The goals of the program were to “produce scholars of competence in their respective subjects, who will focus the resources of their special fields on the study of aspects of African life relevant to their disciplines.”

The Melville J. Herskovits Library of African Studies at Northwestern University, established in 1954, is the largest separate Africana collection in the world. To date, it contains more than 260,000 bound volumes, including 5,000 rare books, more than 3,000 periodicals, journals and newspapers, archival and manuscript collections, 15,000 books in 300 different African languages, extensive collections of maps, posters, videos and photographs, as well as electronic resources. [3] In 1957, Herskovits founded the African Studies Association and was the organization's first president.

Herskovits's controversial classic The Myth of the Negro Past is about African cultural influences on American blacks. He rejected the notion that African Americans lost all traces of their past when they were taken from Africa and enslaved in America. Herskovits emphasized race as a sociological concept, not a biological one. He also helped forge the concept of cultural relativism, particularly in his book Man and His Works.

Melville Herskovits's position formed one half of the debate with Franklin Frazier on the nature of cultural contact in the Western Hemisphere, specifically with reference to Africans, Europeans, and their descendents.

After World War II, Herskovits publicly advocated African independence and also attacked American politicians for viewing Africa as an object of Cold War strategy.

Herskovits also had interests in economics (especially in relation to anthropology) and African folk art and music. His major works include The Economic Life of Primitive Peoples (1940; 2nd ed. published as Economic Anthropology, 1952); Man and His Works (1948; rev. and abridged as Cultural Anthropology, 1955); Franz (1953); and The Human Factor in Changing Africa (1962).

The Warrior & The Baby

two settlers in the west, in indian territory.
one is a true explorer, he speaks the lakota sioux language.
the other is a former cavalryman, who also speaks the language.
they don't speak to one another, nor do their families interact, but their wives get along well the occasions that they meet.
in the dead of winter, one man finds a baby, half submerged in snow by a river, silent, alive, abandoned. blood on the blanket. he leaves it, but then, picks it up and brings it home to his wife, who is nearly about to deliver, so they have preparations for a baby. they have another child, about the same age as this child.

the other man, along his travels, finds a brave, near death, cut a thousand times, apparently dropped from a high cliff, but tumbling down the snow. alive, close to death, crawling in the snow. he leaves him, but thinks better of it and brings him to his home, figuring he hasn't long to live, but he can die warm with decency.

as he's bringing him home on horseback, he runs across a group of braves. the native he has on his horse, they are unable to make out, because he is covered. they look, but do not attack. they know him. he speaks their language.

the wives speak, communicating about their finds. unable to share their ideas with their husbands.

the brave somehow grows stronger. until one day he's gone in the night.

the baby is adopted into the family. he learns from other natives chasing them, one who trades with the family, takes a shining to him and teaches him to be a brave. he is of course remarkable in his strength, sufferability, skill, bravery, and physical abilities. he runs away from home for increasing periods of time, he is smitten with a female from the village..

he grows to become a scout.

apparently betraying his race, until one day he leads the enemy into a huge ambush lead by the brave who was saved, who is a chief, and is his father. his family killed by his enemy, his baby left to die, and him, tossed off a cliff, somehow they both survive.

after the ambush, they move north and west.

New Years Meditation: 1-1-10

i woke up this morning and started cleaning up again.
it took the form of taking things down from a back room that had a lot of things up.

i was thinking about what my home would look like once i had gotten rid of all the clutter.
i realized it would look like the home of someone that "had their shit together"
and then i realized that to have my home in such a condition would be fitting, seeing as i did have my shit together.

which made me have to think about how my home looked now, and how it has looked in the past.
quite simply, it was a huge clue as to the person i was was, but more succinctly, the person i used to be.
by holding onto the idea that "i don't know how to have a clean, neat, organized, ordered....home"
i was giving into a laziness and a psychological remnant of having been a person that had come from a home where i really didn't have control over how the space was. there were three other individuals responsible for it's condition, which in many psychological circles would be recognized as a situation where diminished capacity would lead to the possibility that no one would be responsible for it's condition.

however, as the leader of my home, i am quite unquestionably responsible for it's condition.

and so i realized that.

