On October 18, 1759, two “new negroes” (recently arrived from Africa), named Isaac and Sarah, escaped from Robert Peter (July 22, 1726 – November 15, 1806), a prominent Scottish-born merchant then living in Georgetown. On December 6, 1759, Peter placed the following advertisement in the Maryland Gazette:
“Ran away from the Subscriber, on Thursday, the 18th of October last [1759], Two New Negroes, the one a Man, about 5 feet 8 inches high, supposed to be about 25 years of age, Had on when he went away of Crocus Shirt and Trowsers, and a white Plading Jacket. He will answer to the name of Issac. The other a woman is very small, talks in her own language very fast, and appears to be older than the Man. Had on when she went away, a Crocas Shift, and a white plading Petticoat; she also carried with her a piece of greenith colour’d Cloth, which I suppose may supply the want of a Jacket. She will answer to the name of Sarah.
Whoever takes up the said Negroes, and brings them to me at George-town on Potowmack River, or secures them so that I can have them again, shall have a reward of Twenty-give shillings for such, besides reasonable Charges paid, if taken up 20 Miles from home, and delivered to me, Robert Peter”
Maryland Gazette, December 6, 1759, p 3
The advertisement was republished several months later, starting in April 1760, with the addendum: “Since first publishing the above advertisement, some circumstances have been discovered by which it is conjectured the above Slaves were stolen. ( Maryland Gazette, Thursday, April 3, 1760)
I am fascinated by the description that Sarah: “..talks in her own language very fast.”Is there any way of determining what language Sarah spoke, what ship brought her and Isaac to Maryland, and what subsequently became of these two escaped individuals?
Several slave ships might be candidates, having landed enslaved people in the area during previous 12 months prior to October 1759:
The True Blue, which had purchased slaves from Anomabu on the Gold Coast (present day coastal Ghana), a major hub of the transatlantic slave trade. (Transatlantic slave trade database voyage #90763) The True Blue, captained by William Rice, disembarked 350 slaves on “North Potomac” on August 16, 1759. “North Potomac” is a somewhat ambiguous designation, which appears to reference the north bank of the Potomac river, stretching about 100 miles from the Chesapeake Bay to the Fall line, the furthest point navigable by ocean going vessels. In 1751, the port of George, later George-town, where Robert Peter lived, was laid out just below the Fall line. On August 20, 1759, the firm John Champe and Company held a major sale at Nanejmoy, in Charles County, Maryland, about fifty miles downriver from Georgetown, where Robert Peter resided.
The Venus, bearing slaves from Gambia, held a major sale at the Naval Office, near Cedar Point, “opposite Hoe’s Ferry,” in the neighborhood of Nanjemoy, on August 20, 1759 in a sale organized by the firm Tayloe and Ritchie. The Venus is recorded as landing at Cedar Point on August 16, 1759. [Hoe’s or Hooe’s ferry operated across the Potomac River between Mathias Point in Virginia and Lower Cedar Point in Maryland.] Curiously, this voyage is not listed in slavevoyages.org
The Upton, captained by Thomas Birch, bearing 205 enslaved people from Gambia, landed in Annapolis on August 28 1759. (Transatlantic slave trade database voyage #90772)
Sales of slaves from True Blue and Venus Maryland Gazette Thu, Aug 16, 1759 ·Page 2Mention of Upton selling 200 slaaves, Maryland Gazette Thu, Aug 30, 1759 ·Page 3
It is perhaps relevant that on October 9, 1761, Robert Peter placed an advertisement for an escaped man named Tom, about 25 years old, “imported from Africa about two and half years ago”, which would be same time frame as the arrivals of the True Blue, the Venus, and the Upton in August 1759. So it is possible that Sarah, Isaac and Tom were all purchased from the same cargo in August 1759.
Ricjck Creek, Oct 1761. Tom runaaay from Robert Peter, possibly via canoe. . Maryland Gazette
It is possible that Sarah and Isaac, who escaped together, were married or romantically involved. Did the two of them know one another prior to the horrors of the Middle Passage? Were they from the same ethno-linguistic community in West Africa? Was Sarah speaking “very fast” to Isaac or was she in effect speaking aloud to herself? Perhaps she was repeatedly uttering a prayer?
What might have been the language that Sarah spoke so rapidly? The principal language spoken in Anambo is Fante, an Akan language, but captives sold by Fante-speaking merchants in Anambo primarily came from elsewhere, including present-day central and northern Ghana. So Sarah might have spoken another Akan language, such as Ashani Twi, or Dagbani, a Gur language that is the predominant language of the north.
If Sarah came from the Gambia region, she might have spoken Mandinka, Pulaar (Fula), Wolof, and Jola, or other languages of the area.
An alternate possibility is that she was speaking a kind of ritual phrase or incantation, that functioned for protection or guidance. Muslims facing challenges or a task at times may repeatedly utter the phrase in Arabic, “Tawakltu ‘ala Allah” (I have placed my trust in God); might Sarah have been uttering such a phrase? There certainly were significant Muslim populations in the Gold Coast and Gambia. I did consult with my former colleague Fallou Ngom (Boston University), a leading specialist in African languages. He thinks it unlikely that Sarah would have used the Arabic phrase, more likely to have been by men in the period. He notes, however, “incantations that serve as prayers for protection are common and used by both men and women in Senegambia and beyond. The language of the incantations is typically esoteric drawing from the lexicon of local languages but with a grammar that is unique, and they are meant to be recited quickly, sometimes a specific number of times, to unleash their supernatural potency.”
It is hard to know what precisely Robert Peter meant by his addendum, speculating that Sarah and Isaac had been “stolen,’ In later usage, “stealing slaves” referenced efforts by abolitionists, including members of the Underground Railroad, to aid in the liberation of ensalved people. So perhaps Peter meant that Isaac and Sarah were assisted in their efforts by a sympathetic white allies.
I am not sure what became of Sarah and Isaac. Were they recaptured? The names are common and if they did attain freedom, they may have chosen to use different names. The records of Robert Peter with which I am familiar at Tudor Place and Mount Vernon primarily cover later time periods than 1759-1760., although there may be some documentation of Sarah and Isaac embedded within them. Thirty seven years years later, on April 20, 1797 Holy Trinity Church records in Georgetown do list a Sarah, a slave of Robert Peter, presenting her son Richard for baptism However, it seems unlikely that this could be the same Sarah (Archives of Holy Trinity Church Marriages and Baptisms)
Perhaps future research will cast light on Sarah’s fascinating story and clarify the language she spoke so rapidly during her initial months of enslavement in a strange land.
Addendum: Robert Peter’s 1795 ledger, Tudor Place Archives, does reference enslaved men named Tom and Isaac, who might possibly be the same men, referenced above, who escaped from Robert Peter, respectively in 1761 and 1759.
May 1795 Ledger of Robert Peter, references to Tom, Isaac
May 23, 1795 references “Cash gave Tom to Ning (?) for a coat, 15 cents. May 26 references “Case gave Ned & Isaac. Driving into the Holy.. (??), 15 cents. If this are the same men, then they were evidently recaptured, and were still owned by Robert Peter more than three decades later; or they could have been other people.
Yesterday, at the joint celebration of the sculptor Allen Uzikee Nelson and Paul Robeson, in front of the “Here I Stand (in the Spirit of Paul Robeson)” sculpture in Paul Robeson Triangle Park in Petworth DC, we had the great pleasure of hearing local poet CeLilliane Green recite her poem, “I am Perfectly Black”, inspired by a runaway slave broadside advertisement she had encountered in the Smithsonian National Museum of African American History and Culture. Ms. Green has performed this work at several of the Uzikee-Robeson gatherings; it brilliantly plays on the phrase “perfectly black,” in the broadside; a term used by the enslaver to indicate the color of deep blackness. The poet recasts the phrase in homage to the perfection of Blackness. (Her June 2023 performance of the poem, documented by American University’s Humanities Truck, is visible at: https://www.youtube.com/watch?v=txWMLljlkv4)
Collection of the Smithsonian National Museum of African American History and Culture
[100 Dolls. REWARD.] My Negro man named Dick, commonly called “Richard Low,” ran away from my residence in Upper Marlborough, Prince George’s county, on the morning of the 18th of July instant. Dick is about 28 years of age, tall and stout built, perfectly black, has a full suit of hair, and has lost one of his upper front teeth. He has a wife living with Mr. Saml. B. Anderson, near the Depot, in Washington City. He is a blacksmith by trade, and is doubtless now in Washington City.]. JAMES B. BELT.], Upper Marlborough, July 19th 1853.].
The enslaver posting the advertisement must be James Beall Belt, 1809-1883, a merchant and planter in Upper Marlborough, Prince George’s County, Maryland, married to Rebecca Lane Belt. James was the son of Tobias Belt and Rebecca Beall Belt. They were part of the extensive Belt family of enslavers, who resided in the District of Columbia, Montgomery County, Prince George’s County, Anne Arundel County, and Calvert County; I have written a good deal about members of the Belt family and their enslaved people.
Who was “Dick” or Richard Low? If he was 28 years old in 1852, he must have been born around 1825. The 1850 slave schedule for James B Belt in Upper Marlborough, Prince George’s County, Maryland lists five (unnamed) enslaved people: a male, 50 years old, male, 25; Female 52, female 4, female 3. Presumably, the 25 year old was Richard Low, who would have been 28 in 1853, consistent with the age listed in the broadside. The 1840 census for James B Belt also lists five slaves, given in the following age ranges: two males, ages 10-23; two males, 36 to 54, and one female, age 24 to 35. Perhaps Richard Low, born about 1825, was one of the two younger males.
1850 Slave Census, James B Belt, Marlborough, Prince George’s County, MA (Five slves, inc 25 year old male)
Was Richard Low recaptured?
In 1860, James Beall Belt owned eight slaves: a male, 60 years old, a male, 50, a male 30, a male 18, a male 16, a female 20, a female 14 and a female 10. In 1860, Richard Low, seven years after the escape, would have been about 35 years old, and do not appear to correspond with any of the men listed in the 1860 schedule.
1860 slave schedule, James Belt, Marlbrough District, Prince George’s Couty
About one year later, in April 1861, the Baltimore Sun records that James B Belt purchased an enslaved woman and four children from the estate of B.H. Eversfield in Prince George’s County.
In 1867, former Maryland slaveowners had the opportunity to file for compensation for the slaves emancipated by the Maryland Constitution of November 1864. Several members of the Belt family in Prince George’s County did so, but not James Beall Belt (perhaps because he did not own slaves in 1864, or was not at the time loyal to the Union cause, a requirement for filing comensation). We thus do not currently have a list of the names of the enslaved people he owned. Nor does the Prince George’s County 1867 slave statistics census list a Richard Low. (It is possible that Richard was recaptured and sold into a different jurisdiction.)
I do not immediately see any reference to Richard Low following his 1853 escape. He may have changed his name after his 1853 escape, if it was successful.
Who was “Ellen Lowe?“
Richard was not the first person with the surname Low or Lowe to escape from James Beall Belt. Eleven years earlier, on October 23, 1842, Belt placed the following advertisement in the National Intelligencer (p 3)
One Hundred DollarsReward. Ran away from the subscriber, living in Upper Marlborough, Prince Georges County, on Sunday night, the 16th instant, negro womann Ellen, who calls herself Ellen Lowe, about 25 years old, and about five feet three or four inches high, quite spare; her color is between copper and negro; has a full suit of hair, which she generally wears combed at length, fine teeth, with an open, pleasant countenance. She carried away a variety of clothing, such as calico plaid, cotton and muslin dresses &c. Ellen has acquainsances living in Washington City, on the Capitol Hill, at the late Rev McCormick’s and a mother living at Roseburg, in this county. I think it is probable she may try to hire herself in the District, as she is a good washer and waiter. I will give $25 if caught in this county, $50 if caught in the district of Columbia , $30 if taken in ofe the adjoiing counties, or the above reward if taken out of state, in either case she must be secured in jail,
James B Belt
Upper Marlborough, Prince George’s County
PS Ellen was at Mrs McCormick’s as above, on Monday, the 17th instant.
Ellen Low, born 1817, was about eight years older than Richard Low. She was perhaps an older sister or spouse of Richard Low.
The “Rev. Mr McCormick” referenced in ad was most likelyRev. Andrew T. McCormick, who had been a trustee of the Capitol Hill Ladies Seminary. He had died the year before Ellen escaped, in April 1841, in Alexandria. In 1840, he owned three slaves, and perhaps these were the “acquaintances” of Ellen referenced by James Belt.
Rev McCormick’s widow, mentioned in the ad, was HannahPleasonton McCormick. In May 1862, she filed for compensation for four slaves, all inherited from her late husband. These were: Rachel Contee age of Thirty Seven Years or thereabouts, about Feet 4. Inches 1. in height—In color a Mulatto— Harriet Cox was of the age of Fifty-Eight Years about Feet 5 in height. [Black?] Abraham Cox was of the age of Seventeen Years or thereabouts—Color Black—& about Feet 5 I 4 in height—& Susan Contee light mulatto was of the age of Thirty one or thereabouts, & Feet 5— I 6, in height. Perhaps Rachel Contee, Susan Contee or Harriet Cox had been kin to Ellen Low.
Other Family of Richard Low?
Some hints as to Richard Low’s background are suggested by the probate files of Tobias Belt, d, 1813 the father James Beall Belt, from whom “perfectly black” Richard Low escaped.. The 1813 probate inventory in Prince George’s County (Vol TT, 1) of the estate of Tobias Belt, taken about 12 years before Richard Low’s birth, records the names and ages of 12 enslaved people
Levy, age 36
James, age 26
David, age 24
Richard, age 22
Sarah 60
Rachel 45
Driden 18
Henny 16
Ary 12
Harriet 10
Lucy 8
Jenny, 5
Although we do not which of these enslaved people were distributed to James Beall Belt, some of these are likely to have been kin of Richard Low. Perhaps his mother was Henny, Ary, Harriet, or Lucy.
Other hints about Richard’s family are suggested by the broadside’s reference to Richard having a wife living with Samuel B Anderson, living near the “Depot” (the New Jersey Avenue train station) in Washington DC.
Samuel Belmear Anderson, 1802-1870, was an enslaver primarily located in Upper Marlborough, Prince George’s County and Brighton, Montgomery County, who seems to have had a residence in D.C. near the B & O New Jersey Avenue Train Station or “Depot”, the principal train station in DC prior to the construction of Union Station. In 1860 Anderson owned eleven enslaved people in the Brighton township District 4 of Montgomery County, Maryland, close to the border with Prince George’s County. In 1867, Anderson applied for compensated compensation (without success) for twelve people who had been emancipated on November 1, 1864 by the new Maryland state constitution. These included: James Lowe, age 17, listed as “moderately healthy.” and Laura Lowe, age 16. James Lowe, born around 1847, and Laura Lowe, born around 1848, seem likely to have been the children of the escaped Richard Lowe, conceived before Richard escaped, and mothered by a woman owned by Samuel Belmear Anderson.
Who was the wife of Richard Low, and mother of James and Laura? Two possible candidates are listed in the 1867 slave census of Samuel B Anderson, in Montgomery County: Fanny Williams, age 38 in 1864. Maria Lee, age 36. Maria is presumably the mother of Annie Lee, 19, and Henry Lee, 18. Fanny presumably is the mother of Isaac Williams, 7, and Robert Williams 4.
We may safely rule out as wife of Richard Low another slave of Samuel B Anderson, Chloe Marshall, born around 1812, and emancipated on April 16, 1862 in the District of Columbia (Enslaved persons in DC were emancipated, by act of Congress, about 20 months earlier than those in Maryland). Samuel B Anderson had purchased, he notes, Chloe from Thomas Clagget of Prince George’s County in 1850: she “hires herself”, he records, as a house servant for $100 per month, which suggests she was working her way towards purchasing her freedom. The Freedman’s Bureau marriage records indicate that Chloe, maiden name “Scott”, had been for decades married to Isaac Marshall. Issac is listed in September 1840 as having escaped from Thomas Clagget near Upper Marlborough, the same enslaver from whom his wife Chloe was purchased by Samuel B Anderson. (In 1860, Thomas Clagget owned 91 slaves.)
