Militias in the 2nd amendment were slave patrols
June 2, 202111:40 AM ET (npr.org)
Listen: https://www.npr.org/player/embed/1002107670/1002520291
DAVE DAVIES, HOST:
This is FRESH AIR. I’m Dave Davies in today for Terry Gross. In the 1990s, gun rights advocates, including the National Rifle Association, condemned federal authorities’ assault on the Branch Davidian compound in Waco, Texas, asserting that law-abiding citizens had a Second Amendment right to own guns for their self-defense. But our guest historian, Carol Anderson, says those groups have been noticeably quiet when police shoot African Americans who are legally carrying firearms and presenting no threat to the officers involved.
In a new book, Anderson argues that sharp racial distinctions in Americans’ treatment of gun ownership go back to the founding of the republic. The language of the Second Amendment itself, she writes, was crafted to ensure slave owners could quickly crush any rebellion or resistance from those they’d enslaved. And she says the right to bear arms, presumably guaranteed to all citizens, was repeatedly denied to African Americans with brutal consequences.
Carol Anderson is the Charles Howard Candler Professor and chair of African American Studies at Emory University. Her previous books include the bestseller “White Rage” and the 2018 book “One Person, No Vote: How Voter Suppression Is Destroying Our Democracy.” Her new book is “The Second: Race And Guns In A Fatally Unequal America.” She joins us from her home in Atlanta.
Carol Anderson, welcome to FRESH AIR.
CAROL ANDERSON: Oh, thank you so much for having me.
DAVIES: You know, you open the book by noting there are some distinctions in the outrage of the National Rifle Association and other gun rights advocates over citizens’ possession of guns. You want to cite an example or two of this?
ANDERSON: Yes. And what drew me to this book was the killing of Philando Castile up in Minnesota. And here was a Black man who was pulled over by the police. And the police officer asked to see his identification. Philando Castile’s using the NRA guidelines, alerts the officer that he has a licensed weapon with him. So he has a licensed gun. The police officer began shooting.
So here is a Black man who was gunned down for having a gun. And the NRA went virtually silent – virtually silent – and was only pushed and – to make what I call a non-statement statement – we believe that everybody should have the right to bear arms regardless of race – and nothing more after that except to say, well, you know, we can’t really weigh in on this until after the investigation. But this is the same group that called federal officers jackbooted thugs for what happened in Waco and what happened at Ruby Ridge when federal officers were actually gunned down. And the question was, do Black people have Second Amendment rights? And that’s what I went looking for – do we?
DAVIES: And you take us on a journey back to the days of colonial times and precolonial times. This is really fascinating stuff. You know, gun rights advocates cite the Second Amendment with, you know, an almost religious devotion, you know, talking about the right to bear arms. People forget the other part of the amendment that talks about a well-regulated militia. There’s interesting history. Let’s just go back. In the mid-18th century, in the revolutionary era, what were the state militias? I mean, what did they do? When were they assembled? What was their function?
ANDERSON: The state militias, particularly the state militias in the South, their primary function was to put down slave revolts, to buttress the work of the slave patrols who were there to go into the slave cabins looking for contraband, looking for weapons, looking for books. We saw the role of the militia primarily when you had a massive slave uprising in Stono, S.C. It was called the Stono Rebellion in 1739. South Carolina responded with a law saying that if you found an enslaved person trying to get to Spanish Florida, scalp them – also responded with the 1740 Negro Act that defined who the enslaved were. They are absolute slaves, for now and for those not yet born, and that they do not have the right to – access to weapons nor to books – and so really setting up the parameters of slavery and what would be enforced by the militia and by the slave patrols.
DAVIES: So certainly in the South, African Americans didn’t have access to firearms, and slave owners were very vigilant about suppressing any resistance or rebellion. Then comes the revolt against the crown of Great Britain. And there was a need to raise a continental army. And there weren’t as many soldiers as the, you know, as the founders hoped they could get. And there was a question, what about African Americans’ service – ability to serve in slave states and in non-slave states? What was the policy?
