Umbhali-mbali uHoward Zinn kuAbraham Lincoln kunye nokupheliswa kobukhoboka ekugqibeleni e-US. Okubonisa ukuba ifilimu entsha kaSpielberg, uLincoln, ayichanekanga ngokwembali.
UJohn Brown wabulawa lilizwe laseVirginia ngemvume karhulumente welizwe. Yayingurhulumente wesizwe owathi, nangona wayenyanzelisa ngokubuthathaka umthetho ophelisa ukurhweba ngamakhoboka, wanyanzelisa ngokungqongqo imithetho ebonelela ngokubuyela kweimbacu ebukhobokeni. Yayingurhulumente kazwelonke owathi, kulawulo luka-Andrew Jackson, wasebenzisana noMzantsi ukugcina uncwadi lokubhangisa ngaphandle kweeposi kumazwe asemazantsi. YayiyiNkundla ePhakamileyo yase-United States eyathi ngo-1857 ikhoboka uDred Scott alinakumangalela inkululeko yakhe kuba wayengengomntu, kodwa wayeyipropathi.
Urhulumente onjalo welizwe akanakuze avume ukupheliswa kobukhoboka ngemvukelo. Kwakuza kuphelisa ubukhoboka kuphela phantsi kweemeko ezilawulwa ngabamhlophe, kwaye kuphela xa kufunwa yiimfuno zezopolitiko nezoqoqosho zabaphathi bezoshishino baseNyakatho. Yayingu-Abraham Lincoln odibanise ngokugqibeleleyo iimfuno zoshishino, amabhongo ezopolitiko eqela elitsha leRiphabhlikhi, kunye neentetho zobuntu. Wayeza kugcina ukupheliswa kobukhoboka kungekhona phezulu kuluhlu lwakhe lwezinto eziphambili, kodwa kufutshane ngokwaneleyo ukuya phezulu ukuze kuqhutywe khona okwethutyana ngoxinzelelo lokuphelisa kunye nenzuzo yezopolitiko.
ULincoln wayenokudibanisa ngobuchule imidla yabantu abazizityebi kakhulu kunye nezinto ezinomdla kwabamnyama okomzuzwana kwimbali xa ezi zinto zinomdla zidibana. Kwaye wayenokunxulumanisa ezi zimbini kunye necandelo elikhulayo labantu baseMelika, abamhlophe, abanyukayo, abanomdla kwezoqoqosho, abakumgangatho ophakathi osebenzayo kwezopolitiko. Njengoko uRichard Hofstadter esitsho:
Ngokucokisekileyo udidi oluphakathi kwiimbono zakhe, wathetha ngezigidi zabantu baseMelika abaqale ubomi babo njengabasebenzi abaqeshiweyo-njengezandla zasefama, oomabhalana, ootitshala, abakhandi, abakhandi, amadoda ahamba ngeenqanawa, kunye nabaqhekeki bakaloliwe-kwaye baphumelele kuluhlu lwamafama asemhlabeni. , oosomashishini abatyebileyo, amagqwetha, abarhwebi, oogqirha nabezobupolitika.
ULincoln unokuxoxa ngokukhululeka kunye nothando oluchasene nobukhoboka ngezizathu zokuziphatha, ngelixa esebenza ngononophelo kwezopolitiko. Wayekholelwa "ukuba iziko lobukhoboka lisekelwe kukungabikho kokusesikweni kunye nomgaqo-nkqubo ombi, kodwa ukuba ukupapashwa kweemfundiso zokuphelisa kudla ngokunyuka kunokuba kuphelise ububi bayo." (Beka ngokuchasene nale ngxelo kaFrederick Douglass ngomzabalazo, okanye iGarrison ethi "Mhlekazi, ubukhoboka abuyi kubhukuqwa ngaphandle kwemincili, owona mdla mkhulu") uLincoln wawufunda ngokungqongqo uMgaqo-siseko, oko kuthetha ukuba iNkongolo, ngenxa yesiHlomelo seShumi (esigcinelwe amazwe. amagunya anganikwanga ngokuthe ngqo urhulumente kazwelonke), akanako ukunqanda ngokomgaqo-siseko ubukhoboka kumazwe.
Xa kwakucetywa ukuba kupheliswe ubukhoboka kwiSithili saseColumbia, esasingenawo amalungelo karhulumente awayephantsi kolawulo lweCongress, uLincoln wathi oku kuya kuba nguMgaqo-siseko, kodwa akufanele kwenziwe ngaphandle kokuba abantu beSithili. wayifuna. Ekubeni inkoliso yabo yayingabantu abamhlophe, oku kwayibulala loo ngcamango. Njengoko uHofstadter watshoyo malunga nengxelo kaLincoln, "iphefumla umlilo wokunyanzelisa okungaguqukiyo ekumodareyitheni."
ULincoln wala ukugxeka uMthetho Wamakhoboka Obu Baleki esidlangalaleni. Wabhalela umhlobo wakhe wathi: โNdiyavuma ukuba ndikuthiyile ukubona izidalwa ezihlwempuzekileyo zizingelwa . . . kodwa ndiyaluma imilebe yam ndize ndithule.โ Kwaye xa wenza isindululo, ngo-1849, njengeCongressman, isisombululo sokuphelisa ubukhoboka kwiSithili sase-Columbia, wahamba kunye necandelo elifuna abasemagunyeni basekhaya ukuba babambe kwaye babuyisele amakhoboka aqhweshileyo esiza eWashington. (Oku kwakhokelela ekubeni uWendell Phillips, umcimi-mthetho waseBoston, abhekisele kuye kwiminyaka kamva ngokuthi โlaa khoboka lisuka e-Illinois.โ) Wayebuchasile ubukhoboka, kodwa wayengakwazi ukubona abantu abamnyama belingana, ngoko ke umxholo oqhubekayo kwindlela yakhe yayikukukhulula amakhoboka kunye nokuxhatshazwa kwamakhoboka. ukubabuyisela eAfrika.
