Relevant bibliographies by topics / Fugitive slave law (1850)

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Academic literature on the topic 'Fugitive slave law (1850)'

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Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Fugitive slave law (1850)"

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Finkelman, Paul. "The Captive's Quest for Freedom: Fugitive Slaves, the 1850 Fugitive Slave Law, and the Politics of Slavery." Journal of American History 106, no. 1 (2019): 178–79. http://dx.doi.org/10.1093/jahist/jaz220.

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Grant, S. M. "The captive’s quest for freedom: fugitive slaves, the 1850 fugitive slave law, and the politics of slavery." Slavery & Abolition 39, no. 4 (2018): 775–76. http://dx.doi.org/10.1080/0144039x.2018.1537202.

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Homestead, Melissa J. "“When I Can Read My Title Clear”: Harriet Beecher Stowe and the Stowe v. Thomas Copyright Infringement Case." Prospects 27 (October 2002): 201–45. http://dx.doi.org/10.1017/s0361233300001198.

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In 1853, Harriet Beecher Stowe filed a copyright suit against F. W. Thomas, a Philadelphia printer who had published an unauthorized German translation of Uncle Tom's Cabin in his newspaper, Die Freie Presse. Stowe brought suit in the federal circuit court in Philadelphia, thus ironically placing her claim in the hands of Justice Robert Grier, a notable enforcer of slaver-owners' interests under the Fugitive Slave Law. Grier found that Stowe's property rights in her novelistic plea for resistance to the Fugitive Slave Law were very narrow and that she could not prevent Thomas from publishing a translation without her authorization. In the conclusion to the court's opinion, Grier wrote,
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Minifee, Paul. "Rhetoric of Doom and Redemption: Reverend Jermain Loguen's Jeremiadic Speech Against the Fugitive Slave Law of 1850." Journal for the History of Rhetoric 16, no. 1 (2013): 29–57. http://dx.doi.org/10.5325/jhistrhetoric.16.1.0029.

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ABSTRACT In his monumental speech protesting the Fugitive Slave Law of 1850, Rev. Jermain W. Loguen urges his fellow townsmen of Syracuse, NY, an “open city” to fugitives, to defy the new federal legislation by protecting the city's fugitives from federal marshals en route to apprehend them. My analysis of Loguen's speech examines his use of American and African American jeremiadic strategies to convince his audience of primarily white Christian abolitionists that their unified resistance against the new law was part of God's providential plan to redeem the nation of the sin of slavery. My study also reveals how Loguen's appeals to manhood, through associating divine punishment with the emasculation of American men, as well as his establishment of “identification” around shared religious and political values, proved effective in rallying Syracuse's citizens to defend their God-given freedom.
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DEAN GRODZINS. "“Slave Law” versus “Lynch Law” in Boston: Benjamin Robbins Curtis, Theodore Parker, and the Fugitive Slave Crisis, 1850-1855." Massachusetts Historical Review 12 (2010): 1. http://dx.doi.org/10.5224/masshistrevi.12.1.0001.

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Knowles, Helen J. "Seeing the Light: Lysander Spooner's Increasingly Popular Constitutionalism." Law and History Review 31, no. 3 (2013): 531–58. http://dx.doi.org/10.1017/s0738248013000242.

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On Tuesday July 4, 1854, it was hot and humid at Harmony Grove; “the heat of the weather…was extreme.” But this did not deter a large audience from gathering at this location in Framingham, Massachusetts. This was the spot upon which many of them had assembled, under the organization of the Massachusetts Anti-Slavery Society, for the past 8 years. They came by crowded railroad cars (from Boston, Milford, and Worcester), and by horse and carriage from many other surrounding towns, eager to hear speeches by prominent members of the antislavery community. William Lloyd Garrison was not the first to speak, but his actions were the most memorable. Addressing the audience, Garrison held up, and systematically burned, three documents: a copy of the 1850 Fugitive Slave Act; a copy of a recent court decision that ordered the free state of Massachusetts to use its facilities to assist in the capture of fugitive slaves; and a copy of the United States Constitution. This was no mere symbolic act; it conveyed an important part of the Garrisonian argument. Namely, that the Constitution was “a covenant with death, and an agreement with hell.”
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Schmitt, Jeffrey M. "The Antislavery Judge Reconsidered." Law and History Review 29, no. 3 (2011): 797–834. http://dx.doi.org/10.1017/s0738248011000332.

