Condition of the American Colored Population, and of the Colony at Liberia

by American Colonization Society

In many of the states the laws expressly exclude them from being impanelled as jurors; and, so far as known, they have never served in that capacity in any of the states.

7. In the New England and Middle States, the blacks enjoy the same rights of residence, and of emigration from one state to another, which belong to the whites. In Connecticut a law is in force which empowers the proper authorities to prevent foreigners, (citizens from other states or of other countries) from residing in that state, but it is not discriminating in its application to any particular color. The black is not permitted to settle in Ohio, except he give bonds, to secure the state against any expense which he may incur by becoming a pauper; nor is any one permitted to employ such an emigrant without giving similar bonds. Laws are in force in Maryland forbidding those who shall leave the state from returning to it. Similar laws exist in South Carolina. No free blacks are allowed to go into Georgia, and none to reside in it except those who have long been resident. In Delaware, none are allowed to enter the state, but the law is very rarely enforced. They are allowed to reside in Alabama by paying a tax of five dollars. They are not permitted to go into the state from other states on any condition; nor, having left the state, can they return. Laws of similar character are in force in Louisiana, Tennessee, and probably some other states.

8. In New England and the Middle States, (a late law in Connecticut excepted) there appears to be no distinction made by law, with reference to the privileges of education or religious worship, between the blacks and the whites. In all these states, and in Missouri, Maryland, Delaware and Ohio, they are allowed by law, not only to send their children to the public schools, but to establish schools for themselves exclusively. Many such schools are patronized by the benevolent friends of the race among the whites. By a late law of Ohio, they cannot receive any benefit from the public school funds. In Alabama, they may not attend schools or have instruction among themselves. A prohibitory law, passed in Georgia, about eighteen months since, debars them from all the privileges of school education in that state. They may however be taught the catechism, or such moral lessons and portions of Scripture as they can commit to memory. With respect to other states no definite information has been received. In Connecticut a law has recently been passed forbidding the establishment of schools for the education of colored children from other states.

III. Intellectual and Moral Condition of the Free Blacks.

It is to be feared that the statements now to be made will meet with an ungracious reception among a certain portion of the community. As a powerful means of enlisting public sympathy in behalf of the African race, the advocates of the Society have sometimes entered into an exposition of such facts as would most accurately unfold their intellectual and moral condition. Accordingly, those who oppose the Society have attempted to show that it is the “disparager of the free blacks.”

It were, however, wholly impracticable to arouse public sympathy, either where no suffering or degradation exists, or where their existence is unknown. All benevolent operations must proceed upon the supposition that there is want to be alleviated, or ignorance to be enlightened, or degradation to be pitied; and the vigor with which such operations are sustained by the benevolent will be proportioned, not so much to the degree of this want, ignorance and degradation, as to their thorough and perfect exposure. The Colonization Society is not singular in its proceedings. In whatsoever sense this society is the “disparager of the free blacks,” in the same sense are the Bible and Tract Societies the “disparagers” of those to whom they extend their benevolence. In the same sense also, and to a higher degree, is the Foreign Missionary Board the “disparager” of the Heathen. Were that society to deny or to conceal the deep degradation and licentiousness of the American Indians, and of the Pagan world generally, it is difficult to conceive with what arguments they could successfully approach the sympathies of their patrons.

Thus, in the case under consideration, it is equally true, that all attempts to provide for the relief of the free black and slave population of the country, must prove abortive if unattended by facts and statements relative to their actual condition. It would not be difficult to show that the same society, from whose advocates the complaint in question is heard, in its statements and arguments touching the situation of the slaves, is as truly their disparager as is the Colonization Society the “disparager of the free blacks.”

The statements which follow are called for by the necessity of the case. They are not made in a spirit of taunt, or reproach, or boasted superiority, but with the hope that they may serve to call forth that commiseration which the cause of the deeply-injured African, when truly stated, challenges for itself.

1. Intellectual Condition of the Free Blacks. Notwithstanding the privileges of education are nominally extended to them in the New-England, Middle, and some of the Southern and Western States, yet the prejudice which exists against their color serves to defeat, to a lamentable extent, the benevolent provisions of the law. In some cities and large towns, schools are maintained expressly for them. In Philadelphia, particularly, there are many distinct schools for colored children, some of which have at different times been taught by colored tutors, and much to their credit. “In these schools,” says a gentleman of that city, “where they have been under the superintendence of qualified instructers, forty years’ experience has proved, that they are no way inferior to the whites in the acquirement of learning.” In the country towns of the states above referred to, the children of the blacks are not unfrequently found in common schools with the whites. But their situation is frequently made so uncomfortable that most of the benefits of such attendance are lost. Still more unfrequently are they to be found at Academies or high schools even in New-England—and still more rarely do they find their way into Colleges. Mr. Russwurm, now in Liberia, is a graduate of Bowdoin College. Attempts were made some time since to establish a college exclusively for them in New-Haven, Conn. The plan, meeting with decided opposition from the inhabitants of that town, was finally abandoned. An attempt has been recently made to establish a high school for colored females in Canterbury, Conn. Vigorous and determined opposition has been manifested towards it by the inhabitants, so that its success is still doubtful. In many of the slave states, free blacks are not allowed to attend school, or to learn to read or write. Many of them, however, enjoy the benefits of sabbath school instruction, and commit to memory considerable portions of Scripture, &c. Yet a great majority are no doubt lamentably and grossly ignorant.

2. Religious Privileges. Except in large cities, where they are found in sufficient numbers to compose congregations by themselves, they attend public worship with the whites. But the unenviable distinctions which prevail even there, have a powerful influence in discouraging their attendance. In some parts of the country they enjoy the ministrations of preachers of their own color, and large numbers are said to be in communion with various churches.