Remond Plaque Essay For Women’s Review of Books
A view of Rome from the Pincio
We continue to raise funds to install a plaque in memory of the extraordinary 19th-century African American activist and physician, Sarah Parker Remond at the Non-Catholic Cemetery in Rome, Italy.
Have a look at the full story and the posts at http://wp.me/P1Hpyy-3Y
Hope you’ll donate and spread the word. Many thanks.
Stereopticon slide of a view of the Non-Catholic Cemetery where Remond is buried.
OUR THANKS to all of you who filled the Salem Athenaeum on Friday for the wonderfully informative and entertaining illustrated talk by Nicholas Stanley-Price. We are grateful for his willingness to give us an evening of his brief visit from Rome to speak about Sarah Parker Remond, members of the Story and Crowninshield families, and others from Salem in Rome’s historic Non-Catholic Cemetery.
We continue to raise funds to create and install a plaque in the fine location reserved for our memorial to Sarah Parker Remond (1826-1894), African American abolitionist, international lecturer, physician, and social activist, whose final resting place there is unmarked.
Momentum matters; we hope to complete the project within a year. So please consider donating whatever you can, and be sure to spread the word to others who might like to participate.
All donors will have their names inscribed in a leather bound volume which will include historical essays on Remond’s life and legacy. One copy will reside in the Roman Cemetery Archives, another in Salem, Massachusetts.
Please send checks payable to:
Remond Plaque Fund, c/o Francis T. Mayo
265 Essex Street, Suite 301
Salem, MA 01970.
Marilyn Richardson and Francis Mayo for The Remond Plaque Fund
Echoes of Salem
Historic Non-Catholic Cemetery in Rome
An illustrated presentation by Nicholas Stanley-Price
Nicholas Stanley-Price, a specialist in cultural heritage preservation, is a member of the Advisory Committee of the Cemetery and editor of its Friends’ Newsletter.
He spent nine years on the staff of the Getty Conservation Institute in Los Angeles and six as Director-General of ICCROM, an intergovernmental organization based in Rome that promotes heritage conservation.
Friday, Nov. 18 6:00 P.M
337 Essex St., Salem, MA 01970 Ph: 978.744.2540
Free and open to the Public email@example.com
William Wetmore Story’s Memorial to his Wife, Emelyn
Sponsored by the Salem Athenaeum and the Remond Plaque Fund
Sarah Parker Remond was born in Salem, Massachusetts, in 1826. She died in Rome, Italy, in December of 1894. The decades between were filled with a life of activism, adventure, and personal achievement.
She was a daughter of Salem’s most prominent African American family of their day. Yet, when Sarah and one of her sisters finished primary school they were refused admission to the Salem secondary school because of their race.
The Family moved to Newport, Rhode Island, where the children attended a private school. John Remond and others initiated law suits to integrate the Salem school. When their case was won the family returned to Salem.
In 1853 Sarah and a party of friends, including the black historian, William C. Nell, purchased tickets by mail to the most popular opera in Boston, Donizetti’s Don Pasquale, performed at the Howard Athenaeum. When Remond refused to be redirected to the segregated section when the theater managers realized the group was black, she was shoved down a flight of stairs and injured. She sued the theater, winning $500 in damages; the theater was ordered by the court to integrate all seating.
Sarah Parker Remond became a speaker for the American Anti-Slavery Society. She agreed to travel to Great Britain on the eve of the Civil War to promote the cause of the Union and to argue against British sympathies for the Confederate South whose cotton supplied the many British mills. She lectured throughout England, Scotland and Ireland.
Determined to further her education, she also attended London’s Bedford College For Women. And after the War she went on to attend medical school at Santa Maria Nuova Hospital in Florence, Italy. She lived the remainder of her life in Italy.
Throughout, Remond was an international activist for human rights and women’s suffrage.
Sarah Parker Remond is buried in an unmarked grave at the Non-Catholic Cemetery in Rome. A fund has been established to install a plaque there in her honor. Please have a look at our Donations, Please page and join us in establishing a memorial to this internationally significant 19th-century African American woman.