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It is conventionally believed that neutral legal principles required antislavery judges to uphold proslavery legislation in spite of their moral convictions against slavery. Under this view, an antislavery judge who ruled on proslavery legislation was forced to choose, not between liberty and slavery, but rather between liberty and fidelity to his conception of the judicial role in a system of limited government. Focusing on the proslavery Fugitive Slave Act of 1850, this article challenges the conventional view by arguing that the constitutionality of the fugitive act was ambiguous; meaning that neutral legal principles supported a ruling against the fugitive act as well as a ruling in favor of it, and that prominent antislavery judges were influenced to uphold the act by a belief that doing so was necessary in order to preserve the Union.
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McMullen, Kevin. "“This Damned Act”: Walt Whitman and the Fugitive Slave Law of 1850." Walt Whitman Quarterly Review 37, no. 1,2 (2019): 1–45. http://dx.doi.org/10.13008/0737-0679.2358.

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Schmidt, James D. "R. J. M. Blackett. The Captive’s Quest for Freedom: Fugitive Slaves, the 1850 Fugitive Slave Law, and the Politics of Slavery." American Historical Review 124, no. 3 (2019): 1071–72. http://dx.doi.org/10.1093/ahr/rhz272.

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Gray, Nicole H. "The Sounds and Stages of Emerson’s Social Reform." Nineteenth-Century Literature 69, no. 2 (2014): 208–32. http://dx.doi.org/10.1525/ncl.2014.69.2.208.

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Nicole H. Gray, “The Sounds and Stages of Emerson’s Social Reform” (pp. 208–232) This essay argues that Ralph Waldo Emerson’s antislavery reform efforts in the 1850s depended on a theory of transformation and mediation that shares ground with his linguistic and philosophical experiments. I base this claim on a reading of the sounds and citations at work in one political address, delivered in 1854 as part of an extended public reaction to the passage of the Fugitive Slave Law in 1850. This essay takes up three different ways in which the structure of citation and revision (“recitation”) function in relation to this address. First, I discuss recitation in terms of critics’ conceptualization of Emerson’s general approach to language. Second, I consider Emerson’s recitation of a line from “La Marseillaise,” a revolutionary tune that became the French national anthem, in his journals and his speech. Finally, I turn to Emerson’s re-vision of his audience within this address, and in the space of his orations in general.
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Dissertations / Theses on the topic "Fugitive slave law (1850)"

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Howard, Jonathan. "Changing the Law; Fighting for Freedom: Racial Politics and Legal Reform in Early Ohio, 1803-1860." The Ohio State University, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=osu1293551467.

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Hill, Matthew S. "God and Slavery in America: Francis Wayland and the Evangelical Conscience." unrestricted, 2008. http://etd.gsu.edu/theses/available/etd-07182008-095211/.

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Thesis (Ph. D.)--Georgia State University, 2008.<br>Title from file title page. Wendy Venet, committee chair; Glenn Eskew, Charles Steffen , committee members. Electronic text ( 284 p.) : digital, PDF file. Description based on contents viewed October 9, 2008. Includes bibliographical references (p. 269-284).
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Filho, Francisco Helton de AraÃjo Oliveira. "Cativos do SertÃo: A famÃlia escrava na freguesia de N.S. do Carmo de Piracuruca, Piauà - (1850-1888)." Universidade Federal do CearÃ, 2016. http://www.teses.ufc.br/tde_busca/arquivo.php?codArquivo=17277.