Isaac was emancipated in April 1862 from H (?) Magruder in the District of Columbia, along with an Emily Marshall, perhaps his daughter. The 1870 census records Isaac (a “wood sawyer”) and Chloe residing together, with a nine year old girl, also named Chloe Marshall, perhaps a granddaughter. From at least 1866-1870 Isaac Marshall resided in Georgetown, at 33 4th street (now Volta Place), a few doors from Isaac Williams, who as we have seen was also a former slave of Samuel B Anderson. We may infer that close relations continued between former enslaved persons owned by Samuel B Anderson, even if we have not reconstructed the precise kinship relations between them,
To summarize, in July 1853 the wife of Richard Low was being held in slavery near the Depot train station on New Jersey Avenue by Samuel B Anderson. She was probably later rotated out back to one of the Samuel B Anderson farms in Brighton, Montgomery County or Upper Marlborough, Prince George’s County. She may have been Fanny Williams or Maria Lee, or another woman, who might have died, been sold, or escaped in the years since 1853.
The Children of Richard Lowe
What became of James and Laura, the likely offspring of Richard Lowe and the unknown woman?
The 1880 census lists a James W Lowe on Howell street in Philadelphia, born 1842 in Maryland, married to Henrietta. The 1900 census lists a James W Lowe, laborer, residing at 1316 Addison Street in Philadelphia, born Jane 1846 in Maryland, married to Elizabeth Lowe. He may well be the same person as the James Lowe emancipated by Samuel B Anderson in 1864, and likely fathered by Richard Lowe.
I do not yet see a clear reference to Laura Lowe in the records.
Tracing Isaac Williams
I am unsure of what became of Fanny Williams, who may have been the wife of Richard Low, but her son Isaac Williams, later married Mary E Dorsey in Washington DC, on 15 August 1875; in 1880, the couple lived in Georgetown at 24 Fourth Street, (now Volta Place) with Mary’s father Levi Dorsey. Isaac Williams died in Boston, Massachusetts, October 21, 1926, and was funeralized in Georgetown’s Mount Zion Methodist Episcopal Church.
His obituary in the Evening Star lists their children as: William Williams, Elizabeth (Williams) Churchill, Dorsey Williams, and Fannie (Williams) Anderson, which suggests that Fannie may have been named for her grandmother Fannie Williams, Isaac’s mother. Isaac and his wife Mary Dorsey Williams are buried in Georgetown’s Mount Zion Cemetery ( section, E7 grave 172).
Death notice of Isaac Williams, 23 Oct 1926, Evening Star
Their shared headstone reads:
IN MEMORY OF ISAAC WILLIAMS BORN IN WEST WASHINGTON, D.C. DIED IN BOSTON, MASS. OCTOBER 21, 1926 HIS WIFE MARY E. DORSEY DIED DECEMBER 7, 1903 AGED 44 YEARS
The headstone seems to have been part of the gated Williams family plot in Mount Zion, before many headstones were relocated after 1976. This large headstone, evidently near its original location, remains intact.
Other Possible Kin?
There were several other free and enslaved people with the surname Lowe in the District of Columbia area, who may be related to Richard. These include the free man Jeremiah Lowe, born about 1805, married to Elizabeth. Their children include Charity, Phoebe, Michael. The 1850 and 1860 census records Jeremiah and Elizabeth as freepeople in Washington Ward 2, and also in the 1870 census, with Jeremiah listed as a “hod carrier.”
Also, the compensated emancipation petition of Selby Scaggs in DC in 1862 records the emancipation of a “Dennis Lowe, color Black, age 35 years (b 1829), both leggs (sic) off just below the knee very healthy, good ox cart driver and garden hand,: Dennis had been acquired by “purchase about five years ago [c. 1857] of Henry Hillary of Prince Georges County Maryland.
In addition, a Catherine Lowe, residing at H St between 24th & 25th Streets, worshiped in Georgetown at Mt Zion Methodist Church and was buried in Mt Zion Cemetery, after her death on June 27, 1876.
I am not sure if any of these individuals were kin to Richard Low.
In any event we will continue to work on tracing the stories of “Perfectly Black,” Richard Low, so vividly brought to life through the poetry of CeLilliane Green.
Joseph (“Joe”) Auslander died peacefully at his home in Washington, D.C., on April 7, 2025, halfway through his 95th year. Moments before, he had fallen asleep sitting at his computer while working on a mathematical problem.
Joe was born September 10, 1930, in New York City, to Dr. Jacob “Bi” Auslander and Rebekah Zeltzer Auslander. He attended P.S. 9 and the High School of Music and Art on the Upper West Side, then Queens College and MIT, before getting his PhD in Mathematics from the University of Pennsylvania. He joined the mathematics department at the University of Maryland-College Park in 1963 and remained an active participant in the intellectual life of the department into his retirement, attending a departmental conference two days before his death.
Joe was a committed advocate for younger mathematicians, especially those from historically under-represented backgrounds. A true citizen of the world, Joe had deep friendships and collaborations with mathematicians around the globe. In addition to his long research career in the field of topological dynamics, he was fascinated by the history and philosophy of science and mathematics, publishing on the enduring problem of “what makes a proof a proof?”
Joe’s coming of age was shaped by the passionate anti-fascism of his friends and extended family, including a large circle of cousins. He shared their love of classical music, art, literature, storytelling, and Jewish-inflected humor. He himself was a masterful teller of jokes. He remained active in progressive politics throughout his life, with particular attention to the pursuit of a just and compassionate peace in the Middle East. He was a life-long consumer of the New York Times and of its crossword puzzles. He loved to cook and presided, with his wife Barbara, over many dinner parties with friends old and new. An amateur clarinetist, he particularly loved Mozart and Haydn, and above all Beethoven.
For the last 37 years Joe was married to his beloved wife Barbara Meeker, emerita professor of sociology at the University of Maryland. His earlier marriages to Ruth Epstein Auslander and Harriet Little ended in divorce. He is survived by Barbara, sister Irene “Judy” Auslander Saks, children Mark and Bonnie Auslander, daughter-in-law Ellen Schattschneider, grandchildren Nina and Milo, brother-in-law Alan Saks, niece Eva Saks, numerous cousins, the mathematical community, and a host of friends.
Joe’s sister Judy Saks shares memories at the memorial gathering, New York City, May 17. Photo: Bill Swersey
A family memorial gathering, in remembrance of Joe, was held at the home of Joe’s beloved cousin Vicky Margulies, on Saturday, May 17, 2025, on the Upper West Side, the neighborhood where Joe and his sister Judy grew up (An earlier memorial service, primarily for colleagues and friends, was held at the Mathematical Association of America in Washington DC on May 9). We heard from Joe’s sister Judy Auslander Saks and Joe’s cousin, Paul Resika. Lois Smith (surviving partner of Joe’s late cousin David Margulies) read one of Joe’s favorite poems, W H Auden’s, “Musee des Beaux Art, alluded to in Mark’s eulogy. Cousin Sarah Swersey played the Sarabande from J.S. Bach’s partita for flute in A Minor, BMV 1013.
We gathered in front of Joe’s portrait, thoughtfully placed by Vicki above a linen of great family sentimental significance; this was one of a group of linens featuring gryphons (dynastic symbol of the Hapsburgs) purchased by Joe’s father “Bi” (Dr Jacob Auslander) in 1936 in Vienna, during his failed attempt to retrieve his parents from Radautz, Bukovina on the eve of the Holocaust. (Mark has written on these linens in an on line essay). Bi gave one set of linens each to his wife Rebekah and her sisters in New York City Celia Shapiro, Sonya Resika, and Runya Margulies. At the service, cousin Lucy Kerman explained, that she also has inherited part of this set, which means Bi must have also given a linen set to her grandmother ( Rebekah’s eldest sister) Frieda Zeltzer Zukerman in late August 1936, as he returned home through London, where the Zukermans were living at the time.
The service concluded with eulogies by Joe’s son, Mark Auslander, and Joe’s daughter Bonnie Auslander.
Mark at Joe’s memorial service, New York City. Joe’s nameplate, which was on his office door at the University of Maryland-College Park Department of Mathematics for over half a century, is visible n front of his memorial portrait. Photo by Eva Saks.
Chimes at Midnight: My Father in Motion
Mark Auslander (New York City, May 17, 2025)
My most powerful memories of my father Joe are of him in motion, physically and mentally. This includes, as we shall see, his love of mathematics— although I hasten to reassure those less mathematically inclined that I will also address many of Dad’s other motion-related loves, which were, in alphabetical order: Baseball, Beethoven, Contrariness, Friendship, “It Happened One Night,” the New York Subway System, Radicalism, Running, and Shakespeare!
Let’s start with contrariness. One of Dad’s earliest memories was of the family gathered at 520 110th Street, listening on the radio to the 1936 abdication speech of Edward VII. When it came to the King’s famous line, “You must believe me”, Dad said loudly and defiantly, “I don’t believe you,” and walked out of the room, even though he was frightened, because it was, after all, the King!
Joe more or less grew up on the New York Subway system, and told us that his early mathematical thinking often took place on the subway, within Manhattan or going out to Queens College, which he attended before transferring (reluctantly) to MIT. Appropriately for one who fell in love with mathematics while riding the subway, Dad devoted his career to the mathematical subtleties of motion, although this was motion, he often told me and Bonnie, abstracted away from the physical forms of movement which we encounter in everyday life.
In his youth he was entranced by Galois Theory, at the heart of which are different ways a “field” of numbers can be transformed into itself, replacing one number by another while maintaining its underlying algebraic nature. (I like to think that the physical motion of the subway train, hurtling from underground to elevated tracks and underground again, in Dad’s mind evoked this exhilarating motion across the hidden structural levels of the mathematical universe.)
To explain Dad’s mathemical work more deeply, I (of course) turn to Shakespeare. Joe’s favorite line in literature was Sir John Falstaff’s response to his old friend Justice Shallow in Henry IV, Part 2 (p 129): “We have heard the chimes at midnight”. Dad noted this line has divergent meanings. At the surface level, it recalls the two men’s joyous escapades as schoolboy scamps, staying up so late carousing that they could hear the midnight bells ringing. Yet, coming late in the play, the line equally foreshadows Falstaff’s tragic end. When the former Prince Hal assumes the dignified mantle of the Crown, and abandons his inconvenient friend, Falstaff will die in despair. The midnight chimes proclaim that our day has nearly run its course.
The double meanings of the line, “We have heard the chimes at midnight” appealed to something fundamental in my father’s makeup, a simultaneous appreciation of the joyous and the ephemeral, of optimism interwoven with pessimism (which we have just heard in Auden’s Musee des Beaux Arts). His friend and Party comrade Naomi Stern recalled that at age 19, as they rode the subway together each morning out to Queen’s College, Joe’s face would radiate exultation as he expounded on the mysteries of Galois Theory, which Galois, amazingly, developed before his tragic death at the age of twenty-one in 1832.
Yet, at the same time, Dad would often share with Naomi his apprehension that as he approached Galois’ final year of age, twenty-one, he was yet to make a world-shaking mathematical discovery. Was it, he worried, too late for him? Were the midnight bells already tolling?
In a curious way, “chimes at midnight” also resonated with Dad’s love of the mathematical field known as “dynamical systems.” A dynamical system involves motion with some degree of regularity or periodicity, undergoing patterned movement, trajectories, or orbits that return to more or less their initial configuration. The classic example is the swinging movement of a pendulum clock, which regulated the London chimes that tolled for Falstaff. Similarly, we might think of the vast rotating cycles of solar systems or galaxies. The so-called “minimal” dynamical systems that Joe and his collaborators studied have the property that all their potential trajectories in time come as close as possible to describing all possible states that the system can attain. Much of Dad’s work aimed, in effect, to strip things down to the most simple possible set of hypotheses about a dynamical system, in order to generate a staggering array of possibilities as to how that system might unfold over the vast reach of time. This pursuit was for him extraordinarily beautiful, providing the observer with exquisite visions of how, from the simplest of conceptual seeds, unimaginable complexity can unfold.
Hence, his sense of wonder over Falstaff’s line. “We have heard the chimes at midnight.” The same minimal periodicity, the regular stroke of twelve chimes, governed by the same pendulum, could generate multiple outcomes—taking us back in time to our lost, mischievous youth or propelled forward to the future mysteries of the infinite.
Around the time he officially retired from teaching, Joe developed a second career, as a philosopher of mathematics, engaged with a different kind of motion. He wrestled with the thorny question of how mathematical proofs are discovered and made into widely accepted “truths.” Dad rejected the Platonic idea that proofs already exist “in the mind of God”; rather, as a humanist he understood mathematical proof as a profoundly human endeavor, that reflected the deepest human yearnings for beauty and elegance, aspirations which were most profoundly expressed in the collective action of mathematicians. He wrote often on a philosophical paradox: mathematical knowledge is largely objective but only comes into existence through the concentrated energies of the subjective human mind, most especially when in dialogue and in debate with other minds. Thus, the constant motion of ideas was for him foundational to the entire enterprise of mathematics and science itself.
For Joe, a mathematician and philosopher of motion, physical movement invariably triggered journeys of imagination. From 1972, when we lived for year near the Kermans in Berkeley, Dad was an avid runner, and kept up his commitment to jogging for the next 53 years, right up until the final week of his life. Jogging occasioned journeys through the memory palace of his capacious mind. For decades, he loved to do five miles runs around quarter mile university tracks. As he ran each lap, often accompanied by his loyal dachshund Dorabella or Dory, he would narrate aloud everything you would see if you were running five miles south down the Hudson, from the George Washington Bridge at 178th street, to the Auslander apartment at West 84th and Riverside Drive, block by block.
Baseball for Dad involved both physical and philosophical motion, given that no other game quite so perfectly encapsulates the dialectic between the “minimal” and the infinite. Only in baseball, after all, does the field of play extend out into the furthest reaches of the cosmos, the distance to which a home run could theoretically fly, only to bring the runner, racing cyclically around the diamond, precisely back to where he started.
Joe’s experiences of classical music also involved constant motion. He would often bring along the sheet music of a Mozart, Haydn, Beethoven or Schubert chamber work to live performances. so we could all follow the score together. This was especially dramatic when listening to Beethoven string quartets. Beethoven, he would often say, created us as members of the modern world. In this he was heavily influenced by lifelong conversations with his beloved cousins, Joseph Kerman and David Margulies. Beethoven, he explained, constantly sets up virtually impossible problems, and then proceeds one by one to solve them. Dad seemed to act this dynamic out with his hands in motion across the pages of the score, clenched at first and then by the final movement of a quartet, flying lightly across the page, his hand open, the problem finally resolved in triumph.
Dad’s life long romance with progressive and radical politics was also tied up the theme of motion, as well as more than a dash of contrariness. He thought one of the greatest moments in radical history was Galileo’s response when. faced with the torture devices of the Inquisition, he waas asked to recant that the earth revolved around the sun in orbit. Galileo defiantly whispered: Eppur si muove” (“And yet it moves”).
Dad eventually abandoned the rigid Party-dictated dogma of his youth, but retained most of all a love of the people he met along the way, in Monthly Review study groups or in marches. He would often bring protestors, far from home, at anti-war and civil rights marches, back home to to be fed and to spend the night, before taking them back to the bus station.
Speaking of busses, Joe had a life-long romance with intercity bus travel, wrapped up in his and his sister Judy’s shared love of the 1934 film “It Happened One Night” —a title that emphatically, he often noted, was not about an erotic coupling between Clark Gable and Claudette Colbert, but rather about the joys of two minds meeting late at night on a cross-country bus trip, suspended somewhere magically between departure and arrival.
For me and Bonnie growing up, international travel with Dad was a particular challenge, given his love of charter flights, which involved intricate rendezvous in dark parking lots and quasi-clandestine bus trips through sketchy neighborhoods. Joe of course loved all the eccentricities and complex arrangements, which heightened the likelihood of a fascinating chance encounter with a stranger with whom he might converse and strike up a new friendship.
