Black agrarianism and the foundations of black environmental thought

Environmental Ethics

Volumn 26, Issue 3, 2004, Pages 267-286

  Smith, Kimberly ^a  

^a CARLETON COLLEGE   (United States)

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[No Author keywords available]

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EID: 6944221128     PISSN: 01634275     EISSN: None     Source Type: Journal    
DOI: 10.5840/enviroethics200426316     Document Type: Review

References (118)

1. Roderick Nash, Wilderness and the American Mind, 3d ed. (New Haven: Yale University Press, 1982); Donald Worster, Nature's Economy, 2d ed. (Cambridge: Cambridge University Press, 1994); Martin Melosi, "Equity, Eco-Racism and Environmental History," Environmental History Review 19 (1995): 3.
2. Roderick Nash, Wilderness and the American Mind, 3d ed. (New Haven: Yale University Press, 1982); Donald Worster, Nature's Economy, 2d ed. (Cambridge: Cambridge University Press, 1994); Martin Melosi, "Equity, Eco-Racism and Environmental History," Environmental History Review 19 (1995): 3.
3. Roderick Nash, Wilderness and the American Mind, 3d ed. (New Haven: Yale University Press, 1982); Donald Worster, Nature's Economy, 2d ed. (Cambridge: Cambridge University Press, 1994); Martin Melosi, "Equity, Eco-Racism and Environmental History," Environmental History Review 19 (1995): 3.
4. Those histories typically focus on the tradition of environmental thought that includes Thoreau, George Perkins Marsh, John Muir, Gifford Pinchot, and Aldo Leopold. Standard histories of environmental politics also define environmentalism as aimed at protecting the environment or human health (rather than, for example, control of physical space or the ability to establish a home). Samuel Hays, Beauty, Health, and Permanence (Cambridge: Cambridge University Press, 1987); Robert Gottlieb, Forcing the Spring (Washington, D.C.: Island Press, 1993).
5. Those histories typically focus on the tradition of environmental thought that includes Thoreau, George Perkins Marsh, John Muir, Gifford Pinchot, and Aldo Leopold. Standard histories of environmental politics also define environmentalism as aimed at protecting the environment or human health (rather than, for example, control of physical space or the ability to establish a home). Samuel Hays, Beauty, Health, and Permanence (Cambridge: Cambridge University Press, 1987); Robert Gottlieb, Forcing the Spring (Washington, D.C.: Island Press, 1993).
6. Dorceta Taylor, "Blacks and the Environment: Toward an Explanation of the Concern and Action Gap between Blacks and Whites," Environment and Behavior 21 (1989): 175-205.
7. Taylor, "Blacks and the Environment"; Paul Mohai, "Public Concern and Elite Involvement in Environmental-Conservation Issues," Social Science Quarterly 66 (1985): 820-38; Paul Mohai, "Black Environmentalism," Social Science Quarterly 71 (1990): 744-65; Robert Jones, "Blacks Just Don't Care: Unmasking Popular Stereotypes about Concern for the Environment Among African-Americans," International Journal of Public Administration 25 (2002): 221-51.
8. Taylor, "Blacks and the Environment"; Paul Mohai, "Public Concern and Elite Involvement in Environmental-Conservation Issues," Social Science Quarterly 66 (1985): 820-38; Paul Mohai, "Black Environmentalism," Social Science Quarterly 71 (1990): 744-65; Robert Jones, "Blacks Just Don't Care: Unmasking Popular Stereotypes about Concern for the Environment Among African-Americans," International Journal of Public Administration 25 (2002): 221-51.
9. Taylor, "Blacks and the Environment"; Paul Mohai, "Public Concern and Elite Involvement in Environmental-Conservation Issues," Social Science Quarterly 66 (1985): 820-38; Paul Mohai, "Black Environmentalism," Social Science Quarterly 71 (1990): 744-65; Robert Jones, "Blacks Just Don't Care: Unmasking Popular Stereotypes about Concern for the Environment Among African-Americans," International Journal of Public Administration 25 (2002): 221-51.
10. Taylor, "Blacks and the Environment"; Paul Mohai, "Public Concern and Elite Involvement in Environmental-Conservation Issues," Social Science Quarterly 66 (1985): 820-38; Paul Mohai, "Black Environmentalism," Social Science Quarterly 71 (1990): 744-65; Robert Jones, "Blacks Just Don't Care: Unmasking Popular Stereotypes about Concern for the Environment Among African-Americans," International Journal of Public Administration 25 (2002): 221-51.
