How do we find ourselves in the counter-narrative, processing the nuances and complexities of life in this American context? And so they seep into our collective consciousness. However, this context, this country, excels in these extremes. I recognize the danger, rigidity and limitations of binaries – life and spirit flows. It is this story of faith, resilience and resistance that I am most drawn to – it fuels the questions I often ask myself: What enabled our ancestors to remain steadfast? What profound belief comforted them? How do we recognize and honor what will forever remain unknown, though its presence courses through our veins? How do we channel the faith or faiths which have all contributed to our existence?Īs a psychologist, I wonder about the dance between sure faith and abject despair, certainty and confusion, devastation and wholeness, trauma and healing, connectedness and isolation? I am a descendant of people who (because I am here), were resistant and resilient against the arrogant, persistent, unrepentant narrative of a country, which will only see itself as earnest and triumphant in the pursuit of life, liberty and happiness. I have learned that I am a descendant of people who found ways to be and endure despite unimaginable oppression. Over a span of 200 years, I’ve traced births, marriages, deaths, migrations and more across and to the Southern, Midwestern and Northeastern United States. My three decades of family history (which began when I was 12 years old) is, in many ways, a quintessential American story – that of a descendant of people enslaved in the U.S. Title devised by cataloger.Son of Ned Knight born in North Carolina in 1807. From approximately 1810 until the end of his life, Said was owned by politician James Owen of Bladen County, North Carolina, brother of North Carolina Governor John Owen. He was sold into slavery in approximately 1807 and transported to the United States. Omar ibn Said, also known as Moro or Moreau, was a West African Muslim born and educated in the Futa Toro region on the Senegal River. Stuart, 22 April 1837." Moses Stuart was Professor of Biblical Studies at Andover Theological Seminary from 1810 to 1848. Notes on Taylor letter: "Letter from Judge Taylor - enclosing an Arabic Amulet" "Judge Taylor's letter and mss to be sent to Dr Stuart, Andover" "To the Library of the Theol. Acquired as part of the establishment of the Andover Newton Seminary at Yale Divinity School, 2017. Gift of Moses Stuart to Andover Theological Seminary Library, 1837. Post, that discusses Said's manuscript, Taylor's letter, and subsequent events and writings by Said. He also asks for Key's advice in obtaining an Arabic Bible for Said, and discusses his hope that Said could be persuaded to return to Africa with "the Colonization Society," likely the American Colonization Society, of which both Taylor and Key were members.Īccompanied by a copy of The Missionary Herald (Boston: American Board of Commissioners for Foreign Missions, April 1869) which includes an article, in English, "Arabic-Speaking Negro Mohammedans in Africa," by George E. Taylor describes Said's history and relationship with his owner James Owen, and requests Key's assistance in obtaining a translation of the enclosed manuscript. With cover letter, in English, from John Louis Taylor, Chief Justice of the North Carolina Supreme Court, dated Raleigh, North Carolina, 1819 October 10, to Francis Scott Key, George Town. In addition to the text relating to John and James Owen and the quotations, Said expresses a wish to see a place in Africa. In the center of the first page, a geometric drawing encloses the Arabic text "Shaykh General Jim Owen," along with two unidentified words. Quotations from grammatical treatises include verses from Mulḥat al-iʻrāb (Ḥarīrī) and Alfīyat Ibn Mālik (Muḥammad ibn ʻAbd Allāh). Autograph letter, in Arabic Maghrabi script, conveying a greeting to Major John Owen in Raleigh, and consisting chiefly of quotations from the Qur'an and from treatises on Arabic grammar.