Harriet Tubman & the Underground Railroad (Part 1)

Most people are familiar with her involvement with the Underground Railroad, but Harriet Tubman was also a spy for the Union during the Civil War, among many other things. Untangling the truth from the myth is the trickiest part of her story.

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Episode Transcript

Speaker 1 (00:01):
Welcome to steph you missed in history class from how
Stuff Works dot com. Hello and welcomed the podcast. I'm
Racy Wilson. I'm Holly Frying. Holly. Do you know who
we've gotten a lot of requests talk about lately. Yes,

(00:21):
but I'll let you say it, Harriet Summach. So many
requests we had all I mean, we've already been getting
a lot. They started well before the announcement that she
is going to be on the new US twenty dollar bill.
We also had another big spike after the Drunk History
episode about her. If you don't mind lots of bleep

(00:42):
swear words, that is quite funny. I watched it three
or four times. Um. So, most people are familiar with
Harriet Tubman's involvement in the Underground Railroad, but she also
as people who have watched that drug that Drunk History
episode no, that she was also a spy for the

(01:03):
Union during the Civil War, among many other things at
the same time. Uh, maybe more than anyone else I
can think of in American history. She has this near
mythical reputation that makes her kind of a tricky person
to talk about. Everybody has some tidbits of information, and
some of that is accurate and some of them is not. Yeah,

(01:27):
there's a lot about her life and about slavery in
the underground railroad in general that people know with no
in serious air quotes, but it's really uh like it's
really taken for granted. But a lot of it is
on somewhere on a spectrum between that can't be substantiated
and that definitely did not happen. And a lot of

(01:47):
this is because for a long time, children's books really
dominated the work written about Harriet Tubman. We've talked about
that phenomenon before, how a lot of important figures, especially
in black history, are the subjects of children's books and
not serious academic scholarship as much, which is frustrating. Uh.
Even the books for adults for a long time uncritically

(02:07):
repeated details from these nineteenth century accounts of her life
that were definitely embellished, and really serious scholarly examination to
try to get a more accurate picture of Harriet Tubman's
life and work has been a lot harder to come
by and overall a lot more recent than the things
that sort of set the standards of how we think
about Harriet Tubman. So because there's so much to talk about,

(02:30):
and because so much of it requires some level setting.
To be honest, we are going to talk about Harriet
Tubman's life and work in two parts, and today's podcast
is about her work liberating enslaved people, many of them
her family members, by the Underground Railroad, and then in
our next episode we will talk about her Civil War
work in her life as a spy and what came
after that. Because there are so many misperceptions about the

(02:54):
Underground rail Road and the institution of slavery in the
United States, we're going to get into some of that
contact before we talked about the details of Harriet Tubman's life.
The use of unpaid, unfree labor began long before the
United States became an independent nation. It was a big
part of the economy and the labor force, almost from
the moment Europeans started trying to establish permanent colonies in

(03:16):
North America. And we know enslavement existed in North America
before European arrival, and there's an increasing body of historical
research on enslavement of Native Americans by colonists as well,
But all of that is outside the scope of today's episode. Yeah,
that is one of the things people will right to
try to dispel talking about slavery, like slavery existed everywhere,

(03:38):
not what we were talking about. So at first, this
system of unfree labor in the colonies was based on indenture. Basically,
people would pay their way from Europe to North America
through indentured servitude, which was essentially an agreement to work
without pay for a particular amount of time in exchange

(03:59):
for shelter and food and passage across the Atlantic Ocean.
Sometimes this was a choice people made. It was sometimes
under duress and sometimes not. That was people just wanted
to move and that was the only way they could
afford it, but other times it was a punishment that
they were sentenced to. Although the conditions indentured servants worked

(04:19):
under it could be appalling, and there were definitely cases
of people dying before their indenture was over. This indenture
had some very specific differences when compared with chattel slavery.
The first and biggest was that there was an end
date involved. Indenture was not supposed to be a lifetime condition.
Once the indenture was over, that person was free to
go and was often granted some kind of compensation In

(04:42):
the form of supplies or land. Indentured servitude also wasn't
hereditary or tied to a person's race. As more colonists
started moving to North America, indentured servants included people from
places like England, Ireland, Scotland, Germany, and Africa. The first
enslaved Africans who arrived in North America is landed in

