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Abolition and Reconstruction in Latin America

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Keith: Why don't we start, again, with your name and
what your... what your role is here, what your role at
Pitt is?

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Dr. George Reid Andrews: Yeah. My name is George Reid
Andrews.
I'm a professor of history and I've been at Pitt since
1981.

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Keith: Nice, oh you've seen that... you've seen a lot of
changes at Pitt since...

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Dr. George Reid Andrews: Many changes, yeah, yeah.

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Keith: So I'm going to start off with a home run here.
Can you tell me a little bit about how slavery,
enslavement in Latin America

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ended and the... the abolition process?
Was it a... was it a clean break and it just...

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it just stopped and everything was hunky-dory? Yeah, did
it take forever?

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Dr. George Reid Andrews: As I'm sure you can imagine it
was not a clean break at all. And it also took place in different ways in
different countries.

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You know the big beginning of it all really is the Haitian
Revolution.
And that's a one-of-a-kind event. It's one of a very few
national revolutions

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that really changes world history. It's like the Russian
revolution,
it's like the Chinese revolution, it's like the French
revolution,

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and that was a protracted civil war, really, among various
groups in Haitian society or Saint Domingue society it was called back then
that took 13 years to play out.

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Very violent, hundreds of thousands of people died,
hundreds of thousands of refugees having to flee the
island,

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and that... that civil war that... which turns into a war
for national liberation,
does end in total emancipation, the total abolition of
slavery in 1804.

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First country to do that.
And it also sends huge shock waves all through the
Americas.

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Slave owners everywhere are very worried that
something
like Haiti might possibly happen in their own
countries.

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And in fact, in many countries... we're talking now first
decade of the 1800s,
US is independent, US has not abolished slavery at that
time,

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slave-owning societies all through
the hemisphere really kind of locked themselves down.

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They greatly increased police patrols over the slave
population,
greatly increase surveillance of the African enslaved
population

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precisely in order to prevent something from Haiti like
happening.
But what then happens is that France invades Spain in
1808,

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Napoleon invades Spain in 1808, overthrows the Spanish
monarchy,
the Portuguese monarchy, which owns Brazil, flees to
Brazil

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and sets up its base in Brazil, this is all in
1807-1808.
And at that point, all the societies of Latin
America…

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oh and Napoleon imposes a new monarch on Spain, his
brother, in fact,
Joseph Bonaparte, and all the Spanish colonies have to
decide,

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are we going to continue to pledge allegiance to this new
fraudulent monarch, or do something different like possibly along the lines
of the United States or, god forbid, Haiti.

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Anyway that decision plays out in different ways in
different countries, 
but it ends up provoking a whole series of civil wars that
gradually turn

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into wars for national independence in most of the
Spanish-American countries which, at the same time,

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are very worried that those civil wars might go the
direction of Haiti.
And at the same time, these are societies that are very
heavily free

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Black and enslaved and they can't possibly…
the people who are fighting for national independence
can't win those

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wars without having support from the slave and free Black
populations.
And what happens is about a 10-year process of negotiation
between

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the leaders of national independence and the slave and
free Black
populations over what those new societies are going to
look like.

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In numerous countries, Argentina, Uruguay,
Colombia, Venezuela, etc, agree to enact programs of
gradual emancipation.

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And the way those programs work is that slave mothers,
when they have children, the children will be born legally
free

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but they have to continue to work for the mother's master
until they
reach the age of maturity, which is somewhere between 18
and 21.

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So they are... they are technically free but in real life
continue to be bound
to the person who owns their mother. And Keith, this gets
terribly complicated.

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I'm trying to think about how to make it simple, but
anyway.
So that's one way in which people are becoming free.

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But it's very gradual and it's going to take 20 to 30
years to play out
because consider...young slave women who maybe are 12
years old

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at the time that that law is enacted... they'll have
children
10 years later and those children will serve for another
20 years.

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So we can be talking about waiting for 30 to 40 to even 50
years
for this law to finally play out. However, meanwhile there
had been another

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way for people to become free and that had been by
enrolling, by enlisting both in the Spanish armies that are fighting to
hold onto those colonies,

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and in the independence armies. Those folks become free
immediately, plus their political weight is such that they can push these
laws of gradual emancipation.

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And then adding to that is that even after independence
takes place,
which in most of Spanish America is in the 1820s, most of
these countries

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are becoming independent first half of the 1820s. Civil
wars then continue
in these countries over what kind of governments they're
going to have

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and which faction of the elites are going to run national
governments, and so on. Slave and free Black troops remain essential to
fighting those civil wars.

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To try to cut to the finish, it is the Black participation
in those civil wars that finally leads to final emancipation in the 1840s,
1850s, and 1860s

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in the Spanish-American countries on the mainland,
because... oh my god....
there's also the colonies of Spain and of... of Cuba and
Puerto Rico

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which opt not to go for independence at that time.
They don't launch their independence wars until the second
half of the century

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where a very similar process plays out... loss of gradual
emancipation,
continued Black participation in independence wars and
ultimately

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final emancipation, yeah, in Cuba in 1886. Okay, so
that's
a big long story. That's... those are the Spanish-American
countries.

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Then there's the case of Brazil where there is…
there is a very small war for national independence

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but it doesn't last long because, frankly, Brazil is a
much bigger country than
Portugal and the Portuguese basically agree to give up
control over Brazil.

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Brazil becomes independent largely peacefully in 18…
oh I better get this right in... oh my god terrible...
1822, I want to say.

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Take that out. But because there had been no war,
there had been no process of Black enlistment in armies,
therefore,

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no need to enact gradual emancipation, and no route
for Black men out of slavery through military service.

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However what did happen was that
the slave population of Brazil is particularly large.

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Brazil is far and away the biggest recipient of enslaved
Africans
anywhere in the world, anywhere in the Americas and
anywhere in the world.

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When Brazil becomes free, the new rulers of Brazil are
very concerned…
again, we're talking this is just 30 years after
Haiti,

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they remained very concerned about the
possibility of Haitian style slave uprisings in
Brazil.

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The free Black population is also quite large and in order
to
buy the loyalty of the free Black population the national
government

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agrees in the first constitution, to strike down all the
old colonial laws
that had restricted Black opportunity, Black upward
mobility,

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that had set free Black people as a group apart from
Whites.
And the hope is that that will lead the free Black
population to side

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with the national government whenever the slave population
arises. And that calculation turns out to be correct. There is a big wave
of slave rebellion

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in Brazil in the 1810s, 1820s, and 1830s, every one of
which is put down.
And in fact during those years, more Africans arrive in
Brazil than ever before.

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Brazil is really doubling down on slavery at that time
after
independence. Which then leads to the question, well,
okay,

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then how do you abolish slavery if the country is really
total…
and by the country I mean the slave owning class is…

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is totally committed to the continuation of slavery.
And the way that happens is that first, Great Britain,

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during the first half of the 1800s, has made the decision
to end
its own slave trade and it wants every other country in
the world to

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end its slave trade as well, and it puts enormous pressure
on
Brazil to stop importing Africans, which Brazil largely
ignores until the British

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get very serious about it in the late 1840s and they start
blockading
Brazilian ports and seizing slave vessels which are coming
in.

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It could have been the occasion for war between Great
Britain and Brazil.
Brazil blinks during that confrontation, and agrees to
finally end the slave trade.

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No more Africans coming in. While the coffee and sugar
economies continue to expand, you need more and more slaves but you're not
getting them.

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And at the same time there is a small abolitionist
movement
that has formed in Brazil in the second half of the 1800s
which is starting

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to argue for the abolition of slavery. Abolition in the
United States in 1865,
gives that movement a certain amount of impetus and, of
course,

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Brazil also is arguing or... not Brazil, Great
Britain…
also is arguing for the abolition of slavery.

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So there's a certain amount of pressure on Brazil to bring
slavery to an end.
I'm really sorry to make this so complicated it
shouldn't…

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Dr. George Reid Andrews: Oh, okay. But I was gonna get to
the Paraguayan War. This is what happens when you work on a topic,

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you get to know too much about it, and it's very...I'm
used to giving these 45-minute lectures about this stuff and it's very hard
to boil it down, anyway.

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You know, to try to boil it down, let me just say that
Brazil passes
its own gradual emancipation law in 1871 under which
children

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born to a slave mother... but think about that…1871.
Again, let's say you have very young... actually you could
have a

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slave girl born in 1870 having children in 1890,
who then have to serve their master until 1910.

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Slavery in Brazil could easily have gone into the
1900s.
What finally ends the whole system is that in the
1880s,

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that abolitionist movement gets more and more radical and
it says,
look, we can see this is never going to happen through
parliamentary

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processes or it's gonna... it's gonna happen
so far in the future that it's just unacceptable.

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You can't be a western country in the late 1800s and still
have slavery.
And those abolitionists start fanning out through the
countryside to alert

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plantation slaves that if they flee to Brazilian cities
the abolitionists will provide
protection and cover for them and prevent slave hunters
from coming to get them.

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And slaves have been fleeing from Brazilian plantations
for centuries and setting up little encampments of escaped slaves all
around the country.

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There have been hundreds of them,
maybe thousands of them, some of which still exist
today.

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So Brazilian slaves had a long history of
running away to escape from plantation slavery.

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But now they have organized groups in
cities who are actively supporting them.

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In the 1880s, they start to flee en mass from, especially
from coffee plantations in the Southeast where the abolitionist movement is
strongest.

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And in the face of that mass flight of slaves, finally
parliament agrees
in 1888 to final abolition, and that's the end of slavery
in Brazil,

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the biggest American slave system,
the longest lasting, and the last one to be abolished.

