These thirty-four letters, written by members of the William Ellison family, comprise the only sustained correspondence by a free Afro-American family in the late antebellum South. Born a slave, Ellison was freed in 1816, set up a cotton gin business, and by his death in 1861, he owned sixty-three slaves and was the wealthiest free black in South Carolina. Although the early letters are indistinguishable from those of white contemporaries, the later correspondence is preoccupied with proof of their free status.

Historian Wilbert Jenkins sheds light on how former slaves in Charleston, South Carolina, in an attempt to adjust to freedom after the Civil War and gain control over their own lives, battled whites trying to regain control. Using autobiographies, slave narratives, Freedmen's Bureau letters and papers, and many other documents, Jenkins focuses on the freedmen's hopes and aspirations. 30 photos.

"A remarkably fine work of creative scholarship." —C. Vann Woodward, New York Review of Books In 1860, when four million African Americans were enslaved, a quarter-million others, including William Ellison, were "free people of color." But Ellison was remarkable. Born a slave, his experience spans the history of the South from George Washington and Thomas Jefferson to Robert E. Lee and Jefferson Davis. In a day when most Americans, black and white, worked the soil, barely scraping together a living, Ellison was a cotton-gin maker—a master craftsman. When nearly all free blacks were destitute, Ellison was wealthy and well-established. He owned a large plantation and more slaves than all but the richest white planters. While Ellison was exceptional in many respects, the story of his life sheds light on the collective experience of African Americans in the antebellum South to whom he remained bound by race. His family history emphasizes the fine line separating freedom from slavery.

The slave-hire system of Charleston, South Carolina, in the 1700s and the 1800s produced a curious object—the slave badge. The badges were intended to legislate the practice of hiring a slave from one master to another, and slaves were required by law to wear them. Slave badges have become quite collectible and have excited both scholarly and popular interest in recent years. This work documents how the slave-hire system in Charleston came about, how it worked, who was in charge of it, and who enforced the laws regarding slave badges. Numerous badge makers are identified, and photographs of badges, with commentary on what the data stamped on them mean, are included. The authors located income and expense statements for Charleston from 1783 to 1865, and deduced how many slaves were hired out in the city every year from 1800 on. The work also discusses forgeries of slave badges, now quite common. There is a section of 20 color plates.

Anna Kingsley's life story adds a dramatic chapter to histories of the South, the state of Florida, and the African diaspora. Working from surprisingly extensive records, including information and photographs from extended-family members and descendants, Daniel Shafer reconstructs and documents one slave’s remarkable story. Both an American slave and a slaveowner--and possibly an African princess--Anna was a teenager when she was captured in her homeland of Senegal in 1806 and sold into slavery. Zephaniah Kingsley, Jr., a planter and slave trader from Spanish East Florida, bought her in Havana, Cuba, and took her to his St. Johns River plantation in northeast Florida, where she soon became his household manager, his wife, and eventually the mother of four of his children. Her husband formally emancipated her in 1811, and she became the owner of her own farm and twelve slaves the following year. For 25 years, life on her farm and at the Kingsley plantation on Fort George Island was relatively tranquil. But when Florida passed from Spanish to American control, and racism and discrimination increased in the American territories, Anna Kingsley and her children migrated to a colony in Haiti established by her husband as a refuge for free blacks. Amid the spiraling racial tensions of the antebellum period, Anna returned to north Florida, where she bought and sold land, sued white people in the courts, and became a central figure in a free black community. Such accomplishments by a woman in a patriarchal society are fascinating in themselves. To have achieved them as a woman of color is remarkable.