Our Nig

Our Nig

Original title page (1859)
Author	Harriet E. Wilson
Language	English
Genre	Novel
Publisher	Geo. C. Rand & Avery
Publication date	1859
Publication place	United States
Media type	Print - hardback and paperback
Pages	131 pages
ISBN	978-0-486-44561-8 (2005 paperback edition)
Text	Our Nig at Wikisource

Our Nig: Sketches from the Life of a Free Black is an autobiographical novel by Harriet E. Wilson. First published in 1859,^[1] it was rediscovered in 1981 by Henry Louis Gates Jr.^[2] and was subsequently reissued with an introduction by Gates (London: Allison & Busby, 1984).^[3] Our Nig has since been republished in several other editions.^[4] It was long considered the first novel published by an African-American woman in North America,^[5][6] though that record is now contested by another manuscript found by Gates, The Bondwoman's Narrative, which may have been written a few years earlier.

Our Nig opens with the story of Mag Smith, a white woman who lives in the northern United States. She has been seduced and left with a child born out-of-wedlock. After the child dies, Mag moves away to a place where no one knows her. In this new town, she meets a "kind-hearted African"^[7] man named Jim who falls in love with her. Impoverished, she soon realizes that she can either marry Jim or become a beggar. Jim and Mag marry and they have two children, a daughter, Frado, and an unnamed son.

Jim becomes sick and dies, leaving Mag to provide for their children. Embittered, she allows Seth, one of Jim's business partners, to become her common-law husband. Eventually, Mag and Seth decide they must leave town to search for work, and do not want to take both of the children. He suggests they send her daughter Frado to live with and work for the Bellmonts, a lower middle-class white family who live nearby. Mag, indifferent, agrees. Six-year-old Frado is dropped off at the Bellmonts under the pretense that Mag will be back to pick her up later in the day.

After a few days, the Bellmonts and Frado realize Mag never intended to return. Mr. Bellmont is portrayed as kind and humane but Mrs. Bellmont is the complete opposite. The Bellmonts have five children, three boys, Jack, James, and Lewis (the latter two are not currently living with the family) and two girls (sickly Jane and irascible Mary). Mr. Bellmont's sister, Abby, also lives with the family. The family debates whether or not to keep Frado, and if they do, where she will sleep. Frado is sent to live in a separate part of the house that she will soon outgrow. The following day, Mrs. Bellmont calls for Frado early in the morning and puts her to work in the kitchen, washing dishes, preparing food, etc.

Jack accepts Frado since her skin is not very dark. His sister Mary resents Frado being there and wants her to go to the County Home instead. Mrs. Bellmont is not happy with Frado living with them but puts her to work doing household chores, frequently upbraiding her and hitting her. Mr. Bellmont is kindlier but does not wish to interfere with his wife's right to rule the house and so does not protest Mrs. Bellmont's treatment of her. Frado now lives in a small room, an unfinished chamber over the kitchen. As a year passes, Frado accepts that she is part of the Bellmont family. Jack buys Frado a dog named Fido, who becomes her friend and eases her loneliness.

Frado is allowed to attend school with Mary. One afternoon on their way home, Mary tries to force Frado into a stream but falls in instead. Mary runs home to tell her mother that Frado pushed her into the water. Frado receives a whipping from Mrs. Bellmont while Jack tries to defend the girl.

Frado runs away; Mr. Bellmont, Jack and a visiting James search for her. After she is found she tells James that if God made him, Aunt Abby and Mrs. Bellmont white, then she dislikes God for making her black.

On the first day of spring a letter arrives from James about his declining health. He returns with his wife and son to visit the family. Mrs. Bellmont beats Frado senseless and says if she tells James, Mrs. Bellmont will "cut her tongue out".^[8]

By November, James' health starts to deteriorate further. Mary leaves home to stay with her brother Lewis. James requests that Frado stay by his bed side until further notice. Mrs. Bellmont discovers Frado reading the Bible and speaks to her husband about Frado going to the evening meetings.

James dies the following spring.

After James' death, Frado suffers conflict, feeling she is unworthy to be in Heaven. She seeks the aid of Aunt Abby (Mr. Bellmont's sister), who teaches Frado about God and the Bible, invites her to a church meeting, and encourages her to believe in God and seek the passage of Heaven.