11. The narratives of fugitive slaves were not all written by blacks; some narrators had white amanuenses, and some, like the narrative of Charles Ball, may have been only loosely based on the stories of fugitive slaves. Nevertheless, the slave narratives are seminal works in the tradition of black political thought and remain important influences on its development.
12. In contrast to the few other studies of nineteenth-century black environmental thought, I have focused on the works of the black intellectual elite rather than the ideas of ordinary blacks. See Elizabeth Blum, "Power, Danger, and Control: Slave Women's Perceptions of Wilderness in the Nineteenth Century," Women's Studies 31 (2002): 247-66; Dianne Glave, "A Garden So Brilliant with Colors, So Original in its Design," Environmental History 8 (2003): 395-411; Cassandra Johnson and J. M. Bowker, "African-American Wildland Memories," Environmental Ethics 26 (2004): 57-75. The relationship between the elite discourse and black mass opinion in the nineteenth century is beyond the scope of this study, but the texts under consideration here are important for their influence on twentieth-century black public opinion and political ideology.
13. In contrast to the few other studies of nineteenth-century black environmental thought, I have focused on the works of the black intellectual elite rather than the ideas of ordinary blacks. See Elizabeth Blum, "Power, Danger, and Control: Slave Women's Perceptions of Wilderness in the Nineteenth Century," Women's Studies 31 (2002): 247-66; Dianne Glave, "A Garden So Brilliant with Colors, So Original in its Design," Environmental History 8 (2003): 395-411; Cassandra Johnson and J. M. Bowker, "African-American Wildland Memories," Environmental Ethics 26 (2004): 57-75. The relationship between the elite discourse and black mass opinion in the nineteenth century is beyond the scope of this study, but the texts under consideration here are important for their influence on twentieth-century black public opinion and political ideology.
14. In contrast to the few other studies of nineteenth-century black environmental thought, I have focused on the works of the black intellectual elite rather than the ideas of ordinary blacks. See Elizabeth Blum, "Power, Danger, and Control: Slave Women's Perceptions of Wilderness in the Nineteenth Century," Women's Studies 31 (2002): 247-66; Dianne Glave, "A Garden So Brilliant with Colors, So Original in its Design," Environmental History 8 (2003): 395-411; Cassandra Johnson and J. M. Bowker, "African-American Wildland Memories," Environmental Ethics 26 (2004): 57-75. The relationship between the elite discourse and black mass opinion in the nineteenth century is beyond the scope of this study, but the texts under consideration here are important for their influence on twentieth-century black public opinion and political ideology.
15. "Address before the Tennessee Colored Agricultural and Mechanical Association," in Howard Brotz, ed., African-American Social and Political Thought (New Brunswick: Transaction Publications, 1992), pp. 286-87.
16. Ibid., pp. 288-89.
17. Ibid., p. 290.
18. Ibid., p. 291.
19. Ibid., p. 291.
20. Ibid., pp. 296-97.
21. Robert Fogel, Without Consent or Contract (New York: W. W. Norton and Co., 1989), pp. 72-80. Although Fogel's arguments and methods are controversial, historians generally accept his conclusions regarding the productivity and efficiency of slave agriculture. Allan Bogue, "Fogel's Journey through the Slave States," Journal of Economic History 50 (1990): 699-710.
22. Robert Fogel, Without Consent or Contract (New York: W. W. Norton and Co., 1989), pp. 72-80. Although Fogel's arguments and methods are controversial, historians generally accept his conclusions regarding the productivity and efficiency of slave agriculture. Allan Bogue, "Fogel's Journey through the Slave States," Journal of Economic History 50 (1990): 699-710.
23. Christopher Morris, "The Articulation of Two Worlds: The Master-Slave Relationship Reconsidered," Journal of American History 85 (1998): 983-84.
24. Henry David Thoreau, Walden and Civil Disobedience (New York: Penguin Books, 1983), p. 47; John Muir, "Story of My Boyhood and Youth," in The Wilderness Journeys (Edinburgh: Canongate Classic, 1996).
25. Henry David Thoreau, Walden and Civil Disobedience (New York: Penguin Books, 1983), p. 47; John Muir, "Story of My Boyhood and Youth," in The Wilderness Journeys (Edinburgh: Canongate Classic, 1996).