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Keith: Why don't I ask that question... because if you
want to sum it up very quickly...

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Dr. George Reid Andrews: I want to sum it up by saying
the
United States required war to abolish slavery, the Civil
War.

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Every Spanish-American nation also required war,
first the independence wars and then the civil wars.

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Brazil was the only one to do it without warfare... that's
one
major reason why it took so long... lasted a long
time,

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and was the final process to finally come to
conclusion.
But not only did it take war, it was also a very grudging
process.

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It was slow and difficult along the way, you start
with
gradual emancipation and then you end with final
emancipation,

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but it takes decades to get to final emancipation,
so a long, protracted, really complicated process.

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Keith: This idea of gradual emancipation is really... is
intriguing.
I want to talk a little bit more about it.

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But I also want to talk about the Haitian Revolution
because it seems like that was... that was, like, where it
happened.

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Can you... can you talk a little bit about how, like, did,
like…
the spark that started that revolution... was it... was
it... was it…

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was it slave owners that were like, you know, my god,
we've been treating people like this... why have we been
doing this?

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Was it enslaved... the enslaved population that had just
had enough?
What was the spark that started everything?

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Dr. George Reid Andrews: That is a great question. The
spark that started the Haitian Revolution was actually the French
Revolution.

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Because of course, Saint-Domingue,
Haiti... Haiti was the name that it took on when it became
independent

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as a French colony, it was called Saint Domingue. Saint
Domingue was a French colony. It was the richest French colony, it was the
most productive,

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it generated huge wealth for France. When the French
Revolution begins in
1787, it is in some ways a civil war within France.

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Competing groups fighting over what the
new French system is going to look like.

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Is it going to continue to be a monarchy?
Is it going to be a republic? How's it going to work?

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Those same factions form in the colony of Saint
Domingue,
first among the White population and the White
population

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has a very small, well-to-do group, and then a somewhat
larger
kind of middle class and even working-class group, and
the…

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the White population starts to go to war with itself over
the question
of what its new relationship with France is going to be,
and how

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it will fit into whatever decisions are made in
France.
Then the fairly large free Black population joins in as
well,

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especially when the French Revolution goes in the
direction of
liberty, equality, fraternity, all men are brothers,
everybody's equal.

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And the free Black population says,
yeah absolutely we totally agree with that.

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This brings them into direct conflict with the
White population which doesn't agree with that.

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The White and free Black populations go to war in
late 1780s, early 1790s, and in 1791, as the... as the
free population

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is starting to battle it out among itself, the slave
population rises
up because the controls over them have been lifted to a
certain degree.

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So the turmoil and conflict that's introduced into the
colony
by events in France, opens the possibility for the slave
population to rise up,

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and the slave population is 90% of the population
of Saint Domingue. They're the overwhelming majority.

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They are, of course, tightly controlled but during this
civil war within
the free population those controls loosen.

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The slaves rise up. This sets off the 13 year process
that
ultimately results in independence and the abolition of
slavery.

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But the spark is the kind of loosening of controls as the
free
population goes to war with itself over what it's going to
look like in the future.

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And those independence wars in Spanish America over the
question
of what's our relationship to Spain, now that a usurper is
on the throne,

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those independence wars kind of
open the gates for the same possibility in Spanish
America.

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And the absence of an independence war in Brazil
prevents that possibility from arising in Brazil, which
enables

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slavery to continue there until the very late 1800s.
And if I... you asked what was the spark?

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If I could also note that the spark for the French
Revolution
is the American Revolution, because France had to go into
debt

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so heavily to pay for its participation in the American
Revolution,
that the king then has to summon the estates general to
approve

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new taxes to try to deal with that debt incurred as a
result of French military
expeditions in the new world, in... in the United
States.

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And so American Revolution sparks French Revolution
which sparks Haitian Revolution.

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History is all connected.

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Dr. George Reid Andrews: ...if we talk, and you asked
about the
concept of… not just the concept,
the practice of gradual emancipation.

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Gradual emancipation is not what those folks called
it.
They called it the Law of the Free Womb.

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The Free well W-O-M-B, because, while the mother
remains a slave, the children that come out of that womb
will be free.

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Those laws actually originate in the northern states of
the United States following the War of Independence because, of course,
slavery is a huge issue here

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when the US becomes independent, what…
what's our relationship as a nation going to be with
slavery?

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And at that time the decision is left to the states,
to the individual states, and the northern states in the
late 1700s,

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enact exactly this kind of law...gradual emancipation
laws,
under which the children of slave mothers are born
freed

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but continue to serve their mother's master. So that
concept of gradual emancipation actually originates in the US and not in
Latin America.

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But they have the example of the US to draw on.

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Keith: I might not have the... the... well, obviously,
I don't have the language in here like you do... but,

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what keeps, like, if there's a gradual emancipation law
that the
child of a mother who is owned by somebody must serve that
master,

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how is that enforced?

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Dr. George Reid Andrews: Well, in the same way that
slavery is.

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That those... those children and those families cannot
flee the master, if they do they will be hunted and
brought back.

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There are police forces to do this,
they're also private slave hunters whose profession
is…

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masters will come to them and say X person fled,
I want that person back, I think they may be here.

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So there's a whole apparatus of people which is set up to
keep slaves in place, and of course, under the law those slave hunters have
the laws to draw on to

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justify what they're doing in hunting down
those escaped people and bringing them back.

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There's also the question, of course, of…
these children are free but they also live like
slaves.

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They live with the owner of their mother.
Can they be bought and sold like slaves?

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And this is actually an open question in those
societies,
because under the... the laws don't say anything about
that,

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but again, the children are free,
so can you buy and sell a free person?

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And yet they live like slaves.
To judge from the way they're living you would say,

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yeah you can because they're obligated to work for that
person,
we'll just transfer that obligation to some other owner,
anyway.

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That's yet another question that has to be hammered
out
over those 20 to 30 years under... during which the laws
are in effect.

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And as always with anything having to do with slavery, it
plays out in different ways in different places depending on the kind of
the struggles back and forth.

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The... the mothers, of course, very much want to keep
the children with them and if they have a decent
master,

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definitely to keep them there. So they're fighting
to hold on to children and to not have them move
around.

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Masters would like to be able to buy and sell children
the way they always have so, they would like to be able to
do that and,

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believe it or not, you would think that the
masters would hold all the cards in this situation.

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But during the period of slavery, there had grown up the
practice
and the understanding and in fact the legal procedures for
slaves

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to appeal to royal courts and royal officials when
their rights under the laws governing slavery were
violated.

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And slaves had various rights, they had the right to
marry,
they had the right to save money to buy their own
freedom,

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they had the right to buy their own freedom
if they could come to an agreement with masters.

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So there's a long history of slaves using the courts to
try to
defend their rights. Very often losing, but sometimes
winning.

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And that just now continues. And, of course, it continues
not only
with the children who are free but living like slaves,

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there are also lots of slaves who are still slaves. So
slavery really
continues to operate all through that 20 to 30 year period
and…

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but now under somewhat new conditions, because you got a
whole
generation of people who are not exactly slaves but also
not exactly free.

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Keith: Sounds like a mess.

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Dr. George Reid Andrews: It's very complicated. It's super
complicated.

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Dr. George Reid Andrews: ...it's been through the huge
trauma of
10 years of civil war, 10 years or more of civil war, in
which,

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you know, court systems are damaged,
legal systems are damaged, police forces are damaged.

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These are societies that are trying to reconstruct
themselves
after a very destructive period of trying to get to be
independent.

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So everything's complicated, everything's difficult,
everything
has to be hammered out through infrastructure that is not
working terribly well.

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Keith: ...to ask about the... the difference between
abolition and manumission...

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Dr. George Reid Andrews: Yeah, sure.

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Keith: ...and if those terms are... if it's a…
if it's a versus... abolition versus manumission?

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Or if they're two different concepts? What's the, like,
either the
definition, or how does each of those work?

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Dr. George Reid Andrews: Sure.
Yeah, I hope this... I hope we can do simply.

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Abolition is the destruction and
ending of slavery as an institution. You do away with the
institution.

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Manumission is the granting of freedom to an individual
slave and, in fact, in Latin America over time, quite a few... well, over
time, quite a few…

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in any given year, maybe half a percent to one percent
of the slave population is manumented and this is a legal
procedure.

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The... the owner...oh, god everything gets
complicated.

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The owner grants freedom to the slave and he or she does
so
through it... through a title. It's like the deed to a
house.

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The... the slave gets the title to him or herself and
it's
filed at the notary public office as proof that that
person is free.

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Most of those manumissions, most of those freeings involve
a cash payment by the slave to the master to compensate the master for
granting freedom to the slave.

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And, of course, those cash payments vary a lot
depending
on the age of the slave, the skills that the slave has,
and so on.

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But it's never cheap. And, of course, this is money that
those
slaves have earned over... usually over decades.

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They've saved, and saved, and saved, and saved,
to try to get to the point where they can buy slavery
(freedom).

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But to get back to the original question,
so you can have lots of manumissions, lots of individuals
getting free and,

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of course, then their children being free and the gradual
formation
over time of a free Black population, while slavery as an
institution

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remains very healthy, very vital, lots and lots of
people's enslaved…
because they're continuing to arrive from Africa.

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And so it's not versus at all except that…
except in the sense that when you finally have
abolition,

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when you have finally have the total destruction of
slavery as an institution,
that's also the end of manumission because there’s no
more slaves

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who are trying to become free,
they already are free under the law. Everybody's free.

