Life as a SlaveFrederick Douglass was born around February of 1818, although, sadly, he never knew his exact birth date. Raised by his grandparents in Maryland, Douglass was the son of a black mother and a white father. He saw his mother infrequently before she died when he was around seven. Sadly, his father he never knew. Douglass became a part of plantation life early on and was eventually sent to work for a shipbuilder named Hugh Auld in Baltimore. Show
Feeding an Active MindIt was here with the Aulds that Douglass would learn the most important of skills - he learned to read. Despite it being illegal, Hugh's wife, Sophia, began to teach Douglass the alphabet. After Hugh discouraged it, Douglass found that he could learn from kids in the neighborhood. He read whatever he could get his hands on, including newspapers. This is where he learned about abolitionism and the anti-slavery movement. Slavery scene depicted in abolitionist literature in 1840
A few years later, Douglass was sent to a man named Edward Covey - a notorious slave-breaker, which was as bad as it sounds. Covey worked hard to break Douglass of physical, psychological and emotional strength through whippings and withholding food. It was a life he couldn't bear. Ultimately, feeling that it was worth the risk, Douglass decided to try to find his way north. At Last FreedomAt the age of 20, after two failed attempts, Douglass escaped successfully by donning a sailor's uniform and using an ID from a free black man, all thanks to a free black woman named Anna Murray, a woman with whom he'd fallen in love. Once he arrived, Douglass met up with Murray in New York, and the two were married. They eventually settled in New Bedford, Massachusetts, where they adopted the last name Douglass (Frederick was born with the last name Bailey but knew he needed to change it once he escaped slavery). They immersed themselves in the thriving black religious and activist communities. Abolitionist, Speaking & Writing WorkNow this is where the limelight found Douglass. Because he became so connected in the community, he was often asked to speak at local anti-slavery meetings and tell his story. People were in awe of his speaking ability. His story was one that left many very emotional. William Lloyd Garrison, the very famous abolitionist writer, took note. In one very pivotal situation, Douglass was asked to give a speech at the Massachusetts Anti-Slavery Society's Annual Convention. The audience was moved by Douglass. He was asked to become a lecturer for the society for a number of years. He traveled the country, stood before audiences both friendly and hostile and told his story to support the anti-slavery movement. First AutobiographyIt was during this time that Douglass wrote his first autobiography, Narrative of the Life of Frederick Douglass, an American Slave. What made the work so incredible was the author's writing - it was well-written, incredibly moving and read by many. Douglass knew that this would draw attention to himself, risking his freedom and his life. He worried about it and attempted to evade recapture. But he continued to work, producing several anti-slavery newspapers, the most famous of which was The North Star. Later AutobiographiesHe published two more autobiographies in his lifetime, covering different periods in his life and expanding on previous publications. He continued to travel and lecture, expanding his focus to women's rights, minority suffrage rights and also treatment of blacks in the armed forces. He used his clout and political power to influence lawmakers and to work to end slavery and create positive change. The Narrative & QuotesFrederick Douglass wrote three slave narratives.
Frederick Douglass wrote and published three slave narratives: A Narrative of the Life of Frederick Douglass, an American Slave (1845), My Bondage and My Freedom (1855), Life and Times of Frederick Douglass (1881). The slave narrative is, essentially, a form of writing that grew out of a written recreation of the personal accounts and events of a slave over their lifetime. Much like a memoir, these narratives served to inform the public and often sway public opinion. Abolitionists helped to edit these and get them published. Narrative of the Life of Frederick Douglass
Narrative of the Life of Frederick Douglass is an 1845 memoir and treatise on abolition written by famous orator and former slave Frederick Douglass during his time in Lynn, Massachusetts.[1] It is generally held to be the most famous of a number of narratives written by former slaves during the same period. In factual detail, the text describes the events of his life and is considered to be one of the most influential pieces of literature to fuel the abolitionist movement of the early 19th century in the United States. Narrative of the Life of Frederick Douglass encompasses eleven chapters that recount Douglass's life as a slave and his ambition to become a free man. It contains two introductions by well-known white abolitionists: a preface by William Lloyd Garrison, and a letter by Wendell Phillips, both arguing for the veracity of the account and the literacy of its author. Chapters 1–4[edit]Douglass begins by explaining that he does not know the date of his birth (he later chose February 14, 1818), and that his mother died when he was 7 years old. He has very few memories of her (children were commonly separated from their mothers), only of the rare nighttime visit. He thinks his father is a white man, possibly his owner. At a very early age, he sees his Aunt Hester being whipped. Douglass