Kwiphulo lakhe lika-1858 e-Illinois kwi-Senate ngokumelene noStephen Douglas, uLincoln wathetha ngokwahlukileyo ngokuxhomekeke kwiimbono zabaphulaphuli bakhe (kwaye mhlawumbi kuxhomekeke kwindlela ekufutshane ngayo kunyulo). Ethetha emantla e-Illinois ngoJulayi (eChicago), wathi:
Masizilahle zonke ezi ziphithiphithi malunga nale ndoda nenye indoda, olu hlanga nolo hlanga nolunye uhlanga lungaphantsi, ngoko ke kufuneka babekwe kwindawo ephantsi. Masizilahle zonke ezi zinto, kwaye simanyane njengabantu banye kulo lonke eli lizwe, side sibe siya kuphinda siphakame sibhengeze ukuba bonke abantu badalwe ngokulinganayo.
Kwiinyanga ezimbini kamva eCharleston, kumazantsi e-Illinois, uLincoln wathi kubaphulaphuli bakhe:
Ndiya kuthi ke, andikho, ndingazange ndakhe ndavuma ukuzisa nangayiphi na indlela ukulingana kwezentlalo nezopolitiko kweentlanga ezimhlophe nezimnyama (ihlombe); ukuba andizange, ndingazange ndikhe ndithande ukwenza abavoti okanye abagwebi babantu abangathathi ntweni, okanye ukubafanelekela ukuba nezikhundla, okanye ukutshata nabantu abamhlophe. .
Kwaye njengoko bengenakuphila njalo, ngeli lixa behleli kunye kumele kubekho isikhundla esongamileyo nesingaphantsi, kwaye nam njengaye nawuphi na omnye umntu ndithanda ukuba nesikhundla esongamileyo esabelwe uhlanga olumhlophe.
Emva kokwahlulwa koMzantsi kwiManyano, emva kokuba uLincoln wonyulwa njengoMongameli ekwindla lowe-1860 njengomgqatswa wombutho omtsha weRiphabhlikhi, yayiluluhlu olude longquzulwano lwemigaqo-nkqubo phakathi koMzantsi noMntla. Ungquzulwano aluzange lube phezu kobukhoboka njengeziko lokuziphatha-ininzi yasemantla ayizange ikhathale ngokwaneleyo malunga nobukhoboka ukuba benze imibingelelo ngenxa yayo, ngokuqinisekileyo kungekhona idini lemfazwe. Yayingelulo ungquzulwano lwabantu (uninzi lwabamhlophe bangasentla babengathandwa ngokwezoqoqosho, bengenagunya kwezopolitiko; inkoliso yabamhlophe basemazantsi yayingabalimi abahlwempuzekileyo, ingengabo abenzi bezigqibo) kodwa yayingabantu abakumgangatho ophezulu. Abantu abakumgangatho ongasentla babefuna umhlaba ongenakwandisi kwezoqoqosho, abasebenzi basimahla, imarike ekhululekileyo, intlawulo ephezulu yokukhusela abavelisi, ibhanki yaseUnited States. Iminqweno yamakhoboka yayichasa yonke loo nto; babona uLincoln namaRiphabhlikhi besenza ukuqhubela phambili kwendlela yabo yobomi eyonwabisayo nenempumelelo kwixa elizayo.
Ke, xa uLincoln wonyulwayo, amazwe asixhenxe asemazantsi aphuma kwiManyano. ULincoln waqala ubutshaba ngokuzama ukuhlutha isiseko somdibaniso eFort Sumter, eMzantsi Carolina, nakwamanye amazwe amane arhoxa. I-Confederacy yasekwa; iMfazwe yamakhaya yayiqhubeka.
Intetho yokuqala kaLincoln yokuQala, ngoMatshi 1861, yayixolelana noMzantsi yaye abo bahluliweyo bathi: โAndinanjongo, ngokuthe ngqo okanye ngokungangqalanga, yokuphazamisana neziko lobukhoboka kumazwe akhoyo. Ndiyakholelwa ukuba andinalungelo lisemthethweni. ukwenza njalo, kwaye andinamdla wokwenza oko." Kwaye ngemfazwe kwiinyanga ezine, xa uNjengele John C. Fremont eMissouri wabhengeza umthetho wemfazwe kwaye wathi amakhoboka abanini abachasayo iUnited States ayeza kukhululeka, uLincoln wawuphikisa lo myalelo. Wayenexhala lokubamba kwiManyano amazwe amakhoboka aseMaryland, Kentucky, Missouri, naseDelaware.
Kwaba nje ngokuba imfazwe yanda ngakumbi, iingxwelerha zanda, ukuphelelwa lithemba lokuphumelela kwaphakama, kwaye ukugxekwa kwababhubhisi besoyikisa ukutyhila umfelandawonye odilikayo emva kukaLincoln ukuba waqala ukwenza ngokuchasene nobukhoboka. UHofstadter uyichaza ngolu hlobo le nto: โNjengesixhobo esilinganisa imilinganiselo ethambileyo, wabhala umkhwa woxinzelelo, yaye njengoko uxinzelelo lweRadical lwalusanda waya ngasekhohlo.โ UWendell Phillips uthe ukuba uLincoln wakwazi ukukhula "kungenxa yokuba simsezelisile."
