By Jermaine O. Archer
Although the United States skilled a rise in a native-born inhabitants and an rising African-American id in the course of the 19th century, African tradition didn't unavoidably deplete with every one passing decade. Archer examines the slave narratives of 4 key individuals of the abolitionist movement—Frederick Douglass, William Wells Brown, Harriet Tubman and Harriet Jacobs—revealing how those hugely seen proponents of the antislavery reason have been in a position to creatively interact and every now and then triumph over the cultural biases in their listening and studying audiences. while engaged in public sphere discourses, those contributors weren't, as a few students have urged, susceptible to simply accept unconditionally stereotypical buildings in their personal identities. really they have been really skillful in negotiating among their affinity with antislavery Christianity and their very own intimate involvement with slave circle dance and improvisational music, burial rites, conjuration, divination, people medicinal practices, African dialects and African encouraged fairs. The authors come to be extra advanced figures than students have imagined. Their political beliefs, although occasionally average, frequently mirrored a robust wish to strike a fierce blow on the center of the slavocracy.
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Additional info for Antebellum slave narratives: cultural and political expressions of Africa
Though Brown pushed for integration early on in his abolitionist career and had a long-standing ideological feud with Henry Highland Garnet, he also exhibited a radical revolutionary outlook that has not received the attention it deserves. This chapter seeks to explore this aspect of Brown’s life as well his observations and conclusions on the cultural attitudes of slaves and the master class by drawing on his speeches, narratives, works of fiction, and historical writings. Brown discussed ceremonies of circular dance in two of his works.
61 While Douglass was offended that he was being accused of thievery, we learn from his discussion of Sandy, that Douglass would have likely considered it an honor to be perceived as a sort of conjure doctor by members of the recently freed community had the circumstances been different. Stealing from other slaves laid in stark contradiction to the moral lessons on thievery that he had acquired from Sandy. It was believed that the latter was a justifiable act because it entailed taking that for which they had labored and their own bodies from those who seized their freedom.
His writings, like those of Douglass and the other authors of slave narratives treated throughout this project, call into question theories of plantation paternalism. Though Brown pushed for integration early on in his abolitionist career and had a long-standing ideological feud with Henry Highland Garnet, he also exhibited a radical revolutionary outlook that has not received the attention it deserves. This chapter seeks to explore this aspect of Brown’s life as well his observations and conclusions on the cultural attitudes of slaves and the master class by drawing on his speeches, narratives, works of fiction, and historical writings.
Antebellum slave narratives: cultural and political expressions of Africa by Jermaine O. Archer