To Sherman ISD School Board
English Curriculum
December 6th, 2009
This year at Austin College, a new course entitled “Slave Narratives” was added to the curriculum. The class, taught by Professor Randi Tanglen, received admirable comments from the students. We propose to the board of education that Slave Narratives should be added to the syllabi of teachers in Sherman ISD High Schools.
In our class, we studied narratives dating from the Puritan Era to contemporary works such as the novel Beloved written by Toni Morrison. Having studied multiple slave narratives, we believe them to be educational in a way that helped me us think critically and apply multiple rhetorical strategies to a completely different genre of literature. Yes, slave narratives are considered literature. Slave narratives are parallel to American history and permit the intellectual to understand the inter-workings of the fundamental base in which the economic success of our country was constructed. With studying slave narratives, students will be able to learn about the transition between oral to written works of written matter. Also, the interworking of the slave narrative would makes the students more aware of the social injustice issues of our own time such as hate crimes and human trafficking.
As an example, the narrative of Henry Bibb provides insight on the topic of marriage and the hypocrisy of Christianity in a way that magnifies the struggle slaves encountered while trying to gain their freedom. Told from the view point of a fugitive slave, the narrative of Henry Bibb, written by himself, is an enthralling tale of a heart-broken father and husband. Bibb’s persistent attitude throughout the account triggers his blunt yet descriptive approach to the narrative as a whole. Throughout his lifetime Bibb sets his eyes on the ultimate prize of freedom, insisting that “the All-wise Creator, had made man a free, moral, intelligent and accountable being…that every man has a right to wages for his labor; a right to his own wife and children; a right to liberty and the pursuit of happiness…”
By allowing these students to read about issues of social injustice, the students are able to identify with the narrative on a deeper level. In US History classes across the nation the issue of slavery is often glossed over, thus leaving no room for the cultural understanding about that historical moment. Reading a slave narrative appropriates the students’ knowledge of prejudice and history in a way that provides a deep-seeded meaning of a topic that is generally camouflaged.
Sincerely,
Grace Knott and Nicole Hassumani-Carter
Sunday, December 6, 2009
The Rhetorical Situation of Henry Bibb (Entry Seven)
The narrative of Henry Bibb utilizes rhetorical situations in which the audience is able to sympathize with the characters in order to promote his anti slavery argument. Bib makes use of rhetorical strategies such as personal experience and anecdotal evidence as a means to illustrate the humanity of blacks. Touching on the subject of family, Bibb emphasizes to white Christians in the North that, through the hypocrisy of “Christian” slave holders, marriage and piety are often destroyed. In his narrative, Bibb exemplifies his struggle for freedom by framing his narrative as a journey motif in which his “personal experience was metaphorically paralleled by the struggle for freedom” (Lowance).
Bibb uses his devotion to the Christian faith as a rhetorical strategy to further his anti-slavery argument. Many slaves often gathered to hold informal religious meetings. Bibb describes one of these, stating “We had a very good meeting, although our exercises were not conducted in accordance with an enlightened Christianity; for we had no Bible – no intelligent leader – but a conscience, prompted by our own reason, constrained us to worship God the Creator of all things” (Bibb 508). In accounting for his belief in God and Christianity, Bibb presents himself as a loyal Christian which could potentially appeal to white, Christian readers, who also practiced. Bibb displays the potential for blacks, like white people, to be enlightened Christians.
Bibb largely stresses the institutions of marriage and the family to reveal the humanity of blacks, both of which were extremely significant throughout his narrative. He argued that “Licentious white men can, and do, enter at night or day the lodging places of slaves; break up the bonds of affection in families; destroy all their domestic and social union for life…” (Bibb 455). Bibb stresses these institutions not only because of the role they had in his life, but the role they had within American society during the cultural moment in which the narrative was received.