ANDERSON: And the policy in 1775 was that no African Americans, no Black people, would be able to serve in the Continental Army. But a series of British victories and the fact that the militias were proving not to be up to the task of fending off a professional army and that you weren’t getting enough white men to enlist in the Continental Army, to volunteer to fight, really began to change that policy. So one of the things that you saw happening in the North was being willing to emancipate their enslaved people, their enslaved men, if they were willing to fight for the patriots. That began to – and this – so this is one of the things – there was slavery in the North. You have Connecticut and you have, I believe, New Jersey that are saying, OK, fine. If you fight for us, you will be free.
DAVIES: And the British had their own offers, too, didn’t they?
ANDERSON: Oh, absolutely. They realized that there was a large enslaved population here in the United States, or in the colonies, that wanted freedom. And so the British offered that any enslaved man who was owned by a rebel and would fight for the British would gain his freedom. And you had this mass exodus of enslaved folks running to fight for the British because of that offer of freedom.
And this was sending a panic through the colonists. There was this fear. I believe Benjamin Franklin was like, they’re going to have our Negroes fighting armed against us. And you – again, the patriots had said, no, we are not going to have Black people fighting in the Continental Army. So when you have this mass of Black folks fighting for the British and you don’t have enough white men fighting for the patriots in order to really staff the Continental Army and you’ve got the militia that’s really not being able to fend off the British with any kind of level of effectiveness, they were having a personnel crisis of the first magnitude.
DAVIES: Right. And, you know, you’re right that after the war, the sort of narrative was that African Americans had betrayed their country by all fleeing to the British and supporting the crown. The reality was something different, wasn’t it?
ANDERSON: The reality was very different. After the patriots had opened up access to fighting is that you also had a wave of Black men then joining the Continental Army and that they served longer terms. They had a lower AWOL rate than whites. And they were paid less. But they were willing to fight for this nation. And the Continental Army was an integrated army, something that we would not see – whew – until the Korean War.
DAVIES: Right. And what do they get for it?
ANDERSON: (Laughter) They got a narrative that they were the enemies within. They got a narrative that this was a nation conceived by and fought for by only white men.
DAVIES: You know, the Second Amendment was crafted after the constitutional convention as part of the Bill of Rights. And it, of course, talks about a right to bear arms. It also deals directly with militias, particularly state militias. How is this an expression of racism in its day?
ANDERSON: It was in response to the concerns coming out of the Virginia ratification convention for the Constitution, led by Patrick Henry and George Mason, that a militia that was controlled solely by the federal government would not be there to protect the slave owners from a enslaved uprising. And it was the way that James Madison crafted that language in order to mollify the concerns coming out of Virginia and the anti-Federalists, that they would still have full control over their state militias. And those militias were used in order to quell slave revolts.
DAVIES: Right. So the fear was that a Union which was dominated by northern states would simply not see those militias for the same purposes the South did. They would take them for – you know, draft them for other purposes, like from a foreign invasion, and leave the job of guarding against the slave revolt unfilled. So in the end, what happens is the South agrees to join the Union. In – but part of it was that they had an assurance that their own militias would be seen as independent, used for their own purposes, i.e., suppressing slave revolts, right?
ANDERSON: Yes. Yes. In that, the Second Amendment really provided the cover, the assurances that Patrick Henry and George Mason needed that the militias would not be controlled by the federal government, but that they would be controlled by the states and at the beck and call of the states to be able to put down these uprisings.
DAVIES: We need to take a break here. Let me reintroduce you. We are speaking with Carol Anderson. She is a professor at Emory University. Her new book is “The Second: Race And Guns In A Fatally Unequal America.” She’ll be back to talk more after a short break. I’m Dave Davies. And this is FRESH AIR.
(SOUNDBITE OF DAN AUERBACH SONG, “HEARTBROKEN, IN DISREPAIR”)
DAVIES: This is FRESH AIR. And our guest is historian Carol Anderson. Her new book about the sharp racial distinctions that have governed Americans’ application of the Second Amendment right to bear arms is called “The Second: Race And Guns In A Fatally Unequal America.”
In the early years of the Republic, so citizens were guaranteed a right to bear arms in the Second Amendment, right? And state militias were – their independence was enshrined by the Second Amendment. There was this unanswered question of who exactly is a citizen, you know, who have these rights. And Congress kind of addressed this in the Naturalization Act of 1790, right? What did they tell us?