Indeed, for decades Dad said, when asked what his life’s goal was, that on his final day of life he wanted to make a new friend. That’s all I want, to make a new friend on the day that I die. (A statement that surely encapsulated his signature mixture of joy and tragedy!) Making friends was certainly something he excelled at, meeting people in checkout lines at Safeway or concert queues or even in the hospital ICU. I wondered if things would really work out that way, especially as he got out less and less. But then on his last Saturday, my sister Bonnie and her boyfriend attended the “Hands Off” protest march on the National Mall, and on the way home met an elderly woman activist, Valentine, who was lost and clearly hadn’t eaten. Bonnie of course invited her to come home for dinner, especially appropriate on Shabbat. Dad sat next to her and they had a delightful time. He learned about her early career as a fashion model, then as a lawyer, then at advanced age a Peace Corps volunteer in Senegal. And then on his very final day, on Monday morning, he was in the alley behind the house, and made friends with Nelson from the Philippines, who is a chef at the next door restaurant. More new friends, to the last.
When Dad fell asleep at his desk, there were two sheets of paper before him next to his computer, on which he had scribbled some mathematical thoughts, perhaps related to one of his collaborative papers in process. These were related to lifting a map of “S”, what is known as a “semi-group” in his special field of topological dynamics. Lifts are essentially transformations from one topological space to another, in a way that preserves the underlying conditions of the original map or constellation of elements, with distant echoes perhaps of his early mathematical love for Galois Theory. Yet again, a very simple set of propositions about a system in motion can, rather miraculously, generate unimaginably complex unfolding states.
So I like to think that in his final moments, Joe’s imagination was once again in motion, lifting up a map from one plane of existence to another. The expensive delicate ship…had somewhere to get to, and sailed calmly on. As he left us, in his final slumber, about to begin his ultimate transformation, perhaps he could sense the vibrating intimations of the great music of the spheres. That distant music that surrounds us and awaits us all, playing intricately and ubiquitously, if only we could learn to listen for it. We have heard the chimes at midnight.
Shabbat shalom, father.
Mark welcomes participants to Joe’s memorial gathering, May 17, 2025. Phot: Bill Swersey
Bonnie Auslander (delivered in Washington DC, May 9, 2025)
Ever since my father died what appears to be the perfect death on April 7th, I’ve been searching for the perfect eulogy.
My first thought: a lineup of Jewish jokes. The villager complains of his crowded house to the rabbi, who advises him to bring in a cow, a sheep, and a goat, and then gradually remove them. Now the villager realizes how much room he has. The Yeshiva football team facing Notre Dame—not only bigger and brawnier, but somehow fluent enough in Yiddish to decode the plays. The dying rabbi whose students take turns praising his wisdom, ethics, generosity, and deep knowledge of Torah —only to have him crack open one eye to ask, “And of my great modesty you say nothing?”
We’d each tell a joke, laugh, and move on to the next person. Joe’s favorite Jewish jokes as his memorial.
My next idea for the perfect eulogy: a list of Joe’s funny sayings. When talking about our dachshund Dory with her long, inquisitive snout, Joe said she wasn’t training to be a seeing eye dog but rather a “smelling nose dog.” He never visited the National Gallery—only the “National Calorie.” And as a lifelong lover of cities he created the concept of the “Parking Space Museum,” meant to preserve those legendary spots that had achieved near-fabled status.
The perfect eulogy for my father would be just a collection of envelopes, napkins and scraps of paper covered in his math equations—that distinctive bird-scratch handwriting of his. (See the program.)
The perfect eulogy for my father would be a live performance of the Schubert string quintet in C major, composed in Schubert’s final months. Some of us would cry a bit during the wrenching Adagio movement. We’d dab our eyes, pocket our crumpled tissues, and walk out.
The perfect eulogy for my father would be a protest march—on the Mall, at the White House, around the Washington Monument. Vietnam, Reagan, Bush, peace in the Middle East —Mark and I joined him for many of them. Joe loved to say that he’d been as a radical in his youth and only moved further left as he got older.
The perfect eulogy for my father would consist of Joe bringing together two people who didn’t know each other but who really should. My father was absolutely brilliant at this. To resist his desire to introduce you to someone he thought you should be friends with was as futile as the ocean turning its back on the moon.
And once you surrendered to his wishes, and finally met the new person, you wondered why you’d even bothered to resist, because the new person was in fact just as wonderful and interesting as he’d promised they would be, and after all isn’t a tide a lovely thing to be swept along by?
And naturally, at Joe’s perfect eulogy, we’d all be in shorts and sandals. My father prioritized comfort above formality—whether teaching classes, giving speeches, attending conferences…or weddings, or yes, even funerals. True, it’s cool today, but D.C. mugginess is just around the corner. Why be uncomfortable?
Alas, each of these perfect eulogies falls apart when examined them more closely. Joe never told jokes just to tell them. I was a kid who collected joke books, so naturally this drove me crazy. “Dad, tell me a joke! Please!” He’d smile, then frown, then flatly refuse. I eventually understood that jokes needed the right context and the right audience—like seedlings requiring perfect conditions to grow. So the joke memorial won’t work, and for the same reason the collection of Joe-isms won’t either.
The scribbled envelopes and scrap paper has potential, but the caterers have already claimed the napkins for the reception.
The Schubert quintet is amazing, of course, but you really need to see him conducting it with a televised baseball game going on in the background. Music on, announcers off. The protest is tomorrow, not today—I trust I’ll see you all there. I don’t need to tell you that the fight against authoritarianism is more urgent than ever..
The two-people-meeting-each-other-for-the-first-time as a eulogy is sweet, but we really won’t know if you’ve met someone new till the reception is over.
As for the shorts and sandals—it’s too late for you to change now.
So, that’s it, a failed mash-up—Jewish jokes and Joe-isms scrawled on napkins while Schubert plays, everyone protesting techno-fascism and making new friends–while wearing shorts and sandals.
What’s left? Food. Which reminds me of Dad’s favorite joke:
A nervous young man prepares for his first date. He’s worried about what they’ll talk about. His father advises, “Stick to safe subjects: food, family, and philosophy.” Sitting across from his date, he remembers the first category. ”Do you like lokschen?” he asks. (Those are noodles.) “No,” she replies firmly.Flustered, he moves to the second topic. “Do you have any brothers?” “No,” she says again. Now truly desperate, he recalls the final category—philosophy! “If you had a brother,” he asks hopefully, “do you think he would like lokschen?” *
Speaking of food—let’s talk about chocolate. The perfect eulogy to my father would feature mountains of chocolate desserts.
Joe’s chocolate obsession was legendary in our family. In fact, when his aunts Celia and Runya heard the teenaged Joe was dropping by, they wouldn’t turn on the kettle or set out a nosh. No, they would rush to hide the chocolate cake.
I’ve been talking about Joe in the past tense. But, if Joe were here, like Tom Sawyer, sneaking back to watch his own funeral, he would not, in fact, BE here, listening to me, his own daughter! That is because, at this late stage in the proceedings, Joe would already be out in the reception area, trying to get his mitts on the food. The catering staff would be chastising him, saying, “Please sir, the service isn’t over yet,” and asking him to wait a bit longer, and he’d be ignoring them at first, and then maybe trying to get to know them a bit, asking them about themselves, but also he’d continue eating because why should he, Joe, have to wait, and why does it matter WHEN the food gets eaten if it’s meant for the company, of which he is manifestly the most important member?
So the chocolate eulogy fails like all the others.
Or, maybe not….if we file out in a few minutes and see the chocolate desserts, well, defiled, we’ll know Joe was at work. He was here, and then he wasn’t. Oh, look, here are some crumbs, dark and delicious.
We’ll have to do our best with what he’s left behind.
Bonnie at Joe’s NYC memorial, May 17. 2025. Picture by Eva Saks.
____________________
Addendum to Mark’s Eulogy
Mark’s eulogy for Joe in Washington DC (May 9) contained the following paragraphs, which were not included in the May 17 New York City service:
So far as I can recall, the first mathematical concept Dad explained to me and my sister Bonnie, in our early childhood, was Zeno’s Paradox, which dates to the fifth century, BC. Zeno, assuming time to be composed of a series of discrete moments, claims that motion is impossible, since an arrow in flight would have to traverse an infinite range of points, and thus never get anywhere. A variation of the Paradox asserts that if a tortoise is given a slight head start in a race with the hare, the hare will never catch up, since during the time that any forward movement is taken by the hare, the tortoise will advance to some degree, and so on and on, so that hare can never actually surpass the tortoise.
The best part of this story, explained Dad, was how this assertion was refuted, long before the invention of calculus. When faced by Zeno’s argument in debate, the philosopher Diogenes simply stood up and walked away, thereby demonstrating the existence of motion and the absurdity of formalist philosophizing. Dad thought this hilarious, that the very first real proof was just walking away, literally refusing to be trapped in what he characteristically dismissed as a “sillypuss argument” The Zeno-Diogenes story appealed deeply I think to Joe’s natural contrariness, to his tendency, from earliest childhood, to resist accepted dogma or convention.
Joe’s love of travel, which he pursued happily with his life partner Barbara for decades, was of course intimately bound up with his love of the worldwide community of mathematicians, his second family. Mathematics was for him the most fundamental international language, and he lived for the give and take with mathematical minds on every continent. On nearly every trip he took he found a way to connect with local mathematics departments. That was true when he visited Japan, and sites throughout Europe, and Israel and the Occupied Territories, all the way up to his recent trip with Barbara to Chile and Argentina.
In 1988, Dad came to stay with me in Mtizwa Village, in the Ngoni kingdom in eastern Zambia, during my doctoral fieldwork in anthropology, He spent the long afternoons working on a problem in topological dynamics, sometimes drawing the problem out in the sand, to the delight of local children. On his final day in Zambia, he presented this work as a paper at the University of Zambia in Lusaka, the capital city. I remember how thrilled he was when a young Zambian mathematician pointed out that he had made a mistake in one of his equations on the chalkboard; how wonderful, he remarked on his way to the airport, that someone was paying such close attention that he caught my mistake! That alone was worth, he said, traveling halfway around the world!
3. On Sunday mornings, his favorite routine was to walk his dear wife Barbara up the hill to her church on Columbia Road, and then jog back home, sometimes through Rock Creek Park. It occurs to me that over the course of the 53 years he ran, Joe must have averaged at least 10 miles per week, so that would exceed running around the entire circumference of the Earth at the equator, 25,000 miles. Only appropriate for a true citizen of the world like Dad.
4. [On Joe’s final passing} And yet, wasn’t there also a bit of fundamental mischievousness in his departure— singular and contrary to the end, just walking away, right out of the room?
Joe’s Erdos Number was “Two”, due to his collaboration with Yael Dowker, often considered the “Mother of British Ergodic Theory,” who had an Erdos Number of “One”, having co- published with Paul Erdos, the famed Hungarian mathematician. Joe was friends with Erdos and had many fascinating conversations with him, but never co-authored with him.
Joe at a topological dynamics conference, 1997Joe’s mathematical collaborators (larger font indicates more co publications) Joe with Ethan Akin, one of his principal collaboratorsJoe with his collaborator and University of Maryland colleague Ken BergJoe speaks at a memorial conference for colleague Dan Rudolph, 2010. Joe with Jiangdong Ye, July 2004Joe with colleague Alica Miller, University of Maryland conferrnce, 2006
Here, the participants of the 2002 Penn State-U Maryland workshop on dynamical systems and related topics gathered at Joe and Barbara’s house
Joe with close friend and colleague Jack Feldman (UC-Berkeley), 2002From left, Eli Glasner, Francois Blanchard, Joe Auslander Joe Auslander, Will Geller, Kathleen MaddenYitzakh Katznelson with Joe:
Tributes from Mathematicians
Doron Levy (Chair, Department of Mathematics, University of Maryland-College Park) shared these remarks at Joe’s memorial gathering on May 9 at the Mathematical Association of America
Joe Auslander – A professor, a colleague, a friend
For those of you who do not know me, my name is Doron Levy and I am the Chair of the Department of Mathematics and the Director of the Brin Mathematics Research Center at the University of Maryland.
The news of Joe’s death came as a shock to all of us. Joe was not a young person, but somehow, all of us – those that came to the department after Joe (which is everyone) – and those that left while he was still around – we all though, somehow, that Joe will be in the department forever.
After we heard from Anima about Joe’s contributions to Mathematics, I am here to tell you a little about the Joe’s contributions to the Math Department and to the department’s life.
This is not a simple task. Joe arrived to Maryland in 1963 that is before I was born. When I moved to Maryland in 2007, Joe has already retired, or so I thought.
In fact, as you all know, Joe never retired. Yes, he may have stopped teaching or oTicially serving on committees, but his presence in the department was felt in many ways. You see, there are colleagues that retire and we never see them again, then there are people that are active members of the department that we still do not see…. Joe, on the other hand, never left the department. He was, literally in the department the day before he died, attending the annual dynamics conference as a participant.
My main interactions with Joe were during the past 6 years, the period I have been serving as department Chair. Joe always showed interest in the department and the department business, much more than many other colleagues. He reached to me many times, asking to contribute in any possible way, including volunteering to serve on committees, very actively participated in faculty matters, providing feedback about promotions and about hires, and even recently speaking with me and raising the idea of organizing a symposium on AI & Math. It will not be an exaggeration to say that Joe participated pretty much in every aspect of the department life.
But all of that, one may say, is routine. Joe’s impact on the department was significantly bigger than that. Before Joe’s generation (actually the decade of his arrival) there was essentially no research expectation of faculty. Joe was part of a transition generation wherein the baseline expectation was to publish a PhD thesis and a few articles and no further activity. Joe was one of the very few faculty from that generation who continued to be involved and interested in research say after PhD + a handful of papers. A name that comes to mind as a top researcher is Seymour Goldberg who studied operator theory (a topic that was once big in the department). During that time the department was known for Riesz coming to visit and give lectures. The next generation is Ron Lipsman’s wherein one was expected to be research active throughout their career. And so on. Joe’s was the tipping point in the transformation that the department has undergone in becoming a top research department.
Another piece in the department’s history that we can certainly attribute to Joe is the central role he played in the creation of the dynamics group. We heard a lot about the strength of the dynamics group, their program, and some of the prominent visitors they had over the years in the words of Anima, and Joe certainly played a key role in attracting these people to Maryland and elevating our dynamics group to where it is now.
Our former department chair, Scott Wolpert, told me that “Joe always had something he was thinking about.” And this is absolutely true. You would never see Joe in the corridor without him telling you something that was on his mind.
Hillel Furstenberg from the Hebrew University who knew Joe well, wrote: “the aesthetics of mathematics was just an instance of his broad humanistic outlook.” Precisely what that means, probably means diTerent things to diTerent people, but for me, having been around Joe and considering him as one of the main pillars of the department, created an intriguing sense of harmony, a feeling that we are all small parts of something much bigger.
Earlier in the semester I discussed with Joe plans to hold a one day conference next year to honor is upcoming 95th birthday. Joe looked at me and asked – and what will you do if I die before the conference? I said – we will have to hold then a memorial conference instead. He laughed and we both agreed that we will do it one way or another. So this is something we plan to put together. Stay tuned.
On behalf of the members of the Math Department and the University of Maryland, I would like to thank Joe for all he has done to promote our department, for all he has done to bring us together, and for all he has done to provide the leadership, vision, and hard work that brought the department to where it is in now. We miss you Joe.
Other Tributes from Mathematicians
Idris Assani (University of North Carolina): My sincere condolences to you and your family for your loss. Joe was a good friend of mine who has thoroughly supported my career for many years. He was a really good person with high moral qualities. I always made a point to visit him when I had a chance to come to Maryland. He will be sorely missed.
Bill Goldman (University of Maryland-College Park): I have known Joe personally since I first came to the University of Maryland in the 1980’s. However, I first heard of his research as a graduate student a few years earlier. Although we work in different fields, we share common interests. At one point he even suggested we coauthor a paper together.