White slaveholders often regarded blacks as brutes, suggesting their incapacity for thought, feeling and emotion. By expressing his love for his wife and daughter, Bibb forces the predominately white audience to identify with his love for his family. His reasoning for not escaping a life of slavery was solely due to this adoration, shown as he admits “I know that I should have broke away had it not been for the sake of my wife and child who was with me” (Bibb 495). Another rhetorical strategy he presents is reasoning with the audience by justifying why he acted as he did in escaping from his masters. In one instance Bibb steals a horse so he can escape. He then justifies this by getting whites to identify with him, inviting them to put themselves in his position when he states “But I ask, if a white man had been captured…and carried away from his family for life into slavery, and could see a chance to escape and get back to his family…would it be a crime for the poor fugitive, whose life, liberty, and future happiness were all at stake, to mount any man’s horse by the way side, and ride him without asking any questions, to effect his escape? Or who would not do the same thing to rescue a wife, child, father, or mother?...Therefore from this act I have done nothing more than any other reasonable person would have done under the same circumstances” (Bibb 535). With that, Bibb causes whites to realize, had they been torn away from their families, they would’ve been forced to act in the same way Bibb and other slaves did.
Works Cited
Bibbs, Henry. Narrative of The Life and Adventures of Henry Bibb, An American Slave. Slave Narratives 1789. Eds. William Andrews and Henry Louis Gates, Jr.: Library of America 2000; pgs. 427-566.
Lowance, Mason. "Slave Narratives." Oxford African American Studies Center. Oxford University Press, 2006-2009. Web. 5 Dec. 2009.
http://www.oxfordaasc.com/article/opr/t0003/e0399?hi=1&highlight=1&from=quick&pos=2#match
Bibb uses his devotion to the Christian faith as a rhetorical strategy to further his anti-slavery argument. Many slaves often gathered to hold informal religious meetings. Bibb describes one of these, stating “We had a very good meeting, although our exercises were not conducted in accordance with an enlightened Christianity; for we had no Bible – no intelligent leader – but a conscience, prompted by our own reason, constrained us to worship God the Creator of all things” (Bibb 508). In accounting for his belief in God and Christianity, Bibb presents himself as a loyal Christian which could potentially appeal to white, Christian readers, who also practiced. Bibb displays the potential for blacks, like white people, to be enlightened Christians.
Bibb largely stresses the institutions of marriage and the family to reveal the humanity of blacks, both of which were extremely significant throughout his narrative. He argued that “Licentious white men can, and do, enter at night or day the lodging places of slaves; break up the bonds of affection in families; destroy all their domestic and social union for life…” (Bibb 455). Bibb stresses these institutions not only because of the role they had in his life, but the role they had within American society during the cultural moment in which the narrative was received.
White slaveholders often regarded blacks as brutes, suggesting their incapacity for thought, feeling and emotion. By expressing his love for his wife and daughter, Bibb forces the predominately white audience to identify with his love for his family. His reasoning for not escaping a life of slavery was solely due to this adoration, shown as he admits “I know that I should have broke away had it not been for the sake of my wife and child who was with me” (Bibb 495). Another rhetorical strategy he presents is reasoning with the audience by justifying why he acted as he did in escaping from his masters. In one instance Bibb steals a horse so he can escape. He then justifies this by getting whites to identify with him, inviting them to put themselves in his position when he states “But I ask, if a white man had been captured…and carried away from his family for life into slavery, and could see a chance to escape and get back to his family…would it be a crime for the poor fugitive, whose life, liberty, and future happiness were all at stake, to mount any man’s horse by the way side, and ride him without asking any questions, to effect his escape? Or who would not do the same thing to rescue a wife, child, father, or mother?...Therefore from this act I have done nothing more than any other reasonable person would have done under the same circumstances” (Bibb 535). With that, Bibb causes whites to realize, had they been torn away from their families, they would’ve been forced to act in the same way Bibb and other slaves did.
Works Cited
Bibbs, Henry. Narrative of The Life and Adventures of Henry Bibb, An American Slave. Slave Narratives 1789. Eds. William Andrews and Henry Louis Gates, Jr.: Library of America 2000; pgs. 427-566.
Lowance, Mason. "Slave Narratives." Oxford African American Studies Center. Oxford University Press, 2006-2009. Web. 5 Dec. 2009.
http://www.oxfordaasc.com/article/opr/t0003/e0399?hi=1&highlight=1&from=quick&pos=2#match
Monday, November 30, 2009
A Historical Movement Around Publication (Entry Six)
Written after his final escape of slavery, Henry Bibb’s narrative contains a detailed account of his many escapes as well as his love for his wife and child. In the process of writing, Bibb’s main goal was liberation, thus tying into the cultural moment in which he was writing; escaping slavery through the Underground Railroad. Being a prevalent movement of the time, escaping slavery was in the forefront of many slaves minds. One estimate explains that “the South lost 100,000 slaves between 1810 and 1850” (PBS). In his narrative, Bibb allows his readers to take a look into his perseverance for freedom.
