Though Southern people may have held Africans as slaves, a labor arrangement of the British colonial system and accelerated by Northern slave traders and New England cotton mills needing cheaply-produced raw material, this in no way indicated a hatred of black people by Southerners. Before and during the war black and white people attended the same churches; in the postwar interracial harmony ended as the Republican party sowed the seeds of racial hatred between black and white for political purposes.
Bernhard Thuersam, www.Circa1865.com
Helping Those in Need
“During the Depression my parents befriended an old Negro woman who didn’t have a husband but a house full of children. We had a smokehouse down here where we’d keep the meat, corncribs, potato bins, produce of the farm. And the woman’s family was fed out of that for several years. She was too old to do much work, but she was competent and she did what she could in gratitude and out of knowing that she’d been provided for.
Well, she brought along some little boys. There were Billy and Charlie and Lester and Matt and James. We’d play outside, ride the marsh ponies, hook up the old mule and ride him, go out and gather wood, get in fights, kill snakes, go fishing. I didn’t know that we were especially conscious of any strain.
We knew that on Sunday they went to their church and we would go to ours. We had three or four Negro servants in the house in those days – a housekeeper, a cook, a washerwoman, a gardener. Most of them were people who desperately needed food and shelter in the Depression.
When those boys I used to play with got to be teenagers, I went away to college. And we grew apart. I’ve seen then through the years, and once in a while we’ll stop and talk. I’ll ask them how they’re getting along. They don’t have any interest in talking to me. I don’t think there’s any resentment or hurt, but it’s hard to relate to them today as individuals the way we did back then. It’s part of the times.
One of them left these parts. He’s a bartender in Camp Lejeune over in Jacksonville. He makes more money than I make. I know he owns a better home than I have; he drives a new automobile. He certainly isn’t impressed. The fact is, he doesn’t need me anymore. His family does not need my family. We helped when he did need help, and I think maybe that’s appreciated. But there’s no more corn in the crib. There’s no more meat in the smokehouse.”
(William Dallas Herring: Rose Hill, Reed M. Wolcott, G.P. Putnam’s Sons, 1976, pp. 32-33)