Lucy Chase (1822–1909) and Sarah Chase (1836–1911) were sisters from Massachusetts who volunteered as teachers in freedmen's schools during and after the American Civil War. Their letters to each other and their friends and family from this period are a valuable resource for historians on the Reconstruction era and on 19th-century African-American social and cultural history.
Lucy Chase | |
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| Born | December 1, 1822 Worcester, Massachusetts, U.S. |
| Died | September 23, 1909 (aged 86) Worcester, Massachusetts, U.S. |
Sarah Earle Chase | |
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| Born | May 29, 1836 Worcester, Massachusetts, U.S. |
| Died | January 9, 1915 (aged 78) Leicester, Massachusetts, U.S. |
Life and work edit
Lucy Chase was born and died in Worcester, Massachusetts.[1] Sarah Chase was born in Worcester, died in Leicester, and is buried at Rural Cemetery in Worcester.[2] Their mother Lydia Earle's father was Pliny Earle I, an inventor of cotton-processing mechanisms,[3] their mother's mother Patience Buffum was sister to the Quaker abolitionist Arnold Buffum, and their father Anthony Benezet Chase was "a highly respected and successful businessman and treasurer of Worcester County."[4] Two of their brothers, Pliny Earle Chase and Thomas Chase, were professors at Haverford.[5] The sisters were motivated to volunteer in part due the teachings of their Quaker faith.[6] They were initially paid $25 a month and given $20 for supplies.[4]
At the time of her death, Lucy Chase's obituary summarized her legacy: "During the civil war she became a teacher in the schools established by Gen. Butler at Craney Island, near Norfolk, Va. for the education of the freed slaves, and many of the older colored residents of Worcester owe their education to her. She was an accomplished artist in painting and sculpture, and she wrote in a fascinating way of her experiences in the slave schools and her extended travels around the world."[7] Some of their letters were first published by the New England Educational Commission in 1864, a year after they arrived in Virginia.[8] According to academic Richard L. Zuber, "They wrote home frequently, long newsy letters, full of the type of description that warms the historian's heart—pictures of the living conditions, and the attitudes and aspirations of the freedmen."[9] Lucy volunteered from 1863 to 1869 in Virginia, Georgia, South Carolina, and Florida; Sarah, who was troubled by health problems, was with her part of that time—"Their letters from such places as Richmond, New Bern, Charleston, Savannah, and Columbus are graphic in their descriptions both of places and of people."[10][9] A great deal of their initial work was devoted to the acquiring the rudiments of food, shelter, clothing, and healthcare for destitute refugees.[4] Only once basic needs were met could the sisters begin to act on their "optimistic assurance that the primer and schoolbook were the keys to the black man's future; to this they had dedicated themselves."[4]
There were no lineal descendants of the Chase sisters to inherit their papers, so family members donated them to the American Antiquarian Society for preservation.[11] In addition to manuscripts from the sisters and their correspondents, there are pieces written by their students, as well as business records belonging to the Richmond slave trader R. H. Dickinson, which were looted by the sisters and taken home to New England.[11][12] Many of the letters were published in a collection called Dear Ones at Home: Letters from the Contraband Camps, edited by historian Henry Lee Swint and published by Vanderbilt University Press in 1966.[13] In addition to their information about American slavery, public education, living conditions in the south, 19th-century American perspectives on gender and race, and the war proper, the letters have been used by researchers studying the black church and African-American dance history.[14][15] The letters and journals of the Chases sisters also provide descriptions of folk medicine, "Negro dialect and colloquialisms...snatches of songs and hymns...and a sprinkling of comments on Negro recreational and religious life."[16] Historian Martin Schlegel credits the sisters for being remarkably free of race prejudice for the time and place: "Their sympathy for the Negro does not lead them to minimize his faults or exaggerate his virtues. The Negro they depict is not a saint, but a very human being, eager and able to learn and ready to defend his freedom."[17] According to historian Larry Gara:[18]
Despite the markedly paternalistic attitude that colored much that the Chase sisters wrote, their letters add considerable detail to our knowledge of life in the contraband communities. Lucy told the story of one former slave who had been parted from her husband as a young woman and who remarked: "White folk's got a heap to answer for the way they've done to colored folks! So much they won't never pray it away!" The years of service volunteered by Lucy and Sarah Chase and thousands like them made slight atonement for that 'heap'...[18]
Other notable Northern-female-schoolteacher letter writers from the Reconstruction-era south include Laura M. Towne and Charlotte L. Forten.[3]
See also edit
- Charles Carleton Coffin – American journalist, who looted the Ziba Oakes letters
- Anthony Benezet – French-born American abolitionist and teacher
References edit
- ^ "Lucy Chase, 1909". Massachusetts State Vital Records, 1841–1925 – via FamilySearch.
