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Two Views of Slavery
During the time prior to the twentieth century our world accepted slavery as a normal part of life. Aphra Behn and Phillis Wheatley, both female authors born about 100 years apart, had their own views of slavery and wrote poems and stories about the subject. These women were physically different, Aphra was a Caucasian, and Phillis was an African American, and their lives were rather different as well. Aphra was a spy and playwright, who lived the middle class life and Phillis, was a slave who was taken from her homeland, brought to America, sold into slavery, then later freed. I believe that both writers’ views were difficult to figure out, especially by just reading their works.
Phillis was born in Senegal/Gambia and was sold into slavery as a very young child. She was acquired by the Wheatley family when she was very young and served her masters wife. She was treated much kinder than most slaves during this period, even though she was bought and held almost as a prisoner as most slaves were. Even though she was considered a slave she was afforded the luxury of learning English and Latin and was allowed to read and as a result admired writers such as John Milton and Alexander Pope. It’s hard to tell what her view on slavery might be. In some of her writings she suggests that slavery was not really a bad thing, as most believe it is/was. In her poem, On being Brought from Africa to America, she tells the story of her journey from her homeland to America. She speaks of how mercy and God’s will brought her from her “pagan land”. (Wheatley 359) In this poem it seems she avoids telling the true story about being kidnapped from her family and everything she knows and loves. Then the poem goes on to say that some p...
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...w slaves. In the end he was murdered in the most brutal way imaginable.
In the end, I have to believe that both authors had views on slavery that served the purpose at the time that they wrote their poems or story. Phillis Wheatley wrote her poems without anger about slavery because she was treated kindly and humanely once she was sold, and lived a better life than most slaves. Aphra Behn, on the other hand, romanticized slavery and then abruptly changed at the end of the story and showed the gruesomeness of how slavery actually was.
Works Cited
Gilbert, Sandra M., and Susan Gubar. "Oroonoko." The Norton Anthology of Literature by Women: The Traditions in English. New York: W.W. Norton, 2007. Print
Gilbert, Sandra M., and Susan Gubar. "Phillis Wheatley." The Norton Anthology of Literature by Women: The Traditions in English. New York: W.W. Norton, 2007. Print.
A little background on the author of “Liberty and Peace” Mrs. Phillis Wheatley she was brought to the America in the 1700’s from west Africa for slavery. However, she was only seven years old and end up in Boston instead of the south other slaves. It was there where her literary talents were discovered by her slave masters the Wheatley’s. She was taught to read and write like the other children within the Wheatley’s household. Her first published poem was at the age of thirteen told the story of rescue at sea and was published without any problems. However even though she was literate she was still far away from her homeland. She expressed her feels through her later poems, which many were not published because of her being an African
Wheatley was born in West Africa around 1750, and was captured when she was 7. John Wheatley purchased Phillis for his wife, Susanna; together they taught Phillis how to read and write, and as early as 12, Phillis was writing poetry and her first poem had been published. Wheatley’s poems implicitly advocated for racial equality, while condemning slavery. Her work received some negative feedback from political figureheads, such as Thomas Jefferson. White America classified a human as having the ability to read, write, and reason; therefore, leaving no room for the uneducated Africans, seeing Africans as nonhuman. Jefferson claimed Wheatley’s work was not literature because the moment he admitted Wheatley’s work was indeed literature, he would have had to admit she was a human being. The way Phillis Wheatley handled the adversity she faced is admirable. Wheatley definitely impacted American history, and “owes her place in history to advocates of inequality” (Young 1999
Readers unfamiliar with Phillis Wheatley may wonder of her background and who she was in particular to be able to gain rights to be mentioned in early American literature. Wheatley was born in 1753 and was captured by Africans, and sold to an American family known as the Wheatley’s. She quickly became a member of the Wheatley family, living in the home, and being tutored on reading and writing.
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.
To further analyze a more spoiled African American of the time, Phillis Wheatley did address the issues of her race as much as Sojourner Truth did. Wheatley mainly wrote “to Whites, for Whites and generally in the Euro-American tradition at that time” (Jamison 408). Her content focused on Christianity, morality, virtue, and other non-African-American-related topics. Her poetry has an underlying attitude of a white, not an African American. She shares the same views and attitude as a Caucasian, therefore she is part of African American literature because she was born into it, but she did not share the particular views and struggles of the African American population. She was heavily praised, because it was not expected from an African such as herself, although her upbringing should be considered. Some white men admired her work, because it was more than
Mason, Jr., Julian D. The Poems of Phillis Wheatley. Chapel Hill: The University of North Carolina Press, 1989.
