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Racism and literature
Topic racism in literature
Readings from the slave narratives analysis
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Recommended: Racism and literature
In both the poem “On Being Brought from Africa to America” by Phillis Wheatley and Toni Morrison 's novel A Mercy, there are white saviors for black slaves. Each savior is characterized differently, yet each carries a child away from a life of typical slavery. Each slave story depicts a different meaning of life as a slave and ultimately what it means for a free, white person to provide salvation for an enslaved African American. The speaker of “On Being Brought from Africa to America” conveys her point through irony when referencing her so-called savior. The author of the poem, slave-girl Phillis Wheatley, is thought to be embodied by the speaker. This girl, the voice of the poem, states “Twas mercy brought me from my Pagan land… there 's a God...there’s a Saviour too” (1-3). The use of the rhetorical distinction between god and saviour to indicates that the owners of the speaker are supposed to be her saviors since they bought her as their slave, raised her in Western culture, and taught her how to read and write. While these special circumstances indeed did elevate her above other slaves, the speaker’s subversive disdain shows us that this “mercy” has cost her too. She was robbed of her family, her heritage, and ultimately a life of freedom and equality. In A Mercy, the main savior character, Jacob …show more content…
While both saviors give the speaker a chance to live an atypical and slightly more privileged life, the speaker in “On Being Brought from Africa to America” is more acutely aware of the disadvantages of her pseudo-salvation. Florens and the speaker of the poem are both removed from one situation and placed into another, the key difference is that the removal of Florens is seen as a mercy by the audience, while the speaker of “On Being Brought from Africa to America” notices the inequality faced by her peers and she longs for the truest mercy of
Douglass moves to attack the Christian beliefs of the American people, showing the great discrepancies between the ideals held in the Christian faith and the ideals held by slaveowners. Christians avoidance of abolishing slavery, yet worshipping a loving and peaceful God, may be the worse crime of them all. Douglass explains the hypocrisy of the American people by choosing to continue slavery while claiming the benevolent principles embedded in the Bible. At the moment he gives this speech, “they are thanking God for the enjoyment of civil and religious liberty, yet they are utterly silent in respect to a law which robs religion of its chief significance” (Douglass 12). The American people acknowledge and thank God for their freedoms, yet purposefully
Although two different authors wrote these works of literature, A Narrative of the Captivity and Restoration of Mrs. Mary Rowlandson and From Africa to America, both stories possessed similar and different elements of writing. These tales were worthy of comparing because they had various things to review, contrast, and realize, such as the worship they had or didn’t have for God, their experiences, and their styles. Mary Rowlandson and Olaudah Equiano were remarkable writers whose works will always be a part of America’s history for the various styles and purposes they had to share with their readers.
... middle of paper ... ... The third and final point of the essay seeks to affirm and bolster Equiano’s moral instruction, through the backing of biblical passages. In these three varying ways, the reader observes how Equiano uses Christianity to showcase that worth in regards to the African slaves had a meaning outside of the monetary connotation prevalent at that time in history.
As a final point, Phillis Wheatley may have been bought a slave but she never lost faith and ended up being one of the best known poets in the early nineteenth century. This poem illustrates how she was living in darkness in Senegal, West Africa and because of slavery she was bought and brought to America. In this poem “On Being Brought from Africa to America,” Wheatley uses poetic devices such as similes, metaphors, hyperboles to illustrate color and darkness, multiple meanings of words, and the relationship between skin tone and salvation. This poem seems to be a narrative of her life and how slavery might have been the best thing that happened to her.
Throughout the poem, “To the University of Cambridge, in New England”, Phyllis Wheatley suggest that she accepted the colonial idea of slavery, by first describing her captivity, even though this poem has a subversive double meaning that has sent an anti-slavery message. Wheatley’s choice of words indicates that her directed audience was educated at a sophisticated level because of the language chosen. Her audience was assumingly also familiar with the bible because of the religious references used. The bible was used as a reference because of its accessibility. Wheatley uses religious references to subversively warn her readers about slavery and its repercussions and to challenge her reader’s morals.