Ubuhlanga obusemantla babuxhaphake njengobukhoboka eMzantsi, kwaye kwakuya kuthatha imfazwe ukuba izigungqise zombini. Abantsundu baseNew York abakwazanga ukuvota ngaphandle kokuba bane-$250 kwipropati (isiqinisekiso esingasetyenziswanga kwabamhlophe). Isindululo sokuphelisa oku, esafakwa kwivoti ngo-1860, soyiswa kabini kwenye (nangona uLincoln wathwala iNew York ngeevoti ezingama-50,000). UFrederick Douglass wathi: "Usana olumnyama lwe-Negro suffrage lwalucatshangelwa ukuba lubi kakhulu ukuba lungabonakali ngesiganeko esikhulu. I-Negro yachithwa njengokuba abanye abantu bebeka abantwana babo abakhubazekileyo xa inkampani ifika."
UWendell Phillips, ngako konke ukugxeka kwakhe uLincoln, waqaphela ukuba kunokwenzeka kunyulo lwakhe. Ethetha kwiTempile yaseTremont eBoston kusuku olusemva konyulo, uPhillips wathi:
Ukuba i-telegraph ithetha inyaniso, ngokokuqala ngqa kwimbali yethu ikhoboka likhethe uMongameli wase-United States. . . . Hayi iAbolitionist, engeyiyo indoda echasene nobukhoboka, uMnumzana Lincoln uyavuma ukumela umbono ochasene nobukhoboka. I-pawn kwi-chessboard yezopolitiko, ixabiso lakhe likwisikhundla sakhe; ngomzamo olungileyo, sinokumtshintsha ngokukhawuleza ukuba abe knight, ubhishophu okanye ukumkanikazi, kwaye atshayele ibhodi. (Kwaqhwatywa)
Abagcini be-Conservative kudidi oluphezulu lwaseBoston bafuna uxolelwaniso noMzantsi. Ngaxa lithile bahlasela intlanganiso yokubhangisa kwaloo Tempile yaseTremont, kungekudala emva konyulo lukaLincoln, baza bacela ukuba imvume yenziwe eMzantsi "kwinjongo yorhwebo, ukuvelisa, ezolimo."
Umoya weNkongolo, nasemva kokuba imfazwe iqalile, yaboniswa kwisigqibo eyasigqithisa ngehlobo lika-1861, ngeevoti ezimbalwa eziphikisanayo: โ... le mfazwe ayiliwa . . . amalungelo amaziko amiselweyo aloo mazwe, kodwa ... ukugcina uManyano. "
Abacimli-mthetho balongeza iphulo labo. Izibongozo zokukhululwa zagaleleka kwiNkongolo ngowe-1861 nangowe-1862. NgoMeyi waloo nyaka, uWendell Phillips wathi: โUAbraham Lincoln usenokungayinqweneli loo nto; akanako ukuyithintela; isizwe sisenokungayifuni, kodwa isizwe asinakukuthintela oko. Andikwenzi oko. ukhathale ukuba abantu bafuna ntoni okanye banqwenela ntoni; i-negro yingqalutye kwivili le-cog, kwaye umatshini awunakuqhubeka de umkhuphe."
NgoJulayi iNkongolo yawisa uMthetho wokuThinjwa, owavumela ukukhululwa kwamakhoboka abo babesilwa noManyano. Kodwa oku akuzange kunyanzeliswe ngabaphathi beManyano, kwaye uLincoln akazange akunanze ukunyanzeliswa. UGarrison wabiza umgaqo-nkqubo kaLincoln "ukukhubeka, ukumisa, ukunyanzeliswa, ukungaqiniseki, ubuthathaka, ukuxhatshazwa," kwaye uPhillips wathi uLincoln "wayeyindoda yenqanaba lesibini lokuqala."
Utshintshiselwano lweeleta phakathi kukaLincoln noHorace Greeley, umhleli weNew York yenkulungwane, ngoAgasti 1862, wanika uLincoln ithuba lokuvakalisa iimbono zakhe. Greeley wabhala:
Mnumzana omhle. Andikuphazamisi ukukuxelela-kuba kufuneka wazi kakade-ukuba inxalenye enkulu yabo baphumeleleyo kunyulo lwakho ... baphoxeke kakhulu kwaye babuhlungu kakhulu ngumgaqo-nkqubo obonakala uwulandela malunga namakhoboka abavukeli, ... Ifuna ukuba wena, njengesicaka sokuqala seRiphabliki, onikwe umsebenzi ogunyazisiweyo ngokukodwa nakakhulu ngalo msebenzi, ukuba UPHUMZE IMITHETHO. โฆSicinga ukuba awuqhelekanga kwaye uphoxekile ngendlela embi . .. ngokumalunga nezibonelelo ezikhululayo zoMthetho omtsha wokuThinjwa kweMicimbiโฆ.
Sicinga ukuba uphenjelelwe ngokungafanelekanga ngamabhunga ... kwabezopolitiko abathile abasuka kwi-Border Slave States.
UGreeley ubhenele kwimfuno ebonakalayo yokuphumelela imfazwe. โKufuneka sibe neescouts, abakhokeli, iintlola, abapheki, abadlali bamaqela, abembi kunye neechoppers ezisuka kwabantsundu baseMzantsi, nokuba siyabavumela ukuba basilwele okanye hayiโฆ. Ndiyanibongoza ukuba niwuthobele ngokunyanisekileyo nangokungagungqiyo umthetho welizwe. umhlaba."