26. J. Lee Greene, Blacks in Eden (Charlottesville: University Press of Virginia, 1996), p. 3.
27. On agrarianism, see Drew McCoy, The Elusive Republic (Chapel Hill: University of North Carolina Press, 1980); Jean Yarbrough, American Virtues (Lawrence: University Press of Kansas, 1998); Kimberly Smith, Wendell Berry and the Agrarian Tradition (Lawrence: University Press of Kansas, 2003).
28. On agrarianism, see Drew McCoy, The Elusive Republic (Chapel Hill: University of North Carolina Press, 1980); Jean Yarbrough, American Virtues (Lawrence: University Press of Kansas, 1998); Kimberly Smith, Wendell Berry and the Agrarian Tradition (Lawrence: University Press of Kansas, 2003).
29. On agrarianism, see Drew McCoy, The Elusive Republic (Chapel Hill: University of North Carolina Press, 1980); Jean Yarbrough, American Virtues (Lawrence: University Press of Kansas, 1998); Kimberly Smith, Wendell Berry and the Agrarian Tradition (Lawrence: University Press of Kansas, 2003).
30. Other historians have considered African influences on nineteenth century black environmental thought. See Blum, "Power, Danger, and Control"; Sondra Miliner, "Free Grace in the Wilderness" (Ph.D. Diss., Temple University, 1994). Undoubtedly African beliefs persisted in the slave community into the nineteenth century. John Blassingame, The Slave Community, rev. ed. (New York: Oxford University Press, 1979), pp. 1-48; Margaret Creel, A Peculiar People: Slave Religion and Community - Culture Among the Gullahs (New York: New York: University Press, 1988); Robert Thompson, Flash of the Spirit (New York: Random House, 1983); Joseph Holloway, Africanisms in American Culture (Indianapolis: Indiana University Press, 1991). However, their influence on the slave narratives are elusive and difficult to distinguish from European influences. I hope that the question of African survivals will be easier to investigate once we understand the interplay between white American culture and black politics in shaping nineteenth-century black environmental thought.
31. Other historians have considered African influences on nineteenth century black environmental thought. See Blum, "Power, Danger, and Control"; Sondra Miliner, "Free Grace in the Wilderness" (Ph.D. Diss., Temple University, 1994). Undoubtedly African beliefs persisted in the slave community into the nineteenth century. John Blassingame, The Slave Community, rev. ed. (New York: Oxford University Press, 1979), pp. 1-48; Margaret Creel, A Peculiar People: Slave Religion and Community - Culture Among the Gullahs (New York: New York: University Press, 1988); Robert Thompson, Flash of the Spirit (New York: Random House, 1983); Joseph Holloway, Africanisms in American Culture (Indianapolis: Indiana University Press, 1991). However, their influence on the slave narratives are elusive and difficult to distinguish from European influences. I hope that the question of African survivals will be easier to investigate once we understand the interplay between white American culture and black politics in shaping nineteenth-century black environmental thought.
32. Other historians have considered African influences on nineteenth century black environmental thought. See Blum, "Power, Danger, and Control"; Sondra Miliner, "Free Grace in the Wilderness" (Ph.D. Diss., Temple University, 1994). Undoubtedly African beliefs persisted in the slave community into the nineteenth century. John Blassingame, The Slave Community, rev. ed. (New York: Oxford University Press, 1979), pp. 1-48; Margaret Creel, A Peculiar People: Slave Religion and Community - Culture Among the Gullahs (New York: New York: University Press, 1988); Robert Thompson, Flash of the Spirit (New York: Random House, 1983); Joseph Holloway, Africanisms in American Culture (Indianapolis: Indiana University Press, 1991). However, their influence on the slave narratives are elusive and difficult to distinguish from European influences. I hope that the question of African survivals will be easier to investigate once we understand the interplay between white American culture and black politics in shaping nineteenth-century black environmental thought.
33. Other historians have considered African influences on nineteenth century black environmental thought. See Blum, "Power, Danger, and Control"; Sondra Miliner, "Free Grace in the Wilderness" (Ph.D. Diss., Temple University, 1994). Undoubtedly African beliefs persisted in the slave community into the nineteenth century. John Blassingame, The Slave Community, rev. ed. (New York: Oxford University Press, 1979), pp. 1-48; Margaret Creel, A Peculiar People: Slave Religion and Community - Culture Among the Gullahs (New York: New York: University Press, 1988); Robert Thompson, Flash of the Spirit (New York: Random House, 1983); Joseph Holloway, Africanisms in American Culture (Indianapolis: Indiana University Press, 1991). However, their influence on the slave narratives are elusive and difficult to distinguish from European influences. I hope that the question of African survivals will be easier to investigate once we understand the interplay between white American culture and black politics in shaping nineteenth-century black environmental thought.