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Keith: So, then, yeah, that's great, thank you.
So then we’re moving into a little bit of what we've
already

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talked about... but life... life after slavery.
You know, we've already talked about how difficult it
was

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for the institution to go away and maybe remnants of that
are still here...

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Dr. George Reid Andrews: Sure.

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Keith: ...hasn't gone away, et cetera.
But you're... you're free... you've, you know,
abolition

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has happened, you've... you've manumized yourself...
what’s it like for a free Black person in an enslaved
society?

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Dr. George Reid Andrews: Okay.

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Keith: Maybe that's too big of a question...

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Dr. George Reid Andrews: It's a big question.
You know, what, Keith, that's actually two different
questions.

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What's it like for people who have acquired their own
individual
freedom who have gotten manumitted while slavery continues
to exist?

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And then the other question is when slavery is abolished
as an
institution, what is it like for that very large
ex-slave-now-free population?

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So you want to do one and then the other?

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Keith: Sure.

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Dr. George Reid Andrews: For people who have become
free... individuals who are manumitted, what is life like
for them?

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Always that response depends on the place, depends on the
time,
also depends a lot on the relationship with your former
master.

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Do you become free under conditions of real antagonism
and conflict with that master, or do you have…

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do you have continuing close ties
with that master? And many slaves do.

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Many slaves do have continuing close ties with their
masters
because in order to get manumitted, not only do you
have

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to have the money to pay for your manumission,
you also have to get the master to agree to it,

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and if masters don't want to free their slaves,
they can use the law to hold off freeing the slave
indefinitely.

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So slaves who got manumitted usually did so partly by
paying for their freedom, but also partly by gradually,
over time,

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winning the master over and through various ways.
Many of these folks are domestic servants who became very
tightly integrated

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into the family and have very close emotional
relationships.
Very often these are women who brought up the children of
their masters.

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For those folks, if they have developed those ties with
masters
families during slavery, those ties are going to continue
after manumission.

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And, in fact, those ties can be advantageous to the former
slave because consider…they have just had to pay over most of their
life's savings to get free.

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They are now in a situation of great vulnerability, great
poverty,
very often these folks are older, it's taken a long time
for them to save up

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the money that it took to buy their freedom, so their
earning power is
declining over time, and it was never very great, their
earning power,

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because they have entered a labor market in which many, or
maybe most, workers are slave and therefore work for either no wages at all
or very minimal wages.

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And when you have a society dominated by slave labor,
the position... the bargaining position of free workers is
really weak.

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So any society based on slavery has, as a rule,
pretty low wages for free workers as well.

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And that is the society that these newly freed slaves have
entered.

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So it's really hard for them, really difficult, they need
all the resources they can get which are mainly their skills, whatever they
may be, their work ethic

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and if they can continue to get some assistance from the
family that they were once part of as slaves, that is a resource that they
try to exploit as well.

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But then, of course, there are many slaves who acquire
freedom under conditions of either indifference or antagonism with their
former masters families... they are really on their own.

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And again, in societies which do not
offer great opportunities to them for upward mobility.

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They're poverty-stricken, very often they're illiterate,
and these are
societies that are not highly developed economically
anyway, and so,

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it's not as though there are multiple... multiple...
oh…
and, of course, always the weight of racism on them.

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Always the weight of racism. The belief,
which is very, very, powerful in these societies, as in
the United States,

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the belief that Black people are just not the same as
White people.

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That they're not as intelligent, that they're not as hard
working,
that they're not as virtuous, that... etc, etc, etc.

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So when you put together poverty, relatively low
levels
of economic development, and deeply rooted beliefs in
racial inferiority,

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this is a super tough world within which Black people try
to make a living,
to find their place, and to try to advance in society.
It's a real uphill battle.

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Keith: More for myself than for anything,
but just to kind of get my head around, like…

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stealing human beings, bringing them halfway around
the
world to work for decades, to you know...

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Dr. George Reid Andrews: Centuries.

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Keith: ...centuries... to make them work for no wages,
save up a little bit of money to buy their freedom,

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00:32:01.360 --> 00:32:13.030  align:center  line:-1
only to enter a society that is still epically, and
disastrously,
racist... it doesn't sound like there's a whole lot of
chances for success.

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Dr. George Reid Andrews: It... it's a system, yeah,
which is overwhelmingly stacked against these folks.

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And I also don't want to exaggerate the
number of people who are able to get freedom.

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Life expectancy is not high. If it takes 10 to 20
years
to save up the money that it takes to buy your freedom,
the…

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the overwhelming majority of slaves are going to die as
slaves.
They're never going to make it into freedom and of course
that is

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even worse than being a free Black... at least as a free
Black person
you can make some basic decisions about how to live your
life.

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As a slave, you can still make those decisions
but they're really hard to carry out to fruition.

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So no, this is a... this is a really, really
hard situation for the people who are in it.

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And it goes on for centuries.

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Dr. George Reid Andrews: Okay,
so how do…how do you make that work?

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What are some of the ways in which free Black people
make their way both under slave society, and then in the
1900s,

254
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under, once slavery has been abolished and you've got
societies
which by then are formally committed to the idea of racial
equality?

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Keith: Yeah.

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Dr. George Reid Andrews: We can talk about that if you
wanted to.

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Keith: Yeah, definitely. I'm trying to...

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Keith: The process of abolition, one of the things
that…
that's been striking me throughout my graduate school
experience is…

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and not just with talking about this subject matter,
but with a lot of subject matters, is the idea that
people…

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the people that have been traumatized
are the ones that do the teaching, right?

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They're... they're not only traumatized,
but then they have to teach the rest of us that, like,

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what it feels like to be traumatized so that we understand
that.
And we've studied that a lot in, like, critical... some of
my critical policy classes,

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and...and things like that... and so,
that leads me to the question of... of allyship,
right?

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Like, when abolition was happening, you've mentioned,
like, uprisings in cities and when people get to cities they have movements
that are helping them.

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Were there allies during abolition?
Or was it... was it of something that happened solely
because

266
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the Black and enslaved population was, like,
we've had enough. I don't know if I've framed that
question correctly.

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Dr. George Reid Andrews: No, it's a... it's a good
question.
It's, as always, really, really complicated to answer.

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Keith: Because, obviously, there were people that, you
know…
the Civil War... we fought wars against slavery, or
against abolition,

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because people wanted to emancipate, like, that's part of
our whole history.
So, like, did the... did Black folks have any help when it
came to abolition?

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Dr. George Reid Andrews: That is a really good
question.

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And, you know, I find myself kind of
running down the list

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of countries and thinking, well, how did it happen
here,
how did it happen there, and I'm just going to take a
couple of examples,

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and say that, for example, I guess my overall answer is
going to be,
no, not a whole lot of allies, really.

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What they did have were kind of a fancy word that
we use in history and some of the other disciplines.

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What they did have were interlocutors, people that they
could talk with
and negotiate with to present their demands, to say what
it was

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00:35:59.250 --> 00:36:07.950  align:center  line:-1
that they wanted out of the situation of national crisis
that
these countries were undergoing in the first half of the
1800s.

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For example, in Venezuela where, following that
French invasion of Spain and the debate in Venezuela,
well,

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what's our relationship with this new Spanish
government?
Free Black people in Venezuela, especially those who
against

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00:36:27.260 --> 00:36:35.260  align:center  line:-1
all odds had managed to become somewhat prosperous and,
therefore…
to have some weight in society, and they usually did that
through the

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00:36:35.270 --> 00:36:44.570  align:center  line:-1
skilled trades, through being skilled tailors through
being…
through making coaches, through, working in... in metal
work…

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00:36:44.580 --> 00:36:53.470  align:center  line:-1
through doing jewelry, etc, etc, through having manual
skills that
enable them to accumulate some income to buy property, to
buy slaves,

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00:36:53.480 --> 00:37:02.740  align:center  line:-1
to tell you the truth, to become a significant part of
society.
But under colonial rule, those folks continue to be
pressed down

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00:37:02.750 --> 00:37:12.150  align:center  line:-1
by a whole series of laws, and this is part of what
produces
racism over the long haul, a series of laws that stipulate
that

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00:37:12.160 --> 00:37:21.100  align:center  line:-1
Black people are officially not equal to White people,
that they can't go to the university, that they can't
exercise…

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00:37:21.110 --> 00:37:30.110  align:center  line:-1
the skilled professions... they can do manual labor but
not…
they can't be lawyers, they can't be doctors, they can't
be notaries, etc, etc.

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00:37:30.120 --> 00:37:37.960  align:center  line:-1
That's according to the law. In real life, some people,
some free Black people,
are able to take up those professions, but again it's a
very hard process.

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00:37:37.970 --> 00:37:49.140  align:center  line:-1
Now when the crisis erupts, those free Black groups who
are organized
in various ways, they're organized through Catholic
religious brotherhoods,

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00:37:49.150 --> 00:37:58.040  align:center  line:-1
they're organized through the Black militias...colonial
law created
racially segregated militia groups, they're organized in
various ways.

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00:37:58.050 --> 00:38:03.940  align:center  line:-1
And they say very clearly, look, here's what
we want in return for our political support.

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We want the end of those race laws, we want to be legally
equal to
White people, that's going to be one of the core issues of
the

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00:38:15.900 --> 00:38:24.200  align:center  line:-1
independence wars, and Spain is going to lose a lot of
free Black
support by refusing to strike down those laws.

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00:38:24.210 --> 00:38:32.300  align:center  line:-1
So it's not as though the independents, the White
independence leaders
are saying to themselves, “Yeah they're right! Of course
they should be equal!”