wandering around my own home looking at things i want, or don't want, all mixed together, feeling like they can not be separated, or that there is no way to overcome the puzzle of sorting it out, or even conceeding the fact that it's more "it's space" than "my space" so, there's really not much i can do about it... for even if i were to try, i would hit some kind of wall soon into the proposition, which would end the entire matter... for in truth, i had never in my life, ever found the wisdom, will, inspiration, drive and and skill to make my space ordered... the proof was within my personal history. no such event had ever occured... or had it?

i had achieved an "ordered" space, but not by ordering it, rather, by flushing the entire contents of my space away where only myself and a few essentials remained.

famously, one such occurence had me down to a pot, a fork, 2-3 pairs of pants, underwear, shirts and a coat.... of course a blanket... and it was a major triumph to get rid of the pillow.

but uh, on this day, at this time. i wanted something a bit more reasonable.

realizing that by ordering my space, the last clue would be eliminated that i didn't have my shit together was a major realization.

and in a real way, it represented "fulfilling the promise"

one of the things i had taken down, was an american flag.
i thought, "one person may say, one day, that damon had a very austere home, and there was only one thing on the wall. do you know what it was? it was an american flag."

i believe in that flag, and the promise it holds out.
through all the hypocrisy, the power struggles, the fears, the mongering (on may subjects... undoubtedly), the wording of (most) of the articles of confederation, from the declaration, to the constitution (including bill of rights and amendments), it's as if it were written when the old testament god had had his own "come to jesus" moment with his own creation, and decided to expound on just what the real reason was, that we were here.

in true freirian spirit, the subjects of his creation, in this space called america, articuated these principles for themselves.

i believe in the buddhist/american traditions and *principles of inner and outward freedom and liberty, and the pursuit of happiness, equality, as well as the right to reorganize to throw off usurpations of the principles above...

and these principles extend to all levels and ordinations of mankind.
from mother to child, government to citizen, and even from self to self.

Once we achieve "freedom" from something, we must achieve freedom within ourselves.
to be free, we must be free to choose our life, our position, our dreams, how we want to act, look, live, relate, work...
and if we are unable to meet our goals due to some fault or deficiency, real or imagined within ourselves, then we must also have the freedom to reorganize ourselves in such a way to throw off such limitations in the service of our true freedom and liberation including even our spiritual salvation.

and so, it must be the case, that our lives are in a very real sense, in every one of our actions and thoughts, about "fulfilling the promise"

first the promise we make to ourselves, that allows us to make promises to others.
promises to be the person we want to be, to do the things we need to do to become that person.
to honor, love and protect.
to enlighten, to perceive clearly, to act justly.

and even, to arrange our environments in a way which is in accord with who/what/how we want to be, or better yet, who we actually are, or have the potential to become.

cleaning my house is fulfilling the promise i've made to myself to make the most of this life, to honor this life, to make the most of the moment, to be mindful... and also, it's fulfilling the promise i made to myself when i realized i could be anyone i wanted to be, because no one, including myself, knew that i wasn't that person.... and better yet, if i decided to become that person, and acted as that person acted and did what that person would do, then there would be no difference between that person, and me. it would be imperceptible to the point of actually being that person.

cleaning my space, would remove the last, most outward clue of the deception, which in fact, was not a deception, rather, a promise unfulfilled.

it was really nice to awaken with this thought. on a day, which signals a beginning, a very real and understood way.
it is january 1, 2010.

HAPPY NEW YEAR!!!

*We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness. --That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed, --That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it, and to institute new Government, laying its foundation on such principles and organizing its powers in such form, as to them shall seem most likely to effect their Safety and Happiness. Prudence, indeed, will dictate that Governments long established should not be changed for light and transient causes; and accordingly all experience hath shewn, that mankind are more disposed to suffer, while evils are sufferable, than to right themselves by abolishing the forms to which they are accustomed. But when a long train of abuses and usurpations, pursuing invariably the same Object evinces a design to reduce them under absolute Despotism, it is their right, it is their duty, to throw off such Government, and to provide new Guards for their future security. —Such has been the patient sufferance of these Colonies; and such is now the necessity which constrains them to alter their former Systems of Government. The history of the present King of Great Britain [George III] is a history of repeated injuries and usurpations, all having in direct object the establishment of an absolute Tyranny over these States. To prove this, let Facts be submitted to a candid world.