I knew many graduate students working in his field of dynamical systems.
I was impressed by his generosity and friendliness in supporting their research and their futures as mathematicians.
Joe loved faculty meetings, even after he retired. The academic community meant a lot to him. He strongly valued the freedom to express diverse opinions and discuss alternate viewpoints.
My office is a few doors down from the lounge and the auditorium, and Joe would often stop by, since I usually leave my door open. We conversed about a wide range of topics. When I hosted visitors, he would often strike up a discussion and determine whether they had any common friends. We had several wonderful dinners at Joe and Barbara’s house and enjoyed their great hospitality and food.
I will miss him.
Bill Goldman
Family and Friends
Joe and Barbara wedding, October 1988
Joe’s beloved cousin Paul Resika painted this early portrait of Joe, c 1947 when Joe was about seventeen years old:
Joe with son Mark, c 1985
Bonnie, Mark, Barbara, Joe
Joe lived in the Cairo Apartment building on “Q” street in DC n the 1980s (note that he often wore shorts!)
Joe’s father Dr. Jacob “Bi” Auslander resided in Vienna, Austria from c. 1910 until he emigrated to the United States in 1923. Bi’s sister Cilli Auslander attained her doctorate in Chemistry from the University of Vienna in 1920 and then returned there after the War.
Joe visits aunt Cilli Auslander in Vienna in 1989, shortly before her death.
Joe was very close to his “Zeltzer” family cousins, on his mother Rebekah’s side of the family, many of whom are seen here at a gathering in the Swersey’s Shadowbrook Farm in Steventown, NY, summer 2009.
From left: Joan Shapiro Uchitelle, Joe Auslander, Judy Auslander Saks,Vicky Margulies, George (Dick) Zukerman, Pearl Cookie Solomon, Alice Shapiro Swersey,David Margulies.Shadowbrook Farm Rear: Paul Resika,Dick Zukerman, David Margulies. Front: Pearl Solomon Judy Saks, Joan Uchitelle, Vicki Margulies, Alice Swersey (Photo: Bill Swersey)Joe was deeply influenced by his older cousinGeorge (Dick) Zukerman,a great bassoonist and impresario. Here they are near Dick’s home at White Rock, British ColumbiaLou Uchitelle, Joe Auslander, Paul Resika (at Alice and Burt Swersey anniversary)In 1992, Joe and Barbara visited daughter in law Ellen Schattschneider during her anthropological fieldwork in Japan, Here, with the Yamauchi family in Namioka, Tsugaru, Aomori Preference, JapanJoe adored his niece Eva Saks, and in January 2005, he and Barbara visited her home in Los Angeles, which doubles as a rescue for Sheltie dogs.
Joe kept in touch with his Russian cousins, descended from his mother’s sister Pauline Zeltzer Klein and her husband Sol Klein, who moved from New York to Moscow in the Soviet Union in the early 1930s. Joe and his first wife Ruth attended the International Mathematical Conference in Moscow in 1965 and got to see many of the Russian cousins. ‘
Dinner in July 2023 celebrating the US trip of Pauline and Sol’s son Josef Klein, his wife Vika Klein and their daughter Anya. From left, Barbara, Joe Auslander, Josef Kelin, Vika, Mark Auslander, Anya’s son Stepa, Anya, cousin Lucy Kerman (daughter of Joe Auslander’s first cousin Joseph Kerman).
Another Russian cousin is Igor Tregub, descended from Riva Zeltzer, sister of Joe’s maternal grandfather Josef Zeltzer of Novye Derogi, Belarus.
Igor stayed with Joe and Barbara in August 2022. (The art work in the background is all by Joe’s cousin Paul Resika.)
From the time he lived in Berkeley in 1972, Joe regularly wore shorts, sometimes to the discomfiture of his first wife Ruth and restaurant hosts. Here he is the study of the R street house.
Joe was a life long reader of the New York Times, and often called up or wrote to friends and family to advise them of interesting pieces he had come across in the Times. Here he is reading the Times during a hospital stay in August 2023.Joe loved to read short stories aloud at family gatherings. At his 92 birthday party, he read aloud an early Soviet comic story (cake baked by next door neighbor Mikko).Granddaughter Nina graduates from Oberlin. with Barbara, Barbara, grandson Milo.Joe with grandson Milo and daughter Bonnie. Joe with grandson Milo, eating pizza in the outdoor patio behind the R Street house, .August 2023. Joe and Milo shared a great love of baseball.
Joe loved to preside over dinner parties in the R street dining room.
Joe’s 94th birthday, September 10, 2024, attended by cousin Zhenya, visiting from London (descended from Joe’s mother’s sister, Pauline Zeltzer Klein) . Also present Barbara, Bonnie and her partner Jonny.Joe loved the National Gallery of Art. On the moving sidewalk connecting the West wing and East wing of the museum, January 2025.Joe had a life-long love chocolate cake. Here he consumes a slide of a half chocolate cake baked by Bonnie, created by his daughter Bonnie to celebrated his 94.5 birthday in March 2025, which turned out to be his last birthday celebration.
Late in life Joe developed a tradition of getting his hair cut by barber Ernesto in the Van Ness shopping center. He would go for haircuts at the change of each season and in preparation for the new year. (Ernesto had regularly cut the hair of Joe’s son Mark since 1970)
Joe with barber Ernesto, December 23, 2023.
While living in Berkeley, CA in 1972, Joe became an avid runner and continued to jog regularly for the next five decades.
One of Joe’s favorite runs was through through Rock Creek Park; here he is just in front of Georgetown’s Oak Hill Cemetery in the lower stretch of Rock Creek Parkway Joe jogging in Stead Park near their “R” street home, on Christmas Eve 2023.
Joe loved the street life around their row house on the 1600 block of “R” street in Northwest Washington DC. Here we see Joe, Barbara, Mark and Ellen walking on “R” street towards 17th street.
Joe avidly read daughter’s Bonnie poetry and took great delight in her many accomplishments. Here, father and daughter are on the platform of his local Dupont Circle Metro stop.
Joe was a great advocate for his son Mark, especially Mark’s 2011 book, The Accidental Slaveowner, to which he introduced countless friends. Here are Mark and Joe in the living room of the “R” Street house on Christmas Day 2024.Mark, Barbara, Joe on Christmas Day 2024 at R street:On January 2, 2025, Joe, Mark and friend Paul Emmanuel visited Allen Uzikee Nelson’s sculpture, “Here I Stand: Remembering Paul Nelson’ in the Petworth neighborhood of Northwest Washington DC. Joe was a great admirer of Paul Robeson, and was very moved by this oudoor sculpture, inspired by the Kota or Honwre reliquaries on display in the Smithsonian National Museum of African Art:
The 1836 register of the Methodist Episcopal Church (later Mount Zion Church) in Georgetown, District of Columbia, lists as a member “Pattie Brooks”, recorded just below the name of Gracie Ducket, who was enslaved by Samuel Whitall, who leased the property known as Belle Vue (later known as Rittenhouse Place, and after that, Dumbarton House).
Register, Mount Zion Methodist Church, 1836 showing Patty Brooks and Grace Ducket
The 1860 census records Pattie Brooks, mulatto, servant, as a free woman of color, born 1810, residing in dwelling 531 in Georgetown Ward 2, within the household of the Black woman Charity Lemon, age 70, with Laura Bell, also Black, age 60. Pattie resides two households away from the free couple (Rev) Louis (Lewis) Cartwright and his wife Julia Cartwright, the daughter of Gracie Ducket who at that point was still enslaved by Lydia Whitall, the widow of Samuel Whitall. (Gracie would be freed two years later by the will of Lydia Whitall in early April 1862).
1860 census showing Patty Brooks near Lewis and Julia Cartwright
Four years later, in 1864, the Georgetown Directory records Patty Brooks residing at 23 West Street (later P Street) in Georgetown. She is the widow of “Harry Brooks.”
1864 Georgetown Directory Patty Brooks, colored, widow of Harry, home 23 West St (P St)
In her 4 January 1868 Freedman’s Bank application, Pattie Brooks indicates that she was born in Montgomery County, Maryland, residing at 22 West Street between (?) Montgomery Street (later 28th street). She is widowed, with no children. She opened her account with $130. She was, she reports, formerly enslaved by George Peter and his wife Sarah.
1868 Freedman’s Bank application by Patty Brooks for $130
Major George Peter (1779-1861) was the son of Robert Peter (the first mayor of Georgetown) and Elizabeth Peter. George became the leading slaveowner in Montgomery County, owning about 100 persons in 1860. Sarah Norfleet Freeland) Peter, 1805-1846, was George’s third wife. George evidently owned property in Georgetown as well as Montgomery County. Both George and Sarah Peter are buried in Oak Hill Cemetery, adjacent to Mount Zion Cemetery. George’s brother Thomas Peter famously married Martha Custis Peter, granddaughter of First Lady Martha Custis Washington, and resided in Tudor Place in Georgetown.
As of this writing, I am unsure how and when Pattie Brooks attained her freedom from George and Sarah Peter. Nor is it clear if her late husband Harry Brooks was ever free, or if he was enslaved throughout his life. Since Pattie is listed as a widow in the 1864 city directory, Harry must have died before that year.
The 1870 census records Pattie Brooks as head of household, in Georgetown, residing with Nellie Brown, 17, and Maria Johnson. 60. She lives next door to the Lemon family, including Charity Lemon, with who she resided a decade earlier in the 1860 census. Pattie lives three households away from Rev. Lewis and Julia Cartwright, a household which now includes Gracie Ducket, who, as noted above, had been listed just above Pattie Brooks in the 1836 Mount Zion Church register. Gracie Ducket and the Cartwrights are buried in Mount Zion.
The 1874 and 1875 Georgetown city directories record her as Patsy Brooks, living at 23 West Street (later P Street).
Pattie appears to be the same person as Margaret B Brooks, recorded in the death records of undertaker Joseph Birch, as residing at 23 West Street (later P street) in Georgetown, born 1892, died 8 August 1876, buried in Mount Zion Cemetery. In early American English, Pattie or Patty were hypocoristics (pet names) of Margaret and Martha, through a common transposition of the letter “P” and “M.”
If Pattie Brooks were still enslaved in 1850, she might have been the 40 year old enslaved woman in the estate of George Brooks in Medleys, Maryland in the 1850 slave schedule. Alternately, it is possible that Harry and Pattie/Margaret appear in the 1850 census as the free couple of color, Hary (b 1795) and Margaret Brooks (b 1805) in District 1, Dorchester County, on the eastern shore of Maryland, with evident children James Brooks. Wesly Brooks, Hester Brooks, and Sarah Jane Brooks. This seems unlikely, given that Pattie Brooks was worshipping in Georgetown in 1836 and residing in Georgetown in 1860, but cannot yet be ruled out.
I am unsure if Harry and Pattie (Margaret) Brooks were related to Sarah Brooks, who had been enslaved by Joseph Nourse, evidently at the time he owned Belle Vue. In slavery and freedom Sarah worked as the cook at the Highlands (later the Sidwell Friends campus). She died in 1875 and who is also buried in Mount Zion Cemetery.
I am puzzling over a connection through ancestry.com indicating that Abduvohid “Abdu” Abdurasulov, born in Samarkand, Uzbekistan, and I are share about 2 per cent DNA. This could indicate we are second or third cousins, or this might, because of the complexities of relative endogamy, mean that we are related to one another in more than one way, at a greater genealogical distance. Abdu is ethnically Tajik, but Ancestry’s algorithms indicate that about ten percent of his DNA is consistent with Eastern European Jewish background. He believes that the connection is likely to be through his great great grandmother, Sharofat Sadikova, whom he understands came from Eastern Europe and settled in Samarkand many decades ago.
Samarkand, on the ancient silk road across central Asia, has an centuries-old Jewish community, sometimes known as the Bukharan Jews. However, I am assuming our connection is more recent, through the mass evacuation of Jews to Soviet Central Asia, from Eastern European sections of the Soviet Union in 1941 and 1942, in advance of the Nazi invasion of the Soviet Union. About 1.1 million Soviet Jews are known to have been evacuated to central Asia; of these, at least 300,000 are believed to have perished from disease, starvation or exposure.
I know of several relatives on my father’s side of the family who were evacuated, but I am not sure if any of these constitute my connection to Abdu. These are:
My father’s mother’s sister Pauline Zeltzer Klein, and her children Eva and Joseph Klein, were evacuated from Moscow to Adzitarovo (Адзитарово), in the Karmaskalinskiy rayon, Republic of Bashkortostan, about 1,400 km east of Moscow. (This is several kilometers west of Kazakstan). They stayed in a house that had been previously occupied by a Tatar family, who had evacuated further east into central Asia. The Kleins stayed there until the tides of war turned, and then returned to Moscow, where Pauline with difficulty reclaimed rights to her old apartment, where she and her husband Sol continued to live for the rest of their lives.
My father’s mother’s father’s daughter’s son, Hirsh Osofskiy (1883-1943), his wife Gesia, and their eleven year old son Efim, were evacuated in 1941 from Babruysk, Belarus to Kazakstan. Since the Wehrmacht occupied Babruysk on June 28, 1941, I assume the family fled the city before then (At least 20,000 Jewish residents of Babruysk were subsequently massacred by the Nazis). Hirsh and Gesia perished during the war in Kazakstan, but their son Efim was cared for by Kazakh shepherds and survived. He later returned to Babruysk after the War and his descendants continue to reside in Moscow. Efim’s son, however, shows no genetic connection with Abdu.
My second cousin once removed (my father’s father’s father’s daughter’s son’s son) Bruno AUSLÄNDER, (1921-2018) was evacuated to Uzbekistan during the war. I am uncertain how precisely he reached Uzbekistan. His parents, Nathan and Netti, and brother Joseph resided in Radautz (Radauti), in Bukovina, Romania, up until the time they were deported by Romanian fascists in October 1941 on death trains into Transnistria (fascist occupied Ukraine), where they rather miraculously survived in Moghilev during the deportation era, before returning to Radautz, Bukovina at the end of the war. Bruno must have somehow made his way into Soviet controlled territory and from there been evacuated east. This must have been perilous; as is extensively documented, many Romanian Jews from Bukovina who traveled north of the Bug river were murdered by the SS Einsatzgruppen (mobile killing units) in occupied Ukraine. Bruno, we know, married a Soviet woman, Valea, A registration card indicates he made his way to Tashkent in Uzbekistan in 1941-1942, He survived the war and was back in Radautz by 1945 with her parents and brother. He eventually settled in Canada. (About 150,000 Jewish evacuees are documented in such registration cards in Tashkent, digitized by Yad Vashem and the US Holocaust Memorial Museum).
However, I suspect our connection is in fact through my mother’s side of the family, about whom we know much less. Abdu and I appear to have DNA matching cousins on my mother’s side, so that is probably where we concentrate our efforts. A cousin reports that my mother’s brother, the late Louis Epstein, has DNA connections to Abdu on both Louis’ mother’s and father’s side, which is intriguing.
My mother’s mother Yetta Epstein ( who gave her maiden name as “Anderson”, which appears not to have been her real maiden name) evidently emigrated from Pavoloch (Zhitomir, Ukraine) to Baltimore, Maryland, USA, around 1913. My mother’s father Isadore Epstein, emigrated from Babruysk, Belarus in 1911 to New York. (By coincidence, by father’s mother’s family and mother’s father both came from Babruysk.) Both Yetta and isadore must have left many relatives behind in Ukraine and Belarus, but do not appear to have spoken of these connections extensively to their children.
The USHMM and Yad Vashem databases list several Jews from Pavoloch, Ukraine who were evacuated to Uzbekistan. These include:
Samoil Gerchenko, born in 1898 to Grigoriy. who is listed on a Tashkent registration card.
Shika Ruzhinskii, born 1896, son of Mikhail, also listed on a Tashkent registration card.
Boris Samonin, born 1900 son of Osvey? also listed on a Tashkent registration card.