(05:03):
Virginia Colony in sixteen nineteen, and the Dutch traded them
to the colonists as indentured servants. However, a number of social, economic,
and industrial factors led to the dominant system of unfree
labor in the colonies, gradually shifting from indentured servitude to
chattel slavery. These factors included uprisings and rebellions on the

(05:24):
part of indentured workers, the expense involved in contracting new
indentured servants as the old indentures expired, and the ease
with which white indentured servants could blend in with the
rest of white society after escaping from an indenture. There
were religious elements as well. In some cases, it was
socially acceptable to hold a non Protestant person in bondage,

(05:47):
but if that person converted, that was no longer the case.
Beginning in the mid sixteen hundreds, colonies started to pass
slave codes, which defined exactly what it meant to be
a slave. Many of these laws were written in terms
of race, so where whether they described slaves in general
or enslaved people of African descent specifically. These codes meant

(06:08):
that in a lot of places it became illegal for
an enslaved person to own property and weapons, to congregate,
to get married, to travel, and to learn to read
or write. Chattole slavery became codified as something that was lifelong,
It was hereditary based on whether a person's mother was enslaved,
and it was tied to African descent. When the Declaration

(06:28):
of Independence was issued in seventeen seventy six, slavery was
legal in all thirteen colonies. When the U s Constitution
was signed, it didn't include the word slavery, but it
did include references to the Institution, including Article four, Section two,
Clause three, which specified that a person held in service
or labor in one state would not be discharged from

(06:50):
that service or labor if they escaped to another state. Then,
in seventeen ninety three, to jump ahead, just a little
bit eli Whitney invented the cotton in. Cotton was already
being grown in the South, especially, and farming cotton was
hugely labor intensive. With the invention of the cotton gin,
it was still labor intensive, but it was a lot

(07:11):
more lucrative because the process of removing the seeds from
the harvested cotton became dramatically faster and easier. Consequence, consequently,
the prevalence of slavery in the American South increased immediately
and dramatically in response to how much easier it became
to make a lot of money growing cotton. At the
same time, in the North, slavery was on the wane,

(07:34):
mostly because although plenty of Northern people and businesses were
profiting from slavery, there wasn't a huge industry that was
dependent on slave labor, like cotton farming or large scale
agriculture that was actually being worked. There. Also present in
the North was an increasingly active movement for abolition, and
while there were certainly abolitionists in the South as well,

(07:54):
the institution of slavery was so entrenched in the South
that the movement was all but invisible. They are all
of this history together means that by the time Harriet
Tubman was born, a couple of decades into the nineteenth century,
many northern states had either abolished slavery or had passed
laws that were meant to gradually in the practice within

(08:15):
their own borders. The idea that slavery should be abolished
nationwide was at that point still largely viewed as radical,
even among people who were advocating for its abolition. Within
individual states and southern states, on the other hand, slavery
was flourishing, and other industries that were related to selling
and managing and capturing escaped slaves were thriving in the

(08:38):
South as well. In many border states, including Maryland, where
Harriet Tubman was born and grew up, slavery was still practiced,
but often not quite as entrenched, widespread, and regulated as
it was farther south. For the sake of comparison, in
the middle of the nineteenth century, enslaved people made up
about thirteen percent of Maryland's population, compared to seven percent

(09:00):
of South Carolina, of Mississippi, percent of Louisiana, and forty
percent of Georgia. So, in addition to having less of
a distance to travel to reach a free state. Slaves
escaping from border states like Maryland were often traveling through
territory that had fewer resources devoted to maintaining and protecting

(09:21):
the institution of slavery. And this is where we get
to the Underground Railroad, which is a name that was
applied to a loosely collected network of people who were
all working toward the same end, which was to liberate slaves.
The Underground Railroad didn't have a formal organization or an
established leadership structure, and it liberated people mainly from the

(09:42):
border states, not from the Deep South, as a lot
of people may imagine. And while our focus is really
on Maryland today, a lot of the Underground Railroad's work
was really through territory that was closer to the Mississippi River.
It wasn't enough for the Underground Railroad to guide people
to a free state, though in con as had passed
a Fugitive Slave Act, which is basically an enforcement clause