O?Neale, Sondra A. "Phillis Wheatley." Dictionary of Literary Biography, Volume 31: American Colonial Writers, 1735-1781. Ed. Emory Elliot. Princeton: Gale, 1984. 260-267.
Fetterley, Judith. The Resisting Reader: A Feminist Approach to American Literature. Bloomington and London: Indiana University Press, xi-xxiv. Print.
The poetry of Phillis Wheatley is crafted in such a manner that she is able to create a specific aim for each poem, and achieve that aim by manipulating her position as the speaker. As a slave, she was cautious to cross any lines with her proclamations, but was able to get her point across by humbling her own position. In religious or elegiac matters, however, she seemed to consider herself to be an authority. Two of her poems, the panegyric “To MAECENAS” and the elegy “On the Death of a young Lady of Five Years of Age,” display Wheatley’s general consistency in form, but also her intelligence, versatility, and ability to adapt her position in order to achieve her goals.
The illustration that Phillis Wheatley portrays in history is an African-American woman who wrote poetry. Her life goes more into depths that what is perceived, however. Phillis Wheatley uses her poetry as a unique way to get out the truth. Through poems such as On Being Brought From Africa to America and the poem about Lee, she made statements about was what going on at that time; a revolution. Phillis Wheatley was known as a revolutionary mother, for she gave hope to slaves, ease to whites, and was an influence to America. She was not known for conflict or trying to start an argument, but she more known for personalizing her thoughts onto a piece of paper, read by all of America. Her ideas were used as an influence during the revolutionary war. Phillis Wheatley was not an ordinary slave, but she was accepted into society my the majority. The family who raised her, taught her how to read and write, and she slowly turned into a woman of the revolution.
Puckett, Caleb. "Phillis Wheatley." American Writers, Supplement XX: A Collection of Literary Biographies: Mary Antin to Phillis Wheatley. Ed. Jay Parini. Detroit: Charles Scribner's Sons, 2010. 277-91. Print.
In “On Being Brought From Africa To America” Phillis Wheatley speaks directly from her experience of coming to America, and how she became very religious on her arrival, so she uses her religious beliefs to explain how lucky she was to be in America and how she made a lot of achievements. Phillis Wheatley was a young black female poet, who started discovering her love for writing when she came to America, although it was illegal to educate black people she found a way to teach herself to read and write, even though a lot of people of her race were told that they weren’t good enough to deserve to be Christians and also to enjoy the advantage of being a citizen in America, Wheatley overcame these immense obstacles and she was so grateful for the chance to be a part of the Christian word and also to hear the word of Christianity, she was also very happy that she was brought to America where she has the opportunity to read and write. “Phillis” wasn’t her real name but her master named her that because the slave ship she boarded to come to America was named Phillis.
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.
Lindberg, Laurie. "Wordsmith and Woman: Morag Gunn's Triumph Through Language." New Perspectives on Margaret Laurence: Poetic Narrative, Multiculturalism, and Feminism. Ed. Greta M. K. McCormick Coger. Westport, CT: Greenwood, 1996. 187-201.
In the beginning, Mills discusses theoretical elements and has labeled this section as “General Theoretical Issues” and the second part is comprised of analysis having three sub chapters. The main section of the book examines feminist models of the text and investigates language typologies. According to Sara Mills, language is a form of social communication, a tool to transfer information and a set of mutually decided linguistic choices in any system (Crystal: 1995, 18). Language functions as sharing of thoughts in a framework where options are equally exclusive. Mills criticizes the traditional method to deal with legendary writings which often neglect the fact that the writer has no command over the stuff, being delivered by him or her. Another drawback of this conventional approach is that only the texts which have literary worth are selected for analysis (e.g. the works of Shakespeare, D.H. Lawrence, Beckett and so on) and women’s writings for stylistic analysis are often overlooked. TorilMoi (1985) and Elaine Showalter (1978) are of the view that “women’s writings have frequently been barred from standard status, by the procedure named phallocentric