Q1
From Jefferson to Ross to Baldwin, one sees a theme of struggle emanating from the issue of race. Jefferson (1781) acknowledged the problems that slavery placed on the nation: he acknowledged that “God is just” and that Americans were asking for His judgment by continuing to enslave their fellow man. And yet he hoped that the masters of slaves (of which he was one) would be so good as to free their slaves of their own accord, so that the order of the nation and of society could proceed in a stable and positive manner rather than an extirpative manner. Then came Ross (2005)—the slavery apologist, who declared that slavery was of God, that slavery was “for the good of the slave, the good of the master, the good of the whole American family.” This sentiment showed that Americans were not in agreement with Jefferson, that God would surely punish the country for its sins. Baldwin’s Notes on a Native Son leaves the reader with the final effect of all this tension: his father was torn apart, eaten up by racism, and it made him mean and psychologically damaged as he believed that all white men were out to oppress blacks. Baldwin had to fight his way through this nightmare of a home life to make his own way in the world, which he had been raised to fear.
The racial content in Jefferson’s Notes consists of Jefferson describing the peculiar condition of slavery and the moral effect it had on man. He showed how masters could lose their tempers and take it out on their slaves and how this could be absorbed by the children, who would grow up and believe that this behavior was acceptable—and all the while God was watching and waiting to see if they would straighten out their problems and finally emancipate the slaves or continue in their immoral manner. Jefferson’s Notes are full of what could be called a guilty conscious. This is just the opposite of Ross’s work. Ross celebrates slavery and implies that God wants this arrangement because it is a beneficial one to all involved. It is the complete opposite view of Jefferson, who, though a slave owner, at least recognized the moral problem. Ross sees slavery as a moral virtue. Baldwin, in his book, treats on the aftermath of slavery—the effects of racism in the lives of real people like his father, who grew up in New Orleans, and felt the sting of racism all his life.
The historical mutability of race is evident in these three writings. Race for Jefferson was something that Americans needed to confront and settle so that the social order of which slavery figured so predominantly did not get out of hand and get the better of all involved and lead to their moral decay. Then in the next century, Ross came along to trumpet and laud slavery as though it were a boon to mankind and even to the slave himself. Thus, whereas Jefferson seemed to recognize the slave as...
References
Eberhardt, J. L. (n.d.). Enduring racial associations. Digital file.
Rosa, J. (n.d.). Community as a Campus: From “Problems” to Possibilities in Latinx Communities. Digital file.
Rosa, J. & Bonilla, Y. (2017). Deprovincializing Trump, decolonizing diversity, and unsettling anthropology. American Ethnologist, 44(2), 201-207.
Eberhardt, J. L. (n.d.). Enduring racial associations. Digital file.
Jimenez. (2017). Preface, Intro. Digital File.
Saperstein, A. & Penner, A. (n.d.). The dynamics of racial fluidity and inequality.Digital file.
Baldwin, J. (n.d.). Notes on a native son. Digital file.
Jefferson, T. (1781). Notes on the State of Virginia, Query XVIII: Manners. Digital File.
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