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CoordenaÃÃo de AperfeiÃoamento de Pessoal de NÃvel Superior<br>Neste trabalho, sÃo analisadas as relaÃÃes familiares de homens e mulheres escravizados que viveram e trabalharam na regiÃo que abrangia a freguesia de N. S. do Carmo de Piracuruca - PiauÃ, entre 1850 e 1888, fossem elas legitimadas pelas normas religiosa ou consensual, assim, como pelos laÃos de parentescos ritualÃsticos formados atravÃs do compadrio. Constata-se uma variedade de arranjos familiares constituÃdos pelos cativos da freguesia de Piracuruca, regiÃo com economia voltada para o mercado interno, seja nas pequenas, mÃdias e grandes propriedades. QuestÃes como a organizaÃÃo e estabilidade da vida familiar dos escravos sÃo analisadas. AtravÃs dos registros de casamento e batismos, foi possÃvel visualizar diversos tipos de arranjos familiares de homens e mulheres escravizados com pessoas livres e libertas que conviviam e trabalhavam juntos. A leitura dos registros paroquiais e o cruzamento das informaÃÃes com as listas de classificaÃÃo de escravos e censos populacionais das freguesias de Piracuruca e Piripiri permitiram extrair dados sobre os diversos tipos de ligaÃÃes familiares estabelecidas pelos cativos, que apontam para um quadro mais complexo da estrutura familiar escrava, elaborando diferentes estratÃgias de acordo com os recursos disponÃveis, valores e interesses heterogÃneos, mobilizando parentes consanguÃneos, compadres, vizinhos e companheiros de cativeiro. Foram observadas as implicaÃÃes da Lei n. 2.040, de 28 de setembro de 1871 â Lei do Ventre Livre, conhecida, tambÃm, como Lei Rio Branco - na vida familiar dos escravizadas e nos projetos de liberdade, atravÃs da atuaÃÃo do Fundo de EmancipaÃÃo e da importÃncia do pecÃlio para alcanÃar a liberdade.<br>This work analyses the familial relations concerning slaved men and women that lived and worked on the region of freguesia of Nossa Senhora do Carmo, in Piracuruca â PiauÃ. The chronological delimitation of this work is 1850 to 1888, which aims relations legitimated by either religious normative or consensual agreements, also understanding the laces based on rituals, that were established through compadrio. We argued an array of familial arrangements constituted by the slaves of Piracuruca Freguesia, that has its economical activies directed to internal market, either on small, medium or big properties. We addressed issues as the organization and the stability of familial life of slaves. Through marriage and baptism certificates we enlightened a variety of familial arrangements in which slaved men and women worked together with both, free and freed people. The analytical reading of church registers and through the crossed information between classification lists of slaves and population census data showed a social organization more complex on slaved familial formation, that articulated different approaches according to available resources, that included heterogeneous goals and values, mobilization of parentage relations, compadres, neighbors and captive companions. We also observed the consequences of law 2.040, signed in September, 28th, 1871 â also knowed as Law Rio Branco or Law Freedom of Wombs, on familial lives of slaved people and its impact on freedom projects, through the Emancipation Fund and the importance of savings to reach the freedom.
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Oliveira, Filho Francisco Helton de Araújo. "Cativos do sertão: a família escrava na freguesia de N. S. do Carmo de Piracuruca, Piauí - (1850-1888)." reponame:Repositório Institucional da UFC, 2016. http://www.repositorio.ufc.br/handle/riufc/18203.

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OLIVEIRA FILHO, Francisco Helton de Araújo. Cativos do sertão: a família escrava na freguesia de N. S. do Carmo de Piracuruca, Piauí - (1850-1888). 2016. 152f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em História, Fortaleza (CE), 2016.<br>Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2016-07-07T16:29:58Z No. of bitstreams: 1 2016_dis_fhaofilho.pdf: 1796564 bytes, checksum: b62b47bae7776be75822fabec7cc1891 (MD5)<br>Approved for entry into archive by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2016-07-07T17:13:03Z (GMT) No. of bitstreams: 1 2016_dis_fhaofilho.pdf: 1796564 bytes, checksum: b62b47bae7776be75822fabec7cc1891 (MD5)<br>Made available in DSpace on 2016-07-07T17:13:03Z (GMT). No. of bitstreams: 1 2016_dis_fhaofilho.pdf: 1796564 bytes, checksum: b62b47bae7776be75822fabec7cc1891 (MD5) Previous issue date: 2016<br>This work analyses the familial relations concerning slaved men and women that lived and worked on the region of freguesia of Nossa Senhora do Carmo, in Piracuruca – Piauí. The chronological delimitation of this work is 1850 to 1888, which aims relations legitimated by either religious normative or consensual agreements, also understanding the laces based on rituals, that were established through compadrio. We argued an array of familial arrangements constituted by the slaves of Piracuruca Freguesia, that has its economical activies directed to internal market, either on small, medium or big properties. We addressed issues as the organization and the stability of familial life of slaves. Through marriage and baptism certificates we enlightened a variety of familial arrangements in which slaved men and women worked together with both, free and freed people. The analytical reading of church registers and through the crossed information between classification lists of slaves and population census data showed a social organization more complex on slaved familial formation, that articulated different approaches according to available resources, that included heterogeneous goals and values, mobilization of parentage relations, compadres, neighbors and captive companions. We also observed the consequences of law 2.040, signed in September, 28th, 1871 – also knowed as Law Rio Branco or Law Freedom of Wombs, on familial lives of slaved people and its impact on freedom projects, through the Emancipation Fund and the importance of savings to reach the freedom.<br>Neste trabalho, são analisadas as relações familiares de homens e mulheres escravizados que viveram e trabalharam na região que abrangia a freguesia de N. S. do Carmo de Piracuruca - Piauí, entre 1850 e 1888, fossem elas legitimadas pelas normas religiosa ou consensual, assim, como pelos laços de parentescos ritualísticos formados através do compadrio. Constata-se uma variedade de arranjos familiares constituídos pelos cativos da freguesia de Piracuruca, região com economia voltada para o mercado interno, seja nas pequenas, médias e grandes propriedades. Questões como a organização e estabilidade da vida familiar dos escravos são analisadas. Através dos registros de casamento e batismos, foi possível visualizar diversos tipos de arranjos familiares de homens e mulheres escravizados com pessoas livres e libertas que conviviam e trabalhavam juntos. A leitura dos registros paroquiais e o cruzamento das informações com as listas de classificação de escravos e censos populacionais das freguesias de Piracuruca e Piripiri permitiram extrair dados sobre os diversos tipos de ligações familiares estabelecidas pelos cativos, que apontam para um quadro mais complexo da estrutura familiar escrava, elaborando diferentes estratégias de acordo com os recursos disponíveis, valores e interesses heterogêneos, mobilizando parentes consanguíneos, compadres, vizinhos e companheiros de cativeiro. Foram observadas as implicações da Lei n. 2.040, de 28 de setembro de 1871 – Lei do Ventre Livre, conhecida, também, como Lei Rio Branco - na vida familiar dos escravizadas e nos projetos de liberdade, através da atuação do Fundo de Emancipação e da importância do pecúlio para alcançar a liberdade.
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Crenshaw, Gwendolyn J. "The Trials of Phillis and Her Children: The First Fugitive Slave Case in Indiana Territory 1804-1808." Thesis, 1987. http://hdl.handle.net/1805/5060.