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00:38:32.310 --> 00:38:39.770  align:center  line:-1
They're saying to themselves, “We really need those
folks
as part of the coalition, we really need their troops,

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00:38:39.780 --> 00:38:47.130  align:center  line:-1
we need their militia units, etc. Okay, we'll do it. We'll
strike down the laws.”

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00:38:47.140 --> 00:38:55.150  align:center  line:-1
And that negotiation takes place in Venezuela, it takes
place in Mexico,
it takes place in Argentina, it's going to take place in
Cuba

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00:38:55.160 --> 00:38:59.630  align:center  line:-1
in the second half of the century when
their independence wars break out.

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00:38:59.640 --> 00:39:09.270  align:center  line:-1
Now do we call that allyship? I don't know that I
would.
The independence movements are trying to achieve the goal
of independence.

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00:39:09.280 --> 00:39:14.240  align:center  line:-1
In order to get there, they need the free Black
population…
oh... and, of course, the slave population.

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00:39:14.250 --> 00:39:23.880  align:center  line:-1
That's a different negotiation which is much harder to
have because…
do you even accept the concept of negotiating with
slaves?

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00:39:23.890 --> 00:39:33.190  align:center  line:-1
It had happened in the Haitian Revolution because the
slaves were armed
by the tens of thousands and organized into armies which
France absolutely

301
00:39:33.200 --> 00:39:39.350  align:center  line:-1
had to negotiate with, kicking and screaming
every step of the way. Do you even negotiate with
slaves?

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00:39:39.360 --> 00:39:46.800  align:center  line:-1
Well, as the wars roll on, eventually, yes, you
have to and you have to enact those laws of gradual
emancipation.

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00:39:46.810 --> 00:39:54.280  align:center  line:-1
And then 20 years later, final emancipation…
in order to have their political support in the civil wars
and both parties…

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00:39:54.290 --> 00:40:01.050  align:center  line:-1
because in most Latin American countries these are civil
wars
between liberal and conservative parties. Both parties are
bidding

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00:40:01.060 --> 00:40:14.150  align:center  line:-1
for free Black support and for slave support. So I'm going
to say no,
not allyship. Yeah, the issue is really, what do we mean
by allies, right?

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00:40:14.160 --> 00:40:23.730  align:center  line:-1
Do we mean people who are really emotionally and or
intellectually committed to the idea of equality and
working together?

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00:40:23.740 --> 00:40:30.870  align:center  line:-1
Or do we mean people who, for political reasons,
agree to make some concessions in return for you
supporting me?

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00:40:30.880 --> 00:40:38.180  align:center  line:-1
That is a form of alliance if we... if that's what we mean
by allies,
then, yes, they had allies. If we mean the first
definition,

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00:40:38.190 --> 00:40:46.600  align:center  line:-1
people who are just viscerally committed to the idea
of
freedom and equality, then, no, not too many. Some,
yes.

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00:40:46.610 --> 00:40:52.950  align:center  line:-1
Those radical abolitionists that we talked about in
Brazil, those
folks are viscerally committed to that idea, and there's
some in Cuba

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00:40:52.960 --> 00:41:00.790  align:center  line:-1
as well, again, in the second half of the 1800s.
By the second half of the 1800s, I'm going to argue that
free Black

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00:41:00.800 --> 00:41:10.960  align:center  line:-1
life in Latin America had really developed in ways that
made
it increase that... that made their argument on behalf of
equality more

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00:41:10.970 --> 00:41:18.340  align:center  line:-1
and more compelling to a small number of
White people, and those folks could qualify as allies.

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00:41:18.350 --> 00:41:30.480  align:center  line:-1
Example here, Jose Marti, kind of the patron saint of
Cuban independence.
White journalist, White intellectual, there's every
indication from his writings,

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00:41:30.490 --> 00:41:37.190  align:center  line:-1
from his conversations, from his personal behavior that
Jose Marti,
who was killed in the last Cuban war of independence,

316
00:41:37.200 --> 00:41:46.990  align:center  line:-1
that he really understood why it was that in order to
construct a modern nation, you had to have racial
equality.

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00:41:47.000 --> 00:41:55.230  align:center  line:-1
And he truly was emotionally committed to the idea of
racial equality.
He talked about it a lot, he said that the goal of Cuban
independence

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00:41:55.240 --> 00:42:02.920  align:center  line:-1
would be that we wouldn't have to talk about race
anymore.
He has one line about how the 19th century was the
struggle of racial

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00:42:02.930 --> 00:42:14.410  align:center  line:-1
affirmation, the 20th century... he was killed in 1895, I
think, the 20th
century will be the century of this struggle for the
affirmation of rights.

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00:42:14.420 --> 00:42:23.110  align:center  line:-1
In the 20th century, we're gonna get there and we have to
get there.
Cuba can't be a working nation unless everybody's racially
equal, and

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00:42:23.120 --> 00:42:33.780  align:center  line:-1
socially equal, and class equal. He didn't get to gender
equal, but he did get
to racial equality and there are... of a small number of
White intellectuals and

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00:42:33.790 --> 00:42:38.720  align:center  line:-1
activists both in the working class and in the middle
class, who understand that and are committed to it.

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00:42:38.730 --> 00:42:44.000  align:center  line:-1
But that's not the overall tone of... of politics and
society at that time.

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00:42:45.150 --> 00:42:52.430  align:center  line:-1
Keith: We talked a little bit about laws, gradual
emancipation laws, things like that...

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00:42:52.440 --> 00:42:55.070  align:center  line:-1
Dr. George Reid Andrews: And the racial laws in the
colonial period...

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00:42:55.080 --> 00:43:05.380  align:center  line:-1
Keith: ...and the racial laws in the colonial period. And
that's really interesting to me from, like, a de jure and de facto policy
stance, right?

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00:43:05.390 --> 00:43:14.020  align:center  line:-1
Like, what is actual law and what is implied by the color
of people's skin,
what is implied by your social status, things like
that.

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00:43:14.030 --> 00:43:23.080  align:center  line:-1
And this information is coming directly from the webinar
which is how I
crafted all of these questions. But I think it was
Zach...

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00:43:23.090 --> 00:43:26.300  align:center  line:-1
I might get his name wrong, but there's a gentleman named
Zach Taylor…?

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00:43:26.310 --> 00:43:33.110  align:center  line:-1
Dr. George Reid Andrews: Oh boy, I'm embarrassed. I should
be able to remember his name. Zach... absolutely he teaches at Penn
State.

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00:43:33.120 --> 00:43:38.720  align:center  line:-1
Okay, you definitely don't want to put it…
I'm trying to remember what his name is...

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00:43:38.730 --> 00:43:40.070  align:center  line:-1
Keith: ...Zach...

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00:43:40.080 --> 00:43:50.660  align:center  line:-1
Dr. George Reid Andrews: ...because I've dealt with him a
lot over the years.
He has a book on the naval uprising in Rio in 1910. I
can't remember...

334
00:43:50.670 --> 00:44:00.330  align:center  line:-1
Keith: ...but he brings up criminal codes of 1830 and
an 1850 Brazilian Land Law or a Brazilian...

335
00:44:00.340 --> 00:44:01.640  align:center  line:-1
Dr. George Reid Andrews: Yeah, the land law...

336
00:44:01.650 --> 00:44:09.780  align:center  line:-1
Keith: ...and I don't know if those are the exact names of
the laws,
but I'm... I'm intrigued as to, you know, in a... in a
free society,

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00:44:09.790 --> 00:44:13.900  align:center  line:-1
in a post-abolition... now it's quote-unquote… I'm using
air quotes here...

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00:44:13.910 --> 00:44:23.120  align:center  line:-1
Dr. George Reid Andrews: Actually, yeah, these laws, if
you think about it, abolition is in 1888 so these laws are still enacted
while slavery is very much in force.

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00:44:23.130 --> 00:44:24.340  align:center  line:-1
Keith: Right.

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00:44:24.350 --> 00:44:27.580  align:center  line:-1
Dr. George Reid Andrews: But, there is also a substantial
free
Black population. Anyway, sorry to interrupt.

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00:44:27.590 --> 00:44:34.140  align:center  line:-1
Keith: Yeah, you're fine. But that's kind of what...
that's…
that's kind of where I want to lead the second half of
this…

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00:44:34.150 --> 00:44:44.950  align:center  line:-1
this talk is, like, where do people go, you know?
When... if you... if you're a free Black person and all of
a sudden

343
00:44:44.960 --> 00:44:54.220  align:center  line:-1
you have no money because you bought your freedom,
etc,
there's a, you know, does... are there laws that continue
to prevent…

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00:44:54.230 --> 00:44:58.000  align:center  line:-1
I'm thinking of Jim Crow here. Trying to try to
connect Jim Crow to Latin America...

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00:44:58.010 --> 00:44:58.850  align:center  line:-1
Dr. George Reid Andrews: Right.

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00:44:58.860 --> 00:45:03.700  align:center  line:-1
Keith: ...Jim Crow style laws in Latin America that
continue to perpetuate this idea of...

347
00:45:03.710 --> 00:45:05.510  align:center  line:-1
Dr. George Reid Andrews: Okay.

348
00:45:05.520 --> 00:45:09.900  align:center  line:-1
Keith: ...I’ll do the same thing here and grab my
water.

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00:45:09.910 --> 00:45:12.120  align:center  line:-1
Dr. George Reid Andrews: Oh, your water, sure.

350
00:45:12.130 --> 00:45:13.480  align:center  line:-1
Keith: ...and if you need more at any point...