34. Other historians have considered African influences on nineteenth century black environmental thought. See Blum, "Power, Danger, and Control"; Sondra Miliner, "Free Grace in the Wilderness" (Ph.D. Diss., Temple University, 1994). Undoubtedly African beliefs persisted in the slave community into the nineteenth century. John Blassingame, The Slave Community, rev. ed. (New York: Oxford University Press, 1979), pp. 1-48; Margaret Creel, A Peculiar People: Slave Religion and Community - Culture Among the Gullahs (New York: New York: University Press, 1988); Robert Thompson, Flash of the Spirit (New York: Random House, 1983); Joseph Holloway, Africanisms in American Culture (Indianapolis: Indiana University Press, 1991). However, their influence on the slave narratives are elusive and difficult to distinguish from European influences. I hope that the question of African survivals will be easier to investigate once we understand the interplay between white American culture and black politics in shaping nineteenth-century black environmental thought.
35. Other historians have considered African influences on nineteenth century black environmental thought. See Blum, "Power, Danger, and Control"; Sondra Miliner, "Free Grace in the Wilderness" (Ph.D. Diss., Temple University, 1994). Undoubtedly African beliefs persisted in the slave community into the nineteenth century. John Blassingame, The Slave Community, rev. ed. (New York: Oxford University Press, 1979), pp. 1-48; Margaret Creel, A Peculiar People: Slave Religion and Community - Culture Among the Gullahs (New York: New York: University Press, 1988); Robert Thompson, Flash of the Spirit (New York: Random House, 1983); Joseph Holloway, Africanisms in American Culture (Indianapolis: Indiana University Press, 1991). However, their influence on the slave narratives are elusive and difficult to distinguish from European influences. I hope that the question of African survivals will be easier to investigate once we understand the interplay between white American culture and black politics in shaping nineteenth-century black environmental thought.
36. "Notes on Virginia," in The Life and Selected Writings of Thomas Jefferson, ed. Adrienne Koch and William Peden (New York: Random House, 1993), p. 259.
37. See J. Hector St. John de Crèvecoeur, Letters from an American Farmer (New York: Penguin Classics, 1981); McCoy, Elusive Republic, pp. 13-47.
38. See J. Hector St. John de Crèvecoeur, Letters from an American Farmer (New York: Penguin Classics, 1981); McCoy, Elusive Republic, pp. 13-47.
39. "The Life of Josiah Henson," in Yuval Talor, ed., I was Born a Slave (Chicago: Lawrence Hill Books, 1999), 1:753; "Narrative of the Life and Adventures of Henry Bibb: An American Slave, Written by Himself," ibid., 2:19.
40. "The Life of Josiah Henson," in Yuval Talor, ed., I was Born a Slave (Chicago: Lawrence Hill Books, 1999), 1:753; "Narrative of the Life and Adventures of Henry Bibb: An American Slave, Written by Himself," ibid., 2:19.
41. Rogers Smith, Civic Ideals (New Haven: Yale University Press, 1997), pp. 235-37.
42. "Narrative of Williams Wells Brown, A Fugitive Slave," in Taylor, I was Born a Slave, 1:703.
43. Solomon Northrup, "Twelve Years A Slave: Narrative of Solomon Northrup," ibid., 2:174.
44. "The Life of Josiah Henson," ibid., 1:751.
45. Ibid., 1:752.
46. Douglass, "An Address to the Colored People of the United States," in Brotz, African-American Social and Political Thought, p. 212.
47. Ball, "Slavery in the United States," in Taylor, I was Born a Slave, 1:265.
48. Ibid., 1:276.
49. Ibid., 1:279.
50. Ibid., 1:280.
51. Ibid., 1:283-84 (italics in original).
52. "Narratives of the Sufferings of Lewis and Milton Clarke," ibid., 1:634; "The Life of John Thompson," ibid., 2:431.
53. "Narratives of the Sufferings of Lewis and Milton Clarke," ibid., 1:634; "The Life of John Thompson," ibid., 2:431.
54. "Narrative of the Life and Adventures of Henry Bibb," ibid., 2:36.