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Books on the topic "Fugitive slave law (1850)"

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Campbell, Stanley W. The slave catchers: Enforcement of the Fugitive Slave Law, 1850-1860. UMI Books on Demand, 1998.

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Baumann, Roland M. The 1858 Oberlin-Wellington rescue: A reappraisal. Oberlin College, 2003.

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Baumann, Roland M. The 1858 Oberlin-Wellington rescue: A reappraisal. Oberlin College, 2003.

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Paulson, Timothy J. Days of sorrow, years of glory, 1831-1850: From the Nat Turner revolt to the fugitive slave law. Chelsea House, 1994.

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Lubet, Steven. Fugitive justice: Runaways, rescuers, and slavery on trial. Belknap Press of Harvard University Press, 2010.

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Guercio, Gerardo Del. The Fugitive Slave Law in the life of Frederick Douglass, an American slave and Harriet Beecher Stowe's Uncle Tom's Cabin: American society transforms its culture. The Edwin Mellen Press, 2013.

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United States Capitol Historical Society, ed. Congress and the crisis of the 1850s. Published for the United States Capitol Historical Society by Ohio University Press, 2011.

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Baker, H. Robert. The rescue of Joshua Glover: A fugitive slave, the constitution, and the coming of the Civil War. Ohio University Press, 2007.

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Daget, Serge. La répression de la traite des Noirs au XIXè siècle: L'action des croisières françaises sur les côtes occidentales de l'Afrique, 1817-1850. Karthala, 1997.

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Jackson, Ruby West. Finding freedom: The untold story of Joshua Glover, runaway slave. Wisconsin Historical Society Press, 2007.

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Book chapters on the topic "Fugitive slave law (1850)"

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Richman, Isabelle Kinnard. "The Fugitive Slave Act of 1850, a.k.a. “The Bloodhound Bill”." In Sojourner Truth. Routledge, 2016. http://dx.doi.org/10.4324/9780203081679-16.

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Myerson, Joel. "Ralph Waldo Emerson, “Seventh of March Speech on the Fugitive Slave Law, 7 March 1854”." In Transcendentalism. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195122121.003.0054.

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Abstract EMERSON’S RESPONSE to a law that requires citizens to help recapture fugitive slaves is a strong one, as are his comments on Daniel Webster, formerly highly regarded by Emerson, but now, because of his help in assisting the passage of the Fugitive Slave Law, an apostate. This law was part of the Compromise of 1850, which among other things, allowed New Mexico co be organized as a territory without restrictions on slavery and permitted California to be admitted as a free state. Webster’s defense of the package was seen by him as a way to avoid Southern secession and as part of a belief that the different soil and farming methods employed in the West would of themselves result in chose states being free states. But to have a New Englander empower the federal government co dictate chat citizens must crack down slaves was too much to bear, and Webster and the Fugitive Slave Law were roundly denounced. After the law was implemented on 18 September 1850, Emerson wrote in his journal “I will not obey it, by God.”
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Blackett, R. J. M. ". The Workings of the 1850 Fugitive Slave Law." In Making Freedom. University of North Carolina Press, 2013. http://dx.doi.org/10.5149/northcarolina/9781469608778.003.0003.