351
00:45:13.490 --> 00:45:23.750  align:center  line:-1
Dr. George Reid Andrews: Yeah, okay are we on?
We are... we are on? Okay, here we come to the great

352
00:45:23.760 --> 00:45:35.090  align:center  line:-1
distinction that almost everybody in Latin America will
always
draw between the Latin American countries and the United
States

353
00:45:35.100 --> 00:45:45.460  align:center  line:-1
and the distinction is between a country that enacted a
series
of openly racially discriminatory laws and, indeed, the
purpose of

354
00:45:45.470 --> 00:45:54.190  align:center  line:-1
those laws was to discriminate, and those are the
southern states of the United States. That's on one
side.

355
00:45:54.200 --> 00:46:02.860  align:center  line:-1
And on the other side, are societies that when they
became independent, all said we are done with racial
discrimination.

356
00:46:04.850 --> 00:46:14.010  align:center  line:-1
The laws that were imposed on us by Spain and
Portugal,
which mandated racial inequality, were wrong.

357
00:46:14.020 --> 00:46:24.340  align:center  line:-1
They hurt us as societies, they divided us racially,
they were inhuman, they consigned vast swathes of the
population

358
00:46:24.350 --> 00:46:33.340  align:center  line:-1
to racial inferiority, and we are done with that now.
And most... again, the Spanish, all... all of the
Spanish-American nations,

359
00:46:33.350 --> 00:46:42.480  align:center  line:-1
plus Brazil, make that political decision in the early
1800s.
They say that for us, a key part of independence is not
only walking

360
00:46:42.490 --> 00:46:53.090  align:center  line:-1
away from Spanish and Portuguese rule, it's also
walking
away from the concept of legally mandated racial
inequality.

361
00:46:53.100 --> 00:47:03.470  align:center  line:-1
Our new constitutions are all going to say that everyone's
equal,
there is no distinction of race, or ancestry, etc, etc, in
our societies,

362
00:47:03.480 --> 00:47:14.720  align:center  line:-1
we're going a very different route from the route that the
US will go.
Actually, the states start enacting racially
discriminatory laws in the early 1800s

363
00:47:14.730 --> 00:47:23.260  align:center  line:-1
and then they get really extreme with it in the second
half of the 1800s,
and the Latin American nations and societies take great
pride in having

364
00:47:23.270 --> 00:47:34.480  align:center  line:-1
rejected that as a path of historical development and
instead embracing the
concept of racial equality, which they all do at the time
of independence.

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00:47:34.490 --> 00:47:41.630  align:center  line:-1
Now what's the second question…
second question is how'd that actually work out.

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00:47:41.640 --> 00:47:50.900  align:center  line:-1
Well, and of course different ways,
different places, different times, etc, etc.

367
00:47:50.910 --> 00:48:02.900  align:center  line:-1
But the one way in which it does work out, I'm going to
argue,
is that it establishes as a core goal or a core principle,
let's say,

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00:48:02.910 --> 00:48:10.430  align:center  line:-1
of what it means to be Brazilian, what it means to be
Mexican,
what it means to be Cuban, what it means to be a member of
any

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00:48:10.440 --> 00:48:25.430  align:center  line:-1
Latin American nationality, that a core principle is we're
all in this together.
We're racially egalitarian, we don't recognize difference,
and our societies will

370
00:48:25.440 --> 00:48:35.050  align:center  line:-1
succeed or fail to the degree that they actually
function as racially egalitarian and harmonious
societies.

371
00:48:35.060 --> 00:48:41.010  align:center  line:-1
And, you know, what... when did the
United States ever make that kind of commitment?

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00:48:41.020 --> 00:48:50.120  align:center  line:-1
I mean, we're right now, what, over 200 years after
independence…
we're right now really wrestling with it and really trying
to make it real.

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00:48:50.130 --> 00:48:56.220  align:center  line:-1
Latin American nations decide early on that this is
the
way they want to go. Now, again back to our conversation
before.

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00:48:56.230 --> 00:49:04.370  align:center  line:-1
They didn't decide this because they suddenly got
enlightened,
they decide... decided this because of tough political
negotiations

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00:49:04.380 --> 00:49:11.500  align:center  line:-1
with their Black and... also let's take note, in countries
like
Mexico and Peru and Ecuador and so on, with their
Indigenous populations

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00:49:11.510 --> 00:49:15.840  align:center  line:-1
as well, different set of negotiations…
we're not going to talk about those now.

377
00:49:15.850 --> 00:49:21.740  align:center  line:-1
But these were multi-racial societies that had to
decide
the principles on which they were going to be
governed,

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00:49:21.750 --> 00:49:28.890  align:center  line:-1
and these societies, for political reasons, in the first
half of the 1800s,
decided they were going to go with racial equality,
okay.

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00:49:28.900 --> 00:49:36.490  align:center  line:-1
And back to our question, how does it work out?
The big complication there were two big complications with
that decision…

380
00:49:36.500 --> 00:49:46.620  align:center  line:-1
One is, yeah, you can say everybody's equal but back to
poverty,
and back to racism, and back to you have been organized in
officially

381
00:49:46.630 --> 00:49:54.980  align:center  line:-1
racially unequal ways for the previous 200 to 250
years.
That's hard to walk away from. That's one big
complication.

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00:49:54.990 --> 00:50:06.720  align:center  line:-1
The other big complication is in the second half of the
1800s
and the first, let's say, 30 years of the 1900s, what is
the dominant

383
00:50:06.730 --> 00:50:18.470  align:center  line:-1
intellectual framework, the basic way for understanding
the
world in the western world? And, sadly, it is scientific
racism.

384
00:50:18.480 --> 00:50:28.080  align:center  line:-1
People had been racist in the 1600 and 1700s kind of on
the basis
of looking around and concluding on the basis of their
observations that

385
00:50:28.090 --> 00:50:35.710  align:center  line:-1
yeah, Black people are not the same as White people.
Scientific racism is something different and it is when
new

386
00:50:35.720 --> 00:50:46.620  align:center  line:-1
academic disciplines like anthropology, like history, like
sociology,
like criminology, like psychology, say that they've done
the experiments,

387
00:50:46.630 --> 00:50:54.410  align:center  line:-1
they've done the research, the science is clear on
this,
people are really different from each other on the basis
of race.

388
00:50:54.420 --> 00:50:59.180  align:center  line:-1
The White people are different from Black people,
they're different from Asian people, they're different
from Indigenous people,

389
00:50:59.190 --> 00:51:11.830  align:center  line:-1
we can prove it, we've got the skull measurements to prove
it, etc, etc.
So... and this is the hegemonic science in all those
disciplines of the late

390
00:51:11.840 --> 00:51:24.330  align:center  line:-1
1800s early 1900s, so your constitutions can say that
everybody's equal,
but your intellectual elites, plus the men and women in
the street all know

391
00:51:24.340 --> 00:51:34.300  align:center  line:-1
that, hey, in real life biologically, that's not true at
all.
So scientific racism comes along to confirm that kind
of…

392
00:51:34.310 --> 00:51:39.530  align:center  line:-1
in the gut day-to-day racism that had developed
in the region over the previous 200 years.

393
00:51:39.540 --> 00:51:48.950  align:center  line:-1
Those two combined put really powerful barriers in the way
of free
Black life and free Black upward mobility in a way you

394
00:51:48.960 --> 00:51:58.570  align:center  line:-1
don't even need Jim Crow... Jim Crow laws if you have
these deep-seeded
beliefs in racial inequality which people did have and
which survive,

395
00:51:58.580 --> 00:52:06.490  align:center  line:-1
not in the same way that they were in effect a hundred
years ago,
but their heritage and their inheritance is still…

396
00:52:06.500 --> 00:52:12.890  align:center  line:-1
still with us today creating big problems for people.
But when we talk about the laws, the laws in Latin
America

397
00:52:12.900 --> 00:52:22.590  align:center  line:-1
look quite different and they're officially racially
egalitarian.
And, you know, what? I'll take that any day over Jim Crow.
I definitely will.

398
00:52:23.550 --> 00:52:30.570  align:center  line:-1
Keith: That was... that's great information.
And it's actually kind of surprising because I didn't
expect...

399
00:52:30.580 --> 00:52:38.230  align:center  line:-1
I can see it now that you talked about it,
but I didn't expect the answer to be that there
were…

400
00:52:38.240 --> 00:52:43.140  align:center  line:-1
that... that... that Latin America was more accepting.

401
00:52:43.150 --> 00:52:44.500  align:center  line:-1
Dr. George Reid Andrews: Officially.

402
00:52:44.510 --> 00:52:49.800  align:center  line:-1
Keith: Officially, right. Yeah, like in policy...
yeah.
And in... in law more accepting.

403
00:52:49.810 --> 00:53:02.310  align:center  line:-1
Trying to think of how to frame this question, but
so...
so just to kind of ask it again, because I'm still
thinking through it...

404
00:53:02.320 --> 00:53:03.270  align:center  line:-1
Dr. George Reid Andrews: Okay.

405
00:53:03.280 --> 00:53:13.740  align:center  line:-1
Keith: Latin America did not have
laws that worked to continually segregate the
population.

406
00:53:13.750 --> 00:53:14.800  align:center  line:-1
Dr. George Reid Andrews: No, they did not.

407
00:53:18.000 --> 00:53:25.540  align:center  line:-1
Keith: Do you think that put them in,
like, more of a higher standing?

408
00:53:25.550 --> 00:53:34.350  align:center  line:-1
That's not... that's not the way I want to ask it…
Do you think that free... that the free Black
population

409
00:53:34.360 --> 00:53:42.070  align:center  line:-1
felt more accepted in Latin America versus in the
states?
Also, maybe not the right way to frame it, but...