I do not know if any of these persons were related to Yetta or her sister Bessie. The cards do not indicate if any of these individuals survived World War II.
In terms of possible relatives of my mother’s father, Isadore Epstein from Bobruysk, the USHMM database lists thirty-one Epstein’s evacuated from Bobruysk to Uzbekistan, according to the Taskent registration cards. (One Epstein from Bobruysk, it is interesting to see, was Nathan Epshtein, who somehow made it to Nantes, France, and was then murdered in Auschwitz). Perhaps one of these Epshteins evacuated to Tashkent was related to my mother’s father Isadore Epstein and was married or related to Abdu’s great great grandmother Sarofet Sadikova.
I see on social media that there are various Epstheins currently living in Tashkent but I am not sure if I am related to any of these. I also see that the USC Shoah Foundation site lists about twenty survivor interviews with references to time spent in Samarkand, Uzbekistan but I have not requested access to these yet.
Looking at things from Abdu’s side of the family, the USHMM database of Holocaust Victims and Survivors (and the JewishGen compilation) lists about 11 individuals with the surname Sadikova or Sadikov (the male version of the name) from the Tashkent registration cards. These are:
Brana Sadikova, born 1911, from Barancha [Altai Republic?]. daughter of Iosif
Ester Sadikova, born 1897 (prior location not listed), daughter of Leib
Sfirsa Sadikova, born 1906, from Moscow, daughter of Boris
Fania Sadikova, born 1888, from Belets, MSSR. Moldova, daughter of Abram.
Anna Sadikova, born 1913 from Bel’tsy, MSSR. Moldova, daughter of Dersh
Khaia Sadikova, born 1908 daughter of Bentsion, from Orgeyev, Orgeyevskii, MSSR (Moldova)
Sima Tsadikova, born 1904, daughter of Shmul from Kishinev [Chișinău, Moldova.}
Anna Tsadikova, born 1900, daughter of Isaak, from Odessa [Ukraine]
Angel Sadikov, born 1906, son of David, from Orgeyev, Orgeyevskii, MSSR (Moldova) , Soviet Union
Mortko Sadikov, born 1896, son of Mendel, from Barancha [possibly Altai Republic?]
Moisei Sadikov, born 1912, son of Mendel, from Ketrosa (I believe Chetrosu, Moldova)
Of these, I am not seeing an obvious connection to my known family members. Six of those listed are from Moldova/Bessarabia. From 1941, Moldovan or Bessarabian Jews were deported to Transnistria, along with Jews from Bukovina, including my father’s father’s family. Bel’tsy, listed above, was near the notorious Răuţel camp, where many Jews died under horrific conditions. I know that my father’s father’s sister Julia AUSLÄNDER, married a man, Joseph Pagis, from Kishinev. I believe my father’s mother’s mother’s family, the Weinsteins, has roots in Odessa.
One scenario might be that an Epshtein from Bobruysk married a fellow evacuee named Sadikova, and that is the source of our link.
The fact that my mother’s brother’s Lou Epstein has DNA links to Abdu on both his father and mother’s side suggestions more than one evacuation route might be salient. These would include the Epstein/Epshtein evacuation history from Baburysk to Tashkent, with the possible added connection through my mother’s mother’s family from Pavoloch in Ukraine. (Abdu had been under the impression that his great great grandmother Sarofet had roots in Ukraine.) Perhaps future research will cast light on this enigmatic aspect of our family history.
My Mount Holyoke College students and I have been intrigued and moved by the story of Joseph Anderson, an African American laborer buried in Mont Zion cemetery in north Georgetown, Washington DC. Like Moses Boone, Joseph Anderson was interred without this brain, which had been extracted by a Smithsonian anthropologist in 1904 for the “racial brain collection.” As of this writing, the brain remains in the biological collections of the National Museum of Natural History. We hope progress is being made towards repatriation, in eventual consultation with descendants.
Joseph’s Ancestry
The precise circumstances of Joseph Anderson’s birth and parentage are somewhat murky. His 1895 marriage license to Laura V Chinn in Alexandria, Virginia lists his birthplace as “Canada” and his birth year as 1865. His parents are listed as “Henry” and “Henrietta”. Five years later, in the 1900 census he lists his birthplace as District of Columbia, birth date December 1862. He may also appear in the 1870 census, as born in Virginia, although this maybe a different Joseph Anderson.
If Joseph really was born in Canada, that might suggest that his parents had escaped on the Underground Railroad and eventually made their way to safety in Canada. That could be consistent with a free Black couple Henrietta W Anderson, 20 (b. 1840, in the District of Columbia ) married to Norman Anderson, barber, 36 (born Virginia) [who is perhaps the same person as “Henry” in the 1895 marriage record of Joseph] —residing in the 1860 census residing in Appleton Ward 2, Wisconsin, living with their son, two year old William Anderson, born in Canada, 1858. So perhaps the family moved in and out of Canada at some point, and Joseph, like William was born there. Two decades later in 1880, Henrietta, widowed, resides in Georgetown DC. as a housekeeper in the household of the Black male laborer, Robert Robertson, at 189 N. 26th street. I am not sure what became of Henrietta and Norman’s son William (note that the name William is repeated through the subsequent family line.)
Joseph Anderson in the DC Area
On 7 June 1892, Joseph Anderson married Mary E Harris in the District of Columbia , but, according to her divorce filing. he deserted her after a month. Joseph later remarried, to Laura V Chinn on 7 March 1895, who had been working as a domestic in the District. (Mary Harris Anderson charged that Joseph had failed to first obtain a divorce from her, and she sought court permission to return to her maiden name.)
In 1900, Joseph and Laura Chinn Anderson were residing at 1117 L St, NW. Joseph was working as a barber, like his apparent father or stepfather Norman Anderson, Joseph and Laura resided with Laura’s parents, John F Chinn and Laura Chinn, and her brothers Clarence Chinn and Raymond Chinn (mentioned below).
Joseph Anderson’s death certificate indicates he had been a patient (“inmate”) at Freedman’s hospital for seven days, before dying of acute interstitial meningitis on 30 July 1904. The extraction and autopsy of his brain presumably took place soon after his death. He was buried in Mount Zion on August 1, 1904.
Joseph Anderson and his wife Laura Chinn Anderson evidently only had one child, William James Anderson (Sr), evidently born January 3, 1900 (four years before his father’s death).
After Joseph’s death, Laura supported herself and her son as a dressmaker. and by taking in lodgers On May 1, 1906, she had another son, William Ralph Grayson, evidently out of wedlock. On December 29 1931, William married Celeste Johan Biscoe. William Ralph Grayson died 4 February 1990 in the District of Columbia. The couple was evidently childless. (His 1990 obituary, it is interesting note, references him as the son of John F and Laura Williams Chinn; although the 1939 obituary of their daughter Laura Chinn Anderson Robinson, refers to him as her own son.)
On February 28, 1912, Laura Chinn Anderson remarried, to the carpenter Wellington C. Robinson, who died May 5, 1927. Laura died October 4, 1939 at her residence 1925 2nd St, NW.
Let us return to Joseph and Laura Anderson’s son, William James Anderson, Sr. He married Leah (Lee) Lewis (of Berkeley, Spotsylvania, Virginia) on 3 Aug 1922. in DC. They are recorded as a couple with children in in the 1930, 1940, and 1950 censuses. In 1960, William J Anderson plasterer, and his wife Leah B Anderson, resided at 1630 and a half, 10th st, NW. Leah died in the District of Columbia 11 Sep 1996. I am not sure of the death date of William James, Anderson, which must have been at some point after 1960.
William James Anderson, Sr and Leah B Lewis Anderson had at least nine children:
Mary F Anderson, b 1924, who in the 1930 census is living with her parents William and Leah Anderson at 941 Florida Avenue. In 1950, she was still unmarried at age 27, residing in a basement apartment on 13th street, NW. She might be the Mary F Anderson in the 1954 city directory residing at 1458 Columbia Rd, apt 201.
William James Anderson, Jr. 9 DEC 1927- 29 NOV 1975. In 1930 and 1940, he was living with his parents and siblings. He married Ruth Naomi Campbell (1929-2017) on 28 Dec 1945 Children included Vermel Anderson. July 1, 1960 – March 16, 2023, William James Anderson III, d. before 2017 and Leona Anderson, d. before 2017
Harvey Anderson. b. 1930. In 1960 Harvey Anderson Sr. and his wife Lillian Anderson were residing on G Street West, with two year old Harvey Anderson (Jr) in the home of Harvey’s uncle Theodore Butter, at342 G St SW, #2.
Rogers Anderson, b. 1934
Lillian R Anderson, b 1936
Frank M Anderson, b 19387 Samuel M Anderson, b 1941
Samuel M Anderson, b 1941
Marcellus Anderson, Sr. 1943-2012 (Temple Hills, Maryland; buried Lincoln Cemetery. )
Burnell Anderson, b 1945
Collateral Chinn Relations
Joseph Anderson’s in-laws, the Chinn’s, were members of an extensive African American family with roots in Virginia and the District of Columbia.
Joseph Anderson’s wife Laura V Chinn’s siblings, the other children of John F Chinn and Laura Williams Chinn, included:
John Franklin Chinn (Jr), b 1868 Virginia, died 20 Apr 1945. Enlisted in US Army 1896. Married Mary. Married Emily Jackson. On May 20 1907, married Mary Schureman. Children included: Henry S (1884–); Bertha Beatrice (1889–1931); Arthur Franklin (1892–1953); Ethel Martha (1893–); Crystal C (1897–)’. Also appears to have married a Laura Williams, and had a son Raymond Chinn, b, 16 MAR 1894 in Alexandra, Virginia, and died 11 February 1962 in Philadelphia, PA.
2. Raymond Chinn, b 1885, married Lurray Allen.
11 Feb 1962
3. Ulysses Chinn, b 1885,
4. Magnus Chinn, b, 1876. Enlisted in US Army 1896
Artist Lynn Marshall-Linnemeier routinely “mines” the visual history of race in America, combing through iconography found in old stereoscopic images, postcards, photographic albums. She repositions figures from the era of enslavement and Jim Crow, who were initially framed in keeping with prevailing white nationalist racial conceptions. Her multimedia composites give in effect, new life to these re-excavated predecessors, emphasizing their dignity and resilience, often relocating them within mythological terrains of restoration, tranquility, and healing.
Lynn Marshal-Linnemeier, “Sweeps” , College on camvas, 20″x24″ (2917-2024_
In her recently restored collage, “Sweeps” (2017-2024) Marshall-Linnemeier present three African American child chimney sweeps, perhaps taken from a stereoscopic card. African American boy chimney sweeps (“sweeps”) were used extensively in the US South into the early 20th century. As in Europe, apprentice boys were coerced into this extremely onerous and dangerous work, climbing through narrow, twisting flues (designed to increase the upward draft of fireplaces fires), scraping away creosote and accumulated soot with hand tools and with their special narrow caps. They risked asphyxiation, pulmonary disorders, burns, and soot-induced carcinomas. As apprentices they had no legal recourse if abused, ad if employed, they were often paid a pittance.
Curiously, in Europe, chimney sweeps, though subjected to great abuse and injustice, were often conceived to be agents of good fortune. It was considered good luck to touch their soot- covered sleeves or, when glimpsing them from afar, to touch one’s own button and make a wish.The superstition may have been rooted in the scenario of the sweep disappearing into the dangerous, invisible space of the flue and then reappearing, as if reborn from the land of the Dead. (An echo of that old folk belief appears Bert the Chimney Sweeps’s song in Mary Poppins: “Chim chim cher-oo!/Good luck will rub off when/I shakes ‘ands with you/Or blow me a kiss/And that’s lucky too.” (Songwriters: Richard M. Sherman/ Robert B. Sherman, Mary Poppins).
Perhaps a trace of that magicality informs Marshall-Linnemeier’s entrancing piece, Sweeps. In the original images, three boys of differing heights are posed facing the viewer, in dark uniforms, with their tools and pointed caps. I am not sure if the pointed caps, different from the usual stovepipe hats worn by sweeps, were meant as an allusion to dunce caps or Klan hoods, or were in fact practical tools designed to scrape away soot as the child worker ascended.
In any event, one senses that these children now rise up not into suffocating narrow chimneys, but rise with the majesty of trees in the wilderness of St. Helena, South Carolina, one of the Sea Island of the (Gullah-Gechee) Low Country. The youths remain in black and white, but stand beside a color-filled stream, with cool blues and turquoise promising to quench their parched lips and throats, in distinct contrast to the rising fire and smoke that once tormented them. Their erect postures are echoed in a great tree that towers above them, as floral petals and birds flit around them. The trees roots are visible through earth, reaching down towards the cooling spring.
In a second panel to the right, the same configuration is evoked, but now missing identifiable human figures, although there seem to be evocations of ancestral figurines in classical West and Central African sculptural traditions. A variation of the central tree is now rising in the air, its roots much more pronounced. To my eye, this floating tree’s branches are now raised like arms, and there may be three ancestral like large faces hinted at in the tree’s upper foliage. One has the sense that the three chimney sweeps, who suffered so much earthly toil, have now been translated or sublimated to a higher plane of existence, as they become integrated with the ancestral realm that blesses all who remain below. In this light, it is worth recalling that for the BaKongo peoples of central Africa, trees are honored as the dwelling places of the ancestors, serving as living portals between the visible world of mortals and in the invisible lands of the eternal powers.
In that sense, the work’s title seems to have multiple meanings. “Sweeps” were consigned in life to sweep away the detritus left behind by untold thousands of chimneys. The full value of their labor and lives was all to often ignored or swept away by the dominant order of things. Yet now, through the artist’s aesthetic and spiritual process, the young workers, like all who behold them, are swept upwards, rising with the trees with a water-world of life-sustaining spirit.
My Mount Holyoke College students and I have been fascinated, moved, and deeply distressed by the story of the African American child Moses Boone, 1902-1904. After his death at the age of 21 months, at Children’s National Hospital in Washington DC, his brain was extracted by physical anthropologist Aleš Hrdlička to be included in the US National Museum’s (Smithsonian Institution) racial brain collection, where it remains to this day. Moses body (without the contents of his cranium) was buried in Mount Zion Cemetery in north Georgetown several days later We are not sure if his family members were informed that young Moses was interred without his brain.
We all hope that H.R.6805 – African-American Burial Grounds Preservation Act (2022) and related legislative remedies will lead to restorative justice for the memory of Moses Boone, his family, and many others impacted by unethical collecting practices related to ancestral remains.
[In Appendix I, I discuss some of Hrdlička’s published work on African American children and adult brains; please note that this section may be extremely distressing for many readers.]
What can be uncovered about about Moses’s parentage and ancestry? I have not seen a birth certificate or other record directly listing Moses’ parents, so we must infer Moses’ parentage indirectly. His District of Columbia death certificate lists his death on February 27, 1904, having been a patient for 23 days at the Children’s National Hospital, suffering from tuberculosis. His home address is given at 514 Ricketts Court. His death certificate records he was buried on March 2, 1904 at Mt Zion Cemetery (Georgetown, District of Columbia). Ricketts Court, which no longer exists, but which, contemporary maps suggest, was between 24th and 23rd street and F and E streets in the Foggy Bottom neighborhood.
Nineteen days earlier, on February 8, 1904 a woman named Estella Boone died. She was buried on February 11, 1904, also in Mount Zion Cemetery. The Evening Star on February 12 also reports her address as 514 Ricketts Court; the 1900 census indicates she had given birth to five children, one as recently as October 1899. We may thus safely conclude that Estella Boone, the wife of Victoria Emmanuel Boone, was the mother of Moses Boone, born 1902.
The 1902 city directory lists both Estelle and her husband Emanuel Boone as residing at 2411 Snow’s Alley, NW which was between K and I street, just west of 24th, so within a couple of blocks of Rickett’s Court. So it would appear the Boone family had recently, just before Moses and Estella’s deaths, moved a short distance within the neighborhood
Moses’ father was clearly Victor Emmanuel Boone, who according to the 1900 census was born June 1862 in Maryland. he died 28 July 1905 in Washington DC. The widowed Victor Emmanuel Boone took his own life; according to the newspaper account this was over his continuing illness and an inability to secure employment.