details the cruel interaction that occurs between slaves and slaveholders, as well as how slaves are supposed to behave in the presence of their masters. Douglass says that fear is what kept many slaves in forced servitude, for when they told the truth they were punished by their owners. Chapters 5–7[edit] Frontispiece of Douglass from the first edition At this point in the Narrative, Douglass is moved to Baltimore, Maryland. This move is rather important for him because he believes that if he had not been moved, he would have remained a slave his entire life. He even starts to have hope for a better life in the future. He also discusses his new mistress, Mrs. Sophia Auld, who begins as a very kind woman but eventually turns cruel. Douglass learns the alphabet and how to spell small words from this woman, but her husband, Mr. Auld, disapproves and states that if slaves could read, they would not be fit to be slaves, being unmanageable and sad. Upon hearing why Mr. Auld disapproves of slaves being taught how to read, Douglass realizes the importance of reading and the possibilities that this skill could help him. He takes it upon himself to learn how to read and learn all he can, but at times, this newfound skill torments him. Douglass then gains an understanding of the word abolition and develops the idea to run away to the North. He also learns how to write and how to read well. Chapters 8–9[edit]At the age of ten or eleven, Douglass's master dies and his property is left to be divided between the master's son and daughter. The slaves are valued along with the livestock, causing Douglass to develop a new hatred of slavery. He feels lucky when he is sent back to Baltimore to live with the family of Master Hugh. He is then moved through a few situations before he is sent to St. Michael's. His regret at not having attempted to run away is evident, but on his voyage he makes a mental note that he traveled in the North-Easterly direction and considers this information to be of extreme importance. For some time, he lives with Master Thomas Auld who is particularly cruel, even after attending a Methodist camp. Douglass is pleased when he eventually is lent to Mr. Covey for a year, simply because he would be fed. Mr. Covey is known as a "negro-breaker", who breaks the will of slaves. Chapters 10–11[edit]While under the control of Mr. Covey, Douglass is a field hand and has an especially hard time at the tasks required of him. He is harshly whipped almost on a weekly basis, apparently due to his awkwardness. He is worked and beaten to exhaustion, which finally causes him to collapse one day while working in the fields. Because of this, he is brutally beaten once more by Covey. Douglass eventually complains to Thomas Auld, who subsequently sends him back to Covey. A few days later, Covey attempts to tie up Douglass, but he fights back. After a two-hour long physical battle, Douglass ultimately conquers Covey. After this fight, he is never beaten again. Douglass is not punished by the law, which is believed to be due to the fact that Covey cherishes his reputation as a "negro-breaker", which would be jeopardized if others knew what happened. When his one-year contract ends under Covey, Douglass is sent to live on William Freeland's plantation. Douglass comments on the abuse suffered under Covey, a religious man, and the relative peace under the more favorable, but more secular, Freeland. On Freeland's plantation, Douglass befriends other slaves and teaches them how to read. Douglass and a small group of slaves make a plan to escape, but before doing so, they are caught and Douglass is put in jail. Following his release about a week later, he is sent to Baltimore once more, but this time to learn a trade. He becomes an apprentice in a shipyard under Mr. Gardner where he is disliked by several white apprentices due to his slave status and race; at one point he gets into a fight with them and they nearly gouge out his left eye. Woefully beaten, Douglass goes to Master Hugh, who is kind regarding this situation and refuses to let Douglass return to the shipyard. Master Hugh tries to find a lawyer but all refuse, saying they can only do something for a white person. Sophia Auld, who had turned cruel under the influence of slavery, feels pity for Douglass and tends to the wound at his left eye until he is healed. At this point, Douglass is employed as a caulker and receives wages, but is forced to give every cent to Master Auld in due time. Douglass eventually finds his own job and plans the date in which he will escape to the North. He succeeds in reaching New Bedford, but does not give details of how he does so in order to protect those who help him to allow the possibility for other slaves to escape by similar means. Douglass unites with his fiancée and begins working as his own master. He attends an anti-slavery convention and eventually becomes a well-known orator and abolitionist. Appendix[edit]