55. Ibid., 2:83; see also "Narrative of the Life of Frederick Douglass, an American Slave," ibid., 1:589.
56. Ibid., 2:83; see also "Narrative of the Life of Frederick Douglass, an American Slave," ibid., 1:589.
57. Jean-Jacques Rousseau, A Discourse on Inequality (London: Penguin Classics, 1984), p. 116.
58. "A Narrative of the Adventures and Escape of Moses Roper" [1838], in Taylor, I was Born a Slave, 1:494-95; Northrup, "Twelve Years a Slave," ibid., 2:237, 242-3.
59. "A Narrative of the Adventures and Escape of Moses Roper" [1838], in Taylor, I was Born a Slave, 1:494-95; Northrup, "Twelve Years a Slave," ibid., 2:237, 242-3.
60. John Brown, "Slave Life in Georgia," ibid., 2:392.
61. "Narratives of the Sufferings of Lewis and Milton Clarke," ibid., 1:627.
62. Ball, "Slavery in the United States," ibid., 1:384.
63. "Running a Thousand Miles for Freedom or, The Escape of William and Ellen Craft." ibid., 2:487.
64. Charles Nichols, "The Slave Narrators and the Picaresque," in Charles Davis and Henry Louis Gates, Jr., eds., The Slave's Narrative (Oxford: Oxford University Press, 1985), pp. 283-98; Robert Bone, Down Home (New York: G. P. Putnam's Sons, 1975), p. xix.
65. Charles Nichols, "The Slave Narrators and the Picaresque," in Charles Davis and Henry Louis Gates, Jr., eds., The Slave's Narrative (Oxford: Oxford University Press, 1985), pp. 283-98; Robert Bone, Down Home (New York: G. P. Putnam's Sons, 1975), p. xix.
66. Edward Magdol, A Right to the Land (Westport, Conn.: Greenwood Press, 1977), pp. 26-27.
67. Of course, slaves lacked the one critical characteristic of a republic citizen: independence. Dependence was incompatible with republic citizenship under Jeffersonian principles - but for abolitionists, that was all the more reason to abolish slavery and let blacks take their rightful position as independent farmers and citizens.
68. "The Life of Josiah Henson," in Taylor, I was Born a Slave, 1:727.
69. I b i d.
70. Ibid., 1:728.
71. In Brotz, African-American Social and Political Thought, p. 56.
72. Ibid., p. 57.
73. Ibid., p. 58.
74. I b i d.
75. Ibid., p. 62.
76. Ibid., p. 63.
77. Ibid., (italics added).
78. Ibid. p. 64.
79. Greene, Blacks in Eden, p. 20.
80. Eugene Genovese, Roll, Jordan, Roll (New York: Vintage Books, 1972), pp. 285-324.
81. Eldridge Cleaver: Post-Prison Writings and Speeches, ed. Robert Scherer (New York: Random House, 1967), pp. 57-58.
82. Ibid., p. 63; Michael Dawson, Black Visions (Chicago: University of Chicago Press, 2001), pp. 96, 99.
83. Ibid., p. 63; Michael Dawson, Black Visions (Chicago: University of Chicago Press, 2001), pp. 96, 99.
84. Peter Berg and Raymon Dasmann, "Reinhabiting California," in Peter Berg, ed., Reinhabiting a Separate Country (San Francisco: Planet Drum Foundation, 1978), pp. 217-220; Kirkpatrick Sales, Dwellers in the Land (Philadelphia, Santa Cruz, Cabriola Island, B.C.: New Society Publications, 1991), pp. 41-43; Gary Paul Nabhan, Cultures of Habitat (Washington, D.C.: Counterpoint, 1997), pp. 2-3, 318-19.
85. Peter Berg and Raymon Dasmann, "Reinhabiting California," in Peter Berg, ed., Reinhabiting a Separate Country (San Francisco: Planet Drum Foundation, 1978), pp. 217-220; Kirkpatrick Sales, Dwellers in the Land (Philadelphia, Santa Cruz, Cabriola Island, B.C.: New Society Publications, 1991), pp. 41-43; Gary Paul Nabhan, Cultures of Habitat (Washington, D.C.: Counterpoint, 1997), pp. 2-3, 318-19.
86. Peter Berg and Raymon Dasmann, "Reinhabiting California," in Peter Berg, ed., Reinhabiting a Separate Country (San Francisco: Planet Drum Foundation, 1978), pp. 217-220; Kirkpatrick Sales, Dwellers in the Land (Philadelphia, Santa Cruz, Cabriola Island, B.C.: New Society Publications, 1991), pp. 41-43; Gary Paul Nabhan, Cultures of Habitat (Washington, D.C.: Counterpoint, 1997), pp. 2-3, 318-19.