410
00:53:42.080 --> 00:53:44.130  align:center  line:-1
Dr. George Reid Andrews: Sure, yeah, great question.

411
00:53:47.140 --> 00:53:50.260  align:center  line:-1
Yeah... are we on? Is your question
on there? Yep? Oh, good. Okay.

412
00:53:50.270 --> 00:53:52.140  align:center  line:-1
Keith: Yeah, yeah. I record myself too, yeah.

413
00:53:52.150 --> 00:54:00.480  align:center  line:-1
Dr. George Reid Andrews: You're recording yourself too,
your voice.
Keith, I'm sorry... can you repeat the question,
actually?

414
00:54:00.490 --> 00:54:03.130  align:center  line:-1
My... my brain started off in another direction.

415
00:54:03.140 --> 00:54:04.710  align:center  line:-1
Keith: No, you're fine, I'm actually...

416
00:54:04.720 --> 00:54:12.570  align:center  line:-1
Keith: I'm kind of fascinated by the idea that Latin
America
did not have Jim Crow laws. That was not... or a Jim Crow
equivalent.

417
00:54:12.580 --> 00:54:19.870  align:center  line:-1
That was not what I expected the answer to be, and,
so I'm working through in my head about... how did
a…

418
00:54:19.880 --> 00:54:28.990  align:center  line:-1
did a free Black person in... a free enslaved person in
Latin America
feel because of those official quote unquote laws or...
unofficial…

419
00:54:29.000 --> 00:54:37.390  align:center  line:-1
did they feel more accepted in that society
than they do…than they did in the United States?

420
00:54:39.170 --> 00:54:49.990  align:center  line:-1
Was it more of the... was the society... were those
societies more accepting of the free Black population than
we were?

421
00:54:51.630 --> 00:55:00.070  align:center  line:-1
Dr. George Reid Andrews: Okay, they were officially,
definitely more accepting. Now unofficially, free Black
people

422
00:55:00.080 --> 00:55:07.150  align:center  line:-1
were running into barriers of discrimination and
incidents of discrimination all the time... all the
time.

423
00:55:07.160 --> 00:55:16.770  align:center  line:-1
But they have some... in... in figuring out how to react
to
those incidents of discrimination, they have a resource
available to them…

424
00:55:16.780 --> 00:55:24.310  align:center  line:-1
well I was about to say that free Black
people didn't have in the United States, and yet…

425
00:55:24.320 --> 00:55:35.410  align:center  line:-1
Okay, they had a resource available to them which was
those
official declarations of racial equality... something that
they don't get

426
00:55:35.420 --> 00:55:42.220  align:center  line:-1
in the United States, really, until the…and I forget the
number
of the amendment…14th, 15th, 16th Amendment in 1865.

427
00:55:42.230 --> 00:55:49.920  align:center  line:-1
But in Latin America that... those are in the national
constitution,
and not only that in the national constitution, they will
be in speeches

428
00:55:49.930 --> 00:55:58.180  align:center  line:-1
that presidents give, they will be in campaign
speeches
that the parties give as they campaign around in
elections

429
00:55:58.190 --> 00:56:03.900  align:center  line:-1
and appeal both for White votes and Black votes.
And they'll never appeal for them in racial ways.

430
00:56:03.910 --> 00:56:09.840  align:center  line:-1
They will just say we stand for total equality and
everybody's in this together and that's... okay.

431
00:56:09.850 --> 00:56:19.300  align:center  line:-1
So that when daily life in Latin America departs from
those ideals,
free Black people are in a pretty strong position to say,
hey,

432
00:56:19.310 --> 00:56:26.480  align:center  line:-1
this is not the way it was supposed to be.
We are entitled to participation in national life in the
same way

433
00:56:26.490 --> 00:56:36.190  align:center  line:-1
that everybody is, and to the degree that
we're being excluded from that participation, this needs
to be made right.

434
00:56:36.200 --> 00:56:41.770  align:center  line:-1
Our daily practice has to be congruent with our
constitutional principles.

435
00:56:41.780 --> 00:56:47.970  align:center  line:-1
And, you know what, Keith, I misspoke slightly before
when I said there are no Jim Crow style laws in Latin
America.

436
00:56:47.980 --> 00:56:57.550  align:center  line:-1
There is one category of racially discriminatory law that
does actually…
it's not that it continues, it's brand new in the life of
nations.

437
00:56:57.560 --> 00:57:05.190  align:center  line:-1
In the late 1800's, early 1900s, and, as you know that's
the period
of mass European migration to the new world.

438
00:57:05.200 --> 00:57:13.380  align:center  line:-1
People are coming from Italy, from Ireland, from Eastern
Europe, etc.
They're coming to the United States and they're coming to
Latin America,

439
00:57:13.390 --> 00:57:19.790  align:center  line:-1
and the Latin American nations, for
various reasons, want those immigrants, for sure.

440
00:57:19.800 --> 00:57:27.080  align:center  line:-1
They want them for all kinds of reasons but, in part for
racial reasons,
they want to Whiten their societies by increasing the
European

441
00:57:27.090 --> 00:57:32.810  align:center  line:-1
component of Brazilian society, Argentine society, Cuban
society, etc.

442
00:57:32.820 --> 00:57:40.230  align:center  line:-1
And a number of Latin American nations at that time
do enact racially discriminatory immigration laws.

443
00:57:40.240 --> 00:57:50.330  align:center  line:-1
They bar immigration from Asia, they bar immigration from
Africa, and they bar Black immigration, for example, from the West Indies
or the United States.

444
00:57:50.340 --> 00:57:59.760  align:center  line:-1
There is some talk of African Americans migrating to Latin
America in the late
1800s, early 1900s, precisely because conditions for Black
people

445
00:57:59.770 --> 00:58:08.910  align:center  line:-1
on paper look way better in Latin America than they are in
the United States.
Latin American nations get rather alarmed at the idea of
large-scale

446
00:58:08.920 --> 00:58:16.380  align:center  line:-1
African-American immigration, which never
materialized.
And, so a number of them enact these racially
discriminatory immigration laws.

447
00:58:22.910 --> 00:58:31.810  align:center  line:-1
One of the key areas of difficulty for free Black
people
in Latin American nations in the early 1900s, is where
they

448
00:58:31.820 --> 00:58:40.380  align:center  line:-1
have to face large-scale European immigration and that
happens
in Cuba where large numbers of Spaniards come in the early
1900s,

449
00:58:40.390 --> 00:58:48.000  align:center  line:-1
it happens in Brazil where a large number of Spaniards,
Italians,
Portugueses and Europeans, it happens in Uruguay, it
happens in Argentina.

450
00:58:48.010 --> 00:58:53.050  align:center  line:-1
European immigrants, for the most part,
bypass the Latin American countries.

451
00:58:53.060 --> 00:58:57.470  align:center  line:-1
They'd rather go to the US, they'd rather go to
Canada, but they do go to those four.

452
00:58:57.480 --> 00:59:07.330  align:center  line:-1
And when they arrive... this again, late 1800s, early
1900s,
this is the high watermark of scientific racist
thought,

453
00:59:07.340 --> 00:59:14.880  align:center  line:-1
not just in Latin America, but in Europe, in the United
States.
 And as a result, not surprisingly, those European
immigrants

454
00:59:14.890 --> 00:59:27.610  align:center  line:-1
get all kinds of preferences for employment, social
opportunities, economic opportunities, even political opportunities that
are being denied to Black people

455
00:59:27.620 --> 00:59:39.460  align:center  line:-1
in violation of national constitutions. In three of those
four countries
in the early 1900s, something entirely new appears in
Latin America

456
00:59:39.470 --> 00:59:48.470  align:center  line:-1
which are Black political parties which are organized
precisely
to protest the preferences being given to European
immigrants

457
00:59:48.480 --> 00:59:55.380  align:center  line:-1
over locally born Black people, many of whom
have been in the country for generations.

458
00:59:55.390 --> 01:00:03.570  align:center  line:-1
There is a Black political party in Cuba, there's one in
Brazil
and there's one in Uruguay. None of them do very well in
electoral terms,

459
01:00:03.580 --> 01:00:15.810  align:center  line:-1
but they are a very clear... and they're based on the idea
that our countries
are not observing our own stated principles of racial
equality and we,

460
01:00:15.820 --> 01:00:26.260  align:center  line:-1
as Black people, need to organize to fight again now,
peacefully, electorally,
for Black rights in the same way that we did a hundred
years ago in the wars

461
01:00:26.270 --> 01:00:35.740  align:center  line:-1
for national independence, because we're really not
getting…
in Cuba they talk about... they're not getting our
rightful share,

462
01:00:35.750 --> 01:00:43.350  align:center  line:-1
we're not getting our rightful share, we're not getting
the rights that we are entitled to and, therefore, we need a political
party to represent our interests.

463
01:00:44.910 --> 01:00:46.030  align:center  line:-1
I'm gonna stop there.

464
01:00:47.000 --> 01:00:57.820  align:center  line:-1
Keith: ...the military service as a way to kind of,
to get freedom or to be... to.... to participate in
freedom.

465
01:00:57.830 --> 01:01:07.180  align:center  line:-1
Did that, I mean, I've heard about that and,
was that successful? Did that... did that work?

466
01:01:07.190 --> 01:01:17.700  align:center  line:-1
Did the... because Black folks, at that point, are, like,
are fighting
a war waged by White people for the freedom of Black
people.

467
01:01:17.710 --> 01:01:24.060  align:center  line:-1
It's this... it seems like it's this weird sort of
hamster
wheel thing for them to be participating in.