What is an Uncle Tom?

I think Harriet Beecher Stowe did an excellent job of illustrating the man and his qualities to the extent that no one else need weigh in on the subject. amazingly the modern day understanding of the term, even by those who have no acquaintance with the novel (life among the lowly), are acutely aware of the truth of the meaning. Yet, there is more to it.

Uncle Tom was as pious and perfected of a spiritual being as any. this is an understanding that many do not comprehend when they use the term. At first, when i found out about the original character, 'Uncle Tom' i felt that the term was being used injudiciously, and in ignorance. As I've researched the book, and read critical theory of the novel, I've come full circle, in that I can find no fault in someone using the term Uncle Tom' to describe... well, an Uncle Tom.

And the issue is quite complex. Granted, Uncle Tom was loyal, pious, moral, ethical, yet, the system of slavery certainly was not. Despite this, Tom had a loyalty to his master, based upon his understanding of the law and the rules of the age and condition in which he found himself. He certainly accepted the fact that he was property, which, on a level, many African-Americans and Whites also accepted, or if they were white, did not involve themselves in, and if they were black, rebelled against in overt or subtle, or even in psychological disloyal ways.

the "good slave" is the slave which best embodies the understanding and attendant actions which demonstrate fealty and all of those high qualities of humanity, merged with the acceptance of being a slave with a master whose fate is one and the same as your own.

The Buddha, Gandhi, Martin Luther King, could not be thought of as 'Uncle Tom's' for although they were spiritual, moral, ethical men, they believed that in a law greater than that which simply governs men. They believed in God's law. A law which was known to them (as it was known to Beecher Stowe) through their emotions and their commitment to do God's will, in all ways, first and foremost, in their advocacy for the full brotherhood of all beings regardless of social position, infirmity,disability, or sin.

and so These men could never, would never be 'Uncle Tom's' for their conscience stirred such that they fought, and advocated and were willing to expose themselves to all that be what may, in order to consecrate themselves to a higher, spiritual purpose.

So let us examine a description of Uncle Tom, by Beecher Stowe herself, given by his master, Mr. Shelby in the opening chapter of the book:

"...Tom is an uncommon fellow,...steady, honest, capable, manages my whole farm like a clock... Tom is a good steady, sensible pious fellow, he got religion at a camp meeting 4 years ago and i believe he rally did get it, I've trusted him since then with everything i have. money house horses and let him come and go around the country and i always found him true and square in everything

"...why last fall I let him go to Cincinnati alone to do business for me and bring home 500 dollars. Tom, I trust you because i think you're a Christian. I know you wouldn't cheat. Tom comes back sure enough. I knew he would. Some low fellows, they say said to him, Tom, why don't you make tracks for Canada? Ahh master trusted me and I couldn't. They told me about it.

Beecher Stowe, would be the last one to defend Uncle Tom as an activist. As a Christian, he needs no defense, in fact, in Beecher Stowe's life as an American, it has been argued that she rejected Perfectionist doctrine, which advocated a rich interior christian life, primarily due to the need to have a marriage with Christ and to give oneself up to do his works.

Tom speaks of the bible, but he also, due to his acting out perfectionist ideology, becomes a martyr. He can not "do wrong" and yet, he also can not "act right". to "act right" as a slave is to reject the idea that humans can become the property of another. and yet, this is where politics enters religion, for the education of a slave was not a liberal arts one, it was as a member of the slave-labor class. It was as a member of a intergenerational caste of Stockholm syndrome devotee's.

and the Stockholm syndrome can be an excellent framework from which to help the imagination to understand the psychology of Uncle Tom.