Southern slaveowners claimed that they were upholding their Christian duty by engaging in slavery, rescuing slaves from a life of struggle and faithlessness. Douglass dispels this myth by exposing the many flaws of Mr. Covey’s morality, shocking northern Christians with his Christian hypocrisy and faulty character. Douglass introduces Mr. Covey as a “nigger-breaker,” denouncing his ability for human emotion and sympathy(79). Douglass evokes a sense of ethics and judgement in his Northern audience as he questions the authenticity of Mr. Covey’s faith: “I do verily believe that he sometimes deceived himself into the solemn belief that he was a sincere worshipper of the most high God” (82). In pointing out Mr. Covey’s self-deception, Douglass indicates a distinction between true Christianity and false Christianity. Douglass implies that Mr. Covey wasn’t a “sincere worshipper,” proving how slaveowners’ Christianity was not proof of their genuine goodness, but only a hypocritical front they maintained to bolster their complacent brutality. In doing so, Douglass counters the argument of blacks receiving a healthy faith from being enslaved. He a...
The literary work promoted patriotism and American virtues to America’s youth (Blakley, 2015). Within “The Columbian Orator” is a passage of banter between a runaway slave and his master in which “the slave was made to say some very smart as well as impressive things…things which had the desired though unexpected effect, for the conversation resulted in the voluntary emancipation of the slave on the part of the master” (Douglass, ps. 59 and 60). This proves Douglass’s intuitions into escaping slavery through literacy. Within the same book is one of Sheridan’s speeches on the subject of Catholic emancipation (Douglass, p. 60). The freedom of blacks can be compared to the freedom that Catholics now have of running for office despite detest from the Protestant community (Blakley, 2015). What Frederick Douglass got from reading Sheridan was “a bold denunciation of slavery, and a powerful vindication of human rights” (Douglass, p. 60). The teachings of Sheridan allowed Douglass to collect his thoughts on slavery and to argue against people who wanted to preserve slavery. Despite all of the good that Douglass received from these readings, it caused him to loathe his enslavers even more. Although Frederick Douglass’s competence allowed him to understand the possibility of freedom, it plunged his soul into a dark abyss of self-realization in knowing that he and his people were treated so poorly for such a long
Phillis Wheatley was an African-born slave in the last quarter of the eighteenth-century in New England. She was born in West Africa and brought to America on the slave ship Phillis. She was, however, much more than chattel-she was a poet. Phillis was the first African American to have a book published. In a time when women were not expected to be able to read or write, and when teaching an African American to be literate was frowned upon, Phillis Wheatley became educated in Latin and English literature. The education of Phillis Wheatley was, for the most part, for the intent of training "a servant and would-be companion for domestic utility," in which they undoubtedly succeeded. However, they "got an intellectual adornment" who, with her knowledge of the poems of Alexander Pope, the "Puritanical whiteness of her thoughts," and ability to write poems, soon became a celebrity among Boston?s social elite (Richmond 18,19).
Wheatley’s poem, “On Being Brought from Africa to America” is part of a set of works that Henry Louis Gates Jr. recognized as a historically significant literary contribution for black Americans and black women (Baym et al. 752). Addressed to the Christians who participated in the slave trade, the poem is meant to reveal the inconsistencies between their actions and the Christian Ideal. Whether perceived as a work of sincerity or a work of irony, the poem conveys the message that an individual’s behaviors are influenced by the examples of others and that all people are equal. Understanding Phillis Wheatley’s intent in her poem, “On Being Brought from Africa to America,” is gained by considering all of the aspects of her existence when analyzing her work and even though perception is based on individual perspective, analysis and explication will reveal the contrariety Phillis Wheatley observed between society and the Christian Ideal and evidence her desire for the dissolution of every inequality.
The clash between racial reality and idea is what is artistically shown in “on being brought from Africa to America”. Wheatley is a subtle rebel. At the beginning of her poem she shows thanks for being enslaved because it brought happiness to her life in finding Christianity, but as time goes by we start to see the true tone of Wheatley, which clearly show in the last two lines of the poem, now Wheatley begins to take a big position of power as if she already has the attention of the reader. Wheatley continues by saying that Africans may not be perfect but the Christians who enslave human beings aren’t
The reader is first introduced to the idea of Douglass’s formation of identity outside the constraints of slavery before he or she even begins reading the narrative. By viewing the title page and reading the words “The Narrative of the Life of Frederick Douglass, An American Slave, written by himself” the reader sees the advancement Douglass made from a dependent slave to an independent author (Stone 134). As a slave, he was forbidden a voice with which he might speak out against slavery. Furthermore, the traditional roles of slavery would have had him uneducated—unable to read and incapable of writing. However, by examining the full meaning of the title page, the reader is introduced to Douglass’s refusal to adhere to the slave role of uneducated and voiceless. Thus, even before reading the work, the reader knows that Douglass will show “how a slave was made a man” through “speaking out—the symbolic act of self-definition” (Stone 135).