468
01:01:24.070 --> 01:01:35.080  align:center  line:-1
I don't know if there's a question there so much as, like,
can you
talk a little bit about how that worked or if it
worked?

469
01:01:38.870 --> 01:01:44.520  align:center  line:-1
Dr. George Reid Andrews: Military service... oh god... I
got very
distracted by a cardinal out there.

470
01:01:44.530 --> 01:01:48.600  align:center  line:-1
I've gotten... during the pandemic, I've gotten very
interested in birds...

471
01:01:48.610 --> 01:01:49.370  align:center  line:-1
Keith: Yeah.

472
01:01:49.380 --> 01:01:51.380  align:center  line:-1
Dr. George Reid Andrews: ...because I'm at home so
much.
Anyway, sorry I got distracted.

473
01:01:54.490 --> 01:02:04.180  align:center  line:-1
Military service leads in a number of directions
and it achieves a number of things. It fails to achieve
other things.

474
01:02:04.190 --> 01:02:10.720  align:center  line:-1
What it does achieve is putting pressure on these
societies to finally eliminate slavery.

475
01:02:10.730 --> 01:02:18.380  align:center  line:-1
It also enables many individual Black men, ah...
interesting…
we're back to the distinction between abolition and
manumission.

476
01:02:18.390 --> 01:02:26.160  align:center  line:-1
Military service is both a way for individuals to get
freedom…
many, many, slaves are drafted into the armed forces and
they

477
01:02:26.170 --> 01:02:31.710  align:center  line:-1
get freedom at the end of their military service,
and lots of folks volunteer to get freedom.

478
01:02:31.720 --> 01:02:41.950  align:center  line:-1
So it's a means of individual freeing and it's also a
means…
it's also a means to eventually achieve total
emancipation, total abolition.

479
01:02:41.960 --> 01:02:54.330  align:center  line:-1
It's also a means for a small number, but a visible
number, and an important number of Black men to become important national
political figures.

480
01:02:54.340 --> 01:03:03.290  align:center  line:-1
The military historically is often more egalitarian…
racially egalitarian as an institution than the rest of
society.

481
01:03:03.300 --> 01:03:10.320  align:center  line:-1
That's the case in the US, and it was the case in
these
countries as well. A number of
talented Black commanders end up going

482
01:03:10.330 --> 01:03:18.210  align:center  line:-1
to the very top of their armed forces and, since these are
also
societies in which the military is an important political
institution,

483
01:03:18.220 --> 01:03:25.780  align:center  line:-1
they become important political figures. Some of them
become
national presidents, like Vicente Guerrero in Mexico is
one.

484
01:03:25.790 --> 01:03:36.020  align:center  line:-1
There are several folks in the Dominican Republic.
Fulgencio Batista, famous Cuban president and dictator
of the 1900s started his career in the military.

485
01:03:36.030 --> 01:03:44.270  align:center  line:-1
So it's a means for a small but important number of Black
men
to enter national politics and become important
figures.

486
01:03:44.280 --> 01:03:55.860  align:center  line:-1
But what military service does not do is kind of lift
up…
once you have gotten past the abolition of the colonial
racial laws

487
01:03:55.870 --> 01:04:07.630  align:center  line:-1
and of slavery, it doesn't do anything at all to lift up
the Black population
socially and economically, or to produce genuine racial
inequality in the society.

488
01:04:07.640 --> 01:04:18.370  align:center  line:-1
It doesn't contribute much toward economic development,
overall, it doesn't contribute much toward creating national educational
systems, it doesn't etc.

489
01:04:18.380 --> 01:04:26.100  align:center  line:-1
So it is a means to achieve some goals but not to achieve
others.
Since it achieves some, it's an important phenomenon, but
since

490
01:04:26.110 --> 01:04:33.870  align:center  line:-1
it doesn't apply at all to others, it has real limits
as,
let's say as an avenue of political mobilization.

491
01:04:35.680 --> 01:04:46.040  align:center  line:-1
Keith: Obviously, we're going through quite a
reckoning
here in the states with, you know... there's...
there's…

492
01:04:46.050 --> 01:04:55.490  align:center  line:-1
for as loud as people are about how racist the United
States is,
there is a equally loud voice about how it's not
racist.

493
01:04:55.500 --> 01:05:04.830  align:center  line:-1
And, not really talking about the states in particular
but, you know, the relationship between North America and
Latin America,

494
01:05:04.840 --> 01:05:14.260  align:center  line:-1
South America, we're all the American, I'm wondering if…
if we could... I'm realizing now that I'm probably talking a little loud
but these are in my ears...

495
01:05:14.270 --> 01:05:17.110  align:center  line:-1
Dr. George Reid Andrews: No, no you're fine.

496
01:05:17.120 --> 01:05:27.210  align:center  line:-1
Keith: Can we learn anything, we meaning North
America,
can we learn anything from the history of Latin
America?

497
01:05:27.220 --> 01:05:36.750  align:center  line:-1
Or the acceptance... or the.... or, you know... because
Luana
has this great, great part in her talk where she... she
talks

498
01:05:36.760 --> 01:05:46.200  align:center  line:-1
about the language, right, and how... how... how
African…
how Afro-Brazilians have transformed so much of the
landscape of Brazil

499
01:05:46.210 --> 01:06:00.080  align:center  line:-1
that you can't be in Brazil right now and not see or be
part of that influence. The cultures have kind of meshed or merged so much
that it's transformed it.

500
01:06:00.090 --> 01:06:12.120  align:center  line:-1
That hasn't happened here, I don't think. And I don't know
if... I mean,
I think it would be a good thing for that to happen
here.

501
01:06:12.130 --> 01:06:21.210  align:center  line:-1
I don't know if it's... if we're moving in that direction,
if we can
learn anything from Latin America. Big questions, big
conclusions.

502
01:06:24.880 --> 01:06:34.340  align:center  line:-1
Dr. George Reid Andrews: Yeah, I noticed this in your
list of questions and I was wrestling with it and I…

503
01:06:34.350 --> 01:06:44.760  align:center  line:-1
it's the kind of question that I should have a real good
answer to and I…
I don't think I do, which, you know, 20 or 30 years ago, I
might have…

504
01:06:44.770 --> 01:06:53.870  align:center  line:-1
I might have said yes we can learn a lot from…
I shouldn't say that we can't learn anything.

505
01:06:59.470 --> 01:07:06.220  align:center  line:-1
Yeah, we're definitely arriving at the end of the session
because
my brain is freezing up and I'm not doing very well with
this question at all.

506
01:07:06.230 --> 01:07:09.410  align:center  line:-1
Keith: Oh, it's totally okay. It's... it's broad. I mean,
it's meant to…

507
01:07:09.420 --> 01:07:10.240  align:center  line:-1
Dr. George Reid Andrews: Yeah.

508
01:07:10.250 --> 01:07:14.970  align:center  line:-1
Keith: ...it's meant to elicit conversation instead of,
you know, how...

509
01:07:14.980 --> 01:07:16.540  align:center  line:-1
Dr. George Reid Andrews: Keith, I think I know how to
answer it.

510
01:07:16.550 --> 01:07:29.410  align:center  line:-1
I... I think... I think... I know something to say, which
is that I,
myself, am not totally certain what Latin America has to
teach us about race.

511
01:07:29.420 --> 01:07:39.390  align:center  line:-1
I... it has... it has a lot to teach us, but I'm not
sure
which parts are relevant and useful to us and vice
versa.

512
01:07:39.400 --> 01:07:45.800  align:center  line:-1
Our story has a lot to teach Latin Americans.
I'd have to think more about which parts are most useful
or relevant to them,

513
01:07:45.810 --> 01:07:55.160  align:center  line:-1
but one thing I can say which is that, you know,
back…
back to this idea that these are nations committed on
paper

514
01:07:55.170 --> 01:08:02.930  align:center  line:-1
and in their constitutions to the idea of racial
equality…
that's so very fundamentally different from the United
States

515
01:08:02.940 --> 01:08:12.510  align:center  line:-1
so much so that African Americans in this country,
of course, heard about this almost immediately.

516
01:08:12.520 --> 01:08:20.360  align:center  line:-1
They heard about the enactment of the constitutions…oh,
they
heard about the Black presidents, they heard about the
Black generals,

517
01:08:20.370 --> 01:08:27.920  align:center  line:-1
they heard about the Black religious brotherhoods,
they heard about the Black militia, and they... the
reaction among

518
01:08:27.930 --> 01:08:38.510  align:center  line:-1
African-American intellectuals and writers was, I gotta go
take a look at this.
And a number of them did, especially during the period of
scientific racism…

519
01:08:38.520 --> 01:08:46.390  align:center  line:-1
late 1800s early 1900s, and indeed all the way up until
the present.
And you've got a lot of African-American professors
and

520
01:08:46.400 --> 01:08:52.300  align:center  line:-1
social scientists who are very interested in questions
of
race in Latin America and studying it pretty closely.

521
01:08:52.310 --> 01:09:01.370  align:center  line:-1
What is striking about what those folks find when they go
to
Latin America and look at conditions on the ground

522
01:09:01.380 --> 01:09:12.780  align:center  line:-1
and report back on what they see, is that their reports
really shift
a lot over time. When they go in the late 1800s early
1900s which is the

523
01:09:12.790 --> 01:09:23.780  align:center  line:-1
period of Jim Crow in the United States, they're really
pretty
excited by what they see because they do see nations
where

524
01:09:23.790 --> 01:09:34.200  align:center  line:-1
there are small but pretty significant sectors of Black
professionals,
intellectuals, journalists, teachers, who are not teaching
and writing

525
01:09:34.210 --> 01:09:40.450  align:center  line:-1
and doing their research in segregated settings,
they're doing them in national institutions.