Moses’s Father’s Side
The first reference to Moses’ father (Victor) Emmanuel (Emanuel) Boone is in the 1870 census in District 3, Talbot County, on Maryland’s eastern shore. The eight year old Emanuel Boone, appears as the only child listed in the household of black couple Daniel Tilghman born 1825, and his wife M Elisabeth Tilghman. It seems likely that Daniel and Elisabeth were the grandparents of Emmanuel, who had been mothered by their daughter.
A possible candidate for Emmanuel’s mother is the black free female Mary J Tilghman, listed as 6 years old in the 1860 census in Easton, Talbot, Maryland, living in the home of the free Black couple Vincent and Jane Needles. She next appears as Mary Tilghman, age 12 in the 1860 census. In 1860 is residing in the household of the white planter Robert Hughey, in Easton Talbot county, Maryland. Perhaps given the precarious nature of life from free Black families on the antebellum eastern shore of Maryland, her parents had placed her out, first with Black relatives and then with a white farmer. If she was the mother of Emanuel, born around 1862, she might have been about 17 years old when she gave birth.
Vincent or Vinson Needles also appears as a free Black man in the 1840 census, in a household of six free Black people (an adult woman, two daughters, and three sons) in District 4, Talbot County, Maryland.
A reasonable candidate for Emmanuel’s father is James Boone, who in the 1860 census is listed as a free Black man age 30, born 1830 residing in Trappe, Talbot County, in household 777, headed by the free Black farmer Wesley Pierce.
In 1870, evidently the same man, a black James Boone, born 1820, was residing in Queen Anne’s County, just north of Talbot County, married to Maria Boone, with children Laura Boone, 8, and William Boone, . It is possible that Maria is the same person as Mary Tilghman. Or it may be that Emmanuel’s mother had died after his birth in 1862, and the boy was being raised by his maternal grandparents, the Tilghmans.
This James Boone, possible father of Emmanuel, seems likely to be related to an older free black James Boon, born 1814, listed in the 1850 census, residing in adjacent Caroline County. married to Henriett Boon with their one year old child Isiah Boon. This older James Boone also seems to appear in the 1880 census in Church Hill, Queen Anne’s county, Maryland, born 1810.
In 1860, it seems significant that James Boone resided two households away from the white enslaver Owen Boon, who in 1860 owned three slaves: a 30 year old male, a 15 female old female, and a 10 year old male.
In 1870, there was one black family with the surname of Boone in Talbot County, Harrison Boon, b 1840, wood sawyer. and his wife Patience, b. 1842, residing in the county seat of Easton. It is possible that Harrison had been enslaved by Owen Boone, noted above.
The Black Tilghmans.
Daniel Tilghman, with whom young Emmanuel was residing in 1870s, has earlier had appeared as a free black man in Talbot County in the 1850 and 1860 censuses.
He would seem to be the son of Daniel Tilghman (Sr) who appears in the 1830 census in Talbot County, as a free Black man born between the ages of 36 and 54, living with a free black woman; he also appears in the 1840 census in Caroline County, Maryland, in a household of three free Black persons, a man over 55, a woman over 55, and a girl over 10.
This older Daniel is evidently referenced in a document attesting to the freedom of Daniel Tilghman. dated July 25, 1809 reference then as 26 years old, so born around 1793. He is recorded as born and raised in Talbot County, Maryland, black, height 5’6.5”, with a “pretty large scar on the outward part of his left thigh, about six inches above the knee:.”(Maryland State Archives,:*C1842-1, Entry 1, p 22, witnessed by Jonathan Ozom)
Another Daniel Tilghman, was manumitted by the last will and testament of Henry Lowe Hall. in Prince George’s County bearing the date May 06, 1817. He is described as a “Bright Mulatto” 5’0’, with a small scar over his right eye. (p 78)
The White Tilghman Family
These multiple free Daniel Tilghmans must have been closely connected to the prominent white TIlghman family of Talbot County, Maryland, descended from Richard Tilghman (1626–1675) a surgeon in the British navy who founded a plantation at the Hermitage. near Centreville in Queen Anne’s County, Maryland. Many of the white Tilghmans were extensive enslavers. The Tilghman family seat, the Hermitage plantation on the eastern shore, held dozens of enslaved people in the late 1700s. A grandson of Richard was James Tilghman (1743-1809), who owned 50 slaves in 1790.
It is interesting to note that the Richard Tilghman descendants were divided between Loyalist and Patriot sympathies during the Revolutionary War period. Richards’s grandson, Matthew Tilghman was the de facto leader of the Revolution in Maryland, heading the Committee of Safety and representing Maryland in the Continental Congress, 1774-1776 (he voted for the Declaration of Independence but was not one of the actual signers). safety In the Annapolis Convention he played a leadership role in the establishment of the Maryland Constitution, Matthew’s nephew and son in law was Lt Colonel Tench Tilghman (1744-1786), Aide-de-Camp to Gen. George Washington during the Revolutionary War. He famously carried Lord Cornwallis’s surrender papers from Yorktown to the Continental Congress in Philadelphia. See; https://en.wikipedia.org/wiki/Tench_Tilghman.
in summary, a possible scenario is that Victor Emmanuel Boone’s mother was a daughter of Daniel and Elisabeth Tilghman, possibly named Mary Tilghman, and that she died after she gave birth in 1862, leaving the boy to be raised by his grandparents Daniel and Elisabeth. Perhaps Victor Emmanuel’s father was James Boone, who had been free as early as 1860, but who remarried, leaving his son Emanuel to be raised by his maternal grandparents. Or perhaps Emmanuel’s mother became Maria Boone, and she and husband for some reason entrusted the Tilghman’s with raising Emmanuel.
Moses’ Mother’s Side.
Moses Boone’s mother Estelle Berry first appears in the 1870 census in Alexandria Ward 4, Virginia (the city had been retrocessioned from the District of Columbia in 1832). 4 year old Estelle is residing in dwelling 44, the household of the Black male wood sawyer John Young, 61, born Maryland, and his presumed wife Sarah Young, 53, born Maryland, along with Estelle’s siblings Mary E Berry, 6, and James Berry, eight months old, and 12 year old Milly Fudge, 12, All three of the Berry children are listed as born in West Virginia, so they evidently only came to Alexandria at some point after September 1869, when little James was born. As was the case with Victor Emmanuel Boone, it seems likely that Estelle and her siblings were being raised by their grandparents.
(This John Young may have been one of several John Young’s whose served in Maryland’s US Colored Troops during the Civil War but I am not sure of this. )
The most likely candidate for Estelle’s mother is Anna Berry, who in 1870, was also living in Alexandria, Ward 4, in household 287, that is to say in the neighborhood of Estella and her siblings. Anna is employed as a domestic servant in the household of white clergyman Rev. J.S. Johnson, born in Georgia, and Jane Johnson, born in New York. Anna Berry is listed as age 20, so born around 1850, Virginia.
A decade later, the 1880 census records a “Hester Berry,” born West Virginia, 1867, who is evidently the same person as Estelle Berry. She is a servant at 112 Prince Street, Alexandria, in the household of the white government clerk Thomas Foster.
The 1880 census also indicates that James Berry is still living with his “grandparents”, Sarah Young and John Young, nearby at 41 Prince Street, Alexandria. Also living in the household is Sarah Young’s son John Berry, 22, a widower and a wood sawyer like his father. In 1881, the Alexandria City Directory indicates John Young and John Berry, both Black laborers, are both residing at “s s Prince, 3e West” in Alexandria. I am not sure why the two Johns, father and son, have different surnames. Living there as well is 10 years old James Berry, who was an infant in the 1870 census. Also in this household are Millie Fudd, 15, Sarah’s daughter; Annie Fudd, Sarah’s granddaughter, age 10; and eight month old, Issac Fudd, born September 1879, all presumably related to the older “Millie Fudge: of the 1870 census.
John Berry, only 22 in 1880. seems too young to be an actual parent of Estelle, Mary or James, but he might be one of their paternal uncles. This would seem to suggest that John and Sarah Young were Estelle’s paternal grandparents. In other words, their son had married the mother of Estella, Mary, and James, who may well have been Anna. As of this writing, I am not sure of Anna Berry’s maiden name.
This same year, 1880, Estelle’s possible mother may appear as Anna M Berry age 36, in the 1880 census residing at 173 Staunton Avenue, Hillsdale, Washington DC, married to Richard Berry, with a daughter Mary M Berry, 10 years old. who would seem to be too young to the same person as earlier Mary, sister of Estella. Also living with them are Richard’s adopted daughter Sarah Meads, 14 and Mary Meads, 14.
In any event, Estella Berry and Victor Emmanuel Boone married one another on 15 June 1885 in the District of Columbia. By 1887 the couple was residing in Snow Alley. In 1888 and 1889 they are living at 1122 Connor Alley, NW.
The 1900 census records Emmanuel and Estella Boone, 30 years old, residing once again in Snow’s Alley, with their children Priscilla, 13, Emmanuel Jr, 8, Marie, 5, Leis 3, and George, 1. Moses, born 1902, was of course not born at the time of the 1900 census.
Moses’ name is listed, as far as we know only in the city’s death certificate and the Smithsonian racial brain collection records, and in several newspaper death announcements
Victor Emmanuel’s final address in the 1905 City Directory was 1147 Government Alley, NW, slightly different than the address given on his death certificate 1137 Government Alley.
Estella’s Siblings
What became of Estella Berry Boone’s siblings, Mary E Berry, born 1864, and James Berry, born November 1869?
I have not yet traced Mary Berry, after her 1870 residence in Alexandria, Virginia. She is clearly different than the Mary Berry, b. 1859, daughter of Jacob and Eliza Berry, living in Baltimore Ward 5 in 1870.
As seen above, James Berry, born 1869, in the 1880 census was still residing with his grandparents Sarah and John Young in Alexandria.
It should be noted that this is a different James Berry than the slightly younger James W Berry born in December 1864, who in 1880 lived on Columbia Street in Alexandria. This alternate James Berry married Mary L Washington in Alexandria in 1893, and lists on his marriage license his parents as William and Annie Berry.
Also different would seem to be the James Berry, born West Virginia, listed in the 1900 census a incarcerated in New Jersey State Prison, and in 1910 in the Beaver County jail. However, this man was listed as born in June 1872. His death record in 1912 lists his father as “George”.
Nor is this John B Berry, born 1858 in West Virginia, who in 1870 resided with his parents Thornton and Harriet Berry, in Washington Ward 1.
The 1887 census lists two Black men named James Berry in Alexandria, both laborers, one residing at 80 n Fairfax and the other residing at Gibbon nr St Asaph (the ams addresses of Phillip Berry). The first of these is more likely to be “our” James Berry.
Collateral Descendants of Moses Boone
On February 8, 1922 four of Estella’s children published the following memorial in The Evening Star (p. 7)
Boone, Sacred to the memory of our dear mother, ESTELLA BOONE, who departed this life eighteen years ago today, February 8, 1904. Gone to a land of pure delight where souls immortal reign; Infinite day excludes the night And pleasures banish pain
Her devoted children Pricilla Edmond, Marie Arnold, Emmanuel and Louis N Boone
The Evening, Sart. Feb 8, 1922, p. 7 (
What do we know of the lives of the children of Estella and Victor Emmanuel Boone, the siblings of Moses Boone?
Moses’ eldest sibling, Priscilla Boone (1887-1948) married Walter Edmonds (b 1885). Their children were: Isaiah Edmonds, 1910-1939, and Walter Nathaniel Edmonds (Jr), 1915-1985. She later married Augustus Wilson, on August 10, 1938 and took the name Priscilla Edmonds Wilson. (She had no children with Augustus Wilson; this was his third marriage).
Isaiah Edmonds married Henrietta Waynes on October 3, 1928. Their son was Roland Edmonds.
Isaiah’s brother Walter Nathaniel Edmonds (Jr) married June Louise Potts. Their daughter Jean Marion Edmonds (1932-2020). married Leroy Clifton Jackson (1929–2000). Their children included Karen Denise Jackson Sellman (1951-2018), Clifton Ranard Jackson, 1952-1991, Candace Jackson, and Cheryl Jackson.
In 1950, Walter N Edmonds (Jr) placed a memorial notice in the Evening Star: “In sad but loving memory of my dear mother Priscilla Edmonds Wilson, who departed this life two years ago today, September 4, 1948. Mother you left a beautiful memory/A sorrow to great to be told/But to us who loved and lost you/your memory will never grow old. SON, WALTER N EDMONDS” (Evening Star, September 4, 1950, p. 4)
Moses’ sister Marion or Marian Edmonds married Benjamin F. Arnold, 1895-1937 in Hamilton, Ohio, and later married Reuben C Miller (b 1875) in 1938 in Washington DC. In 1930 she worked as a live-in cook for white architect Phillip Frohman on Macomb Street in Cleveland Park. In the late 1930s, she worked at 3238 R Street in Georgetown, as a live in servant for Howard Davidson, Colonel Army Air Corps. The 1940 census has two entries for her: under her earlier name of “Marian Arnold” in Georgetown in the Davidson household, and under “Marian Miller” with her husband Reuben Miller and three of his children by a previous marriage, two sons Douglas Leroy Miller and Rude Miller , and daughter IneyMiller. Marion’s adopted son Douglas Leroy Miller later worked as a cook in California, married to Dorris, with children David, Maria and Timothy. Douglas died on 21 Feb 1993 in Hayward, Alameda County, California.
Moses’ brother Emmanuel Boone, Jr. married Cora Johnson (b. 1890). Their children were Nathaniel Boone, b. 1914 and Mildred Boone Sims, b. 1923, to whom Emmanuel was a foster father.
Emmanuel Boone Jr served in Europe in World War One (Company “A”, 343rd Labor Battalion Quartermaster’s Corps) and died at the US Veterans Hospital in Aspinwall, Pennsylvania on April 6, 1936. He worked as a laborer; his final address was 406 21st NW in the District.
In the 1950 census, Mildred Boone Sims was living with her widowed mother Cora Johnson Boone at 426 New York Avenue.
Moses’ brother Louis Napoleon Boone (1897-1982) married Pearlie Boulware Pratt, 1907-2007. Their son was Paul Boone (1924-1970)
Moses’ brother George Boone, born October 1899 appears to be the George Boone who died December 14, 1912, age 13, in Freeman’s Hospital (Evening Star, December 19, 1912) who was buried in Mount Zion Cemetery (West), presumably with his mother Estella and brother Moses. His residence is given as Annandale, Virginia. Perhaps the orphaned George was living with an uncle or aunt.
Finally, what became of the Fudd family, that is to say, Estelle Berry Boone’s apparent aunt Millie and cousins Alice and Isaac Fudd. and the “Millie Fudge” of the 1870 census?
Isaac Fudd, the grandson of Sarah and John Young, born September 1879, sadly seems to have spent his life in public institutions. The 1900, 1910 and 1920 censuses record him as an inmate at the Pennsylvania School for Feeble Minded Children. By 1930 he had been transferred back to the District of Columbia, and resided at the Home for Aged and Infirm in D.C.
Appendix I. Hrdilicka’s Records
Please note that this section may be extremely distressing to read.
Smithsonian anthropologist Ales Hridilicka describes his process for extracting, analyzing and preserving mammalian and human brains in: his book Brains and Brain Preservatives. Proceedings of the US National Museum, 1906.
A section of the book describes brains removed from child and adult Black children. On p. 264, Hrdlička reviews the conditions of several autopsied brains of Black persons. It is possible that one of these may refer to the brain of Moses Boone, who died, as noted above, on February 27, 1904. On March 23, 1904, he autopsied the brain of a child whom he referred to as “Colored Child” (about one fourth white), estimating the age at 3 years. He does not give the name of the autopsied subject.