Mr. Bellmont grows concerned for Frado's health from her beatings by Mrs. Bellmont, and advises Frado to avoid them whenever she can. Before Mrs. Bellmont strikes her for taking too long to bring firewood, Frado threatens to stop working for her if she does. Mrs. Bellmont unexpectedly relents. After that incident, she whips the girl less frequently.

News arrives that Mary Bellmont has died of illness. Frado rejoices in the death of her tormentor, and considers leaving the Bellmonts, but Aunt Abby counsels her against it. Frado decides to wait until her indenture contract is over at the age of 18. Over time, Jane Bellmont leaves the house. Jack moves in with his wife, whom Mrs. Bellmont verbally abuses because of her poverty in Jack's absence. Frado helps Jack's wife escape Mrs. Bellmont's tormenting.

When Frado turns 18, arrangements are made for her to sew for the Moore family. Due to her ailing health, she slowly becomes unable to work. She moves to a shelter where two elderly women take care of her for two years. For a while, she is nursed by Mrs. Moore, but after her husband leaves, Frado is forced to find work. She eventually is employed by a poor woman in Massachusetts who instructs her on making bonnets.

Though growing feebler and declining in health, Frado makes substantial wages. Despite three years of failing health, a few years later Frado moves to Singleton. She marries a fugitive slave named Samuel but finds that her back has been more seriously marked by beatings than his. He constantly leaves her to go "lecture" on the abolitionist circuit. During his travels, Frado is at home with little money. She must depend on herself alone, especially during the birth of her child.

During Samuel's absence, Frado becomes sick again. She takes her child and finds shelter in the home of a poor woman, where she later recovers. She receives word that her husband has died of yellow fever in New Orleans. Forced to find work, Frado travels through the different towns of Massachusetts. After a friend (Horatio W. Foster, 1816-1860, manufactured Foster's Mountain Compound)^[9] gives her a recipe for turning gray hair back to its original color, she maintains herself by making and selling the preparation.

The third person narrator concludes the story by relating the destinies of all its characters. Mr. and Mrs. Bellmont, Aunt Abby, Jack, and his wife have all died. Jane and her husband Henry, Susan (James' wife) and her son all have become old. No one remembers Frado. The last line of the book ends with "but she will never cease to track them till beyond mortal vision".^[10] Even though the families she worked for may have forgotten about Frado, she still remembers them.

• Mr. Bellmont - The patriarch of the Bellmont family.
• Mrs. Bellmont - The matriarch of the Bellmont family, tyrannical and capricious.
• Mag Smith - The mother of Frado, a poverty-stricken white woman.
• Jim - Mag's black husband and Frado's father.
• Seth Shipley - Jim's partner, later Mag's common-law husband.
• Frado - The protagonist of the novel.
• Mary Bellmont - Most active daughter in the household.
• Jack Bellmont - The youngest of the three sons belonging to the Bellmont household.
• Jane Bellmont - Sickly daughter of the family.
• James Bellmont - The middle son of the Bellmonts.
• Lewis Bellmont - The eldest son of the Bellmonts.
• Fido - Frado's dog.
• Aunt Abby - Mr. Bellmont's sister.

