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                  <text>Mirror of Race</text>
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                  <text>Mirror of Race Main Collection</text>
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              <text>carte de visite: albumen print</text>
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              <text>This photograph depicts two young African American men in rags. They are almost certainly “contrabands,” a name given to enslaved people who escaped from their masters once the Civil War broke out and sought refuge with the Union forces in Confederate territory. It is likely that they were photographed by an itinerant photographer at a Union army camp. 

Someone (almost certainly the person who purchased this image) has written on the mat in pencil: “All men are created equal” ― quoting in part perhaps the most famous line from the Declaration of Independence, namely that “We hold these truths to be self-evident, that all men are created equal.” 

On the back of card (see an enlarged illustration below), the same person goes on to write: “This is not exagerated [sic] in the least - : not one out of ten of the niggers here, who have run away from their masters (and there are thousands of them) can boast of such good clothes. Shove them into the army, I say, and let them do the fighting in this hot Department.” 

Given the mention “this hot Department,” which means an occupied territory of the Confederacy where considerable combat was still taking place, it was probably a solder who bought this photograph from a camp sutler (a merchant who would travel with an army to sell goods to the soldiers). He seems to have then sent it by mail, with the message inscribed on the photograph, to a friend or family member.</text>
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              <text>This image captures two faces of white America’s relationship to race. 

Literally on the face, the front, of the image the writer has given the photograph his own caption: “All men are created equal.” This seems to be an expression of America’s highest ideals of equality and justice: even these to young men ― forced to live in slavery, reduced to wearing rags ― deserve to share in the equality owed by right to “all men.” The expression seem to validate the Union cause in the Civil War as a fight for those ideals: to uphold universal equality and to end the injustice of slavery. 

And yet, on the hidden face of the image, its back, its underside, the writer seems to speak his mind more freely. He call the escaped slaves “niggers” and seems to despise them for their condition, almost as if he were contaminated by how many of them (“thousands”) were flooding the area of Union army control. 

Still, despite the evident contempt, there is perhaps a ray of hope. Many whites resisted giving black men the right to fight in the war. To allow them to fight as soldiers would be to grant them an equal status to the white men as men who were up to the responsibility of facing death to preserve their liberty. Despite the coarse, even crude language this writer uses, and despite his willingness to see African Americans put in harm’s way, at least he accepts that they should have the opportunity to fight, to exchange the rags for a soldier’s uniform, and thereby to share in a common cause. Perhaps without fully realizing it, he was accepting the position of abolitionists such as Frederick Douglass that African Americans must be given the opportunity to prove themselves ready to face death to live free and to fight for the freedom of others. 

For a discussion of African American soldiers in the Civil War, see Erina Duganne’s essay on this site, “Black Civil War Portraiture in Context.” For portraits of black men who did get that chance to serve as soldiers in the Civil War, see this one of an anonymous private in the famed 54th Massachusetts and this one of James Trotter, a former slave who rose to officer rank and went went on to become a civil servant and author.</text>
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                <text>Figure032</text>
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                <text>"All men are created equal"</text>
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                <text>circa 1863</text>
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                <text>studio portrait (probably itinerant setting), commercial</text>
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                <text>Greg French Collection</text>
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              <text>Photographer Charles Paxson has posed Rebecca Huger before the same huge flag as in the previous image. She crosses here arms in an almost prayerful gesture that indicates both love and a sense of protection.</text>
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                <text>Figure 7</text>
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                <text>"Oh! How I Love the Old Flag."</text>
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                <text>"Oh! How I Love the Old Flag."</text>
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                <text>Charles Paxson (New York)</text>
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                <text>1864</text>
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                <text>Joan Gage Collection</text>
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              <text>This photograph is another in the series of former slaves from the New Orleans area who obtained freedom during the Civil War and participated in one of the first photographic publicity campaigns to support a cause ― in this case, the Union and schools for former slaves. 

The caption on the front of the card reads: “Learning is Wealth. Wilson, Charley, Rebecca &amp; Rosa. Slaves from New Orleans.” Printed on reverse: “No. 6. / Entered according to Act of Congress, in the year 1864, by S. Tackaberry, in the Clerk’s Office, of the District Court of the United States, for the Southern District of New York. / The nett proceeds from the sale of these Photographs will be devoted to the education of Colored People in the department of the Gulf now under the command of Maj. Gen’l Banks. / Chas. Paxson, Photographer, New York. / N. B. ― All orders must be addressed to H. N. Bent, No. 1 Mercer Street, New York.” 

Wilson is Wilson Chinn, who appears in another image in this exhibition displaying the chains and implements of punishment used on slaves. For more images in this series of photographs of former slaves, see here.</text>
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              <text>Of all the photographs in the series of former slaves from New Orleans, this is the one that indicates most directly a key goal of the publicity campaign: to provide education for these former slaves. The children gather around Charley, as if in a family. Little Rosa seems exhausted and fed up with must have been a very long day in the photographer’s studio. 

Although this image might seem innocuous to a modern viewer, it must be remembered that teaching a slave to read was a crime in the slave states. It was understood that literacy was an essential step on the path to liberation and autonomy, which was either a hope or a threat, depending on whether one’s aim was liberty or preserving the domination of the masters.</text>
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                <text>Charles Paxson</text>
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                <text>1864</text>
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                <text>Greg French Collection</text>
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                  <text>Critical Analysis </text>
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                <text>Flavio dos Santos Gomes</text>
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              <text>carte de visite: albumen print</text>
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              <text>The penned inscription on this photograph reads “Tonquaways of Texas,” and it dates from around 1865. The two men, at this point unidentified, each pose with a bow and a single arrow. They wear a combination of tribal and Western clothing. &#13;
&#13;
“Tonquaway” is a 19th spelling for the Tonkawa tribe, which once roamed the region that is now Oklahoma, Texas, and New Mexico. In 1884, the US government forcibly gathered and relocated the Tonkawas, finally settling them in Oakland, Oklahoma in 1885. That this image identifies the two men as “Tonquaways of Texas” is further evidence, apart from the photographic style of the print and mounting, that this image dates from a time before their expulsion from Texas. &#13;
&#13;
The Tonkawa have endured, despite their version of the Trail of Tears. According to the official website of the Tonkawa tribe, the Waco (Wichita) name for the Tonkawa is “Tonkaweya,” which means “They All Stay Together,” and the Tonkawa’s own name for themselves is “Tickanwa•tic,” which means “Real People.”</text>
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              <text>In the case of photographs of Native Americans from the 19th century, it is always worth asking if they have full agency in the representation of themselves in any given image. &#13;
&#13;
So, for example, in this photograph of the two Tonkawa men, we can ask: For whom was this image made? It is a carte de visite, which means it was printed from a glass plate negatives, and so many copies could have been made by the photographer. The fact that it bears the title “Tonquaways of Texas” indicates that the images was indeed printed for a clientele other than these two men, who would not need this label. As such, it was probably sold to white patrons of the photographer as a quasi-ethnographic souvenir. &#13;
&#13;
But even if that were the case, photographic images such as this, especially quite early ones, provide important and rare evidence about the lives and cultures of Native peoples.</text>
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