The narrative of Henry Bibb was published in 1849. During the receiving of Bibb’s narrative, the most important historical moment was the passing of the Fugitive Slave Act in the year 1850. The Fugitive Slave Act of 1850 deemed it lawful to issue a warrant for the arrest of any master’s slave that was thought to have run away, thus allowing any free black to be in question as to the nature his or her own livelihood. This posed a huge problem for free African Americans living in the North because they had no right to a rebuttal in court (Finkleman). Slave owners were constantly accusing free African Americans of being enslaved causing widespread panic amongst the free population.
The moment in which the narrative was received consisted of a series of abolitionist movements. After the publication of his narrative, and for fear of being wrongfully sent back into slavery, Bibb and his second wife moved to Canada where they began abolitionist campaigns in order to try and gain equal rights for African Americans (Giusto). The newspaper written by Bibb titled Voice of the Fugitive allowed readers to understand the political movements that were occurring through a voice with similar opinions as their own thus. Because of his move across the border to Canada, Bibb’s newspaper was, ultimately, allowed a cultural connection to be made between free African Americans on an international level. It is in this moment in history that one is able to identify a constant increase in the forthcoming of Anti-Slavery expressions.
Works Cited
Finelman, Paul. "Fugitive Slave Law of 1850." Oxford African American Studies Center. Oxford University Press, 2006-2009. Web. 28 Nov. 2009.
http://www.oxfordaasc.com/article/opr/t0004/e0237?hi=2&highlight=1&from=quick&pos=2
Giusto, Heidi. "Bibb, Henry W." Oxford African American Studies Center. Oxford University Press, 2008-2009. Web. 28 Nov. 2009. http://www.oxfordaasc.com/article/opr/t0004/e0054?hi=0&highlight=1&from=quick&pos=1
"People and Events: The Underground Railroad." Resource Bank. PBS Online. Web. 29 Nov. 2009.
http://www.pbs.org/wgbh/aia/part4/4p2944.html
Yee, Shirley. "Cary, Mary Ann Camberton Shadd." Oxford African American Studies Center. Oxford University Press, 2006-2009. Web. 28 Nov. 2009. http://www.oxfordaasc.com/article/opr/t0002/e0844?
The narrative of Henry Bibb was published in 1849. During the receiving of Bibb’s narrative, the most important historical moment was the passing of the Fugitive Slave Act in the year 1850. The Fugitive Slave Act of 1850 deemed it lawful to issue a warrant for the arrest of any master’s slave that was thought to have run away, thus allowing any free black to be in question as to the nature his or her own livelihood. This posed a huge problem for free African Americans living in the North because they had no right to a rebuttal in court (Finkleman). Slave owners were constantly accusing free African Americans of being enslaved causing widespread panic amongst the free population.
The moment in which the narrative was received consisted of a series of abolitionist movements. After the publication of his narrative, and for fear of being wrongfully sent back into slavery, Bibb and his second wife moved to Canada where they began abolitionist campaigns in order to try and gain equal rights for African Americans (Giusto). The newspaper written by Bibb titled Voice of the Fugitive allowed readers to understand the political movements that were occurring through a voice with similar opinions as their own thus. Because of his move across the border to Canada, Bibb’s newspaper was, ultimately, allowed a cultural connection to be made between free African Americans on an international level. It is in this moment in history that one is able to identify a constant increase in the forthcoming of Anti-Slavery expressions.