Part of a series on
Forced labour and slavery
Contemporary Child Labour Child soldiers Conscription Debt Forced marriage Bride buying Child marriage Wife selling Forced prostitution Human trafficking Involuntary servitude Peonage Penal labour Contemporary Africa 21st-century jihadism Sexual slavery Wage slavery
Historical Antiquity Egypt Babylonia Greece Rome Medieval Europe Ancillae Black Sea slave trade Byzantine Empire Kholop Prague slave trade Serfs History In Russia Emancipation Thrall Genoese slave trade Venetian slave trade Balkan slave trade Muslim world Slavery in the Abbasid Caliphate Slavery in al-Andalus ‎ Baqt Contract of manumission Bukhara slave trade Crimean slave trade Khazar slave trade Khivan slave trade Ottoman Empire Avret Pazarları Barbary Coast slave trade pirates Sack of Baltimore Slave raid of Suðuroy Turkish Abductions Concubinage history Ma malakat aymanukum Avret Pazarları Harem Abbasid harem Ottoman Imperial Harem Safavid imperial harem Qajar harem Jarya/Cariye Odalisque Qiyan Umm al-walad Circassian slave trade Saqaliba Slavery in the Rashidun Caliphate Slavery in the Umayyad Caliphate Slavery in the Abbasid Caliphate Volga Bulgarian slave trade 21st century Atlantic slave trade Bristol Brazil Database Dutch Middle Passage Nantes New France Panyarring Spanish Empire Slave Coast Thirteen colonies Topics and practice Conscription Ghilman Mamluk Devshirme Blackbirding Coolie Corvée labour Field slaves in the United States Treatment House slaves Saqaliba Slave market Slave raiding Child soldiers White slavery Naval Galley slave Impressment Pirates Shanghaiing Slave ship
By country or region Sub-Saharan Africa Contemporary Africa Trans-Saharan slave trade Red Sea slave trade Indian Ocean slave trade Zanzibar slave trade Angola Chad Comoros Ethiopia Mali Mauritania Niger Nigeria Seychelles Somalia Somali slave trade South Africa Sudan Zanzibar North and South America Pre-Columbian America Aztec Americas indigenous U.S. Natives United States Field slaves female Contemporary maps partus prison labour Slave codes Treatment interregional Human trafficking The Bahamas Canada Caribbean Barbados British Virgin Islands Trinidad Code Noir Latin America Brazil Lei Áurea Colombia Cuba Haiti revolt Restavek (Encomienda) Puerto Rico East, Southeast, and South Asia Human trafficking in Southeast Asia Bhutan Brunei China Booi Aha Laogai penal system India Debt bondage Chukri System Indonesia Japan comfort women Korea Kwalliso Malaysia Maldives Slavery in the Mongol Empire Thailand Yankee princess Vietnam Australia and Oceania Australia Human trafficking Blackbirding Slave raiding in Easter Island Human trafficking in Papua New Guinea Blackbirding in Polynesia Europe and North Asia Sex trafficking in Europe United Kingdom Penal Labour Slavery Denmark Dutch Republic Germany in World War II Malta Norway Poland Portugal Romania Russia Spain Sweden North Africa and West Asia Afghanistan Algeria Bahrain Egypt Human trafficking in the Middle East Iran Iraq Jordan Kuwait Lebanon Libya Morocco Oman Palestine Saudi Arabia Syria Tunisia Qatar Yemen United Arab Emirates
Religion Bible Christianity Catholicism Mormonism Islam Judaism Baháʼí Faith
Opposition and resistance Abolitionism U.K. U.S. Brussels Anti-Slavery Conference 1889–90 Temporary Slavery Commission 1926 Slavery Convention Committee of Experts on Slavery Advisory Committee of Experts on Slavery Ad Hoc Committee on Slavery Supplementary Convention on the Abolition of Slavery Abolitionists Anglo-Egyptian Slave Trade Convention Anti-Slavery International Blockade of Africa U.K. U.S. Colonization Liberia Sierra Leone Compensated emancipation Freedman Manumission Freedom suit Slave Power Underground Railroad songs Slave rebellion Slave Trade Acts International law Third Servile War 13th Amendment to the United States Constitution Timeline of abolition of slavery and serfdom Abolition of slave trade in Persian gulf [fa]
Related Common law Indentured servitude Forced labour Fugitive slaves laws convention Great Dismal Swamp maroons List of slaves owners last survivors of American slavery List of slavery-related memorials and museums Slave marriages in the United States Slave narrative films songs Slave name Slave catcher Slave patrol Slave Route Project breeding court cases Washington Jefferson J.Q. Adams Lincoln Emancipation Proclamation 40 acres Freedmen's Bureau Iron bit Emancipation Day
v t e

John Ernest in Economies of Identity: Harriet E. Wilson's Our Nig argues that Wilson's book was marginalized by a white audience because it appealed directly to a "colored audience." The distribution of Our Nig: Sketches in the Life of a Free Black was limited, and not appreciated by northern abolitionists because Wilson called for awareness of the abuse and "shadow of slavery" that existed even in the Northern United States. Ernest asserts that Wilson risked undermining the paradigm that African-American narratives portrayed of the "New England ideal."^[11]

