The first story of an educated Mohammedan slave in America which has come to the writer's attention is that which is set forth in the rare pamphlet entitled Some Memoirs of the Life of Job the Son of Solomon the High Priest of Boonda in Africa. Howland Wood, curator of the American Numismatic Society, in New York. Therefore it is not surprising that, among the American slaves, there were a certain number of literate Mohammedans but there are only a few of whom accounts have appeared in print, and the only instance known to the present editor of an autobiographical sketch from the hand of one of them is that set forth below, from a manuscript in Arabic lent to him by its present possessor, his friend Mr. See also Comte Mollien's Voyage dans l'Intérieur de l'Afrique en 1818 (Paris, 1820), II. Travels in the Interior Districts of Africa (London, 1816), I. Schoolmaster as his companion, describes the status of education. Among them, as among the Mandingos, education, to the point of reading the Koran and writing, was not infrequent.ġ Mungo Park, who in 1795 travelled in this region, having for some time a local The Fulas are not precisely negroes, but seem to be a mixture of negro and Berber stock, and have long been devout Mohammedans. These were mostly Mandingos, but partly Fulas. MOST of the slaves who were imported into the American colonies, and into the United States before 1808, were brought from that part of the African coast which lies east of Cape Palmas, or still further south, but a considerable number came from the regions of the Gambia and Senegal rivers. Autobiography of Omar ibn Said, Slave in North Carolina, 1831. African American Muslims - North Carolina - Biography.įinished TEI-conformant encoding and final proofing.Muslims, Black - North Carolina - Biography.Slaves - Religious life - North Carolina.
#OMAR IBN SAID MANUSCRIPTS VERIFICATION#
Spell-check and verification made against printed text using Author/Editor (SoftQuad) and Microsoft Word spell check programs. Indentation in lines has not been preserved. Removed, and the trailing part of a word has been joined toĪll quotation marks, em dashes and ampersand have been transcribed asĪll double right and left quotation marks are encoded as " and "Īll single right and left quotation marks are encoded as ' and ' respectively. Encountered typographical errors have been preserved, and appear in red type.Īll footnotes are inserted at the point of reference within paragraphs.Īny hyphens occurring in line breaks have been Original grammar, punctuation, and spelling have been preserved. The text has been encoded using the recommendations for Level 4 of the TEI in Libraries Guidelines. The electronic edition is a part of the UNC-CHĭigitization project, Documenting the American South. A57 (Davis Library, University of North Carolina at Chapel Hill) Franklin (John Franklin) Jameson (1859-1937)Ĭall number E171. From The American Historical Review, 30, No. (caption) Autobiography of Omar ibn Said, Slave in North Carolina, 1831. University of North Carolina at Chapel Hill, Supported the electronic publication of this title. Franklin (John Franklin) Jameson, 1859-1937įunding from the Institute for Museum and Library Services Turner, who called Said the “most famous African Muslim slave in the antebellum period,” noted that Said showed an “inner jihad or the struggle within himself to maintain his faith in an alien environment.| Buy DocSouth Books Autobiography of Omar ibn Said, Slave in North Carolina, 1831.įrom The American Historical Review, 30, No. Said’s last known Arabic manuscript, titled “The Lord’s Prayer,” paraphrased a chapter of the Qur’an that speaks of Islam’s ultimate victory, according to Richard Brent Turner’s book Islam in the African-American Experience. He included Islamic prayers and texts in his writings, and his autobiography begins with Qur’anic passages. Though Said outwardly converted to Christianity in 1821, scholars say he likely remained Muslim. But when they are writing in Arabic, it is more authentic. “When an enslaved person wrote in English,” Deeb explained, “someone could be looking over their shoulder, editing, dictating, or punishing them for writing something negative. The fact that it is written in Arabic makes it particularly valuable for researchers.
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