- ^ "Sarah Earle Chase, 1915". Massachusetts State Vital Records, 1841–1925 – via FamilySearch.
- ^ a b Swint, Henry Lee; Chase, Lucy; Chase, Sarah (1966). Dear ones at home: letters from contraband camps. Nashville: Vanderbilt University Press. pp. 3–4.
- ^ a b c d Wilkinson, Norman B. (1968). "Review of Dear Ones at Home; Letters from Contraband Camps". The Pennsylvania Magazine of History and Biography. 92 (1): 134–136. ISSN 0031-4587. JSTOR 20090151.
- ^ Jaquette, Henrietta (1967). "Review of Dear Ones at Home: Letters from Contraband Camps". Quaker History. 56 (1): 48–50. ISSN 0033-5053. JSTOR 41946530.
- ^ Small, Sandra E. (1979). "The Yankee Schoolmarm in Freedmen's Schools: An Analysis of Attitudes". The Journal of Southern History. 45 (3): 381–402. doi:10.2307/2208200. ISSN 0022-4642. JSTOR 2208200.
- ^ "Obituary for LUCY CHASE". The Boston Globe. September 24, 1909. p. 14. Retrieved 2024-01-18.
- ^ New-England Educational Commission for Freedmen (1864). "Extracts from letters of teachers and superintendents of the New-England Educational Commission For Freedmen". Wilson Anti-Slavery Collection (19th-Century British Pamphlets). JSTOR 60239140.
- ^ a b Zuber, Richard L. (1967). "Review of Dear Ones at Home: Letters from Contraband Camps". The North Carolina Historical Review. 44 (1): 101–102. ISSN 0029-2494. JSTOR 23517921.
- ^ Bentley, George R. (1967). "Review of Dear Ones at Home: Letters from Contraband Camps". The Florida Historical Quarterly. 46 (2): 165–167. ISSN 0015-4113. JSTOR 30147265.
- ^ a b Rothman, Ellen K.; Boehm, Randolph, eds. (2003), "New England Women and Their Families in the 18th and 19th Centuries: Personal Papers, Letters, and Diaries" (PDF), Manuscript Collections from the American Antiquarian Society Editor, LexisNexis.com, Series A, Part 3: Maine and Massachusetts Family Collections
- ^ "Inventories and Finding Aids at the American Antiquarian Society". www.americanantiquarian.org. Retrieved 2024-01-18.
- ^ "Dear ones at home; letters from contraband camps | WorldCat.org". search.worldcat.org. Retrieved 2024-01-18.
- ^ Smith, Timothy L. (1972). "Slavery and Theology: The Emergence of Black Christian Consciousness in Nineteenth-Century America". Church History. 41 (4): 497–512. doi:10.2307/3163880. ISSN 0009-6407. JSTOR 3163880. S2CID 162685659.
- ^ Heckscher, Jurretta Jordan (2009). "Our National Poetry: The Afro-Chesapeake Inventions of American Dance". In Malnig, Julie (ed.). Ballroom, Boogie, Shimmy Sham, Shake: A Social and Popular Dance Reader. University of Illinois Press. pp. 19–35. ISBN 978-0-252-03363-6. JSTOR 10.5406/j.ctv35r3tpj.5.
- ^ Jones, Michael Owen (1968). "Review of Dear Ones at Home: Letters from Contraband Camps; Hunting in the Old South: Original Narratives of the Hunters; The Grizzly Bear: Portraits from Life; My Kind of Country: Favorite Writings about New York". The Journal of American Folklore. 81 (320): 170–172. doi:10.2307/537673. ISSN 0021-8715. JSTOR 537673.
- ^ Schlegel, Marvin W. (1967). "Review of Dear Ones at Home: Letters from Contraband Camps". The Virginia Magazine of History and Biography. 75 (1): 113–114. ISSN 0042-6636. JSTOR 4247288.
- ^ a b Gara, Larry (1967). "Review of Dear Ones at Home: Letters From Contraband Camps". The American Historical Review. 72 (2): 714. doi:10.2307/1859453. ISSN 0002-8762. JSTOR 1859453.