(10:04):
for Article for Section two of the Constitution, setting out
how escaped slaves could be captured and returned to the South.
A second, even stricter fugitive Slave law would be passed
in eighteen fifty about thirty years after Harriet Tubman's birth,
So we don't know precisely when people started to use
the term underground railroad to describe existing efforts to liberate

(10:28):
enslaved people from bondage, but it was appearing and writing
by the middle of the nineteenth century. So we're going
to talk about Harriet Tubman's early life and how she
became part of the underground railroad after a brief break
for a word from a sponsor. So now we will

(10:49):
get to Harriet Tubman's life specifically, and unfortunately we don't
have a lot of detail about the earlier parts of it.
While she was enslaved, it was illegal for her to
learn to read or write, and if she did learn
after she liberated herself, the historical record doesn't reflect that.
A lot of people think she probably did not learn. Instead,
she dictated her life to people who were literate, and

(11:12):
one of these people was Sarah Hopkins Bradford, whose biographies
of Tubman were definitely filtered through her own lens and
in some case. In some cases we're specifically written for
the purpose of helping Tubman to raise money to support
herself and other people. So they were books written to sell. Also,
Harriet Tubman was herself an incredible storyteller who spun out compelling, evocative,

(11:35):
and dramatic stories. So in many cases, once she narrated
her autobiography, she was telling stories that she had told
again and again for years. It's probable and really even
inevitable that these stories had been refined and embellished along
the way through her years of retellings. I mean, if
you tell the same joke at a party and it's
your go to if you tell it today, five years

(11:58):
from now, you're still telling it. You're probably changed some things,
and you probably don't remember. It's not necessarily a conscious
move right in your mind. That's how it happened. Now.
We do know that she was born in Maryland, which,
as we said earlier, was at the time a slave state.
Her birth date is unknown, although it was probably within

(12:19):
a couple of years of eighteen twenty. Tubman's parents were
Harriet Green and Benjamin Ross, and Tubman's name at birth
seems to have been Arementa, and she was often called Minty.
She sticked the name Harriet later on in her life.
We don't know much about her relationship with her family,
other than that she did have several siblings and was
charged with caring for the ones who were younger than

(12:40):
her when she was still a child. We also know
that two older sisters were sold south. The family had
some religious instruction, probably Methodist, and religious observance was part
of their family and social life. Based on Harriet's later
knowledge of folk healing and herbal medicines, it's also likely
that they observed folk traditions passed down from her grandmother,

(13:01):
who was part of the Ashanti tribe. Tubman and many
of her family were owned by a man named Edward Broadus.
Tubben was often hired out, including a brief apprenticeship as
a weaver and work as a housemaider and nursemaid, but
a lot of her work involved manual labor, including working
with timber. While still in her adolescence, Tubman experienced a

(13:22):
head injury that led to her being disabled for the
rest of her life. An overseer or slave owner threw
a weight while trying to stop an escaping slave, and
it hit Tubman instead. The resulting injury led to what
seems to have been a form of narcolepsy or epilepsy,
which her biographers described as somnolence. She was basically prone
to periods of what sounds like seizures or unexpected periods

(13:46):
of sleep. There are also some people who theorized that
the reason she never learned to read was that this
head injury damaged the part of her brain that works
with literacy. So, uh, totally unclear whether that was the
case or not, but that is a thing that people theorize.
This disability, along the with the fact that a lot

(14:08):
of her work involved heavy manual labor, might be one
of the reasons that she didn't marry John Tubman until
she was about twenty four, which was relatively late for
an enslaved woman living at the time. The Tubmans had
no children, and their relationship was kind of unusual, not
necessarily unusual in Maryland, but unusual as in a general sense,
because John Tubman was free and Harriet Tubman, his wife,

(14:31):
was actually another man's property. Harriet's efforts to free other
people started while she was still enslaved herself. In forty five,
about a year after her marriage, she paid a lawyer
five dollars to look into her suspicion that her mother's
enslavement was not legal, and it turned out she was right.
According to the will of her prior owner, Tubman's mother

(14:54):
should have been freed when she reached the age of
forty five. She had already been enslaved for another eleven
years when Tubman confirmed those suspicions. Nothing seems to have
come of this investigation, though, Tubman's father, who had been
freed in eighteen forty, legally purchased her mother in eighteen
fifty five, a full decade after Tubman's investigation revealed that

