I should have cited a recent dissertation by Harold Paul Thompson,  
"Race, Temperance, and Prohibition in the Postbellum South: Black  
Atlanta, 1865--1890" (Ph.D. dissertation, Emory University, 2005).

On Jun 16, 2006, at 7:33 AM, David Fahey wrote:

> For the controversy about African American membership in the Sons  
> of Temperance and Good Templar fraternal temperance societies, one  
> can find details in my book Temperance & Racism: John Bull, Johnny  
> Reb, and the Good Templars (University Press of Kentucky, 1996).   
> The black writer William Wells  Brown figured in both the Sons of  
> Temperance and the Good Templar fights.  For another sad chapter in  
> the larger story, one can look at my Oxford Dictionary of National  
> Biography entry for Catherine Impey, a Quaker who fought drink and  
> racism and published the little sheet, Anti-Caste.  White reformers  
> denounced her when she made the mistake of falling in love with a  
> man of color.
>
> David Fahey
>
> On Jun 15, 2006, at 5:07 PM, Crowley, John wrote:
>
>> Colleagues,
>>
>> 	When I jumped into the discussion yesterday, I did not have in  
>> hand THE SERPENT IN THE CUP, co-edited by David Reynolds; and so I  
>> misquoted the title as well as the title of my own piece!, which  
>> is "Slaves to the Bottle: Gough's AUTOBIOGRAPHY and Douglass's  
>> NARRATIVE."  Also I referred to Mr. Freeland as Mr. Freeman, etc.   
>> Forgive the rusting of a formerly steel-trap memory.  My point  
>> today is that I have now reread the essay after ten years, and I  
>> see that it has even more to say than I remembered about the  
>> confluence of the genre of the slave narrative with that of the  
>> "temperance narrative," as I called it in my edition of  
>> Washingtonian books, DRUNKARD'S PROGRESS (Johns Hopkins UP).  It  
>> is certain that Douglass was aware of Gough, for instance, and I  
>> believe that the narrative features of both genres are very  
>> similar and probably influenced each other in the 1840s.
>> I also went into greater detail than I remembered about Gough's  
>> rare references to race and about Douglass's frustration over the  
>> racism of the temperance movement, in particular the mob action by  
>> Irish immigrants against an Negro temperance march in  
>> Philadelphia, which Douglass denounced to the world in London  
>> during 1846.
>>
>> 	The speech cited by Dave Trippel is the "smoking gun" in my  
>> argument.
>>
>> 	That Genvieve McBride has already worked the territory I thought  
>> vacant repairs my ignorance and gives me work to do.  I don't  
>> doubt that others too have begun to work this very promising  
>> territory.  Just in regard to Douglass, for instance, it is clear  
>> that his fervent support of temperance gradually waned as he  
>> encountered more and more resistance to himself and to any linkage  
>> of temperance to abolition.  The subtle and not so subtle  
>> expulsion of African Americans from the temperance movement -- the  
>> Washingtonians had welcomed them with open arms -- is likely a  
>> nasty little/big story in and of itself.  It also has relevance to  
>> the delicate politics of race in Alcoholics Anonymous, the direct  
>> heir of the Washingtonian movement --a fact that Bill W. both  
>> acknowledged and tried to play down.  It is known that AA's  
>> official position on segregated AA meetings in the South was  
>> purposefully hands-off: on the grounds that race was an "outside  
>> issue."  Déjà vu all over again.