Stockholm Syndrome is survival based, and can begin to manifest very quickly, within a few days. and can be found in any situation where the abused is dependent on the abuser in any essential way. it can be found in; abused children, battered spouses, prisoners of war, cult members, incest victims, hostages, concentration camp prisoners, etc.

there are four situations or conditions that serve as a foundation for the syndrome:
1. the presence of a perceived threat to one's physical or psychological survival and the belief that the abuser would carry out the threat
2. the presence of a perceived small kindness from the abuser to the victim
3. isolation from perspectives that differ from those of the abuser.
4. the perceived inability to escape from the situation.

the main manifestations of the syndrome are:
1. positive feelings for the abuser
2. negative feelings by the victim towards family, friends, or authorities trying to win their release
3. supportive behaviors by the victim to help the abuser
4. inability to engage in behaviors that may assist in their release or detachment from such efforts.

this is what A. Philip Randolph was referring to in his epic fight and victory as the leader of the Pullman car porters union:

A. Philip Randolph, at the beginning and the midst of the struggle, understood the psychology he was batting against:

From The Messenger, New York: August 1925: [from] Pullman Porters Need Own Union

Uncle Tom's

"The handicap under which the porters are now laboring are due to the fact that there are too many Uncle Toms in the service. With their slave psychology they bow and kowtow and lick the boots of the Company officials, who either pity or despise them. The company uses these me-too-boss, hat-in-hand porters to spy on the independent manly men. They are always afraid that somebody will rock the boat, that the good white folks will get mad. They are always singing to let well enough alone, even though they be kicked and spat upon; that the time isn't ripe for the porters to stand up like men. The officials know this, the white employees on the railroad know this and the public knows it. This sort of porters who have a wishbone where a backbone ought to be, must be brushed aside and made to understand that their day has passed, never to return. It is reported that Frank Walsh, Chairman of the Industrial Relations Committee, indicated that it was obvious upon cross-examining the Pullman porters during the Congressional investigation of the Pullman Company, that the porters had been coached. And naturally, because their transportation had been given them by the Company. They testified in favor of the Company and against themselves and their fellow workers. Happily, however, this type of porter is gradually losing his influence."

Beecher-Stowe knew that she was creating a beautiful, pious and meek character full of all christian faith and fervor as any character ever created, yet, she did it purposely, to show the psychological effects of slavery upon the will. to demonstrate to her northern and international audience, the psychological chains of oppression. she did it to demonstrate the religious nature of African-Americans, who were thought to be and treated as less than human. her strategy, encompassed all possible strategies, and in showing uncle tom to be pious, she was hoping to move Christians to recognize that they could not be satisfied with a rich interior spiritual life, sitting and praying alongside slave owners and those that believed in slavery as long as brothers and sisters in Christ were yet to be delivered from Egypt if you will.

Beecher-Stowe and her book, in contemporary times have fallen out of favor. she has been accused, at many time, from the time the book was written, of racist/paternalist ideology upon blacks. But i don't see this at all. One must remember the times that she operated in.
I remember Eddie Murphy, who beautifully illustrated the absurdity of trying to overlay a modern day perspective to the to the politics of slavery.

but even if you do, what Beecher Stowe has created is amazing. the beauty and love she shows for all people regardless of race, who are christian, or in sin. she leaves god to judge them, although she knows the reading public will certainly be moved to form their own opinions.

she takes great pains to illustrate the beauty, humanity, intelligence, devotion, love, family bonds, terror, fear, torture, murder, desperation and aspirations of the black race. as well, or better than Toni Morrison, ntzake shange, Alice walker, Tracy Chapman....

but don't take my word for it, let's look at what William G. Allen, a contemporary of Frederick Douglass, and Professor at Central College in McGrawville, NY has to say about the book in an opinion published in Frederick Douglass' newspaper, May 20, 1852:

I have recently read "Uncle Tom." What a book! It is, in its line, the wonder of wonders. How its descriptions stir the blood, indeed almost make it leap out of the heart!

Uncle Tom was a good soul, thoroughly and perfectly pious. Indeed, if any man had too much piety, Uncle Tom was that man. I confess to more of "total depravity." More shame to me, possibly, but nevertheless, such is the fact. My non-resistance is that of the Douglass, Parker, and Phillips school. I believe, as you do, that it is not light the slaveholder wants, but fire, and he ought to have it. I do not advocate revenge, but simply, resistance to tyrants, if need be, to the death.

The story of the Quadroon girl, second book, thirty-fourth chapter, exceeds anything that I have ever read, in all that is soul-searching and thrilling.