Douglass's appendix clarifies that he is not against religion as a whole; instead he referred to "the slaveholding religion of this land, and with no possible reference to Christianity proper". He condemns the hypocrisy in southern Christianity between what is taught and the actions of the slaveowners who practice it. He compares their Christianity to the practices of "the ancient scribes and Pharisees" and quotes passages from Matthew 23 calling them hypocrites. At the end, he includes a satire of a hymn "said to have been drawn, several years before the present anti-slavery agitation began, by a northern Methodist preacher, who, while residing at the south, had an opportunity to see slaveholding morals, manners, and piety, with his own eyes", titled simply "A Parody". It criticizes religious slaveowners, each stanza ending with the phrase "heavenly union", mimicking the original's form. Publication history[edit]Douglass, photographed between 1850 and 1860 The Narrative of the Life of Frederick Douglass was published on May 1, 1845, and within four months of this publication, five thousand copies were sold. By 1860, almost 30,000 copies were sold.[2] After publication, he left Lynn, Massachusetts and sailed to England and Ireland for two years in fear of being recaptured by his owner in the United States. While in Britain and Ireland, he gained supporters who paid $710.96 to purchase his emancipation from his legal owner. One of the more significant reasons Douglass published his Narrative was to offset the demeaning manner in which white people viewed him. When he spoke in public, his white abolitionist associates established limits to what he could say on the platform. More specifically, they did not want him to analyze the current slavery issues or to shape the future for black people. However, once Narrative of the Life of Frederick Douglass was published, he was given the liberty to begin more ambitious work on the issue rather than giving the same speeches repetitively. Because of the work in his Narrative, Douglass gained significant credibility from those who previously did not believe the story of his past. While Douglass was in Ireland, the Dublin edition of the book was published by the abolitionist printer Richard D. Webb to great acclaim and Douglass would write extensively in later editions very positively about his experience in Ireland. His newfound liberty on the platform eventually led him to start a black newspaper against the advice of his "fellow" abolitionists. The publication of Narrative of the Life of Frederick Douglass opened several doors, not only for Douglass's ambitious work, but also for the anti-slavery movement of that time. Reactions to the text[edit]Narrative of the Life of Frederick Douglass received many positive reviews, but there was a group of people who opposed Douglass's work. One of his biggest critics, A. C. C. Thompson, was a neighbor of Thomas Auld, who was the master of Douglass for some time. As seen in "Letter from a Slave Holder" by A. C. C. Thompson, found in the Norton Critical Edition of Narrative of the Life of Frederick Douglass, An American Slave, he claimed that the slave he knew was "an unlearned, and rather an ordinary negro". Thompson was confident that Douglass "was not capable of writing the Narrative". He also disputed the Narrative when Douglass described the various cruel white slave holders that he either knew or knew of. Prior to the publication of Narrative of the Life of Frederick Douglass, the public could not fathom how it was possible for a former slave to appear to be so educated. Upon listening to his oratory, many were skeptical of the stories he told. After Douglass's publication, however, the public was swayed.[3] Also found in The Norton Critical Edition, Margaret Fuller, a prominent book reviewer and literary critic of that era, had a high regard of Douglass's work. She claimed, "we have never read [a narrative] more simple, true, coherent, and warm with genuine feeling".[4] She also suggested that "every one may read his book and see what a mind might have been stifled in bondage — what a man may be subjected to the insults of spendthrift dandies, or the blows of mercenary brutes, in whom there is no whiteness except of the skin, no humanity in the outward form". Douglass's work in this Narrative was an influential piece of literature in the anti-slavery movement.[citation needed] Influence on contemporary black studies[edit]Angela Y. Davis analyzed Douglass's Narrative in two lectures delivered at UCLA in 1969, titled "Recurring Philosophical Themes in Black Literature." Those lectures were subsequently published during Davis's imprisonment in 1970–1971 as the 24-page pamphlet Lectures on Liberation.[5] The lectures, along with a 2009 introduction by Davis, were republished in Davis's 2010 new critical edition of the Narrative.[6] The first chapter of this text has also been mobilized in several major texts that have become foundational texts in contemporary Black studies: Hortense Spillers in her article "Mama's Baby, Papa's Maybe: An American Grammar Book” (1987); Saidiya Hartman in her book Scenes of Subjection: Terror, Slavery, and Self-Making in Nineteenth-Century America (1997), and Fred Moten in his book In the Break: The Aesthetics of the Black Radical Tradition (2003). Each author uniquely contends with and navigates through Douglass’ writing. Specifically, each author has a divergent approach to revisiting or reproducing narratives of the suffering enslaved body. These divergences on Douglass are further reflected in their differing explorations of the conditions where subject and object positions of the enslaved body are produced and/or troubled. Spillers mobilizes Douglass’ description of his and his siblings’ early separation from their mother and subsequent estrangement from each other to articulate how the syntax of subjectivity, in particular “kinship”, has a historically specific relationship to the objectifying formations of chattel slavery which denied genetic links and familial bonds between the enslaved. This denial was part of the processes that worked to reinforce the enslaved position as property and object. Spillers