ULincoln wayesele ebonise isimo sakhe sengqondo ngokusilela kwakhe ukuphikisana nomyalelo womnye wabaphathi bakhe, uGeneral Henry Halleck, owalela abantu baseNegro ababalekayo ukuba bangene kwimigca yomkhosi wakhe. Ngoku uphendule uGreeley:
Mhlekazi othandekayo: โฆ bendingafuni ukushiya nabani na ethandabuza. ... Eyona njongo yam iphambili kulo mzabalazo kukusindisa uManyano, kwaye ayikokugcina okanye ukutshabalalisa ubukhoboka. Ukuba bendinokusindisa uManyano ngaphandle kokukhulula naliphi na ikhoboka, bendiya kuyenza; kwaye ukuba bendinokusisindisa ngokukhulula onke amakhoboka, bendiya kukwenza oko; kwaye ukuba bendinokukwenza ngokukhulula abanye kwaye ndibashiye bodwa, nam bendiya kwenza oko. Le nto ndiyenzayo ngoBukhoboka nohlanga lwabebala, ndiyenza kuba inceda ukusindisa oluManyano; kwaye into endiyiyekayo ndiyayiyeka kuba andikholelwa ukuba inganceda ukusindisa uManyano. . .. Apha ndiyichazile injongo yam ngokwembono yam yomsebenzi osemthethweni, kwaye andizimiselanga kuguqulwa umnqweno wam wobuqu osoloko uchazwa ukuba bonke abantu, kuyo yonke indawo, banokukhululeka. Eyakho. A. Lincoln.
Ngoko uLincoln wahlula phakathi "komnqweno wakhe" kunye "nomsebenzi wakhe osemthethweni."
Xa ngoSeptemba 1862, uLincoln wakhupha isibhengezo sakhe sokuqala sokukhululwa, yayiyintshukumo yomkhosi, enika uMzantsi iinyanga ezine ukuba uyeke ukuvukela, esoyikisa ngokukhulula amakhoboka awo ukuba ayaqhubeka nokulwa, ethembisa ukushiya ubukhoboka bungakhange buchukunyiswe kumazwe abeza kurhulumente. Mantla:
Ukuba ngomhla woku-1 kuJanuwari, AD 1863, bonke abantu ababanjwe njengamakhoboka kulo naliphi na iLizwe okanye inxalenye ekhethiweyo yeLizwe abantu abaya kuthi ke bavukele i-United States baya kukhululeka ngoko, ukubheka phambili kwaye bakhululeke ngonaphakade. . . .
Ngaloo ndlela, xa iSibhengezo Sokukhululwa sakhutshwa ngoJanuwari 1, 1863, sabhengeza ukuba amakhoboka akhululekile kwezo ndawo zisasilwa noManyano (owaludwelise ngononophelo olukhulu), saza sathetha nto ngamakhoboka asemva kweMidiyo yoManyano. Njengoko uHofstadter esitsho, iSibhengezo sokuKhululwa "sasinokuziphatha okuhle kwebhilidi yomthwalo." I Umbukeli waseLondon wabhala ngokufutshane: "Umgaqo asikokuba umntu akanako ukuba nomnye ngokufanelekileyo, kodwa akanako ukuba naye ngaphandle kokuba unyanisekile eUnited States."
Nangona yayinyiniwe, iSibhengezo Sokukhululwa sakhuthaza amandla achasene nobukhoboka. Ngehlobo le-1864, iisignesha ze-400,000 ezicela umthetho wokuphelisa ubukhoboka zahlanganiswa kwaye zathunyelwa kwiCongress, into engazange ibonwe kwimbali yelizwe. Ngaloo April, i-Senate yamkele isiHlomelo seshumi elinesithathu, sichaza ukuphela kobukhoboka, kwaye ngoJanuwari 1865, iNdlu yabaMeli yalandela.
NgeSibhengezo, umkhosi woManyano wawuvulekele abantsundu. Kwaye okukhona abantsundu besiya besiba baninzi emfazweni, kokukhona kwabonakala kuyimfazwe yenkululeko yabo. Okukhona abamhlophe kwakufuneka bazincame, kwabakhona inzondo ngakumbi, ngakumbi phakathi kwabamhlophe abahlwempuzekileyo eMantla, abaqulunqwa ngumthetho owawuvumela izityebi ukuba zithenge indlela yazo yokuphuma kuyilo ngeedola ezingama-300. Kwaye ke izidubedube eziqulunqiweyo ze-1863 zenzeke, ukuvukelwa kwabamhlophe abanomsindo kwizixeko ezisemantla, ekujoliswe kuzo kungekhona izityebi, ezikude, kodwa abamnyama, abasondeleyo. Yayisisinyanzelo sokufa nogonyamelo. Indoda emnyama yaseDetroit yachaza into eyayibonayo: ihlokondiba, liphethe iibhegi zebhiya kwiinqwelo, lixhobe ngamagqudu kunye nezitena, lihambahamba esixekweni, lihlasela amadoda amnyama, abafazi, abantwana. Weva enye indoda isithi: โUkuba siza kubulawa ngenxa yamaNegro ngoko siya kubulala wonkโ ubani kule dolophu.โ
Imfazwe yamakhaya yayiyenye yezona zinto zaziphalaza igazi elininzi kwimbali yoluntu ukuza kuthi ga ngelo xesha: abangama-600,000 bafa macala omabini, kubemi abazizigidi ezingama-30โelilinganayo, eUnited States ngowe-1978, elinabemi abazizigidi ezingama-250, abazizigidi ezi-5 abafayo. . Njengoko amadabi aye aqina ngakumbi, njengoko imizimba yayifumba, njengoko ukudinwa kwemfazwe kwakukhula, ubukho babantsundu eMzantsi, izigidi ezi-4 kubo, baba sisiphazamiso ngakumbi nangakumbi eMzantsi, kwaye ngakumbi nangakumbi ithuba loMntla. . Du Bois, kwi Ukwakhiwa ngokutsha kwabaMnyama, yabonisa oku:
... la makhoboka ayenegunya elikhulu ezandleni zawo. Ngokuyeka nje umsebenzi, banokusongela i-Confederacy ngendlala. Ngokuhamba besiya kwiinkampu zoMdibaniso, babonise ukuba ngabathandabuzayo abantu baseMantla ukuba banokuzisebenzisa ngolo hlobo, kodwa ngesenzo esifanayo, bebandeza iintshaba zabo ukusetyenziswa kwezi ndawo njeโฆ.
