Showing posts with label Holy. Show all posts
Showing posts with label Holy. Show all posts

Thursday, March 28, 2013

Tool of Revolution, Piece of the True Cross

One of the treasures on display in Special
Collections, a receipt for a slave's labor on the
defenses of Richmond.
One of my former students, brilliant researcher and Gettysburg College Senior Lauren Roedner has been pulling together an exhibit from the private collection of Angelo Scarlato, displayed in the display cases in Gettysburg College's Special Collections. The exhibit, Slaves, Soldiers, Citizens: African American Artifacts of the Civil War Era opens officially on Monday. But I was able to sneak a quick peak on Wednesday night of the exhibit-in-progress.

There are some amazing artifacts, from freedom papers to slave collars, which pluck at the very heart of the 19th century's driving institution and struggle.

But one in particular caught my eye on Wednesday night. It is a rifle musket, like any other used in that war to preserve the United States. Carved in the stock are the initials, "I.J.W." and a unit, "CO. F 43." But the inscription doesn't have a state.


The gun was carried by Isaac J. Winters as he marched through Virginia during the war with the 43rd United States Colored Troops. Winters was a native Pennsylvanian, a free farm laborer from the outskirts of Philadelphia. As the war began, the 32-year-old man had a wife Margaret and two children, a daughter named Eliza and an infant son named Charles. As the war progressed, Winters' fledgling family continued to grow; his wife Margaret was pregnant with a girl as the calendar turned over from 1862 to 1863.

That flip of the calendar was important for all of America too. The war which the nation had been mired in for nearly two years was transforming. America began fighting, quite literally overnight, for a new goal: the freedom of 4 million held in bondage in the South. The Emancipation Proclamation opened the floodgates of freedom, transforming the war's aim. It also opened the United States military for men of a darker hue. They could start becoming real citizens.

Isaac Winters found himself, like many other citizens, caught in the new concept of conscription. He was drafted and subsequently mustered into the 43rd USCT in the late summer of 1863. The 5 foot, 9 inch tall black man was suited in a uniform and issued a weapon to fight on behalf of his nation, the new-found freedom of the citizen and, for Winters, the new-found obligation as well. He left Margaret and three children behind, his newborn daughter Anna cradled in the arms of his wife. And he fought.

The 43rd plunged through Virginia, part of a new American revolution. These were black men marching to tear men, women and children who looked just like them from the grip of slavery. According to an account from one member of Winters' unit, as they marched through Virginia, the 43rd was, "instrumental in liberating some five hundred of our sisters and brothers from the accursed yoke of human bondage." As the men crossed the Virginia countryside, the soldiers could, "see them coming in every direction, some in carts, some on their masters’ horses, and great numbers on foot." The slaves saw black faces and black hands carrying the tools of revolution and freedom, and said the sight, "seemed to them like heaven, so greatly did they realize the difference between slavery and freedom."

Winters carried that gun, that sainted relic, while he and his comrades freed their fellow human beings. He marched with it at his side while the roadsides teemed with the newly joyous, newly hopeful, newly free men and women of Virginia.

And he carried it on July 30th, 1864 as well, as the 43rd USCT watched a cloud mushroom from the rebel lines as a mine exploded beneath their feet. And into the maelstrom of the Battle of the Crater, Winters and the 43rd USCT plunged. As the battle progressed, Winters was wounded. He would spend months in the hospital before returning to his unit late that fall. He made it home safely to Margaret, Eliza, Charles and Anna by the fall of 1865.

But that gun is not simply a relic of Isaac J. Winters; it is a relic of a revolution. That weapon freed slaves. It is not a metaphorical object, though it certainly is that as well. It is a true relic, a piece of the true cross in the sacrificial struggle to bring freedom to the slave.

And for now, at least for the next few months, you can visit Gettysburg College and pay Isaac J. Winters' gun its proper homage. You can kneel at this small shrine to freedom and thank Winters for taking a step forward on that road toward equality which we're still walking today.

Thursday, November 8, 2012

"With high hope for the future": Holy Temples of Democracy

A Temple to Democracy
/ CC Kevin Burkett
I did it again. I went to Pennsylvania Historical Association's annual conference (this year in Harrisburg). I always seem to be the black sheep at these gathering, focused on raw emotional meanings and the usable past far more than the broader historiographical implications of either the proverbial or actual price of tea in China. This year I went to present a paper on the knock-down, dragout brawl that Daniel Sickles and William H. Tipton have throughout 1893 over the preservation of the Gettysburg Battlefield to a room full of professional historians.

OK, so the room wasn't full. There were five spectators. Yeah. That's how these academic conferences tend to go for me.

Before my session (where Dr. Bloom, my Master's thesis adviser joined me to talk about the Carlisle Indian Industrial School), I sat in on a session on Pennsylvania's colleges' and universities' Public History programs.

It was interesting to see the lay of the land, but I was unimpressed by the general trend of the conversation. I think one of the key problems that academics (even public historian of the academic stripe) have is that they are terrible communicators for a general audience. I never got the chance to ask the question during the Q&A, "do you have a mandatory interpretation or communication course in your program?"

Like a petulant preteen, I took to Twitter to grouse about it. "Here's the point the panel missed," I tweeted, "'office' historians can't communicate effectively w/ normal folks. That *NEEDS* to be problem #1."

Twitter is one of the safer places to complain like this at professional conferences I've found because barely anyone over 30 pays attention to the social media dimension of these events. To some extent, I'm simply complaining aloud to myself like a psychotic mumbler in the corner of the Metro car, swathed in a worn fatigue jacket and sporting a unkempt greying beard.

Much to my chagrin (and maybe elation) one of the panel's participants, Aaron Cowan from Slippery Rock University, wrote back. He noted that there's been, "much agonizing over this in profession." But his keen question was simple: "but do we ask this of English lit, chemistry, psych? Are historians worse?"

So I bit. I responded. Twice.

Not simply a temple
to Christ, but a temple
to liberty as well.
/ CC Meghan
"I don't think historians are worse than all acads," I wrote, "but I fear the effect is more dire: under-informed electorate." "But," I noted, "I'm one of those funky, altruistic Federal public historians."

I am one of those funky, altruistic Federal historians who thinks that our parks and sites of cultural import are sacred spaces and safeguards of liberty.

If applied physics fails, and an engineer makes a miscalculation or two, a bridge falls down and a few folks end up dead. It's a tragedy but it's ephemeral. If applied mathematics fails, and an economist makes a poor prediction or two, some investors lose a chunk of change in the market. It's a loss but it's relatively small.

But what happens if applied history fails, if public historians aren't effective in their work of communicating America to Americans?

America is a society built upon a secular religion. Our sacred spaces are our historic places. And our citizens learn the craft of citizenship, the process, the pitfalls and the promise of America, within those temples to freedom. Public historians are the scions of those spaces. If we fail to help the public find the meanings they need, if we fail to even entice them to come inside the temples, we risk losing America.

If applied history fails, and civics evaporates from the American peoples' consciousness, America falls down.