ScreAles Hridilicka. Brains and Brain Preservatives, 1906. p. 265
I have been puzzling over two enslaved brothers, Stephen Bennett, born around 1849 and James Bennett, born about 1852, both enslaved at Belle Vue or Bellevue House, later known as Rittenhouse Place, and now (after relocation) know as the modern Dumbarton House in Upper Georgetown, located at 27th and Q streets, Both boys were owned by Lydia Newbold Whitall 1784-1862, the widow of Samuel Whitall (1775-1855), from whom she probably inherited the boys when her husband died (unless she acquired them in a different manner.) Lydia manumitted the two brothers on May 17, 1858 (filing the papers on June 3, 1858), through the following document, (no 5 of 172 and 1873, Manumission records of Washington County in the District of Columbia):
From Manumission of Stephen and James Bennett, by Lydia N Whitall, 17 May 1858
“Know all men by these present that I Lydia N Whitall of Georgetown in the District of Columbia for consideration of five dollars current money to me hand paid by Stephen Bennett and of the like sum to me in hand paid by James Bennett…have manumitted, liberated, set free from slavery and every kind of servitude, and do by these presents manumit my servants and slave boys Stephen Bennett age nine years and James Bennett, aged six years, the children of the free woman named Minnie or Mina who is able and willing to maintain keep and support the said two boys Stephen and James until they are able to work, labor, maintain and support themselves and I do hereby declare that these two negro boys Stephen and James to be henceforth during the residue of their lives manumitted liberated set free and discharged from all and every species of servitude and slavery. In testimony wherefore I have herewith set my hand and seal this 17th day of May in the year 1858, Lydia N Whitall. (Signed sealed and delivered in the presence of Henry Reaves, John [Marbury, Jr.?)
The younger brother James Bennett, appears two years later, in the 1860 census, residing with his mother “Jemima Bennett,” born 1830 in Virginia who is employed as a maid in the household of MajorDaniel James Sutherland in Washington Ward 4. Sutherland was the US Marine’s Quartermaster, and during this period was responsible for the design of the Marine Corps uniforms. ‘
Major Sutherland soon after this was cashiered from the military, evidently on charges of dereliction of duty, and died a little more than a year later, following a late night fall in the Metropolitan Hotel in New York City on November 29, 1861. In 1863, his widow Anna Nicholson Sutherland (1830-1906) resided at 409 NY avenue in D.C. I am not sure what happened to the household staff, including Jemima and James Bennett, after the Major’s death. By 1870, the Major’s widow Anna had remarried and moved to New Hampshire, where she resided without servants. The 1900 census records her as living again in the District of Columbia, without live in servants.
1860 census, District of Columbia, showing Jemima and James bennett i household of Daniel Sutherland, Marine Corps quartermaster
Who was Jemima Bennett?
The first reference I see to Jemima Bennett, the mother of Stephen and James, is a runaway slave ad placed by Richard S Reed, in repeated advertisements in May 1847:
Twenty Dollars Reward. Ran away from the subscriber living in the lower end of Fairfax County, near the Chain Bridge, on Monday, the 19th inst,m my negro girl Jemima Bennett, She is about sixteen or seventeen years og age; and about five foot two or three incheshigh; straight and well former; has a good suite of hair, tolerabley straight; and has large feet. Her mother lives in Washington City, between Gen. Van Ness and teh Glass House, and calls herself Ann Jones, who it is likely may conceal her. She had on when she left home a red mixed calico dress, and a blue mixed calico sun bonnett, with past board slats. I will give the above reward if taken and secured in any jail so that I can get her again. Richard S. Reed. (Baltimore Sun, 14 May 1847, p 4)
The enslaver was Richard Sanford Reid, 1806-1871, who lived in Langley, Fairfax County, Virginia (He is buried in a family cemetery, now on the grounds of Central Intelligence Agency). He was the son of Robert Randolph Reid and Susannah Wren Reid, and was married to Elizabeth Reid. The 1860 slave schedule shows him only owning one slave, a male of 35 years old.
The ad speculates that Jemima was headed towards her mother Ann Jones’ residence, near the famous Van Ness House, then on the Tyber river, a tributary of the Potomac, a location now at the corner of what is now 17th Street and Constitution Avenue, the present day location of the Pan-American Building. In the 1840s, the house was the propery of the prominent attorney Thomas Green, who in 1865 was infamously accused (though never convicted) of complicity in John Wilkes Booth’s failed conspiracy to kidnap Abraham Lincoln and hold him in the Van Ness Mansion.
The mother of Jemima may appear in the 1850 census in Ward 1 Washington City, as Ann Jones, born in Virginia in 1814, married to a William Jones, born in the District of Columbia. This might be the same William Henry Jones, a free man of color, who in 1857 sued to complete a land purchase he had begun in 1849.
If Jemima crossed the Potomac at Chain Bridge, she would have entered the District of Columbia in the vicinity of Georgetown and potentially close to the Whittall residence at Belle Vue.
It seems possible that after her April 1847 escape across the Potomac, Jemima was sold by Richard Reid to Samuel Whitall of Georgetown. If so, the two sons she subsequently bore, James and Stephen, would have been the property of Samuel Whitall and then passed to his widow Lydia. (However, I have not seen a record of of any such sale).
Since Stephen and James were enslaved as of 1858, and since slavery followed the state of the mother, their mother Jemima (Mina or Minnie) Bennett must have herself been enslaved at least up until 1852, when her younger son James was born.
As of this writing I am unsure if Jemima was previously freed by Lydia N Whitall, or attained freedom in some other fashion. The 1850 slave schedule for Captain Samuel Whitall in Georgetown records six slaves, including a 19 year old female, born around 1831, who seems likely to have been Jemima. The youngest male in the household is 16, so Stephen either had not been yet born in 1850 or was being held elsewhere. (It may be significant that one free man of color, R.F. Beall, is listed as farm hand in the 1850 census in the Whitall household.)
Captain Samuel Whitall (b, 15 May 1775) died on May 14, 1855 in Georgetown. His will designates his wife Lydia as his principal heir, but makes no reference to any slaves. I have not yet located his estate’s probate records, which might contain an inventory naming the specific bondspeople in his estate.
Bellevue, the property within which Lydia Whitall and her slaves resided, had earlier been owned by Joseph Nourse, registrar of the Treasury (( have written on enslaved people in the Nourse family, including the Brooks family). Captain Samuel Whitall for some time rented Belle Vue, before it was purchased by his son and then passed on to Captain Whitall’s daughter Sarah Whitall, who married the banker Charles Edwin Rittenhouse on September 10, 1841. Neither the Rittenhouse nor Lydia N Whitall are listed as slaveowners in 1860.
Grace (Gracy) Duckett
Four years after manumitting the boys Stephen and James Bennett, Lydia Whitall died in Georgetown, on April 2, 1862 (two weeks before all enslaved people in the District of Columbia were emancipated.). Her will stipulates that her enslaved woman “Grace” was to be freed, and paid an annual sum of thirty dollars. This was clearly the same person as the woman “Gracy Duckett” listed two years earlier as a free woman of color, age 71, in the 1860 census, living as a servant within the Whitall-Rittenhouse household. Grace’s status in 1860 thus appears to have been somewhat ambiguous; she appeared as free to the census enumerator yet still was legally enslaved.
By 1864, “Mrs Gracy Ducket, colored,” is listed in the Georgetown Directory, living at 31 West Street, which I believe is now the present 2620 P Street, the home of her daughter Julia Ann Duckett Cartwright, wife of Lewis Cartwright (Julia and Lewis had married May 19, 1841). This was close by the home of the white banker Charles Edwin Rittenhouse, at Montgomery and Stoddart, that is to say present day 27th-28th and Q, the modern Dumbarton House location, where Grace, the Bennett children, and perhaps Jemima had previously been enslaved. Gracie Duckett may have been married to Augustus Duckett (c. 1800-1879), who appears in Georgetown as a free man of color from at least 1840 onward, but I am not entirely clear on this.
Gracie Ducket died in 1874 and was buried in the Female Union Band Society cemetery, adjacent to her daughter and son in law’s home. Her headstone, still extant. reads, “In memory of Gracy Duckett the mother of Julia Cartwright, died July 28, 1874 Aged 83 years.”
What might Gracie Duckett’s relationship have been to Jemima Bennett and her sons Stephen and James? Might they have been kin of some sort?
What became of the Bennett’s?
After the 1858 manumission record, I can see no trace of Jemima Bennett’s son Stephen Bennett. Stephen’s brother James Bennett, who as noted above is in the 1860 census residing with his mother in the Sutherland household, might appear in the 1870 city directory as “James E Bennett”, waiter, colored, residing at 217 Seventh Street (A Black James Bennett however, does not appear in the 1870 census) Charles Edwin Rittenhouse and his wife Sarah Whitall Ritenhouse are listed in the 1870 census without any live-in Black servants.
James and Stephen’s mother Jemima Bennett might appear in the 1864 Georgetown city directory as “Mrs Jemima Thomas, colored,” residing at Stoddert near Mill, (27th and Q street) , that is to say a block away from Rittenhouse Place (the former Belle Vue). The 1870 census in Georgetown records a “Jemima Thomas,” born 1830 in Maryland, who seems to be living at Rock near Gay, that is to say near the present day 27th and N streets, several blocks south of Rittenhouse Place. She might also appear in the 1875 DC City Directory as “Jemima Burrs” servant, living at 1143 23rd street NW, and in the 1880 census as the married woman “Jermima Burrows,” a 50 year old Black servant residing at 615 Seventh Street in downtown DC, born in Virginia in 1830, living in the household of the white man, the Tennessee-born Sumner S Kirk (1854-1884), an attorney a “dealer in patent rights,” who died four years later. I have not found a further trace of Jemima in District records.
I would be grateful for any suggestions in tracing Jemima Bennett and her sons Stephen and James.
Other Black Bennett’s in the District of Columbia
Note: The 1850 census records one free Black couple with the surname Bennett in the District of Columbia: Eli Bennett, born 1826, a cartman, and his wife Catherine, in Washington Ward 4.
The 1860 census records a free Black woman, Hannah Bennett, born 1810 in Virginia, with her evident children Eliza Bennett, b 1839 in Kentucky, George Bennett, b. 1852 in D.C. and Joseph Bennett, born 1853 in DC. Hannah appears in the 1862 and 1864 DC city directory, as the widow of Henry Bennett, residing at M street and 23rd streets. In the 1870 census she is listed as “laundress,” still residing with her son Joseph Bennett, in the household headed by Charles Hall, a mulatto plasterer. Joseph Bennett died, unmarried, July 25, 1875 and was buried in Mount Zion Cemetery. At the time ofhis death he resided on Potomac near Chain Bridge, and was a member of Mount Zion Methodist Church (Mt Zion Cemetery Information System).
On May 6, 1862, Louisa Kearney of 108 Prospect Street, Georgetown, filed for compensated emancipation for her two slaves, Agnes Bennett and her daughter Anne Bennett, noting her late husband [Lt Colonel James Kearney] had acquired Agnes from Richard Mason in 1843 or 1844. (This most likely was the prominent physician, planter and enslaver Dr. Richard Chichester Mason of Alexandria, Virginia) Lt General James Kearney, retired from the US Army Corps of Topographical Engineers, 10 had died four months earlier in Georgetown
Louisa Kearney’s 1862 petition states, “Agnes Bennett was of the age of Twenty Two, and of the personal description following: A dark mulatto woman, about Five feet in height, two front teeth ou; said Anne Bennett, was of the age of Five years, A bright mulatto child about Four feet high… the woman Agnes Bennett, has been in my family for the past sixteen years, she is a faithful servant I have always found her honest and correct; said Anne Bennett, is a smart child to whom the family is very much attached.”
This is the Martin Luther King Jr Day address I delivered at Congregation B’nai Israel in Nothampton, MA on Sunday, January 14, 2024
Delivered at the Congregation B’nai Israel (Northampton,MA) Martin Luther King, Jr. Day Observances
Good morning. I am grateful to join with all of you, and would like to thank my colleague at Mount Holyoke, Joshua Roth, for arranging the invitation to speak with you at the CBI Cafe. I’d also like to acknowledge the presence of my wife, Ellen Schattschneider, who teaches at Brandeis, and who has travelled with me on the journey I am about to share with you.
Mourning and Solidarity
This weekend, we gather across the nation to celebrate what should have been Dr. Martin Luther King, Jr.’s 95th birthday, and reflect on the stony road we’ve travelled in the 56 years since Dr King’s assassination in Memphis. This is an appropriate moment to consider the possibilities and challenges of what might be called “mourning across borders.” In what respects do acts of memorialization powerfully bind us together, across profound differences of faith, history, politics, or race? When, in turn, does it prove enormously difficult to interpolate ourselves into other people’s positions of grief, especially at times when we are so deeply engaged with our own senses of pain and loss that universal mourning seems impossible to imagine? When is mourning across borders feasible, and when is it nearly inconceivable?
I think it fair to say that for all of us gathered here today, these questions have weighed on us heavily during the one hundred days since October 7, 2023 [1]. Progressive Jews have a long shared history of coming to the table, we might say, in acts of shared mourning, seeing reflected in other communities’ tragic experiences of loss a somber mirror of our histories of pain and violation.
Consider one of the most iconic moments in the Black-Jewish alliance, when Dr. King locked arms with Rabbi Abraham Joshua Heschel, Rabbi Maurice Davis, and other Jewish faith leaders, with Black and White Christian clergy, and with John Lewis and many others, in walking together across the Edmund Pettus Bridge in Selma, Alabama, on March 21, 1965, two weeks after the horrors of Bloody Sunday. As is well known, a thousand African American freedom marchers wore yarmulke or kippah, known that day as “freedom caps,” in solidarity with their Jewish allies. At that moment, everyone understood themselves to be participating in a shared act of transcendent collective mourning, honoring the memory of many others across racial divides, among them: murdered civil rights activist Jimmie Lee Jackson, beaten at a demonstration in Marion, Alabama; Unitarian minister James Reeb from Massachusetts, killed by racists a few days earlier in Selma; the three dead of Freedom Summer in June 1964 in Philadelphia, Mississippi—James Chaney, a Black activist from Meridian, Mississippi, and Andrew Goodman and Michael Schwerner, both Jewish activists from New York City. Also present in many people’s minds were the memories of the Jewish lynch victim, Leo Frank; the innumerable Black men and women struck down in racist mass violence since the end of Reconstruction; and, the six million of the Holocaust. This shared penumbra of mourning for all victims of injustice was the emotional and spiritual foundation of the entire Civil Rights movement. That sense of common purpose, driven by shared grief, was key to the passage soon afterwards of the Voting Rights Act and the other major accomplishments of the era.
October 7 and Beyond
How distant those days seem today, in the shadow of October 7, 2023 and its tragic aftermaths. Many of our Jewish students at Mount Holyoke have shared their complex experiences of anguished ambivalence. How can they publicly grieve for the 1,200 Jews and foreign residents of Israel murdered by Hamas and Islamic Jihad on that day, when many of their fellow students tell them that such mourning pales into insignificance compared to the mass death and suffering of civilians in Gaza in the past three months? The challenge is perhaps especially great for those Jewish students who identify themselves with progressive and social justice causes, yet sense, they may no longer have a home in their familiar circles, when so many fellow students and faculty are failing, as they see it, to denounce anti-semitism in its multitudinous forms? At such moments of agony and fear, how can we find a path back to the shared terrain of common mourning, that at previous moments of crisis was the starting point for the recognition of our shared humanity?
I don’t have easy answers to these enormously difficult and urgent questions. Still, I thought it might be helpful to share how, at other challenging moments, my students and I, in partnership with community members, have found ways to pursue shared acts of mourning, as we have tried to build on the ideal of the Beloved Community, to which Dr. King dedicated his life.
Encounter in a Cemetery
In Fall 2001, I was teaching at Oxford College of Emory University, the original campus of Emory, which had been built, significantly, by enslaved labor from the late 1830s onwards. In the wake of 9-11, we were especially eager to find a shared project that could bring together our Jewish, Christian, Muslim, and non-sectarian students, across the inevitable gulfs of fear and distrust that followed the terrorist attacks. We found ourselves engaging with the local African American community, the descendants of those persons, five generations back, who had constructed the campus while in bondage, and then continued in freedom, to work at the college, under Jim Crow, fully knowing their own children were prohibited from attending the institution.