Works Cited
Finelman, Paul. "Fugitive Slave Law of 1850." Oxford African American Studies Center. Oxford University Press, 2006-2009. Web. 28 Nov. 2009.
http://www.oxfordaasc.com/article/opr/t0004/e0237?hi=2&highlight=1&from=quick&pos=2
Giusto, Heidi. "Bibb, Henry W." Oxford African American Studies Center. Oxford University Press, 2008-2009. Web. 28 Nov. 2009. http://www.oxfordaasc.com/article/opr/t0004/e0054?hi=0&highlight=1&from=quick&pos=1
"People and Events: The Underground Railroad." Resource Bank. PBS Online. Web. 29 Nov. 2009.
http://www.pbs.org/wgbh/aia/part4/4p2944.html
Yee, Shirley. "Cary, Mary Ann Camberton Shadd." Oxford African American Studies Center. Oxford University Press, 2006-2009. Web. 28 Nov. 2009. http://www.oxfordaasc.com/article/opr/t0002/e0844?
Slave Narratives and Bibb's Genre (Entry Five)
Slave narratives took on many purposes, including serving as propaganda for the abolitionist movement, educating white readers about the realities of slavery as an institution, and promoting the humanity of blacks. These narratives “drew on Biblical allusion and imagery, the rhetoric of abolitionism, the traditions of the captivity narrative, and the spiritual autobiography in appealing to their (often white) audiences” (Campbell). Henry Bibb’s narrative falls under many slave narrative genres, one of which being the classic narrative, distinguished by “book-length, self-authored, antebellum slave narratives” written during the period of 1830-1860 (Heglar). Around this time a number of occurrences were taking place that impacted the lives of slaves as well as the history of America, including The Compromise of 1850, The Fugitive Slave Act of 1850, the Civil War, and the Emancipation Proclamation.
Charles Heglar describes Bibb’s narrative, in Rethinking the Slave Narrative, as a narrative of recursion (recursion literally translating to “return”) due to the variety of experiences Bibb undergoes in addition to his high number of escapes and returns to the South. Like Frederick Douglass, Bibb refused to accept his position in life as a slave. Following a fight in which he demonstrates his physical strength over his brutish master Covey, Douglass exclaims “however long I might remain a slave in form, the day had passed forever when I could be a slave in fact” (Douglass 331). At a young age Bibb also realizes that he is not meant to be a slave, stating “[I] never gave it up, until I had broken the bands of slavery, and landed myself safely in Canada, where I was regarded as a man, and not as a thing” (Bibb 442). The two also share in common unknown white male parentage, and the successes of becoming effective and eloquent abolitionists and speech deliverers upon obtaining freedom.
While both Douglass and Bibb share the belief that they are destined for freedom, Bibb’s numerous escapes and returns are motivated by the intent of freeing his wife and daughter. A large portion of Bibb’s narrative reveals, in great detail, the lengths at which he travels in order to escape and return for his family, often travelling as far from Canada to Kentucky, illustrating the love and devotion he feels for them. Similarly, Harriet Jacobs, in her narrative, reveals the discomfort she is subjected to in order to ensure she knows her children are alive and well. For 7 years Jacobs is confined to an area above a roof measuring only 9 feet long, 7 feet wide, and 3 feet high (Jacobs 859). Both Bibbs and Jacobs emphasize the importance of the family in their lives which serves to fuel their means of existence while shaping the form and content of their narratives.
Works Cited
Bibbs, Henry. Narrative of The Life and Adventures of Henry Bibb, An American Slave. Slave Narratives 1789. Eds. William Andrews and Henry Louis Gates, Jr.: Library of America 2000; pgs. 427-566.
Campbell, Donna M. "The Slave Narrative." Literary Movements. 2007. Accessed 25 November 2009.
http://www.wsu.edu/~campbelld/amlit/slave.htm
Douglass, Frederick. Narrative of The Life of Frederick Douglass, An American Slave. Slave Narratives 1789. Eds. William Andrews and Henry Louis Gates, Jr.: Library of America 2000; pgs. 266-368.
Heglar, Charles. Rethinking the slave narrative: slave marriage and the narratives of Henry Bibb and William and Ellen Craft. Westport: Greenword, 2001; pgs. 1-77. Print.
Jacobs, Harriet. Incidents in the Life of a Slave Girl. Slave Narratives 1789. Eds. William Andrews and Henry Louis Gates, Jr.: Library of America 2000; pgs. 743-947.
