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Articles in regional publications that pertain to a wide range of North Carolina-related topics.

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23 results for Slavery
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Record #:
41191
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In the Legacy Museum in Montgomery, Alabama, survivors and victims’ voices are represented in media such as music, holographic images, statistics, and lynch stories. Spanning from post-Civil War to the Civil Rights Movement, it showcases the legacy of slavery for blacks and whites.
Record #:
36179
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Lessons could be learned from the Old Testament hero Caleb. Noted were name doesn’t always reflect character; proportions of God and life’s problems determine perception; it is never too late in life to make a difference.
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Record #:
37266
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A portrait of Mary Daves McKinlay was represented in a painting, passed down to her namesake niece, that revealed an outer gentility. A portrait painted in words also revealed gentility, in actions such as financial generosity to surviving family and the Episcopal Church of New Bern, and a view of slavery ahead of her times. Her enduring mark on New Bern may be perceived in her marker in Cedar Grove Cemetery. It may also be perceived in the pictured tablet, made by the Daves family and now in Christ Church’s graveyard.
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The Palace (NoCar F 264 N5 P3), Vol. 13 Issue 1, Spring 2015, p22-24
Record #:
24617
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As part ten of The Civil War: Life in North Carolina series, this article describes the interstate slave trade in North Carolina, the movement of male slaves to the western part of the state, and what the imminent end of the Confederacy meant for slaveholders, as well as slaves.
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Our State (NoCar F 251 S77), Vol. 82 Issue 5, October 2014, p213-214, 216, 218-220, il Periodical Website
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Record #:
38151
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Childhood contact with government officials, along with marriage to a man with a post in the US State Department, made Rose O’Neal Greenhow apt for her role in the Civil War. As a slave owner and staunch anti-abolitionist, she was a natural fit as a Confederate spy. Even during her 1861 house arrest, she shared the Union Army’s secrets with top military brass in Richmond. Ranking within the Confederate government and a government post abroad, along with her memoir’s publication, assured that her death by sea would not sink Greenhow to obscurity.
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Our State (NoCar F 251 S77), Vol. 81 Issue 2, July 2013, p56-58, 60-62 Periodical Website
Record #:
21772
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This article analyses the divorces and legal separations related to race and slavery during the antebellum era in North Carolina. An overview of divorce proceedings is provided where slaves were forced to side with the head of the household during marital conflict. This highlights the difficulties white women had when attempting to leave bad marriages.
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Record #:
21785
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This article examines the efforts and life of early abolitionist Reverend James O'Kelly. Though he ultimately accepted slavery to appease the powerful white elites of his congregation, O'Kelly wrote on the subject, most notably 'Essay on Negro Slavery' published in 1788.
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Record #:
7957
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The state adopted its first slave code in 1715. This document defined the social, economic, and physical places of enslaved people. Most of the slaves purchased in the colony came from Virginia and South Carolina, and most lived on large plantations in the eastern section. The largest plantation was Stagville, established in 1787, and located in parts of what is now Orange and three other counties. More than 900 slaves worked on the 30,000-acre plantation.
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Record #:
25714
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Students and professors at East Carolina University are chronicling the 25 year journey through slavery and beyond of one Allen Parker.
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Edge (NoCar LD 1741 E44 E33), Vol. Issue , Spring 2002, p26-30, il Periodical Website
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Record #:
21630
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This article examines the fate of African-born Muslim slaves in North Carolina, with more scrutiny on the life of Umar ibn Said, an educated and upper class Muslim from Senegal. It delivers details from his life, especially after he became a slave in 1810 on a Cape Fear River plantation owned by James Owen. It also chronicles his conversion to Christianity, which was used by missionaries as an example on how to convert Muslims.
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Record #:
36316
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In West African building folklore has been discovered in several North Carolinian structures. West African spiritualism was a vital component of a slave’s personal history and character.
Record #:
36033
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Raised on hearing ghost stories and superstitions from her grandmother, the author believes the people of the South are haunted, if not from a particular ghost, then by the manifestation of guilt from the atrocities that took place in the past.
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Record #:
36040
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After three bags containing items of Afro-Cuban religious and cult origins washed up on a beach, the author was contacted to decipher the meanings. Most objects were associated with Santeria, and some from Palo Mayombe. They are both religious cults which began in the Caribbean as a result of blending different aspects from two or more religious systems over a period of time. Santeria is a combination of Yoruba, a Nigerian tribe, and Cuban Catholicism. Palo Mayombe came from Bantu peoples and Catholicism, but focuses on performing magic hoping to cause misfortune or death to their enemies.
Record #:
21581
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This article examines and calculates the number of slaves imported into North Carolina before slave trade restrictions were imposed in the mid-1790s. Overall slave trade in North Carolina was limited in scope as the state was not part of the triangular trade. Specialized slave merchants in the region were rare as the slave trade was incidental to the activities of the vessels engaging in it. Available records indicate the import of 3,236 slaves through sea routes, almost half from the West Indies.
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Record #:
21589
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In the 19th century before the Civil War, escaped slaves and their collaborators established escape routes by sea to leave North Carolina. This version of the Underground Railroad in Wilmington and other sea ports were so effective during the 1st half of the century that runaway slaves often ran to the coast instead of heading north to reach freedom through overland routes.
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