What is freedom? This question is easy enough to answer today. To many, the concept of freedom we have now is a quality of life free from the constraints of a person or a government. In America today, the thought of living a life in which one was “owned” by another person, seems incomprehensible. Until 1865 however, freedom was a concept that many African Americans only dreamed of. Throughout early American Literature freedom and the desire to be free has been written and spoken about by many. Insight into how an African-American slave views freedom and what sparks their desire to receive it can be found in any of the “Slave Narratives” of early American literature, from Olaudah Equiano’s The Interesting Narrative of the Life of Olaudah Equiano, or Gustav Vassa, the African published in 1789, to Frederick Douglass’s Narrative of the Life of Frederick Douglass, An American Slave, Written by Himself which was published in 1845. Phillis Wheatley’s poetry and letters and Martin R. Delany’s speech Political Destiny of the Colored Race in the American Continent also contain examples of the African-American slaves’ concepts of freedom; all the similarities and differences among them.
The dichotomy between those that are enslaved and those that are free is a very narrow one indeed. Arguably, the distance between the two is spanned only by an individual’s capacity to realize his innate humanity. For example, a slave that has only known the taste of the whip and the bite of shackles may be more in touch with his humanity than a poor, free man who has reached the pit of human degradation. Likewise an enterprising individual never encumbered by woes of abolition could possibly have a greater understanding of the value of life than a lowly slave. In 1859, Harriet E. Wilson attempts to explore this concept in her work entitled, Our Nig, or the Sketches from the Life of a Free Black. As the title proclaims, Our Nig is an account of the life of Frado, a free-born mulatto girl, who is abandoned by her mother and left to a life of servitude. The irony that is Frado’s life lies in the reality that while she is a free black living in the North, her lifestyle seems to closely resemble that of her enslaved counterparts in the South. In retrospect, however, many Southern slaves were able to appreciate elements of freedom, both mental and physical, that Frado, a free black, was never allotted.
Toni Morrison’s novel, Beloved, explores the physical, emotional, and spiritual suffering that was brought on by slavery. Several critical works recognize that Morrison incorporates aspects of traditional African religions and to Christianity to depict the anguish slavery placed not only on her characters, but other enslaved African Americans. This review of literature will explore three different scholarly articles that exemplifies how Morrison successfully uses African religions and Christianity to depict the story of how slavery affected the characters’ lives in the novel, even after their emancipation from slavery.
The study of African American history has grown phenomenally over the last few decades and the debate over the relationship between slavery and racial prejudice has generated tremendous amounts of scholarship. There’s a renewed sense of interest in the academia with a new emphasis on studies and discussions pertaining to complicated relationships slavery as an institution has with racism. It is more so when the potential for recovering additional knowledge seems to be limitless. Even in the fields of cultural and literary studies, there is a huge emphasis upon uncovering aspects of the past that would lead one towards a better understanding of the genesis of certain institutionalized systems. A careful discussion of the history of slavery and racism in the new world in the early 17th Century would lead us towards a sensitive understanding of the kind of ‘playful’ relationship African Americans have with notions pertaining to location, dislocation and relocation. By taking up Toni Morrison’s ninth novel entitled A Mercy (2008), this paper firstly proposes to analyze this work as an African American’s artistic representation of primeval America in the 1680s before slavery was institutionalized. The next segment of the study intends to highlight a non-racial side of slavery by emphasizing upon Morrison’s take on the relationship between slavery and racism in the early heterogeneous society of colonial America. The concluding section tries to justify “how’ slavery gradually came to be cemented with degraded racial ideologies and exclusivist social constructs which ultimately, led to the equation of the term ‘blackness’ almost with ‘slaves’.