I have one regret, with regard to the book, and that is that the chapter favoring colonization was ever written. Many of the bad features of that chapter, are somewhat modified by the admission, on the 302nd page, of the right of the colored people to meet and mingle in this country—to rise by their individual worth, and without distinction of caste or color; and that they have not only the rights of the common men here, but more than these, the rights of an injured race for reparation;

I have no objection to the Christianizing of Africa. God speed the missionaries who go thither for so high and holy purpose—Those also, be they white or colored, who go to build republics upon her shores, go to perform a work, great, grand, and glorious—God speed them also.


As to the talk about African nationality, this is sheer nonsense if by African nationality is meant a nation composed entirely of pure Africans. Nations worthy of the name, are only produced by a fusion of races... Indeed, fusion of races seems to be a trait, distinctive of Americans.

Let us take this to our hearts, at least, that slavery is a national sin, and nations are not fixed facts, but are continually, though may be slowly, passing away.

And so we have Uncle Tom. A pious character, in his faith, unreproachable, and yet, a burden to all those who strive for political action against repression for his allegiance to the law of the land, over the full law of god, hidden and passed off as "goodness". Overall his acceptance of his condition as a slave, his passivity, and his complete brainwashing, parading as religious meekness make him a despised character fully deserving of the name, 'Uncle Tom'. This same man who would never think to "cheat" his master by running away with himself has, in his acceptance, left his fate and that of his family in the hands of evil-doers who repay his loyalty and fealty in spades of cruelty.

Uncle Tom and "Uncle Tom's" as the prototypical Stockholm Syndrome-ee, have been the nemesis of social movements and uprisings from time immemorial. From the conquest of Africa, Latin America, and the snitch, that alerts those in power of pending insurrections, this feeble minded class of man, has earned a place of disdain on a level far over-reaching the hatred of the oppressor.

In this apologist age of those with mental infirmities, Uncle Tom's still can not be forgiven, despite their well documented psychological malaise. Uncle Tom's love of religion could be said to perhaps have had it's appeal in his own fear in the possibility of eternal punishment. Perhaps Tom's religiousness is in truth, another symptom of his inability to think on his own. perhaps his perfectionist displays are merely another layer of psychological wound upon the mind of a slave caught within the dual realm of arbitrary masters and Gods.

On Uncle Tom and Other Things. (Dr. Patricia Hill, Wesleyan University)

Dr. Patricia Hill of the History and American Studies Dept. of Wesleyan University has written an excellent paper, titled,
'Uncle Tom's Cabin as a Religious Text'

In it she explores the religious and literary (mostly philosophical and moral) philosophy of Harriet Beecher Stowe, as well as the evolution of her education and awakening/coming to terms with her own religious search and desire for communion with god. One of the major points of these work is that Beecher Stowe's 'Uncle Tom's Cabin' in many ways serves as her consecration to Christ.

Beecher Stowe believed that one of the ultimate forms of communion with Christ was to give oneself up to perform the work of God, often times through art, but yet, through an emotional understanding of the world, which served as a connection to Christ. Beecher Stowe also believed that to be truly religious required one to work as Christ would to ensure that all men are recognized and treated as brothers under God.

Below is a synopsis of the text which may be found in it's entirety here

Hill begins her essay with a short overview of the history of religious based views towards slavery, and then links that history to the production of 'Uncle Tom's Cabin' while following the thread she began, by breaking down the creation and impact of the novel.

"...And yet, this essay focuses on the religious culture that produced Uncle Tom's Cabin precisely because that text — thoroughly grounded in evangelical religion — rendered a verdict that produced a political explosion."

The south initially did not try to defend slavery, rather they opposed a strong federal government and an established religion which were, "the essential elements of any effective challenge to slavery". In other words, the south, as a business conglomerate, made the major thrust of their efforts in ensuring the legality of slavery, by establishing it, enforcing it, and advocating for a government that recognized and protected it. One of the ways this advocacy manifested, was in arguing for states rights over the Federal government. A sort of quasi anti-federalist perspective, if you will.

Although the defense of slavery by use of the bible had undermined the religious moral argument against slavery, somehow stowe was able to ignite a political explosion through uncle tom's cabin. how did she do this? in short her religious training, and belief's, rooted in scottish common sense philosophy, and the belief that one must have an internal sprituality which did not rely or rest in the church, rather, within the individual who laid ones all upon the alter as a consecreation, "yielding oneself as a living sacrifice to god" and allowed god to work through them, took the debate from the political sphere and the clergy, and transformed it into a personal grass roots uprising, which in turn, because once again politicized in a way which empowered the people, instead of the institution. such revolutoins are the only revolutions strong enough to overwhelm and out-influcence the heirarchies of society and established political channels.