Yaba yile ndlela icacileyo eyazisa uLee wanikezela ngesiquphe. Okanye uMzantsi kufuneka wenze isivumelwano kunye namakhoboka awo, uwakhulule, uwasebenzise ekulweni noNyakatho, kwaye emva koko awusayi kubaphatha njengamakhoboka; okanye banokunikezela kuMntla ngengcinga yokuba uMntla emva kwemfazwe kufuneka ubancede bakhusele ubukhoboka, njengoko bekunjalo ngaphambili.
UGeorge Rawick, isazi sezentlalo kunye ne-anthropologist, uchaza uphuhliso lwabantsundu ukuya kuthi ga kwiMfazwe yombango:
Amakhoboka asuka ekubeni ngabantu aboyikayo, aphoswa phakathi kwabantu abangaqhelekanga, kubandakanywa namanye amakhoboka angengawo izalamane zawo nawayengathethi ulwimi lwawo okanye engawaqondi amasiko nemikhwa yawo, koko iWEB DuBois yakha yaluchaza njengogwayimbo apho amakhulu amawaka. Amakhoboka ashiya amasimi, etshabalalisa amandla kaSmith okubonelela umkhosi wakhe.
Amabhinqa amnyama adlala indima ebalulekileyo emfazweni, ingakumbi ngasekupheleni kwawo. Sojourner Truth, owayesakuba likhoboka lasentsomini owayesebenza kwintshukumo yokulwela amalungelo abasetyhini, waba ngumqeshi wamajoni antsundu kumkhosi woManyano, njengoko wenzayo uJosephine St. Pierre Ruffin waseBoston. UHarriet Tubman wagqogqa amasimi, ekhokela amajoni amnyama namhlophe, yaye kwelinye iphulo wakhulula amakhoboka angama-750. Abasetyhini bahamba kunye neerejimeni ezinemibala eyakhula njengoko umkhosi woManyano wawuhamba utyhutyha uMzantsi, unceda abayeni babo, benyamezele ubunzima obubi kuhambo olude lwasemkhosini, apho abantwana abaninzi bafa. Bafumana ishwangusha lamajoni, njengokuba ngo-Epreli ka-1864, xa amajoni e-Confederate eFort Pillow, eKentucky, abulala amajoni oManyano azinikele-amnyama namhlophe, kunye nabafazi nabantwana kwinkampu edibeneyo.
Kuye kwathiwa ukwamkelwa kwabantsundu kubukhoboka kubonakaliswa yinto yokuba ngexesha leMfazwe yombango, xa kukho amathuba okubaleka, uninzi lwamakhoboka ahlala emasimini. Enyanisweni, isiqingatha sesigidi sabaleka- malunga nomntu omnye kwabahlanu, umlinganiselo omkhulu xa ubani ecinga ukuba kwakukho ubunzima obukhulu ekwazini apho wayemele aye khona nendlela yokuphila.
Umnini wentsimi enkulu eMzantsi Carolina naseGeorgia wabhala oku ngowe-1862: โLe mfazwe iye yasifundisa eyona nto ingenakwenzeka yokubeka eyona ntembelo incinane kubantu abanegrosa. " Kwangaloo nyaka, umthetheli-mkhosi kumkhosi woMdibaniso nowakha waba ngusodolophu waseSavannah, eGeorgia, wabhala: โNdizisola gqitha kukwazi ukuba abantu abaNtsundu basaqhubeka besiya kutshaba.โ
Umphathiswa waseMississippi wabhala ekwindla lowe-1862: โEkufikeni kwam ndothuswa kukuva ukuba i-negroes yethu yanyathela eYankees phezolo okanye inxalenye yazoโฆ. UEliza nosapho lwakhe baza kuya ngokuqinisekileyo. Akazifihli iingcinga zakhe kodwa ubonisa ngokucacileyo uluvo lwakhe ngehambo yakhe esileyo nenyelisayo. Kwaye ijenali yokulima yabasetyhini kaJanuwari 1865:
Bonke abantu abasebenzi emasimini, uninzi lwabo lufuna ukuzonwabisa. Abakhonzi abaninzi bangqineke bethembekile, abanye bengamaxoki yaye bevukela lonke igunya nothintelo. ... Imeko yabo inesiphithiphithi nemvukelo. Bazibeke kumchasi ogqibeleleyo kubanini bazo nakuye wonke urhulumente nolawulo.. . . Phantse zonke izicaka zendlu ziye zawashiya amakhaya azo; kwaye kuninzi lwamasimi baye bahamba beyimbumba.