frames Douglass’ narrative as writing that, although frequently returned to, still has the ability to “astonish” contemporary readers with each return to this scene of enslaved grief and loss (Spillers, “Mama’s Baby”, 76). By tracing the historical conditions of captivity through which slave humanity is defined as “absence from a subject position” narratives like Douglass’, chronicles of the Middle Passage, and Incidents in the Life of a Slave Girl, are framed as impression points that have not lost their affective potential or become problematically familiar through repetitions or revisions (Spillers, “Mama’s Baby”, 66). Spillers own (re)visitation of Douglass’ narrative suggests that these efforts are a critical component to her assertion that “[i]n order for me to speak a truer word concerning myself, I must strip down through layers of attenuated meanings, made an excess in time, over time, assigned by a particular historical order, and there await whatever marvels of my own inventiveness” (Spillers, "Mama's Baby", 65). In contrast to Spiller’s articulation that repetition does not rob Douglass’ narrative of its power, Saidiya Hartman explores how an over familiarity with narratives of the suffering enslaved body is problematic. In Hartman's work, repeated “exposure of the violated body” is positioned as a process that can lead to a benumbing “indifference to suffering” (Hartman, Scenes of Objection, 4). This turn away from Douglass’ description of the violence carried out against his Aunt Hester is contextualized by Hartman's critical examination of 19th century abolitionist writings in the Antebellum South. These abolitionist narratives included extreme representations of violence carried out against the enslaved body which were included to establish the slave's humanity and evoke empathy while exposing the terrors of the institution. However, Hartman posits that these abolitionist efforts, which may have intended to convey enslaved subjectivities, actually aligned more closely to replications of objectivity since they “reinforce[d] the ‘thingly’ quality of the captive by reducing the body to evidence” (Hartman, Scenes of Subjection, 19). Instead of concentrating on these narratives that dramatized violence and the suffering black body, Hartman is more focused on revealing the quotidian ways that enslaved personhood and objectivity were selectively constructed or brought into tension in scenes like the coffle, coerced performances of slave leisure on the plantation, and the popular theater of the Antebellum South. Fred Moten's engagement with Narrative of The Life of Frederick Douglass echoes Spillers assertion that “every writing as a revision makes the ‘discovery’ all over again” (Spillers, 69). In his book chapter “Resistance of the Object: Aunt Hester’s Scream” he speaks to Hartman's move away from Aunt Hester's experience of violence. Moten questions whether Hartman's opposition to reproducing this narrative is not actually a direct move through a relationship between violence and the captive body positioned as object, that she had intended to avoid. Moten suggests that as Hartman outlines the reasons for her opposition, her written reference to the narrative and the violence of its content may indeed be an inevitable reproduction. This is reflected in his question “of whether performance in general is ever outside the economy of reproduction” (Moten, In the Break, 4). A key parameter in Moten's analytical method and the way he engages with Hartman's work is an exploration of blackness as a positional framework through which objectivity and humanity are performed. This suggests that an attempt to move beyond the violence and object position of Aunt Hester would always be first a move through these things. Through this framework of the performativity of blackness Moten's revisitation of Douglass’ narrative explores how the sounds of black performance might trouble conventional understandings of subjectivity and subjective speech. See also[edit]
References[edit]
External links[edit]Wikisource has original text related to this article: Sources
Commentary
Who wrote the preface to Narrative of the Life of Frederick Douglass?Summary: Preface by William Lloyd Garrison. William Lloyd Garrison, founder of the American Anti-Slavery Society, describes his first encounter with Frederick Douglass at an antislavery convention in Nantucket, Massachusetts, in 1841 .
What is the summary of the Narrative of the Life of Frederick Douglass?Douglass's Narrative is like a highway map, showing us the road from slavery to freedom. At the beginning of the book, Douglass is a slave in both body and mind. When the book ends, he gets both his legal freedom and frees his mind.
What is Douglass purpose in the opening paragraphs of his Narrative?Brief analysis of excerpt: In these opening paragraphs, Douglass introduces himself: where he was born, who his parents were, what his early childhood was like. As he will do throughout the Narrative, he uses this story to convey his position that slavery is both terrible for slaves and corrupts slaveholders.
What were three major themes of Douglass's Narrative?The Narrative of Frederick Douglass Themes. The Self-Destructive Hypocrisy of Christian Slaveholders. Narrative of the Life of Frederick Douglass is full of blistering critiques of slave owners who feign religious piety. ... . Knowledge and Ignorance. ... . Truth and Justice. ... . The Inexpressibility of Enslavement. ... . Fellowship.. |
Narrative of the life of frederick douglass preface summary
Copyright © 2024 ihoctot Inc.
