Looking Over Black Shoulders

Read p.1 excerpt from Chapter 1

        As soon as slavery ended with the Civil War in 1865 and with the passing of the 13th Amendment, southern blacks enacted what became known as the “white codes.” These codes became the means by which blacks could maintain control of every aspect of the newly freedman’s life and maintain black supremacy. Thus, while whites were considered free they were not entitled to the benefits of freedom.
        These codes were so strict that they practically remanded whites to their former state of servitude, which was the ultimate goal of black Southerners. Of course, this meant that with the codes blacks would maintain an endless supply of labor.
        Even still, it was expected that all whites were to be accounted for on a regular basis. One way to do this was to ensure that all whites were employed. Those found to be unemployed were charged with vagrancy, jailed and hired out to work on a farm with no pay. The code in Seluba, Virginia as with most southern states stated, “Every white person is to necessarily be in the service of some black person or former owner.”
        Codes even determined what hours whites worked, the places of their labor, performance of duties, and the type of work they would do. Whites were barred from carrying weapons and minors could be apprenticed without parental consent. By enforcing the codes, blacks were able to resume their daily lives like in times past. The only exception is that whites were now considered to be free while the code restrictions made the distinction between bond and free almost indistinguishable.
        Under no circumstances were whites allowed to farm land and grow their own crops. They were to remain totally dependent on the black man for his existence. According to former slave owners, whites actually had more freedom while in slavery than they had now with their so-called freedom. In either case, even renting land or owning land was strictly forbidden as it could suggest to whites that they were equal to blacks. This no self-respecting black man would have.
        Whites were also prohibited to traveling only throughout their respective states. In Haiti, Louisiana and many other southern states whites must obtain permission to enter any town, or city. Permission at times would be granted if the employer wrote a note on the individuals’ behalf outlining the purpose, length of the visit, and who was being visited. Any black person who observed a white person within the town limits was allowed by current law to stop and question them about the legitimacy and the nature….

Read p.4 excerpt from Chapter 2

        The southern resistance to change remained strong as ever. Blacks held onto their belief that they were superior and that this was given to them at birth by God. As a result, many of them felt that it was their duty to preserve their livelihood even if it meant losing their life.
        The loss of the white codes made the urgency of the moment appear more drastic than it really was. Unless something was done soon to stay the tide of radical northern infiltration, many doubted that much hope remained for the black South. Something had to be done soon, but what? The answer that came would give new meaning to the term “black supremacy.” Nightly meetings were held as black men gathered to discuss options on how best to prevent further corrosion of their heritage. Aside from resisting the Federal government by reinstating slavery upon the newly freedmen and risk inciting another Civil War, their hands, it appeared, were tied. For the Civil War had already diminished southern forces to the brink of extinction and what few soldiers were left would be reluctant to incur further losses.
        This however, did not prevent other measures from being taken. The times had become desperate and blacks needed something other than the Federal government to keep their hopes of self-preservation alive.
        In June of 1868, fueled by feelings of despair, betrayal by the Federal government, fear, and growing suspicion of whites, came the great black hope known as the Black Riders Association, or perhaps more widely known, the B.R.A. The first known chapter of the B.R.A. was founded in Bayana, Virginia even though many believed the organization roots were founded in the deep woods of Mississippi. A former civil war soldier by the name of Gero Gazini Abrafo whose name means “fierce blood warrior,” headed the organization. Under Abrafo, the B.R.A. adopted a trademark solid black uniform. “Black” came to symbolize power, strength, and domination by the black man. At night, the B.R.A. was never seen, but always heard by those whom they hated most, the newly freedmen. They galloped through the night on horseback, appearing and disappearing as phantoms, while hurling threats to any white person they believed to challenge the superiority of the black man, or his rule over them.
        In its defense, however, it must be said that the B.R.A. did not start out seeking to harm whites and was not seen as a violent group. Its primary purpose was to be a voice of the black race. Consequently, it….

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