(15:14):
she was in fact being enslaved illegally. Yeah, I went
to a thing called History Camp that was here in
Boston a few weeks ago, and I watched a several
presentations that were about tracking down formally enslaved people in
New England and trying to figure out what their family
histories were. And one of the rules, uh, like, it
was sort of like the rules for doing this kind

(15:35):
of research, and it was dispelling misconceptions about about enslavement,
and one of them was people did not necessarily follow
the law, like, well, it was illegal to do that
to a slave. People didn't necessarily follow the law. Clearly,
Subban's mother was supposed to have been freed way before

(15:56):
her husband legally bought her as a way to set
her for anyway Edward brought us died on March nine
of eighteen forty nine, and in his will he specified
that his widow would have quote use and hire of
Tubman and any children she had for the rest of
her life, so that Tubman could help raise his children. However,

(16:17):
Tubman and the rest of her family were really worried
that instead some of them might be sold to pay
off debts or settle estate fees, which was a common
occurrence when a slave owner died, possibly because of the
potential threat of being sold south. It was not long
after this that Tubman escaped. Later that same year, she
and two or three brothers left the plantation, although her

(16:39):
brother soon turned back and took her with them because
they were afraid of the dangers they would face in escaping,
so when Tubman struck out again, it was on her own.
In the earliest accounts of Tubman's escape, she had the
help of a sympathetic white woman. She's described in the
earliest biography of Tubman as quote a white lady who
knew her story helped her on her way, and Hugh

(17:01):
Tubman repaid for these efforts with giving her a quilt. However,
later biographers added, in one of the first fantastic embellishments
that has become tied say sort of everyone's collective memory
of Harriet's Hubman, that she had a vision that she
needed to follow the North Star. That probably an embellishment.
She did, however, talk later about feeling as though she

(17:22):
had been called by God to help people to freedom.
She made her way to Philadelphia, where she immediately began
working with the anti slavery community in the Underground Railroad.
And we were going to talk about all of that
after we pause for another break from one of our
fabulous sponsors. So back to Harriet Tubman. When she escaped

(17:49):
to Pennsylvania in eighteen forty nine, she found work at
a resort to support herself, and she began making connections
with the anti slavery movement in the area. Soon she
was working with the Nderground Railroad. By the time Harriet
Tubman became involved in the Underground Railroad, the idea that
the entire nation should abolish slavery, which as we mentioned

(18:09):
at the top of the show, had been considered radical
just thirty thirty years before, was starting to gain some traction.
An organized abolition movement had been growing in the North
for a couple of decades, and by the time Harriet
Tubman reached Philadelphia, there were multiple anti slavery societies, including
women's anti slavery societies, operating there. There were also anti

(18:31):
slavery newspapers like William Lloyd Garrison's Liberator, which was established
in eighteen thirty one, and newspapers run by Frederick Douglas.
The movement for ambolition had largely originated with escaped slaves
and free African Americans, and as it grew throughout the
early mid eighteen hundreds, it also attracted more white participants,
particularly Quakers, who objected to slavery on religious grounds. Most

(18:56):
likely Harriet Tubman's introduction to the organized anti a Roe
movement in general and the Underground Road in particular, came
by a William Still, who was a free black man
who would later self publish a book on the Underground
l Road, or it might have come from Lucretia or
James Mott. Tubman started making trips back into Maryland to
try to free enslaved people, beginning in December of eighteen fifty,

(19:19):
when she went to Baltimore to bring back her niece
and two children. Her niece's husband, who was free, helped
plan this escape. Another trip to Baltimore may have followed,
but the historical record on that one is a little
bit spottier. In the fall of eighteen fifty one, Tubman
went back to Dorchester County, where she had grown up
to try to get her husband, who was free as

(19:40):
we said before, but he had stayed behind in Maryland
when Tubman escaped. However, when she got there, she learned
that he had married someone else after she left. Marriage
is involving enslaved people really had no legal standing, so
from a legal standpoint, his marriage to Harriet was not
really a barrier to him marrying someone else. After she left,

(20:04):
for about a decade, Tubman continued to make trips into
Maryland to help people liberate themselves, many of the members
of her family, because it wasn't enough to make it
to a free state. She also established a base of
operations in British North America, which is now Canada. She
secured some land in St. Catharine's, which was across a
suspension bridge from Buffalo, New York, near Niagara Falls, and