Charles Heglar describes Bibb’s narrative, in Rethinking the Slave Narrative, as a narrative of recursion (recursion literally translating to “return”) due to the variety of experiences Bibb undergoes in addition to his high number of escapes and returns to the South. Like Frederick Douglass, Bibb refused to accept his position in life as a slave. Following a fight in which he demonstrates his physical strength over his brutish master Covey, Douglass exclaims “however long I might remain a slave in form, the day had passed forever when I could be a slave in fact” (Douglass 331). At a young age Bibb also realizes that he is not meant to be a slave, stating “[I] never gave it up, until I had broken the bands of slavery, and landed myself safely in Canada, where I was regarded as a man, and not as a thing” (Bibb 442). The two also share in common unknown white male parentage, and the successes of becoming effective and eloquent abolitionists and speech deliverers upon obtaining freedom.
While both Douglass and Bibb share the belief that they are destined for freedom, Bibb’s numerous escapes and returns are motivated by the intent of freeing his wife and daughter. A large portion of Bibb’s narrative reveals, in great detail, the lengths at which he travels in order to escape and return for his family, often travelling as far from Canada to Kentucky, illustrating the love and devotion he feels for them. Similarly, Harriet Jacobs, in her narrative, reveals the discomfort she is subjected to in order to ensure she knows her children are alive and well. For 7 years Jacobs is confined to an area above a roof measuring only 9 feet long, 7 feet wide, and 3 feet high (Jacobs 859). Both Bibbs and Jacobs emphasize the importance of the family in their lives which serves to fuel their means of existence while shaping the form and content of their narratives.
Works Cited
Bibbs, Henry. Narrative of The Life and Adventures of Henry Bibb, An American Slave. Slave Narratives 1789. Eds. William Andrews and Henry Louis Gates, Jr.: Library of America 2000; pgs. 427-566.
Campbell, Donna M. "The Slave Narrative." Literary Movements. 2007. Accessed 25 November 2009.
http://www.wsu.edu/~campbelld/amlit/slave.htm
Douglass, Frederick. Narrative of The Life of Frederick Douglass, An American Slave. Slave Narratives 1789. Eds. William Andrews and Henry Louis Gates, Jr.: Library of America 2000; pgs. 266-368.
Heglar, Charles. Rethinking the slave narrative: slave marriage and the narratives of Henry Bibb and William and Ellen Craft. Westport: Greenword, 2001; pgs. 1-77. Print.
Jacobs, Harriet. Incidents in the Life of a Slave Girl. Slave Narratives 1789. Eds. William Andrews and Henry Louis Gates, Jr.: Library of America 2000; pgs. 743-947.
Friday, November 20, 2009
Annotated Weblinks Regarding Henry Bibb (Entry Four)
Tripp, Bernell. "Mary Miles Bibb: Education and Moral Improvement in the "Voice of the Fugitive." ERIC. 19 November 2009
http://www.eric.ed.gov/ERICDocs/data/ericdocs2sql/content_storage_01/0000019b/80/13/13/ab.pdf
At this link, the reader can take a further look into the life of Henry Bibb’s second wife, Mary Miles Bibbs. Mary constantly had a yarning to teach the public about the importance of education. In her husband’s newpaper, The Voice, Mary about the “issues of moral elevation, religion, education, the influence of the church, slavery, and food and shelter for newly arrived fugitives” thus influencing the constantly silenced group of fugitive women across the country to speak out and obtain an education of their own (Tripp 1).
Bibb, Henry. "’Here on freedom’s soil”:". National Humanities Center, 2007. 18 November 2009
http://nationalhumanitiescenter.org/pds/maai/community/text8/bibbcanada.pdf
Welcoming new fugitives to Canada, Henry Bibb gives a congratulatory speech. By offering a stark contrast between the taxing journey to freedom and the excitement of liberation, Bibb extends his hand to his “brothers”. It is here that Bibb inspires by explaining that everyone is entitled to their own life.
Bibb, Henry. "“I Subscribe Myself a Friend to the Oppressed”: Henry Bibb Writes to his Former Master, 1844". History Matters. 19 November 2009
http://historymatters.gmu.edu/d/6222/
This website shows a letter that Henry Bibb wrote to his former master, William Gatewood concerning his love of freedom. Written in 1844, his letter explains that he has no remorse for running away and did so in order to better the life of his family. Bibb also states that, even though he and his family were treated poorly, he is “willing to forget the past” and forgives Gatewood for his injustices (History Matters).