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Smith, Adam I. P. "Order and the Problem of Law." In The Stormy Present. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469633893.003.0003.

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This chapter describes the impact of the 1850 Fugitive Slave Act. It argues that the legal and moral demands being made by the Slave Power severed the relationship between law, on the one hand, and order on the other. Before 1850 it was antiabolitionists who were prone to use violence in Northern cities to break up antislavery meetings; afterwards the militancy was on the side of those, as in the notorious Anthony Burns case in Boston, who opposed slave catchers, even though the latter had the law on their side. Even Northerners who disdained antislavery agitation were driven to see slavery as an active threat to order and stability.
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"11. Positivism and Crisis: The Fugitive Slave Law, 1850—1859." In Justice Accused. Yale University Press, 2017. http://dx.doi.org/10.12987/9780300161953-013.

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Emerson, Ralph Waldo. "On the Fugitive Slave Law." In The Later Lectures of Ralph Waldo Emerson, 1843–1871, Vol. 1: 1843–1854, edited by Ronald A. Bosco and Joel Myerson. Oxford University Press, 2001. http://dx.doi.org/10.1093/oseo/instance.00244022.

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Mcpherson, James M. "Escape and Revolt in Black and White." In This Mighty Scourge. Oxford University PressNew York, NY, 2007. http://dx.doi.org/10.1093/oso/9780195313666.003.0002.

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Abstract Among The Bitter Conflicts that divided North and South and led to war in 1861 were those associated with escaping slaves and Southern at- tempts to recapture them, which produced the Fugitive Slave Law in 1850. Resistance to capture by fugitives, sometimes aided by Northerners, fanned the flames of Southern anger. In their ordinances of secession, several Southern states cited Northern help to fugitives as one of the grievances that provoked them to leave the Union. The Fugitive Slave Law inspired Harriet Beecher Stowe to write Uncle Tom’s Cabin. The episode of Eliza escaping with her son across the Ohio River on ice floes to prevent his capture by slavecatchers is one of the most unforgettable images in American letters. And a real-life escaped slave became one of the most famous heroines in American history. Surveys of freshmen at the State University of New York in Buffalo who registered for the introductory U.S. history course in the 1970s and 1980s revealed that more of them knew of Harriet Tubman than of any other woman who lived before 1900 except Betsy Ross. Tubman also ranked higher on this recognition scale than Thomas Edison, Benjamin Franklin, Patrick Henry, and a host of other prominent persons.
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"10. Positivism Established: The Fugitive Slave Law to 1850." In Justice Accused. Yale University Press, 2017. http://dx.doi.org/10.12987/9780300161953-012.

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"The Personal Liberty Law of 1855 and the Removal of Edward Loring." In Fugitive Slave on Trial. University Press of Kansas, 2024. http://dx.doi.org/10.2307/jj.13168062.15.

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Slaughter, Thomas P. "Black Images In White Minds." In Bloody Dawn. Oxford University PressNew York, NY, 1991. http://dx.doi.org/10.1093/oso/9780195046335.003.0002.

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Abstract Relations Between People Of Different Races had changed in the North during the century preceding the escape of Edward Gorsuch’s slaves. The abolition of slavery was central to this process, and the influx of fugitive slaves put an additional strain on the tolerance of whites for the blacks who lived in their midst. By the time the runaways from Retreat Farm crossed the Susquehanna River in late 1849, Pennsylvania’s gradual emancipation law of 1780 had completed its work.1 In Lancaster County, there were 348 slaves in 1790, 178 a decade later, 55 in 1830, and 2 in 1840; the last one died only a few years before Ford, Buley, and the two Hammonds arrived. Even in 1790, free blacks outnumbered slaves in Lancaster’s population 545 to 348, and African­Americans represented about 2.5 percent (1.5 percent free, 1 percent slaves) of the county’s inhabitants. At its antebellum peak in 1850, the number of blacks reached 3,614 (about 3.7 percent of the county’s population). From there the number of African-Americans in Lancaster declined to 3,459 (just under 3 percent of county residents) ten years later as fear heightened by the Fugitive Slave Law drove hundreds to emigrate farther north to Canada.
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