ANDERSON: Basically, if you had white skin, you could be a citizen. And your children who were under the age of 21 when you got your citizenship, they could be citizens. But what that did, that Naturalization Act, it basically left free Blacks in this quasi space of denizen – not quite enslaved, but not a citizen either, not with the full rights of citizenship.
DAVIES: So citizenship really out of their grasp at that point. So the South had gotten, you know, the independence of their militias. What rules governed the private possession of weapons as far as Black people in the South or the North after the revolution?
ANDERSON: You saw incredible restrictions being put in place about limiting access to arms. And this is across the board for free Blacks and, particularly, for the enslaved. And with each uprising, the laws became even more strict, even more definitive about who could and who could not bear arms. And so free Blacks were particularly proscribed. And so we see this, for instance, in Georgia, where Georgia had a law that restricted the carrying of guns. And in a court decision, the court ruled that that law violated the Second Amendment. But what the court did not do was to also overturn the Georgia law that prohibited free Blacks from carrying weapons. So that same court did not say that that law that prohibited free Blacks from carrying weapons, owning arms, that that violated their Second Amendment rights.
DAVIES: So this was a time when there was a lot of anxiety among ruling whites about the possibility of slave revolts. And part of this, of course, had to do with the fact that this was the age of revolution. I mean, there was the American revolt against the British crown, and after that, the French Revolution, you know, the idea of liberty, equality and fraternity. There was a concern that this was going to get into the heads of the enslaved Americans, right?
ANDERSON: Oh, absolutely. And really, what stoked that was the Haitian revolution. So when Haiti began to overthrow the French colonial masters, when Blacks were seizing that country for themselves, the violence of the Haitian revolution, the existence of the Haitian revolution just sent, basically, an earthquake of fear throughout the United States. You had George Washington lamenting the violence. You had Thomas Jefferson talking about he was fearful that those ideas over there. If they get here, it’s going to be fire. You had James Madison worried about the Haitian revolution.
And they’re also worried because whites who were fleeing Haiti and were bringing their enslaved people with them, when they showed up in Virginia, it was like, oh, there are too many of them. And the ideas that these Black Haitians would have, that somehow those ideas of revolution, those ideas of racial justice, those ideas of freedom and democracy would just metastasize throughout Virginia’s Black enslaved population and cause a revolt. You had that same fear coming out of Baltimore, that then began to open up the public armory to whites saying, you are justified in being armed because they’re bringing too many of these Black Haitians, these enslaved Haitians, up here who have these ideas that Black people can be free.
DAVIES: You know, and you have a remarkable quote in here from Thomas Jefferson – I don’t know that I’d ever heard this – where you said, quote, he could, quote, “see himself as the target of a justifiable revolution by his own slaves.” Well, not just fear, but recognition of the – (laughter) of the oppression itself.
ANDERSON: Yes. And I think that that was also part of what was driving this fear, the sense of retribution. What had been happening to the Black folks in slavery – the burnings, the castrations, the – you know, the poking out of eyes, all of those things – the stealing of the labor, of their lives, that what freedom meant for Black people was retribution against whites. And that’s how they interpreted what they saw in Haiti. As the reports were coming through, it was, oh, my gosh. Nobody white is safe. One man wrote to – believe it was to Jefferson or to Madison saying, you know, what they are doing would make Nero blush.
DAVIES: Well, and, you know, the fear of a slave revolt wasn’t just theoretical. I mean, there were several – there were revolts, and there were plots. And you describe how they were dealt with. I mean, maybe you want to take one of them. There was this – in 1800 in Virginia – a fairly elaborate plot that didn’t quite come to fruition.
ANDERSON: Right. It was Gabriel’s revolt. Gabriel had worked out an elaborate system that spread out over multiple counties and multiple cities that had a large number of enslaved folks and some free Blacks, and a couple of white men who were French who were plotting to overthrow the slave regime and create a multiracial, multi-ethnic republic. And on the night that the revolt was supposed to happen, there was a massive thunderstorm. And that blew the logistics out of the water about how they were supposed to meet up, take over the armory, take over – you know, set of fire to divert attention from where the treasury was so they would be able to arm and to pay the insurgents.
DAVIES: And so the plot failed. What kind of retribution did those who’d planned to do this face from whites?
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