Manheim, James. "Mary Bibb and Henry Biography - Henry Bibb: Raised as a Slave, Mary Miles: Educated in New England". Brief Biographies. 18 November 2009
http://biography.jrank.org/pages/2840/Bibb-Mary-Henry.html
This biography highlights the lives of both Henry and Mary Bibb. Henry and Mary Bibb both worked for the abolitionist movement after the fugitive slave law was passed in 1850. For example, the Bibb’s were known to harbor refugees in their own safe-house while crossing from Detroit to Canada. Although the two were remembered mostly for their work together, the couple actually pursued issues that were completely separate in the Anti-Slavery world. Henry’s work mainly focused on his newspaper, Voice of the Fugitive, while Mary’s primary objective was to recommence her teaching career.
Molfi, Asanta. African American Registry. 18 November 2009
http://www.aaregistry.com/detail.php?id=880
The African American Registry outlines Henry Bibb’s life in a successful light. Here, Bibb is described as being “son of the senator James Bibb” (Asanta, Mattson). In the year 1833 Bibb met his first wife, Mary. For the sake of their daughter, Mary Frances, Bibb escapes slavery; continuously returning in order to aid his wife and child in their getaway. Although Bibb never found his wife and daughter, in 1850 he remarried, published his popular slave narrative, and achieved his ultimate goal of freedom. Upon founding the only black newspaper in Ontario, Canada, Bibb openly describes his feelings about slavery by stating he “would rather die than be reinstated into slavery” (Asanta, Mattson).
http://www.eric.ed.gov/ERICDocs/data/ericdocs2sql/content_storage_01/0000019b/80/13/13/ab.pdf
At this link, the reader can take a further look into the life of Henry Bibb’s second wife, Mary Miles Bibbs. Mary constantly had a yarning to teach the public about the importance of education. In her husband’s newpaper, The Voice, Mary about the “issues of moral elevation, religion, education, the influence of the church, slavery, and food and shelter for newly arrived fugitives” thus influencing the constantly silenced group of fugitive women across the country to speak out and obtain an education of their own (Tripp 1).
Bibb, Henry. "’Here on freedom’s soil”:". National Humanities Center, 2007. 18 November 2009
http://nationalhumanitiescenter.org/pds/maai/community/text8/bibbcanada.pdf
Welcoming new fugitives to Canada, Henry Bibb gives a congratulatory speech. By offering a stark contrast between the taxing journey to freedom and the excitement of liberation, Bibb extends his hand to his “brothers”. It is here that Bibb inspires by explaining that everyone is entitled to their own life.
Bibb, Henry. "“I Subscribe Myself a Friend to the Oppressed”: Henry Bibb Writes to his Former Master, 1844". History Matters. 19 November 2009
http://historymatters.gmu.edu/d/6222/
This website shows a letter that Henry Bibb wrote to his former master, William Gatewood concerning his love of freedom. Written in 1844, his letter explains that he has no remorse for running away and did so in order to better the life of his family. Bibb also states that, even though he and his family were treated poorly, he is “willing to forget the past” and forgives Gatewood for his injustices (History Matters).
Manheim, James. "Mary Bibb and Henry Biography - Henry Bibb: Raised as a Slave, Mary Miles: Educated in New England". Brief Biographies. 18 November 2009
http://biography.jrank.org/pages/2840/Bibb-Mary-Henry.html
This biography highlights the lives of both Henry and Mary Bibb. Henry and Mary Bibb both worked for the abolitionist movement after the fugitive slave law was passed in 1850. For example, the Bibb’s were known to harbor refugees in their own safe-house while crossing from Detroit to Canada. Although the two were remembered mostly for their work together, the couple actually pursued issues that were completely separate in the Anti-Slavery world. Henry’s work mainly focused on his newspaper, Voice of the Fugitive, while Mary’s primary objective was to recommence her teaching career.