The local Black community was in particular pain since the city’s historic Black cemetery, which dated back to slavery times, was largely inaccessible due to decades of neglect by the city government. This was due in a curious way to the passage of the Civil Rights Act in 1964; as an “end run” around the public accommodations provision of the Act, the city cemetery had been largely privatized. Public funds were directed through a private Foundation to the upkeep of the white half of the cemetery, where early Emory College presidents, faculty, and white Methodist worthies were interred, but no funding was directed towards the Black half of the burial ground.
So my students came up with the idea of a joint project to restore the cemetery, cutting back privet, re-erecting fallen headstones, and restoring long-covered pathways. They met with the town’s historic Black Methodist and Baptist congregations and we began work together on weekends, in a year long project. My wife Ellen, teaching on the Emory main campus in Atlanta brought along her students who planted a memorial garden, which the city eventually named “Ellen’s Garden.” The students then collaboratively curated an exhibition on the multiracial history of the cemetery, working with descendants of the enslaved and of enslavers. Newspaper coverage followed, and the City of Oxford was eventually prodded into renegotiating the funding stream for the cemetery, providing perpetual care for all graves, Black and white.
As my students later wrote, the most important learning lesson of the entire project came about entirely unexpectedly. On the first workday in the cemetery, we were approached by an elderly white man whom I will call “Rob.” He was, I must admit, a feared figure for many of my students and our Black neighbors. He was known, ever since he came back from Vietnam, to have been deeply embittered; he would fly a Confederate flag sometimes from his porch, and walk up and down the town streets with his two large Dobermans, as Black grandmothers with trepidation sheltered their grandchildren within.
That morning he parked his pick-up truck in the cemetery and strode towards us, and cast a displeased look at 40 students and a couple of faculty members, trying without much success to cut down fallen branches. I glanced nervously at my collaborator JP Godfrey, the lay leader at Rust Chapel United Methodist Church and the leading Black member of the City council. We cautiously went forward to greet Rob. “Looks like you folks really don’t know what you’re doing,” he said after a long silence. “That’s true, Sir,” I said, “We sure are new to this kind of work. We’d welcome any guidance you could give, us.” He thought for a moment and then said, “Well, I tell you, never did sit right with me, the way the city treats these…graves. Those folks deserve the same resting places as anyone else.”
He then left in his truck and came back a half hour later, with two nephews and six chainsaws. They set to work instructing my students on how to clear privet and fallen branches. For the next six months he worked harder than anyone else at clearing the graveyard. One day, regarding him working in the hot sun with several of my students, Annette, an African American matriarch, approvingly quoted an old Black Georgia proverb, “Sweat-producing labor is soul-cleansing labor.”
When Rob was diagnosed with pancreatic cancer that spring, those same Black matriarchs who had been fearful of him sent those same grandchildren to walk his dogs. Covered dishes appeared on his porch at sunset. When he died a year later, his final wish was to be buried in the Oxford African American cemetery to which he had devoted the final stretch of his life. His interracial funeral was sometimes said to be the best attended white person’s funeral in the history of Oxford, Georgia.
So this was a lesson that many of my students said they would never forget. They were inclined, as progressive social justice-oriented students, to regard Rob as irredeemable. A white, flag-waving Confederate, driving an old pick-up truck. Yet the work of common mourning, along with “sweat-producing labor” in the cemetery, opened up a window that, allowed, unexpectedly, everyone’s better angels to step forth. Here, under the hot sun, we were able to meet one another, and grasp our shared humanity, precisely through the mystery of mourning across borders.
Teaching through Partnerships
Over the subsequent two decades, my teaching and work as a museum director and curator has often centered on comparable projects of shared grieving that have occasioned joint celebrations of life, transcending diverse divides. In Ellensburg .Washington, my students and I worked with Yakama and other Native American community partners to honor the memory of indigenous ancestors, who had loved and tended to local lands, which had been forcibly alienated from them. We collaboratively designed an indigenous garden on campus, work that my students at Mount Holyoke have emulated. The students and their Native partners have been interested in extending the work of common memorialization beyond the human realm, to aid in the restoration of salmon runs in local rivers and the return of indigenous tubers to proximate marshlands. Here in the Connecticut River Valley, our students, Joshua, and I have been working on developing an exhibition on the history of enslavement in South Hadley, which will involve, we hope, productive dialogue between the descendants of enslaving and enslaved families in the area and lead, in time, to markers honoring enslaved ancestors.
More recently, my students and I have been pursuing other acts of mourning across borders. Last year in my seminar on museums, a group of students became deeply engaged in ongoing memorialization efforts around a brutal mass lynching in 1878, in Mount Vernon, Indiana. Seven Black men were killed over the course of two days, in violent white response to efforts to register Black voters and desegregate the local high school. I had become involved in these efforts through my distant cousin, Ben Uchitelle, whose great grandfather had been a leading Jewish merchant in town during the time of the lynching. Ben partnered with a committee led by one of the few Black young women remaining in the County, Sophie Kloppenburg, who was leading the efforts to erect a memorial on the courthouse square to the murdered men. The committee had not yet had a chance to locate the descendants the lynching victims and asked me and my students to help out.
After months of work, we were able to locate descendants, among them the remarkable African American poet Andre Wilson in the San Francisco Bay area, three of whose ancestors had been killed by white lynchers in 1878. Andre had always heard growing up that one of his ancestors had been burned alive in a railroad car by Klansmen. This aligned, my students and I realized, with an account we’d read that one of the victims had, horrifically, been thrown alive by the white mob into the fire box of a locomotive. Inspired by conversation with Andre and other descendants, the students campaigned successfully for Emory University to recontextualize a photograph of the 1878 lynching, displayed on the library website. The library website now properly identifies by name every one of the Dead.
Partnering with Andre Wilson: “Here in this Train Car“
It has been joyous to develop a friendship with Andre, who is deeply committed to Black-Jewish solidarities. Among other things, his uncle Admiral George Dawson, an African American communist plumber in Los Angeles, fell in love with and married Dawn Chava Goldstein, a woman who had survived Auschwitz. (Dawn was warmly welcomed into Admiral’s extended Black family, although sadly she was ostracized for life by her Jewish family, who couldn’t cope with her marrying a Black man).
Andre and I are now writing together about shared processes of mourning, that revolve around two deadly train cars. My great grandparents, Isaac and Clara Auslander, were deported from Radautz, Bukovina, in northern Romania, in mid October 1941, during Sukkoth, along with their 11 year old grandson Severin Pagis and 1,500 other Jewish residents. They were deported on trains to Transnistria, set up by the fascist regime in collaboration with the Nazi as a site of final solution for Romanian Jews. Many died on the death train, in the camps, and by the guns of the Einsatzgruppen in southern Ukraine.
Severin, who later took on the name Dan Pagis, after the war became one of Israel’s leading poets and literary scholars. He never spoke of what befell him or the family with that sealed cattle train. The only trace is his most famous poem, which many of you may know,
Lines written in pencil in the sealed cattle car
here in this carload
i am eve
with abel my son
if you see my other son
cain son of man
tell him that i
The poem ends abruptly in silence. It can either be read as the inauguration of a timeless, eternal night, or as a circle, “Tell him that I am …Eve, here in this carload…” and so on, forever.
Significantly, Pagis refuses to situate his narrative in a specific moment or place, and only locates the narrator in the mythic spacetime of Genesis, where we encounter the distant tracings of Eve, the Mother of us all. The phrasing in Hebrew of the line “Cain son of man,” is “ben-Adam,” which means not only Adam, but son of man, Everyman, for we are all Adam’s children. Here is a story of universal tragedy, in which we all mourn, in common. As readers, mercifully, we are not literally confined within a sealed railway car. And yet we find the predicament in the poem uncannily familiar—-for we are all, at the end of the day, metaphorically bound together in a cyclical story of Brother raising his hand against Brother, tied for eternity together, “here in this train car”.
Andre and I find this poem enormously salient to our shared endeavor of interfaith and interracial solidarity, of navigating a course of common grieving for all victims of injustice and intolerance. The two train cars on our minds, in 1878 in Indiana and 1941 in Bukovina, bind not only Blacks and Jews, but everyone community worldwide, in the aftershocks of terror and tragedy. We are consigned forever, it seems to ride together in these death trains, to witness again and again, the worst of what humanity is capable of, while also beholding the best of our human efforts, to create poetry and art, to strike a light of terrible beauty in the darkness.
Cousin Dan Pagis, a co-founder of Peace Now and scholar at Hebrew University died in June 1986. His grandson Amir now is serving in the IDF, along with so many thousands of others. I cannot imagine what Dan would have made of the horrors of October 7, which were simultaneously unthinkable and all too familiar for him and those who lived through the killing fields of the Shoah. Nor can I know what might have befallen the many interfaith friendships he was so committed to amidst the terrors unfolding in Gaza. I do know that for his first cousin, my father Joe Auslander, born the same year, 1930, as Dan, the last three months have been unbearably agonizing, witnessing monstrous suffering on both sides of the border and contemplating a global rise in anti-semitic rhetoric. Dad has supported calls for a ceasefire, and yet wonders at times, how can we pursue the work of Tikkun Olam, of making the world whole, when so many we had taken to be close allies cannot bring themselves to condemn publicly anti-semitism, or even speak out against the Hamas assaults of October 7?
Learning from Hisham Awartani and his Family
Since November 26, my father, Ellen, and I have found great inspiration in the story of Hisham Awartani, whom as many of you know, was one of three young college students of Palestinian descent shot in a hate crime in, of all places, Burlington, Vermont. (Also shot were Kinnan Abdalhamid, who attends Haverford College near Philadelphia, Pennsylvania; and Tahseen Ahmed, who attends Connecticut’s Trinity College). Hisham remains paralyzed below the chest, a bullet lodged in his spine. His mind remains as brilliant as ever, and he hopes to return next month to classes at Brown University, in a wheelchair, to continue his advanced studies in mathematics and ancient Near Eastern archaeology.
My Dad is a pure mathematician and his colleague Mary Gray (American University) has taught members of the Awartani family, a family known for their mathematical accomplishments. We were thus able to reach out to the Awartani’s, and in turn have been able to mobilize mathematicians and archaeologists to support Hisham and his family. Ellen and I have regularly visited Hisham during his neurological rehabilitation in Boston. My students at Mount Holyoke feel a particular connection to Hisham, and have been writing to him; a banner card from them, in many languages, hangs prominently in his hospital room. My students have been especially moved by Hisham’s and his family’s insistence that excessive attention should not be given to him and his suffering, but rather his story should alert us to the stories of innumerable other “Hishams” and their families, whose collective suffering in these past months has been beyond all measure.
On his first weekend in the rehab hospital Hisham was visited by the Brown University chaplain, Rabbi Jason Klein. Hisham turned to him, and asked, “Rebbe, would you please bless me in Hebrew?’[Jason notes Hisham is the only Brown student who addresses him as “rebbe”!] It was a beautiful moment, and I have been thinking of all those, many thousands, who have died since October 7, for whom blessings are being said, or left unsaid, on both sides of the Israel-Gaza border, Is there any way we can find in our hearts to follow Hisham’s example, to accept and honor blessings across the great chasms of pain, fear and loss that we all feel at this moment? I fear that at this moment each of us are confined within the private railway cars of our individual agonies, where all the children of Abraham, Brother against Brother, raise their hands against one another, again and again. Might we return from those sealed cattle cars to that Bridge in Selma, led by Dr. King in 1965, where we can once again march, hand in hand, arm in arm, reaching across all faiths, in the common quest for compassion, justice, and righteousness? Can we once again imagine a world in which the yarmulke might again be a Freedom Cap, a shared tabernacle for all of the Lord’s children, in which shared mourning for those lost in the Struggle helps gives us a shared glimpse of a Better place?
The Great Work Ahead
There is nothing easy about any of this. To begin with, we must draw a conceptual distinction between grief and mourning. Grieving in its early, initial stages is impossibly piercing, inconsolable, suffocating, Grief knows no time, only pain that seems beyond all balm, beyond any concievable endpoint. (Here I am an indebted to the insights of my wife Ellen Schattschneider who is psychoanatically trained and writes extensively about mourning and memory work). Only with the passage of time, and only with care and grace, do we learn to live with grief. That gradual, halting process of re-embracing life, without ever fully erasing the pain of loss, is what we term “mourning. “ When early grief is conjoined with fear, steps toward mourning in their deepest sense seem almost inconceivable, so immediate and primal is the terrifying, raging chokehold of anxious grief. Joshua, Ellen, and I and our many colleagues near and far agree that there has never been a time as challenging as this to teach on college and university campuses. Everywhere we find our students caught in grief, fear, rage. We encounter layers upon layers of pain, all parties navigating the open wounds of mutual betrayal, all of us plagued by the inability to listen charitably to one another. Pleas for shared mourning clearly strike many as impossibly naive in contexts when our respective communities believe themselves fighting for their very survival against daunting odds. When all are convinced they may face potential annihiliation, how can any of us find the space even for fully mourning our own, to say nothing of mourning across borders?
And yet, for those committed to principles of Tikkun Olam and the visions of the Beloved Community, there is no work more important, precisely because it is the hardest thing imaginable. This will surely be sweat-producing labor that, will, we pray, in time be soul-cleansing labor, even if it takes many years (perhaps generations) to accomplish. We must together struggle, together, in Dr. King’s footsteps, to go to the Mountaintop and gaze upon the Promised Land. That great work depends on recalling together those who won’t get there with us in a physical sense, even as we seek to allow them to travel with us in spirit. The is perhaps the greatest gift of mourning, to allow us to detach ourselves from our beloved Dead in a physical sense while allowing the Dead in more complex ways still to travel with us.
The transformation of grief into mourning depends, ultimately, on Love, which for Dr. King was the at the heart of all truely transformative social action. As he wrote in the Letter from a Birmingham Jail,
“Unenforceable obligations are beyond the reach of the laws of society. They concern inner attitudes, genuine person-to-person relations, and expressions of compassion which law books cannot regulate and jails cannot rectify. Such obligations are met by one’s commitment to an inner law, written on the heart.”
The moral compass of social action, ultimately, must be anchored in this inner law, which is simultaneously collective and personal, political and spiritual, engaged in public responsibility while “written on the heart.” As we honor the Lost on all sides, and find a way to listen to the variegated voices of the Dead, may we strive together to fulfill the promise of shared Life and common Love, in their deepest senses, for ourselves and our intertwined posterities.
Thank you.
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ACKNOWLEDGEMENTS: I am grateful for comments on an early draft of this essay from: Jay Ball, Amila Buturovic, Laurie Kain Hart, Elizabeth Price, Heidi Ravven, Jordan Sand, Ellen Schattschneider, and Rev. Avis Williams.
NOTE 1: I acknowledge that for Palestinians and their allies, an exclusive focus on the events of October 7 is often viewed as problematic, in part because the salient history of Palestinian suffering dates back at least to the 1948 Nakba if not earlier. The enormous suffering and loss of life in Gaza since October 7 also weighs heavily on all these discussions. In turn, many Jewish interlocutors emphasize that October 7 saw the greatest loss of life in a single day by Jews since the Holocaust, and that the long history of Jewish suffering in Europe and across North Africa and the Middle East must also be brought to the table. A necessary precondition for any project of shared mourning across borders is frank and open discussion of these long, partially intertwined histories of suffering, oppression, and injustice.
SUPPORTING HISHAM: To support Hisham Awartani in his long recovery, readers may wish to contribute to the GoFundMe site set up to assist with his medical and rehabilitation costs: https://www.gofundme.com/f/support-for-hishams-recovery
Melanie Klein, “Mourning and Its Relation to Manic-Depressive States,” The International Journal of Psychoanalysis 21 (1940): 125–153. To download PDF: