Thesis (M.A.)--University of Wisconsin--Madison, 1965. / eContent provider-neutral record in process. Description based on print version record. Bibliographical essay: leaves 220-230.

Thesis (Ph. D.)--University of Wisconsin--Madison, 1958. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

Thesis--Yale University. / eContent provider-neutral record in process. Description based on print version record. "Bibliographical essay": leaves 312-317.

Thesis (M.A.)--University of Wisconsin--Madison, 1972. / Description based on print version record. Includes bibliographical references.

Thesis (M.A.)--University of Wisconsin--Madison, 1972. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

Based on thesis (M.A.)--East Texas State University, 1992. / Includes bibliographical references (p. [77]-84) and index.

The American Colonization of Liberia is a unique example of statecraft, reflecting the domestic political concerns of free blacks and colonizationists in the United States. The founding of Liberia reflects the objectives of these two factions.

This dissertation is a narrative history about nearly 800 newly freed black Georgians who sought freedom beyond the borders of the Unites States by emigrating to Liberia during the years of 1866 and 1868. This work fulfills three overarching goals. First, I demonstrate that during the wake of Reconstruction, newly freed persons’ interest in returning to Africa did not die with the Civil War. Second, I identify and analyze the motivations of blacks seeking autonomy in Africa. Third, I tell the stories and challenges of those black Georgians who chose emigration as the means to civil and political freedom in the face of white opposition. In understanding the motives of black Georgians who emigrated to Liberia, I analyze correspondence from black and white Georgians and the white leaders of the American Colonization Society and letters from Liberia settlers to black friends and families in the Unites States. These letters can be found within the American Colonization Society Papers correspondence files and some letters reprinted in the ACS’s monthly periodical, the African Repository. To date, no single work has been published on the historical significance of black Georgians who emigrated to Liberia during Reconstruction. What my research uncovers is that that 31 percent of the 3,184 passengers transported to West Africa by the American Colonization Society from 1865 to 1877 were Georgians, thereby making Georgia, the leading states to produce the highest numbers of blacks to resettle in Liberia and the logical focal point for the African-American emigration movement during Reconstruction.

Unlawful assembly accounts extracted from the Fredericksburg Mayor’s Court Order Books from 1821-1834, reveal rare glimpses of unsupervised, alleged illegal interactions between free and enslaved individuals, many of whom do not appear in other records. Authorities enforced laws banning free blacks and persons of mixed race from interacting with enslaved persons and whites at unlawful assemblies to keep peace in the town, to prevent sexual relationships between white women and free and enslaved black men, and to prevent alliance building between individuals. The complex connections necessary to arrange unlawful assemblies threatened the town’s safety with insurrection if these individuals developed radical ideas opposing the existing social order, the foundation of which was slavery. Akin to residents of areas where natural disasters like volcanoes always pose a risk of dangerous eruptions, those living in Fredericksburg lived their lives within the town slave society and its potential threats. In an area, state, and region where insurrections occurred, unlawful assembly, whether frequent or infrequent, mattered.

My dissertation, “Africans, Cherokees, and the ABCFM Missionaries in the Nineteenth Century: An Unusual Story of Redemption,” assesses the experience of American missionaries in the Cherokee nation and in Western Africa during the nineteenth century. The American Board of Commissioners for Foreign Missions (ABCFM), founded in 1810, was the first successful foreign missionary society in the U.S., and its campaign among the Cherokees served as springboard for its activities in “Western Africa”—Liberia, Ivory Coast, Gabon, and South Africa. Although the Cherokees and the West Africans were two different peoples, the ABCFM used the same method to Christianize them: the Lancasterian method with which the missionaries planned to “civilize” the Cherokees and West Africans before Christianizing them. Scholars such as William McLoughlin and Theda Purdue studied the missionary perspective and the Cherokee perspective as separate entities and convincingly maintained that the Cherokees embraced the ABCFM’s civilization and Christianization program partly to relieve the pressures on their lands and partly to adapt to the cultural pressures of their times. However, as my dissertation argues, the conversion story of the Cherokees takes a different turn if told simultaneously from the missionary and the Cherokee perspectives. Regarding the West African experience, authors such as Lamin Sanneh and Richard Gray have recently exposed the missionary and African sides of the stories with new questions that had been waiting to be asked for a long time. My dissertation, taking a unique comparative perspective, reveals first that West Africans did not face the same pressures as those faced by the Cherokees, yet, they still embraced the ABCFM’s civilization and Christianization program, though with a lesser sense of urgency and with more assertiveness than did the Cherokees despite the white missionaries’ racism. More importantly, by way of a method I call parallel agency, my dissertation offers a revisionist interpretation of the history of missions, which has traditionally emphasized the power of the white missionaries by calling into question the very assumption that the white missionaries had significantly more power than did their Cherokee and African converts.