Molfi, Asanta. African American Registry. 18 November 2009
http://www.aaregistry.com/detail.php?id=880
The African American Registry outlines Henry Bibb’s life in a successful light. Here, Bibb is described as being “son of the senator James Bibb” (Asanta, Mattson). In the year 1833 Bibb met his first wife, Mary. For the sake of their daughter, Mary Frances, Bibb escapes slavery; continuously returning in order to aid his wife and child in their getaway. Although Bibb never found his wife and daughter, in 1850 he remarried, published his popular slave narrative, and achieved his ultimate goal of freedom. Upon founding the only black newspaper in Ontario, Canada, Bibb openly describes his feelings about slavery by stating he “would rather die than be reinstated into slavery” (Asanta, Mattson).
Annotations Regarding Henry Bibb (Entry Three)
Gara, Larry. “The Professional Fugitive in the Abolitionist Movement.” The Wisconsin Magazine of History,1965: 196-204. Wisconsin Historical Society. Web. 18 Nov. 2009. .
Larry Gara stresses the fundamental role fugitive slaves held in the advancement of the nineteenth century abolitionist movement. Gara illustrates this by describing the successes of many fugitive slaves, such as Henry Bibb, Henry Brown, and Frederick Douglass, and their abilities to “move audiences to tears”. The author also emphasizes the primitive role fugitive slaves had in their abilities to arouse emotional reactions and support from proslavery in addition to antislavery advocates by presenting their own experiences as “human being[s] in distress”. Gara reinforces to casual readers, as well as professionals, the unique contributions made to the abolitionist movement by fugitive slaves that might’ve not been made otherwise.
Heglar, Charles. Rethinking the slave narrative: slave marriage and the narratives of Henry Bibb and William and Ellen Craft. Westport: Greenword, 2001; pgs. 1-77. Print.
Charles Heglar focuses on the significance of slave narratives in which a centreal reoccurring theme is marriage and the family. Gara demonstrates this by distinguishing “classic” slave narratives, such as those by Harriet Jacobs and Frederick Douglass, from narratives that focus on marriage and the family; the narratives of Henry Bibb and William and Ellen Craft. Heglar also argues that narratives with close focus on marriage and the family present these areas of exploration and the role these issues had in the lives of slaves. Haglar’s purpose is to affirm the importance of seemingly unacknowledged slave narratives, specifically that of Bibb and the Crafts, while steering the spotlight of largely renowned narratives, like that of Douglass’s, from historians and other readers.
Finkenbine, Roy E.. "Black Abolitionists." Encyclopedia of African American History, 1619-1895: From the Colonial Period to the Age of Frederick Douglass. Ed. PaulFinkelman. Oxford African American Studies Center. Mon Nov 19 16:51:40 EST 2009..
Roy Finkenbine highlights the vital contributions made to the antislavery movement by black abolitionists. The author reveals that while both black and white abolitionist existed, only black abolitionists could provide the perspective that resulted from personal racial discrimination and experience. Furthermore, Finkenbine describes the role of black abolitionists in battling public opinions over slavery through speech and print, including Henry Bibb and William Wells Brown. Finkenbine’s purpose is to distinguish between the contributions made to the abolitionist movement by black and white abolitionists.
Larry Gara stresses the fundamental role fugitive slaves held in the advancement of the nineteenth century abolitionist movement. Gara illustrates this by describing the successes of many fugitive slaves, such as Henry Bibb, Henry Brown, and Frederick Douglass, and their abilities to “move audiences to tears”. The author also emphasizes the primitive role fugitive slaves had in their abilities to arouse emotional reactions and support from proslavery in addition to antislavery advocates by presenting their own experiences as “human being[s] in distress”. Gara reinforces to casual readers, as well as professionals, the unique contributions made to the abolitionist movement by fugitive slaves that might’ve not been made otherwise.
Heglar, Charles. Rethinking the slave narrative: slave marriage and the narratives of Henry Bibb and William and Ellen Craft. Westport: Greenword, 2001; pgs. 1-77. Print.
Charles Heglar focuses on the significance of slave narratives in which a centreal reoccurring theme is marriage and the family. Gara demonstrates this by distinguishing “classic” slave narratives, such as those by Harriet Jacobs and Frederick Douglass, from narratives that focus on marriage and the family; the narratives of Henry Bibb and William and Ellen Craft. Heglar also argues that narratives with close focus on marriage and the family present these areas of exploration and the role these issues had in the lives of slaves. Haglar’s purpose is to affirm the importance of seemingly unacknowledged slave narratives, specifically that of Bibb and the Crafts, while steering the spotlight of largely renowned narratives, like that of Douglass’s, from historians and other readers.