87. This teaching raises the question of a woman's proper relationship to the land. The patriarchal tendency of democratic agrarianism tended to minimize or deny the importance of property rights to women, but it also reinforced the patriarch's duties to the family and the family's collective interest in the land. How these issues played out in black agrarianism call for further exploration.
88. Crèvecoeur, Letters from an American Farmer, pp. 68-69.
89. Ibid., p. 54.
90. "A Place at the Table," Sierra (May-June 1993): 90.
91. "Narrative of the Life of Frederick Douglass, an American Slave," in Taylor, I was Born a Slave, 1:549.
92. "The Life of Josiah Henson," ibid., 1:703.
93. Ibid., 1:749.
94. Ibid., 1:755.
95. "The Folly of Colonization," in Brotz, African-American Social and Political Thought, p. 330.
96. "African Civilization Society," ibid., p. 266.
97. I b i d.
98. "The Folly of Colonization," ibid., p. 330.
99. Martin Robison Delany, "The Condition, Elevation, Emigration, and Destiny of the Colored People of the United States." ibid., p. 79.
100. Alexander Crummell, "The Relations and Duties of Free Colored Men in America to Africa," ibid., p. 172.
101. Harriet Jacobs, "Incidents in the Life of a Slave Girl," in Taylor, I was Born a Slave; "The Life of Josiah Henson," ibid.
102. Harriet Jacobs, "Incidents in the Life of a Slave Girl," in Taylor, I was Born a Slave; "The Life of Josiah Henson," ibid.
103. Magdol, A Right to the Land, pp. 139-73. Some planters recognized certain customary rights, for example a right to a small garden, to hunt or to keep livestock. But slaves had no legal protection for such rights.
104. Booker T. Washington, "Atlanta Exposition Address," in Brotz, African-American Social and Political Thought, pp. 356-59; W. E. B. DuBois, "Of Mr. Booker T. Washington and Others," ibid., pp. 509-18.
105. Booker T. Washington, "Atlanta Exposition Address," in Brotz, African-American Social and Political Thought, pp. 356-59; W. E. B. DuBois, "Of Mr. Booker T. Washington and Others," ibid., pp. 509-18.
106. T. Thomas Fortune, Black and White: Land, Labor and Politics in the South (New York: Arno Press, 1968), p. 29.
107. Northrup, "Twelve Years a Slave," in I was Born a Slave, 2:176.
108. Charles Scruggs, Sweet Home (Baltimore: Johns Hopkins University Press, 1993), pp. 49-50; Bone, Down Home, pp. 120-24. See, e.g., Paul Laurence Dunbar, The Sport of the Gods (Miami: Mnemosyne Publications, 1969).
109. Charles Scruggs, Sweet Home (Baltimore: Johns Hopkins University Press, 1993), pp. 49-50; Bone, Down Home, pp. 120-24. See, e.g., Paul Laurence Dunbar, The Sport of the Gods (Miami: Mnemosyne Publications, 1969).
110. Charles Scruggs, Sweet Home (Baltimore: Johns Hopkins University Press, 1993), pp. 49-50; Bone, Down Home, pp. 120-24. See, e.g., Paul Laurence Dunbar, The Sport of the Gods (Miami: Mnemosyne Publications, 1969).
111. Delaney, "The Condition, Elevation, Emigration, and Destiny of the Colored People of the United States," in Brotz, African-American Social and Political Thought, p. 92.
112. Douglass, "An Address to the Colored People of the United States," ibid., p. 211.
113. Robyn Eckersley, Environmentalism and Political Theory (Albany: State University of New York Press, 1992), p. 23.
114. I b i d.
115. Michael Dawson, Black Visions (Chicago: University of Chicago Press, 2001), p. 11.
116. George Perkins Marsh, Man and Nature (Cambridge: Belknap Press. 1965); Gifford Pinchot, The Fight for Conservation (New York: Doubleday, Page and Co., 1911).
117. George Perkins Marsh, Man and Nature (Cambridge: Belknap Press. 1965); Gifford Pinchot, The Fight for Conservation (New York: Doubleday, Page and Co., 1911).
118. John Taylor, Arator (Indianapolis: Liberty Fund, 1977), p. 112.