Stowe writes of becoming "one with christ in that union of which marriage is a type", which matches upham's concept of union with the divine, which required the sacrifice of the will. it was a mystical union with teh divine that could not be limited by formal, instituional boundaries.

the religion articulated by stowe, resonated deeply within those that believed in god and abolition, and it moved those that believed in god, but felt that slavery was an unrootable southern affair not to be meddled upon by the north, to claim a religious moral high ground that moved them to become more active in their acts of faith. and for those that believed in god, and slavery, it robbed them of the force of their bible based arguments. only the choir was left for them to preach to.

stowe learned 18th century concepts of ethics and of a moral sense closely allied with an aesthetic of moral beauty and cultivated emotions. this mixed with the romanticism she learned through wordsworth, coleridge and byron.

her association with theodore dwight weld taught her about the manual labor movement, abolitionism and racial integration, which further removed the issue of slavery from a bible supported institution, to an issue of labor exploitation, racial discrimination, competitive individualism and a focus on market values. this is what weld argued in the famous 1834 lane debates.

Some of the major sociological events and ideas upon Stowe: the oberlin perfectionist; german idealism and perfectionist theology which formed the foundations of her faith. i.e., the divine is known through the emotions.

sermons and formal worship services form a part of her religious habitus, but they are the least part. "Her religious life centered on practices pursued in the privacy of domestic spaces; reading and discussion, singing and prayers. Social intercourse, in conversation and letters,.. religious formed a... web... in which evangelical life was lived"

stowe review of thomas upham's, principles of the interior or hidden life (1843) [new york evangelist in 1845], shows how her thoughts and perspective evolved.

stowe was well read, and often debated, discussed and opinioned/editorialized upon that which she read in addition to being the daughter of a preacher with 6 brother's who were preachers, who all communicated and spoke to one another due to their shared belief that such discussions, communications and "work" within religion, formed the basis for ones faith and christ-evolution.

as a romanticist, she "poured over volumes on religous art" in her travels to europe and recognized the power of art to illustrate religious themes and move/stir emotions to deeper spiritual understanding.

the literature of her day, was infused with philosphy, fiction, religious newspapers, and religious issues permeated print culture. as she felt herself becoming a sacrament, she allowed god to use her, and work through her, within her chosen form, to produce uncle tom's cabin.

" Stowe knew that she needed to persuade her evangelical public that abolition was a Christian imperative, not a radical, skeptical agenda. Abolitionism, in 1850, was a minority movement. Abolitionists were generally considered fanatics; "

Her version of holiness perfectionism, with its emphasis on union with the divine and empowerment for service, suggests that sanctified Christians, in their ability to more perfectly imitate Christ, can more fully enter into the sufferings of others than the unsanctified can. But she would have agreed with Smith's broader argument that the human imagination was intimately connected to the moral sense.

For her evangelical public, Stowe's objective was to demonstrate the African's capacity to be a fellow Christian.

"Stowe develops another line of argument by portraying the damage that slavery does to the master class. The moral threat to children is revealed in Henrique's ungovernable temper. Marie St. Clare provides an instructive portrait of the kind of monster of selfishness that slavery produced. Slavery also undermines religion among the more thoughtful of the master class."

Some of Stowe's literary, religious and literary contemporaries; william theodore weld; frederick douglas; harriet jacobs; angelina and sarah grimke.

stowe realized that there was little distinction between the south, which engaged in slavey and it's profits, and the north which ignored it, allowed it, and invested heavily in the cotton aftermarket.

another element is intimacy. there is hand holding, touching, embraces, tender careses, deep stares into one another's eyes. all pointed at making the african a fellow human and brother in christ.

Dr. Hill ends her novel by stating,

"Mrs. Stowe's novel is a public display of private, religious feeling designed to change both feelings and policy, and a heated, intellectual argument about ideology and theology. Feeling right has a political salience that extends from evangelicals' parlors to legislative chambers."