Kwakhona ngo-1865, umlimi waseMzantsi Carolina wabhalela eNew York yenkulungwane ukuba
Ukuziphatha kweNegro kwingxaki kade yemicimbi yethu kundiqinisekisile ukuba sonke besisebenza phantsi kwenkohlisoโฆ. Ndandikholelwa ukuba aba bantu banelisekile, bonwabile yaye besondelelene neenkosi zabo. Kodwa iziganeko kunye nokucamngca kuye kwabangela ukuba nditshintshe ezi zikhundla ... .. Ukuba banelisekile, bonwabile kwaye benamathele kwiinkosi zabo, kwakutheni ukuze bamlahle ngexesha lentswelo yakhe baze bahlambulule utshaba, ababengalwazi; baza ngaloo ndlela bashiya iinkosi zabo ezilunge ngokwenene ababezazi kwasebusaneni?
I-Genovese iphawula ukuba imfazwe ayizange ivelise ukwanda kwamakhoboka, kodwa: "Kwi-Lafayette County, Mississippi, amakhoboka aphendule kwiSibhengezo se-Emancipation ngokugxotha abaveleli babo kunye nokwahlula umhlaba kunye nezixhobo phakathi kwabo." U-Aptheker ubika iyelenqe le-Negroes e-Arkansas ngo-1861 lokubulala amakhoboka abo. EKentucky ngaloo nyaka, izindlu kunye neeshedi zatshiswa ngamaNegro, kwaye kwisixeko saseNew Castle amakhoboka ajikeleza isixeko "ecula iingoma zezopolitiko, ekhwaza uLincoln," ngokutsho kweengxelo zephephandaba. Emva kweSibhengezo se-Emancipation, umlindi we-Negro e-Richmond, eVirginia, wabanjwa ngokukhokela "iyelenqe le-servile," ngelixa e-Yazoo City, e-Mississippi, amakhoboka atshisa inkundla kunye nezindlu ezilishumi elinesine.
Kwakukho amaxesha akhethekileyo: uRobert Smalls (kamva waba yiCongressman yaseSouth Carolina) kunye nabanye abantu abamnyama bathatha inqanawa, UMtshali, yaza yadlula kwimipu yeNkomfa ukuze iyise kuMkhosi wenqanawa weManyano.
Amakhoboka amaninzi akazange azithobe okanye avukele. Baqhubeka nomsebenzi, belindele ukubona ukuba kwenzeka ntoni. Lathi lakufika ithuba, bemka, bedla ngokungenela umkhosi woManyano. Amakhulu amabini amawaka abantu abantsundu babesemkhosini nakumkhosi wasemanzini, kwaza kwabulawa abangama-38,000. Umbhali-mbali uJames McPherson uthi: โNgaphandle koncedo lwabo, uMntla wawungenakuwuphumelela imfazwe ngokukhawuleza, yaye mhlawumbi wawungenakuphumelela konke konke.
Okwenzeka kwabantsundu kumkhosi woManyano kunye nakwizixeko ezisemantla ngexesha lemfazwe kwanika ufifi lwendlela ukukhululwa okuya kuba ncinane ngayo, kwanoloyiso olupheleleyo kwi-Confederacy. Amajoni antsundu awayengekho emsebenzini ahlaselwa kwizixeko ezisemantla, njengaseZanesville, eOhio, ngoFebruwari 1864, apho kwavakala isikhalo โsokubulala intuthuโ. Amajoni amnyama ayesetyenziselwa owona msebenzi unzima nongcolileyo, ukugrumba imisele, ukurhuqa izigodo neekamion, ukulayisha iimbumbulu, ukugrumba amaqula amajoni amhlophe. Abamhlophe abazimeleyo bafumana i-$ 13 ngenyanga; Ababucala be-Negro bafumana i-$ 10 ngenyanga.
Ekupheleni kwemfazwe, usajini omnyama wamaVolontiya eSithathu eSouth Carolina, uWilliam Walker, waqhankqalaza inkampani yakhe waya ententeni yomphathi wakhe waza wabayalela ukuba baqokelele izixhobo baze barhoxe emkhosini njengoqhanqalazo ngokuchasene noko wayekugqala njengokwaphulwa kwesivumelwano, ngenxa yoko. umvuzo ongalinganiyo. Wagwetyelwa inkundla yomkhosi waza wadutyulwa ngenxa yovukelo. Ekugqibeleni, ngoJuni 1864, iCongress yawisa umthetho onika umvuzo olinganayo kumajoni angamaNegro.
I-Confederacy yayinomdla kwinxalenye yokugqibela yemfazwe, kwaye ezinye zeenkokeli zayo zacebisa amakhoboka, ngakumbi nangakumbi umqobo kwinjongo yawo, ukuba abhaliswe, asetyenziswe, kwaye akhululwe. Emva kokoyiswa komkhosi izihlandlo eziliqela, unobhala weNdibanisela yezomkhosi, uJudah Benjamin, ngasekupheleni kowe-1864 wabhala kumhleli wephephandaba eCharleston: โ. ngokumandla ekuthandeni kwethu ukusebenzisa i-negroes ukukhusela, kunye nokubakhulula, ukuba kuyimfuneko, ngenxa yaloo njongo. . . . " Enye injengele, ecaphukile, yabhala: โUkuba amakhoboka aya kwenza amajoni alungileyo, yonke ingcamango yethu yobukhoboka ayichananga.