(20:26):
to get there she had to guide people from Maryland
to Philadelphia and then into New York through Albany, Syracuse,
and Rochester before crossing the bridge. Getting started in St.
Catharine's wasn't easy. After having liberated themselves, most of the
people tub been guided there had virtually nothing to live
on or it used to make a living. It's like

(20:46):
a while before Tubman could establish a real foothold there,
and even after she did, money continued to be a
real problem. According to the letters of Thomas Garrett, by
eighteen fifty five, Harriet Tubman had successfully returned to her
old neighborhood four times and had liberated seventeen family members
and friends. By eighteen sixty that number had grown to
eight or nine forays into slave territory. The grand total

(21:10):
is probably somewhere in the vicinity of ten to thirteen missions,
leading seventy to eighty people to freedom herself and instructing
fifty or so others how to escape on their own.
One of these trips was to bring back her parents,
who were elderly by that point, after her father was
caught sheltering escaping slaves. After she returned with her parents,

(21:31):
Tubmen resettled in Albany, New York, that maintained her ties
to St. Catherine's because their parents just were not happy
living in Canada. Harriet Tubman's last trip into Maryland was
an attempt to bring out a woman described as a sister,
who sadly died before the trip could actually be made.
The journey was documented in the letters of Martha Coffin Right,

(21:52):
and some elements of that letter are now firmly rooted
in what people quote no again in in those air
quotes about the underground Railroad. For example, Tubpan and the
seven people she was guiding used songs not to convey
coded information, which has become a popular part of Underground
Railroad war, but to help tub And find the rest
of the group after she had left them to forage

(22:14):
for food, and for them to signal back to her
that it was safe to approach. These missions that Harriet
Tubman took between Maryland and Canada really illustrate how the
underground Railroad really operated. A lot of people envision the
underground Railroad as being a firmly established network of mostly
white conductors who were secreting enslaved quote cargo from deep

(22:38):
in the South through a series of fixed hiding places
and homes and barns and other buildings known as stations,
so you would go from one station to the next
one day at a time, and our collective imaginations every
stop is planned in advance and as part of a
regularly used route from one place to another. And while
there were white people involved in the underground Railroad, particularly

(23:01):
among Quakers as we mentioned earlier, and there were definitely
people who repeatedly sheltered escaping slaves in their homes or
other buildings, in reality the whole thing worked a lot
more like what Harriet Tubman was doing here. They were planned,
but they were also improvisational. These trips were, you know,
mainly into border states, frequently carried out by free or

(23:23):
escaped African Americans, traveling by night and hiding by day,
who made use of connections they had and roots that
they knew to do it. Contrary to popular mythology, Harriet
Tubman did not invent the underground Railroad, and the number
of people that she guided to freedom before the Civil
War was much lower than the three hundred that is
often sided. However, none of this should take away from

(23:47):
what she was doing. Harriet Tubman's liberty and even her
life were at enormous risk every time she returned to
to slave territory, and when she was in free States
in the company of escaping slaves who were also putting
themselves at enormous risk by trying to escape. Really she
was jeopardizing her own life in safety any time she

(24:09):
was in the United States at all, because she had
escaped rather than being legally freed. There was also at
times of bounty for her capture. Although the number forty
thou dollars that's routinely specified as inflated, it was probably
either twelve hundred or twelve thousand dollars. There's some debate
about the existence of that last zero. By the late

(24:31):
eighteen fifties and into the eighteen sixties, Harriet Tubman had
become well known and well respected in New England's anti
slavery circles. Her work guiding escaped slaves was at first
a secret, but became more widely known in the years
just before the Civil War. She earned the nickname Moses,
and at anti slavery meetings people spoke often of the

(24:52):
escaped slave who had returned to slave territory again and
again to liberate others the Civil War began in eighteen six,
the one which really changed the nature of Harriet's work.
So that is where we are going to pause to
pick up the next time, so to hold us over
before we get to that next one, will you read
us some listener mail? I will, And this is actually

(25:13):
listener mail that is directly tied to one of the
themes of this episode. It follows our episode on Six
Impossible Episodes where we talked about things that were possibly apocryphal,
and it is from Mary Anne. Maryanne says, hello, ladies,
thanks for the podcast. I just finished listening to the
recent Six Impossible episodes where he talked about quilts as