526
01:09:40.460 --> 01:09:49.030  align:center  line:-1
The founder of the Brazilian Academy of Letters is a
famous mulatto,
famous mixed race novelist called Machado de Assis.

527
01:09:49.040 --> 01:09:55.010  align:center  line:-1
He's the founder and first president of the
National Institute for the Promotion of Literature.

528
01:09:55.020 --> 01:10:02.680  align:center  line:-1
So African Americans who go and see this kind of thing
in various countries say, holy cow! They've really figured
it out.

529
01:10:02.690 --> 01:10:10.980  align:center  line:-1
By the time you get to the late 1900s, African-Amer…
many African-American intellectuals who go to see what's
going

530
01:10:10.990 --> 01:10:20.080  align:center  line:-1
on in Latin America say it's a disaster because,
you know, that idea that everybody's racially equal really
kind of

531
01:10:20.090 --> 01:10:28.760  align:center  line:-1
lulled people and made them not see and not appreciate
the racial discrimination, prejudice, inequality, that
does in fact exist

532
01:10:28.770 --> 01:10:37.880  align:center  line:-1
and is there on the street for you to see in the form of
Black poverty,
and Black children, oh... massive neighborhoods of Black
poverty and so on.

533
01:10:37.890 --> 01:10:47.650  align:center  line:-1
To which... to which many Brazilian intellectuals, both
Black and White,
will respond by saying, well, hold on a minute... it's
true that those Black slums,

534
01:10:47.660 --> 01:10:57.470  align:center  line:-1
the Black the... the
favelas, the urban slums,
are majority
Black and heavily Black, but they're not entirely
Black.

535
01:10:57.480 --> 01:11:04.700  align:center  line:-1
Poverty in Brazil is racially integrated in ways that it
is not in the United States.

536
01:11:04.710 --> 01:11:15.220  align:center  line:-1
And the fact is, that in our dedication to, as a national
value,
in our dedication to racial equality, we have produced
something

537
01:11:15.230 --> 01:11:23.000  align:center  line:-1
that doesn't work perfectly and we've got to keep working
at it very hard,
and that is the goal of the Black movements operating in
Brazil and other countries right now.

538
01:11:23.010 --> 01:11:28.930  align:center  line:-1
But we, nevertheless, are starting from a different
position
than you're starting from in the United States because you
guys

539
01:11:28.940 --> 01:11:38.220  align:center  line:-1
don't seem yet to have really accepted the idea that
societies
need to be racially egalitarian, racially integrated.

540
01:11:38.230 --> 01:11:48.280  align:center  line:-1
We've at least gotten there now... our struggle is to try
to make
sure that that commitment to racial egalitarianism and
racial equality

541
01:11:48.290 --> 01:11:54.360  align:center  line:-1
gets realized in real life, and that's an uphill
struggle.
It's not something we're going to achieve overnight,

542
01:11:54.370 --> 01:11:58.870  align:center  line:-1
but at least we start with a societal agreement that
that's where we should be.

543
01:11:59.800 --> 01:12:02.890  align:center  line:-1
Keith: Have we just... have we just realized that just
now?

544
01:12:02.900 --> 01:12:07.010  align:center  line:-1
Dr. George Reid Andrews: Well, you know you kind of
answered that question yourself when you said before,

545
01:12:07.020 --> 01:12:16.130  align:center  line:-1
they're very powerful voices arguing in favor of racial
equality
and criticizing racism and other equally powerful
voices

546
01:12:16.140 --> 01:12:24.450  align:center  line:-1
denying that racism is a big problem in the United
States.
There are people in Latin America who deny that racism is
a problem there,

547
01:12:24.460 --> 01:12:31.270  align:center  line:-1
but at least, to my ears, they're kind of weak
voices and they always sound quite
defensive about that.

548
01:12:31.280 --> 01:12:41.690  align:center  line:-1
I don't think... I don't think that we are there in the
acceptance
of that idea in the way that the Latin American societies
have been,

549
01:12:41.700 --> 01:12:45.750  align:center  line:-1
again, at least on paper and officially for the last 200
years.

550
01:12:45.760 --> 01:12:46.810  align:center  line:-1
We're not there yet.

551
01:12:47.580 --> 01:12:52.290  align:center  line:-1
Dr. George Reid Andrews: ...thing to say that…
that what Latin America teaches us that it's not,

552
01:12:52.300 --> 01:13:03.440  align:center  line:-1
it's not a bad thing to have your national ideal be the
ideal
of racial equality and the ideal of racial democracy.

553
01:13:03.450 --> 01:13:09.530  align:center  line:-1
You can always fall short, and you will
always fall short of achieving that ideal.

554
01:13:09.540 --> 01:13:18.730  align:center  line:-1
But if that's the goal you're shooting for that's way
better than not
having yet really decided what exactly the goal is that
you're shooting for.

555
01:13:20.550 --> 01:13:32.580  align:center  line:-1
Keith: ...sums up everything we've been talking about.
So... trying to frame it correctly... but, the...
the…

556
01:13:32.590 --> 01:13:41.830  align:center  line:-1
the narrative that I'm realizing that... that... that I
need to end
with as we speak is from the military service, from Black
folks

557
01:13:41.840 --> 01:13:51.120  align:center  line:-1
participating in their own... in... in advocating for
their own freedom against these
systems that are built to deny them that,

558
01:13:51.130 --> 01:13:56.110  align:center  line:-1
and I just keep thinking, like, we need everybody.
We need everybody. We need everybody.

559
01:13:56.120 --> 01:14:04.220  align:center  line:-1
And I keep thinking that here, too, like, this, you
know,
for...for people on that side that complain about the
stock market,

560
01:14:04.230 --> 01:14:11.690  align:center  line:-1
or this, or that... like, think how, you know, and...
and…
people that are invested, for example, like, the, you
know, there's a…

561
01:14:11.700 --> 01:14:16.810  align:center  line:-1
there's a... there's a small percentage of
African Americans that are invested in the stock
market.

562
01:14:16.820 --> 01:14:21.430  align:center  line:-1
There's a lot of foreign investment, et cetera.
Just think about how much more money you would have if
everybody was…

563
01:14:21.440 --> 01:14:31.310  align:center  line:-1
so I kind of want to end with... with talking about things
like that.
Like, have we recognized that we need everybody and,

564
01:14:31.320 --> 01:14:44.010  align:center  line:-1
if we haven't, what's it going to take for us as a
country, as the Americas, as the world, what's going to take for us to
realize that we, that everybody's in this together?

565
01:14:44.020 --> 01:14:56.030  align:center  line:-1
Dr. George Reid Andrews: Yeah, well that make... that's...
that's too big a question which I am no more qualified to answer…

566
01:14:56.040 --> 01:14:59.580  align:center  line:-1
than you are or then anybody is. What is it going to
take?

567
01:15:06.710 --> 01:15:14.820  align:center  line:-1
I think... I think the US ethos of competition and
individualism

568
01:15:14.830 --> 01:15:27.960  align:center  line:-1
and every person for themselves and I've got mine, don't
worry about his, I don't think that helps us, that
does get, you know, it's funny I was just listening…

569
01:15:27.970 --> 01:15:35.760  align:center  line:-1
I was driving over this morning and listening to a radio
show which was
a debate on whether or not to forgive student debt.

570
01:15:35.770 --> 01:15:41.230  align:center  line:-1
And people arguing about, yeah, you want to do it
because
it'll help the society as a whole, and other people saying
you don't want to do it

571
01:15:41.240 --> 01:15:48.250  align:center  line:-1
because people who have the means should pay,
and I'm not going to weigh in on either side of that
debate.

572
01:15:48.260 --> 01:16:02.530  align:center  line:-1
But the notion that our society is... is comprised
basically of
individuals who compete against each other, who kind of
elbow each other

573
01:16:02.540 --> 01:16:11.880  align:center  line:-1
and that the struggle to get to the top somehow will
benefit the society
as a whole because our very best people will get up there
and then,

574
01:16:11.890 --> 01:16:21.070  align:center  line:-1
what are they going to do, I don't know, maybe they'll
lift us all up.
But that... that ideal of individual competition really
serves us as a society…

575
01:16:21.080 --> 01:16:32.440  align:center  line:-1
I... as I go on in my life, I increasingly think maybe
that's…
maybe that's not the best ideal, you know?

576
01:16:32.450 --> 01:16:44.670  align:center  line:-1
Again, the ideal that we are all in this together, we need
to be in it together,
we can't get anywhere unless everybody is being enabled to
join in that

577
01:16:44.680 --> 01:16:52.360  align:center  line:-1
work of construction and to benefit from that work of
construction…
I think that ideal is gonna... gonna serve us better than
the ideal of

578
01:16:52.370 --> 01:17:01.320  align:center  line:-1
elbow... elbow... get to the top... get to the target...
and, you know,
I don't think you could probably use that, but that's...
that's my thought about it.

579
01:17:01.330 --> 01:17:14.180  align:center  line:-1
Keith: No, that's great. Is there anything that we haven't
hit on that you
feel like you need us to know or me to know? I feel like
we talked quite a bit.

580
01:17:14.190 --> 01:17:16.680  align:center  line:-1
Dr. George Reid Andrews: Yeah, we've talked
quite a bit. I think you've got
plenty to work with.

581
01:17:16.690 --> 01:17:17.930  align:center  line:-1
Keith: Excellent.

582
01:17:17.940 --> 01:17:18.167  align:center  line:-1