Ekuqaleni kuka-1865, uxinzelelo lwalunyukile, kwaye ngo-Matshi uMongameli uDavis we-Confederacy watyikitya "uMthetho we-Negro Soldier" ogunyazisa ukubhaliswa kwamakhoboka njengamajoni, ukuba akhululwe ngemvume yabanini bawo kunye noorhulumente babo bamazwe. Kodwa ngaphambi kokuba ibe nayo nayiphi na imiphumo ebalulekileyo, imfazwe yaphela.
Amakhoboka awayesakuba ngamakhoboka, udliwano-ndlebe neProjekthi yeFederal Writersโ kwiminyaka yamashumi amathathu, akhumbula ukuphela kwemfazwe. USusie Melton:
Ndandingumfana osemtsha, malunga neminyaka elishumi ubudala, kwaye sasivile ukuba uLincoln uza kukhulula ama-niggers. U-Ol' missus uthe akukho nto kuyo. Emva koko ijoni laseYankee laxelela umntu othile eWilliamsburg ukuba uLincoln usayine 'ubuqhetseba. Kwakusebusika kwaye kubanda kakhulu ngobo busuku, kodwa wonke umntu waqalisa ukulungiselela ukuhamba. Wayengakhathali nto ngo-missus โ wayesiya kwimigca yoManyano. Kwaye bonke obo busuku ii-niggers zadanisa kwaye zacula kanye kubanda. Ngentsasa elandelayo ngekhefu saqalisa sonke ngeengubo nempahla neembiza neepani neenkukhu zifumbe emqolo, kuba umiss wathi asinakuthwala amahashe okanye iinqwelo. Kwaye njengoko ilanga liphuma phezu kwemithi, ii-niggers zaqala ukucula: Langa, yiba lapha kwaye ndizobe ndingekho
Langa, yiba lapha kwaye ndizobe ndingekho
Langa, yiba lapha kwaye ndizobe ndingekho
Bye, bye, ungalila emva kwam
Andiyi kukunika indawo yam, hayi eyakho
Bye, bye, ungalila emva kwam
Kuba ulapha kwaye ndizobe ndingekho.
Anna Woods:
Asizange sibekho ixesha elide eTexas xa amajoni agaleleka esiza kusixelela ukuba sikhululekile. โฆ Ndikhumbula umfazi omnye. Watsibela umphanda wakhwaza. Watsiba wemka wakhwaza. Uphinde watsibela i-hack waphinda wakhwaza. Wayigcina loo nto ixesha elide, etsiba nje emgqomeni waphinda wemka kwakhona.
UAnnie Mae Weathers wathi:
Ndikhumbula ndisiva i-pa yam isithi xa umntu weza ekhwaza esithi, "Nina niggers nikhululekile ekugqibeleni," yatsho yayilahla i-hoc yayo kwaye yathi ngelizwi elinzima, "Ndiyabulela uThixo ngaloo nto."
IProjekthi yabaBhali be-Federal yarekhoda owayesakuba likhoboka eligama linguFannie Berry:
I-Niggers iyakhwaza 'kunye nezandla kunye nokucula'! Chillun runnin 'yonke indawo yokubetha' ixesha kunye ne-yellin '! Wonke umntu wonwabile. U-Sho' wenze into yokubhiyozela. Baleka uye ekhitshini ukhwaze efestileni:
"Mama, ungaphindi upheke.
Ukhululekile! Ukhululekile!"
Abantu abaninzi abangamaNegro babeqonda ukuba imeko yabo emva kwemfazwe, ingakhathaliseki imeko yabo ngokusemthethweni, yayiya kuxhomekeka ekubeni ngabanini bomhlaba ababesebenza kuwo okanye babeza kunyanzelwa ukuba babe ngamakhoboka abanye. Ngomnyaka we-1863, i-North Carolina Negro yabhala ukuba "ukuba umthetho ongqongqo welungelo kunye nobulungisa kufuneka ugcinwe, ilizwe elindingqongileyo lilifa elibandakanyekayo lamaMerika avela e-Afrika, athengwa ngomsebenzi oxabisekileyo wookhokho bethu, ebomini bethu. yeenyembezi nokuncwina, phantsi komtya nedyokhwe yobuzwilakhe.
Noko ke, amasimi ashiyiweyo aye aqeshwa kwabakhe batyala, nakubantu abamhlophe baseMantla. Kunjengokuba elinye iphephandaba labebala lathi: โAmakhoboka enziwa ii<em>serf aza abotshelelwa emhlabeni. . . .
Ngaphantsi komgaqo-nkqubo we-congressional owamkelwe nguLincoln, ipropati eyathinjwa ngexesha lemfazwe phantsi koMthetho wokuThinjwa kukaJulayi 1862 yayiza kubuyela kwiindlalifa zabanini be-Confederate. UGqr. John Rock, ugqirha ontsundu eBoston, wathetha oku entlanganisweni: โKutheni kuthethwa ngokubuyekeza iinkosi? Babuyekeze ngantoni na? Ubatyala ntoni? Ikhoboka libatyala ntoni? Libatyala ntoni ibutho labantu? Buyekeza inkosi kubo? ? . . . Likhoboka elifanele ukuhlawulwa. Impahla yaseMzantsi lilungelo lekhoboka. . . .
