In How the Word is Passed, Clint Smith recounts his visits to seven locations as part of what he calls in the book’s subtitle “A Reckoning with the History of Slavery Across America.” Monticello Plantation. The Whitney Plantation. Angola Prison. Blandford Cemetery. Galveston Island. New York City. Goréee Island (Ghana). Along with a prologue in New Orleans, the city where he grew up, and an epilogue of talks with his surviving grandparents, these seven locations — chosen from the dozens that Smith saw as research for the book — show important historical aspects of slavery in America. More than that, they demonstrate how people in the country reacted and continue to react to the facts of slavery.
The locations represent a judicious cross-section of slavery and its many legacies in contemporary America. Starting with Monticello Plantation brings the contradictions of slavery in America into immediate focus. Indeed, by insisting that Thomas Jefferson’s home be named as a plantation in the chapter’s title, Smith ensures that readers will have to consider it as a center of enslaving people, like many others across what became the United States. Jefferson, his soaring rhetoric and high ideals was essential to the creation of the United States of America. The unpaid labor of the enslaved persons whom Jefferson owned were essential to who he was and what he achieved.
Smith talks with tour guides and visitors to learn more about how the guides choose to present the history of Jefferson and Monticello, and to learn about what some visitors knew before they came, how they saw things afterward. Smith describes how the staff at Monticello addresses the lives of enslaved persons; there are different tours with different emphases. He also finds out that from the 1920s when Monticello first opened as a museum until 1951, all of the guides were Black men dressed in the livery of house servants. “‘Some of them were descendants of people who were enslaved here,’ Niya [Bates, Monticello’s public historian] said. Sometimes the stories the men told about the plantation had been passed on to them by family members.” (p. 47)
There is no story of Monticello—there is no story of Thomas Jefferson—without understanding Sally Hemings. We have no letters or documentation written by Sally (birth name likely Sarah) Hemings and nothing written by Jefferson about her. There are no photographs of her. Almost all of what we know of her physical appearance comes from Isaac Jefferson, who was enslaved at Monticello at the same time as Hemings and described her as ‘mighty near white [three of her four grandparents were white] … Sally was very handsome, long straight hair down her back.” Other than that, all portraits that depict her likeness are rendered from the imagination of the artists. She is a shadow without a body. A constellation for whom there are no stars. And yet the story of Sally Hemings sits at the center of Monticello. For two centuries, Jefferson scholars, as well as Jefferson’s acknowledged descendants, rejected the idea—despite evidence to the contrary—that Jefferson had either a romantic or a sexual relationship with Sally. They most certainly rejected the idea that he fathered all six of her children. (p. 29)
DNA evidence has proven the connection, and that has forced re-evaluation at Monticello, just as it has brought home to non-Black Americans how common it was for slave owners to have sex with people they owned. Jefferson’s own children were raised as slaves on his plantation. He did not free any during his lifetime, although when he was old in the 1820s Beverly (who was male) and Harriet Hemings left Monticello and were not pursued. Smith writes that they passed as white after leaving Monticello; with that, they passed out of the historical record. Jefferson freed his other surviving children in his will.