Robin Bernstein in Racial Innocence: Performing American Childhood from Slavery to Civil Rights argued that the novel responds critically to Harriet Beecher Stowe's novel, Uncle Tom's Cabin, and to other works of abolitionist fiction that debate whether black children who die may become angels.^[12]

Cynthia J. Davis's article "Speaking the Body's Pain: Harriet Wilson's Our Nig"^[13] argues and analyzes the alternative representations of a black woman that Harriet Wilson presents. Davis includes other critics' comments and perspectives in order to come to her own conclusions. "One marker of the way in which Our Nig 'signifies' on dominant representations is the fact that, in light of the extreme sexualization of black women's bodies, it is a white woman whom Wilson represents as sexual — Frado's mother Mag, but not Frado herself."^[13] Wilson presents a challenging view of a white woman and a black woman. Although Frado is born to a white mother, because her father is black and she has identifiably African features, she is considered black. She defies convention, as she is not promiscuous. But, her white mother lost her virginity before marriage, had a child out of wedlock, and married twice.

Eric Gardner's article, "'This Attempt of Their Sister': Harriet Wilson's Our Nig from Printer to Readers",^[14] explores why the novel initially escaped notice and was not widely publicized. He argues that "of the owners of Our Nig who have been traced, more than half were children…" (238). Many white abolitionists were not as concerned with the issue of race as they were with the issue of slavery, and Our Nig may have seemed unflattering to Northerners and abolitionists in its content; "Wilson depicts aspects of Northern life that abolitionists would have regretted" (242). Gardner concludes that although Wilson may have not received the support she wanted or even needed, publishing Our Nig may have succeeded in aiding Wilson to reach her goal of achieving "self-sufficiency and self-satisfaction…" (246). She did gain a faithful group of supporters, however small.

Lois Leveen's article, "Dwelling in the House of Oppression: The Spatial, Racial, and Textual Dynamics of Harriet Wilson's Our Nig",^[15] incorporates her view on the "two story house" symbolizing the ties that bind her. The substandard space which Frado is given makes her believe in her low status. She starts to believe that she must fit within these spatial restrictions. Frado knows only what she has been surrounded by; the Bellmonts and others in their society believe the individual is determined by race. Frado can't break the chains of this household where such inhumane conditions are set, so breaking the chains in her mind would be equally, if not more difficult, to escape.

The physical prison which she has been doomed to live in, translates into her mental incapacity. Although she leaves the "white house," due to the damage and treatment she received there, she will never be truly free. Growing up, that environment is all Frado knew, it's all the familiarity that she had to compare every other upcoming experience to. The fact that she grew up in the North, a free place, further incapacitates her. For there is no escape for her, there is no geographical positive. She has no sense of freedom because she was raised as a prisoner in a free land and was cheated out of ever claiming it. She had no choices, she had no will, she had only her thoughts and her pain to look to. She can leave the walls that held her restrained in the past but she cannot leave her mind, thoughts and memories; they hold her eternally captive.

Our Nig did not sell well, partly because rather than criticizing slavery in the South, it also indicts the economy of the northern states. Specifically, the novel lambasts the practice of keeping poor people as indentured servants, and the poor treatment of blacks by whites. Critic David Dowling, in "Other and More Terrible Evils: Anticapitalist Rhetoric in Harriet Wilson's Our Nig and Proslavery Propaganda", states that northern abolitionists did not publicize her book because it criticized the North.^[16]

• African American literature
• Narrative of the Life of Frederick Douglass, an American Slave
• The Bondwoman's Narrative by Hannah Crafts a preface by Henry Louis Gates, Jr. describing his & its acquisition, verification and publication
• Free Negro
• Free person of color

Wikisource has original text related to this article:

Our Nig; or Sketches from the Life of a Free Black

• Our Nig at Project Gutenberg
• Our Nig at Internet Archive
• Our Nig public domain audiobook at LibriVox
• Our Nig at Standard Ebooks
• Gates, Henry Louis. "Audio Interview: Henry Louis Gates and Don Swaim discuss Our Nig on May 27, 1983". Don Swaim Collection. Ohio University. Retrieved 19 February 2022.
• Poinier, Lauren, "Harriet Wilson's Our Nig: The First African-American Novel and Counter Discursive Work to Break the Silence of 'The Other' in America", Senior Thesis, December 21, 2009.