Omnye umhlaba wohluthwa ngezizathu zokuthi irhafu yayibubunjubaqa, yaza yathengiswa kwifandesi. Kodwa babembalwa abantu abantsundu ababekwazi ukuthenga le nto. KwiZiqithi zoLwandle lwaseSouth Carolina, kwiihektare ezingama-16,000 ezithengisiweyo ngoMatshi ka-1863, abantu abakhululekileyo abadibanisa imali yabo bakwazi ukuthenga iihektare ezingama-2,000, ezinye zathengwa ngabatyali-mali basemantla kunye nabaqikeleli. Umntu okhululekileyo kwiZiqithi wayalela ileta eyayisiya kumfundisi-ntsapho ngoku osePhiladelphia:
UMissus wam osemncinane othandekayo: Yenza, missus wam, xelela iLinkam ukuba sifuna umhlaba-i-dis bery land etyebileyo kukubila kobuso kunye negazi ngenxa yokubuya kwethu. . . . Singathenga yonke into esiyifunayo ngomgqomo, kodwa senze amaqashiso abe makhulu kakhulu, size siwuyeke.
De word cum from self Mass Linkum's, dat sithatha amabango kwaye sibambelele kwi terum, an' plant um, kwaye uya kubona ukuba sifumana um, yonke indoda ezilishumi okanye ezimashumi mabini. Nathi siyavuya. Sibeka uluhlu, kodwa kwangaphambi kwexesha lezityalo, abakhomishinala bathengisela abantu abamhlophe wonke umhlaba ongcono. Uphi uLinkum?
Ebutsheni bowe-1865, uNjengele uWilliam T. Sherman wabamba ingqungquthela eSavannah, eGeorgia, enabefundisi abangamashumi amabini angamaNegro namagosa ecawa, ubukhulu becala ababengamakhoboka, apho omnye wabo wavakalisa intswelo yabo esithi: โIndlela esinokuzinyamekela ngayo ngokugqibeleleyo sibe nomhlaba, siwusebenze ngokubulaleka kwethu. . . . " Kwiintsuku ezine kamva uSherman wakhupha "uMyalelo oKhethekileyo weNdawo enguNombolo 15," echaza unxweme lonke olusemazantsi kwiikhilomitha ezingama-30 phakathi kwelizwe ukwenzela ukuhlala kweNegro kuphela. Abakhululweyo babenokuhlala apho, bethabatha iihektare ezingama-40 kwintsapho nganye. NgoJuni ka-1865, amashumi amane amawaka abantu abakhululekileyo baye bafudukela kwiifama ezintsha kulo mmandla. Kodwa uMongameli u-Andrew Johnson, ngo-Agasti ka-1865, wawubuyisela lo mhlaba kubanini be-Confederate, kwaye abakhululekileyo banyanzeliswa ukuba bahambe, abanye kwindawo ye-bayonet.
Owayesakuba likhoboka uThomas Hall uxelele iProjekthi yabaBhali be-Federal:
ULincoln wafumana indumiso ngokusikhulula, kodwa ngaba wayenza loo nto? Wasinika inkululeko engakhange asinike ithuba lokuzihlalela kwaye kwakusafuneka sixhomekeke kumlungu wasezantsi ngomsebenzi, ukutya kunye nempahla, kwaye wasibamba ngaphandle kwemfuneko kunye nentswelo kwimeko yobukhoboka kodwa ngcono kancinci kuno. ubukhoboka.
Urhulumente waseMelika wayezimisele ukulwa namazwe amakhoboka ngo-1861, kungekhona ukuphelisa ubukhoboka, kodwa ukugcina indawo enkulu yelizwe kunye nemarike kunye nemithombo. Ukanti, uloyiso lwalufuna iphulo lomnqamlezo, yaye isantya saloo mkhosi womnqamlezo sazisa imikhosi emitsha kwezobupolitika zelizwe: abantsundu abangakumbi babezimisele ukwenza inkululeko yabo ibe nentsingiselo ethile; abamhlophe ngakumbi-nokuba ngamagosa e-Freedman's Bureau, okanye ootitshala kwiZiqithi zoLwandle, okanye "iikhaphethi" ezinemixube eyahlukeneyo yobuntu kunye namabhongo obuqu ajongene nokulingana ngokobuhlanga. Kwakukho nomdla onamandla weqela leRiphabhlikhi ekugcineni ulawulo kurhulumente kazwelonke, ngethemba leevoti zabantsundu basemazantsi ukufezekisa oku. Oosomashishini basemantla, bebona imigaqo-nkqubo yeRiphabhlikhi njengeluncedo kubo, bahamba ixeshana.
Isiphumo yaba lelo xesha elifutshane emva kweMfazwe yombango apho amaNegro asezantsi avotele, anyulwe abantsundu kwizindlu zowiso-mthetho kunye neCongress, yazisa imfundo yoluntu ekhululekileyo kunye nobuhlanga eMzantsi. Umgaqo-nkqubo osemthethweni wenziwa. IsiHlomelo seshumi elinesithathu sikhuphe ubukhoboka: "Akukho bukhoboka okanye ubukhoboka bokuzithandela, ngaphandle kwesohlwayo solwaphulo-mthetho apho iqela liya kuba ligwetywe ngokufanelekileyo, liya kuba khona e-United States, okanye nayiphi na indawo ephantsi kolawulo lwazo." IsiHlomelo seshumi elinesine sikhabile isigqibo sikaDred Scott sangaphambi kwemfazwe ngokubhengeza ukuba "bonke abantu abazalelwe okanye abazalwa eUnited States" babengabemi. Ikwabonakala ngathi yenza ingxelo enamandla ngokulingana ngokobuhlanga, inciphisa kakhulu "amalungelo amazwe":
Excerpted kusuka Imbali yabantu baseUnited States
I-ZNetwork ixhaswa ngemali kuphela ngesisa sabafundi bayo.
Nikela