“As a City on a Hill”

These curricula proudly distinguish themselves from other histories of America; they intend, as the Abeka textbook puts it, to offer “uplifting history texts,” allowing students to understand “its traditional values.” This chapter explores these curricula’s commitment to providential history as English colonies founded the Christian nation. This story of unquestionable religious fervor and Christian virtue relies on nineteenth-century national origin myths. The chapter explores the central arguments used to make this case. They reject Jamestown because the colony adopted the unchristian practice of sharing goods and was no model of virtue. They point to the Massachusetts colonies as the establishment of a Christian city on a hill and herald the Mayflower Compact as the source of the subsequent founding documents of the new nation. They disparage or exclude other colonies and native peoples.

The ideological debate on Naijá and its use in education

Naijá (also known as Nigerian Pidgin) is an extended pidgin with millions of speakers in Nigeria, and it is also a creole since some communities use it as a first language (Faraclas 2013; Mazzoli 2017). It is a common lingua franca in former English colonies in West Africa and has potential for transnational use. Notwithstanding its importance at multiple levels, Naijá is not mentioned in language-related policies in Nigeria, and its use in education is limited and stigmatized. This is due to aggressive ideologies that identify Naijá as an inferior language, especially with respect to English in Nigeria. In this paper, based on fieldwork data collected in southern Nigeria, I outline positive and negative ideologies related to Naijá, and argue that innovative ideologies have emerged among Naijá native speakers, which constitute a base for elaborating endoglossic policies and introducing Naijá into the classroom.

Early American Slave Law

Slave law in early America may be found in the formal written laws created in metropolitan places such as Paris or Madrid as well as locally within English colonies such as Barbados or South Carolina. These written laws constitute only one portion of the known law governing slave behavior, for individual masters created their own rules to restrict enslaved persons. These master-made rules of conduct almost never appear in print and were conveyed most often through oral transmission. Such vernacular laws provide another element of the limitations all enslaved people experienced in the colonial period. Those without literacy, including Native Americans or illiterate settlers, nonetheless had rules to limit slave behavior, even if they remained unwritten. Customary law, Bible precepts, and Islamic law all provided bases for understanding the rules that bound unfree persons. Most colonial law mandated barbaric punishments for slave crime, though these were sometimes commuted to banishment. Spanish and French codes and local ordinances did not always agree on how slaves should be treated. The numerous laws found in English colonies, sometimes wrongly denominated as codes, spread widely as individuals migrated; the number and variety of such laws makes comprehensive transimperial comparisons challenging. Laws might occasionally ban keeping slaves or trading in them, but most such laws were ignored. Slave courts typically operated in arbitrary, capricious ways that assumed slave guilt and accepted weak evidence to prove it. Runaways might, if they joined strong maroon communities (bands of runaways living together), end up enforcing the laws against slave flight, much as slave catchers and slave patrols did. Laws to prevent manumission by a master frequently required the posting of bonds to prevent those freed from becoming a financial burden on their communities. Later manumission laws often mandated the physical departure of those freed, creating emotional turmoil for the newly emancipated.