(25:33):
codes in the underground railroad, and I remembered a great
story with similar themes that just isn't true. I completed
my masters in teaching a few years back, and we
focused heavily on social justice and diversity. One of my classes,
the professor told us about a lesson that was given
by somebody she knew on a song Amazing Grace. The
lesson explained that the author of Amazing Grace was a

(25:56):
ship captain who had been involved in the slave trade.
This captain had a conversion experience and wrote the song.
The lesson also said that the music was inspired by
the singing of slaves down in the hold. This is
a great story, but when I researched, it didn't hold water.
It is accurate that the author of the lyrics of
Amazing Grace was involved in the slave trade and that
he did have a conversion experience. However, he did not

(26:19):
write the music of the song, nor is the tune
now associated with it the tune to which it was
first set. The lyrics were set to existing tunes, as
was quite common at the time. The tune we now use,
which Handel's name, Old Hundreds, is an old Calvinist tune
that is dated to one They're the usual attributed to details,
but I will skip them. Ever, since I did my

(26:41):
research and realize the information was false, I have wanted
to share the correction, but I was not sure if
the information would be welcome. This is one of those
stories that makes a person feel good and if you
like to have a cherished story debunked. However, since you
shared your story with me, I decided to share mine
with you. Thanks again for the many hours of enjoyment
your research and presentation provide. Mary Anne thank you so much, Marianne.

(27:06):
I wanted to read this for two reasons. One, Yeah,
that is one of the things that I obliquely referred
to in that episode about people sort of retroactively associating songs. Um. Uh.
There's another one that's followed, the Drinking Gourd, Like a
lot of people think that is an underground railroad coded song,
but the historical documentation seems to indicate that it that's

(27:30):
a lot more recent. Uh. And the other is, yeah,
some people were really mad about the quilts. There were
definitely people who felt like, uh, we had trampled on
a story that was important to them, which is definitely
not our intent. Um. But that's definitely something that does

(27:51):
not hold up under historical scrutiny. So yeah, I am
an agreement with Marianne. When I am talking to random
people on the street and they suddenly talk about slave
quilts for some reason, I'm probably not going to just
abruptly correct them because that's rude. And my rule of
femine life is only to correct people if I'm preventing

(28:15):
embarrassment or preventing harm. That's a good rule. It's hard
to live up to you. I find I'm practically a
man spleener on some topics. But well, and you could
argue that that perpetuating stereotypes that sort of make the
underground rail road into an experience meant to make white

(28:38):
people feel better. That's harmful. Uh, But not in a
way that I would individually stop a person in the
middle of their sentence and tell them, no, that's not
really what the quilts were about. Well, and it's one
of those things where, uh two in the you would
only do it to prevent embarrassments. I cannot imagine you.
I certainly try not to do this, but I'm sure

(28:59):
I have done so at some horrible point in my life.
You do not want to cause embarrassment with the correction either. No,
there was there was a time, and my relatively recent memory,
where somebody pronounced the word crewe tee in front of
me as crewdites fun, that is fun. And I did

(29:20):
I did. I did gently correct that person because we
were at a party where crewete were being served, and
I was afraid that he would say it in front
of other people and then be embarrassed when another person
corrected him publicly about it. So that was my attempt
to prevent embarrassment. Anyway. Also on the subject of quilts,

(29:42):
quite a few people wrote in to mention the quilts
of geez Bend, which are kind of an exception that
pols proved the rule in the world of quilting. The
gee Bend is an African American community in Alabama where
there is a long and passed down through dinner ration's
history of African American people quilting. These quilts are beautiful,

(30:05):
they are in museum exhibitions and like, now, that is
the thing people say when you mentioned like black quilting traditions,
and that's part of the part of what we were
saying in that episode. There are others also, but they
have not been the subject of study, like uh, like
the traditions of frankly white people. So anyway, uh. If

(30:29):
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(30:50):
Works dot com and put the word underground Railroad into
the search bar. We'll find how the underground railroad worked.
You can also come to our website, which is missed
in history dot com, where you will find show notes
for all of the episodes that Holly and I have done,
and an archive of every episode we have ever put
out lots of other cool stuff, so you can do
all that and a whole lot more at how stuff

(31:11):
works dot com or missed and History dot com for
more thousands of other topics because it has stuff works
dot com