All donors will of course be invited to the unveiling celebration in Rome!
Friday, Oct. 15, 12:30pm Holloway Commons
Photo: S. P. Remond, MA Hist. Soc.
Dr. Sarah Parker Remond, a native of Salem, Massachusetts, who has long lived abroad, has returned to our shores for a brief visit. We are pleased to announce that she has agreed to share with us insights into her anti-slavery work, her activities on behalf of women’s rights, and her work in the medical field.
Miss Remond, it will be recalled, was forcibly removed from the Howard Theatre in Boston and was a party to a subsequent lawsuit. In 1856, she sailed to Great Britain as an official speaker and fundraiser for the American Anti-Slavery Society. Her medical studies were undertaken in Italy.
All who have heard her speak have felt informed and gratified by the experience.
Posted in Sarah Parker Remond
New England Abolitionists Buried in Florence, Italy
In October I gave a paper at a really interesting conference in Florence having to do with the English Cemetery. At least 80 Americans were also buried there in the 19th-century, including Theodore Parker. I spoke on Edmonia Lewis who began her life in Italy in Florence – – and said a bit as well about Sarah Parker Remond who was born in Salem and studied medicine in Florence (I should be clear that neither woman is buried there; they were part of the larger Florentine ex-pat community.)
The restoration of the English Cemetery is under the direction of the extraordinary scholar and activist, Julia Bolton Holloway. Photographs are from her websites.
For some of the conference papers and much more info. Google: City and The Book V
Elizabeth Barrett Browning’s tomb
Theodore Parker’s original grave. A more elaborate monument was installed later.
In April of 1855, Boston was abuzz with talk about a controversial court case. The Reverend Theodore Parker, whom friends and co-workers called “Minister to the Fugitive Slave,” was to stand trial for inciting a riot.
The previous spring, Parker had addressed an abolitionist crowd gathered at Faneuil Hall. He urged them to take action to prevent a fugitive slave from being returned to his master. A riot did, in fact, follow Parker’s speech, and he was charged with inciting it. Now, a year later, the case had come to trial.
Parker defended himself by attacking the immorality of slaveholders and all those who helped protect “the peculiar institution.” In the 200-page defense he wrote and later published, he equated morality with active, even if illegal, opposition to slavery.
He drew upon the story — well-known in Boston — of a young couple who had, like many fugitive slaves, been his parishioners. William and Ellen Craft had made a 1,000-mile escape from slavery only to find themselves in danger in Boston. When slave-catchers came to reclaim them, Parker and other abolitionists defied the law and risked arrest to protect the couple.
The Crafts’ story was compelling indeed. Both of them were born into slavery in Georgia. William’s first owner was a gambler, who sold off his slaves one by one to pay his debts. When his master decided that a slave with a marketable skill would bring a higher price, he apprenticed William to a carpenter.
Ellen was the daughter of a slave named Maria and Maria’s master, Colonel James Smith. Bitterly resentful of the fact that the light-skinned Ellen was often mistaken for a member of the family, Mrs. Smith gave the 11-year-old girl to one of her daughters as a wedding present.
Ellen and William met in Macon, Georgia, in the early 1840s and fell in love. William described their condition as “not by any means the worst”; still, they despaired at the thought of spending their lives in bondage. Knowing that as long as she was a slave, her children would be born into slavery, Ellen resolved never to marry and have children. “But after puzzling our brains for year,” William recalled, “we were reluctantly driven to the sad conclusion that it was almost impossible to escape.” They decided to get the consent of their owners and were married in 1846.
Almost three years passed before the couple devised an ingenious and audacious plan. Ellen was so light-skinned that she could pass for white. They agreed that she would disguise herself as a young white man traveling north attended by his slave. William used his savings to purchase the clothing and accessories that Ellen needed. She would cut her hair, don clothes befitting a gentleman, and wear dark glasses. At the last minute, they realized that Ellen would have to sign the guest register at their lodgings; it was illegal for slaves to learn to read or write, so they decided to bind her arm in bandages and say that they were going north to seek medical treatment. With an injured arm, she could ask others to sign for her without arousing suspicion.
On December 21, 1848, they slipped out of Macon. For four harrowing days, they traveled by train, boat, and stagecoach. Their ruse was nearly uncovered several times when fellow travelers or stationmasters questioned why a man would risk taking a slave to Philadelphia where he could so easily run away. William served his “master” with such devotion that Ellen could respond convincingly that she had little fear of that. Luck was on their side, and they arrived in Philadelphia on Christmas Day.
They remained in there for several weeks before continuing on to Boston, where abolitionists hailed them as the heroes they were. They spent the next few months on a speaking tour of Massachusetts and then began boarding in the Beacon Hill home of black activist Lewis Hayden. Ellen worked as a seamstress and William as a cabinetmaker. He became both a successful tradesman and a leader in Boston’s black community.
In September of 1850, however, a newly passed federal law, theFugitive Slave Act, put them in jeopardy. Northerners were now obliged to help slave owners reclaim their “property.” Within a month, two agents arrived in Boston looking for the Crafts. William barricaded himself in his shop while friends stood guard outside. The agents persisted, but William managed to get himself back to the Haydens’. Lewis Hayden armed his house with kegs of gunpowder and vowed to blow it up rather than surrender a single person under his protection. Ellen Craft went into hiding at Reverend Theodore Parker’s home. For the next two weeks, the minister wrote his sermons “with a sword in the open drawer under [his inkstand], and a pistol in the flap of the desk.”
Anti-slavery activists harassed and threatened the agents and followed them everywhere. In the course of five days, they had them arrested five different times on charges such as slander and attempted kidnapping. Finally, the agents were intimidated into leaving the city.
The abolitionists were jubilant, but they knew that the Crafts were no longer safe, even in Boston. When the Crafts’ former masters wrote to President Millard Fillmore for help, he replied that he would mobilize troops if necessary to see the law enforced. The Crafts decided that, like hundreds of other fugitive slaves, they would have to leave Boston. Since all the ports were being watched and guarded, they traveled overland to Nova Scotia, where they eventually boarded a boat to England.
The Crafts lived in England for the next 17 years. They educated themselves, raised five children, and worked on behalf of abolition. After the Civil War, the family returned to the United States, where William and Ellen founded a school for freed slaves in their native Georgia.
The Crafts’ story provided abolitionists like Theodore Parker with a dramatic example of why Bostonians should defy the Fugitive Slave Act. But southerners — and the federal government — were determined to enforce the law and return fugitive slaves to their owners. Like other radical abolitionists, Parker urged civil disobedience — to the point of violence if necessary — as a means of securing the freedom of slaves being sheltered in the North. When his case came before the court in April of 1855, all of Boston knew he would turn the trial into a debate on the morality of the Fugitive Slave Act. Reluctant to embroil himself in such an unpopular issue, the judge dismissed the case on a technicality, and Parker went free.
From the MassHumanities Mass Moments series.
Ellen and William Craft (top) and Ellen Craft in disguise.
‘Zdes’ pokoitsja telo/ negritjanki Kalimy/ vo Sv. Kresenii/ Nadezdy/ privezennoj vo Florenciju iz Nubii/ v 1827 godu . . . 1851// Primi mja Gospodi/ vo Carstvie Tvoe’/Qui giacciono le spoglie mortali della nera Kalima, nel Santo/ Battesimo chiamata Nadezda (Speranza) che è stata portata a Firenze dalla Nubia nel 1827 . . 1851, Accoglila Signore nel Tuo Regno/
Inscription in cyrillic on the tomb of Nadezhda, a Nubian girl brought to Florence at age 14 as a slave and baptized into the Russian Orthodox church.
A view of the Duomo from the English Cemetery