Finkenbine, Roy E.. "Black Abolitionists." Encyclopedia of African American History, 1619-1895: From the Colonial Period to the Age of Frederick Douglass. Ed. PaulFinkelman. Oxford African American Studies Center. Mon Nov 19 16:51:40 EST 2009.
Roy Finkenbine highlights the vital contributions made to the antislavery movement by black abolitionists. The author reveals that while both black and white abolitionist existed, only black abolitionists could provide the perspective that resulted from personal racial discrimination and experience. Furthermore, Finkenbine describes the role of black abolitionists in battling public opinions over slavery through speech and print, including Henry Bibb and William Wells Brown. Finkenbine’s purpose is to distinguish between the contributions made to the abolitionist movement by black and white abolitionists.
Thursday, November 12, 2009
Narrative of the Life and Adventures of Henry Bibb -- Life After Slavery (Entry Two)
The narrative of Henry Bibb is written by himself and although it was not edited by anyone, aside from punctuation changes, chapter organizations, and a table of contents, a report was conducted by the Detroit Liberty Association to examine the truth of the narrative. The committee explored the accuracy of facts, dates, people, as well as localities in Bibb’s narrative through testimonies that involved Bibb himself, as well as the backing of slave owners, dealers, slave fugitives, political friends, and political foes, often obtained in the form of letters. Once approved, The President of the Detroit Liberty Association, H. Hallock, supported Bibb to the fullest, stating “The undersigned have pleasure in recommending Henry Bibb to the kindness and confidence of Anti-slavery friends in every State...his deportment, his conduct, and his christian discourse have won our esteem and affection” (Bibb 436).
Bibb published his story in 1849 and, due to its great success, the narrative, by 1850, already had a third edition. In the same year, the Fugitive Slave Law was passed, after which Bibb and his second wife settled in Canada. Here, Bibb published and edited the first black newsletter in Canada named “Voice of the Fugitive” in January of 1859. Being so successful, the paper had eleven hundred subscribers within the end of the first year of its publication.
Bibb spent the remainder of his life, with his wife, taking an active role in the community. Together, they founded schools, assisted with building a Methodist Church, and assisted in creating temperance, educational, and anti-slavery societies. Bibb also helped aid in the formation of the Refugee Home Society, a joint-stock company that attempted to obtain and sell Canadian farmland to black immigrants. However, in 1853, Bibb experienced hardship with the publication of a second black newspaper (which meant competition for “Voice of the Fugitive”) and when a fire, believed to be arson, destroyed his office. His work was never recovered. Although Bibb never achieved his goals of ending slavery and establishing an African American colony in Canada, until his death on August 1, 1854, at the age of thirty-nine, he lived the entirety of his life with good intentions.
Works Cited
Bibbs, Henry. Narrative of The Life and Adventures of Henry Bibb, An American Slave. Slave Narratives 1789. Eds. William Andrews and Henry Louis Gates, Jr.: Library of America 2000; pgs. 427-566.
"Recent Acquisitions in African-American History &Literature: Credits." University of Virginia Library. Ed. Felicia Johnson and Edward Gaynor. Web. 12 Nov. 2009.
http://www2.lib.virginia.edu/exhibits/rec_acq/credits.html.
Scott Giusto, Heidi L. Oxford AASC:. Oxford University Press. Web. 12 Nov. 2009.
http://www.oxfordaasc.com/article/opr/t0004/e0054?hi=1&highlight=1&from=quick&pos=2.
Narrative of the Life and Adventures of Henry Bibb -- Introduction and Summary (Entry One)
Told from the view point of a fugitive slave, the narrative of Henry Bibb, written by himself, is an enthralling tale of a heart-broken father and husband. Bibb’s persistent attitude throughout the account triggers his blunt yet descriptive approach to the narrative as a whole. Throughout his lifetime Bibb sets his eyes on the ultimate prize of freedom, insisting that “the All-wise Creator, had made man a free, moral, intelligent and accountable being…that every man has a right to wages for his labor; a right to his own wife and children; a right to liberty and the pursuit of happiness…” (Bibb 444). Feeling entitled to his freedom, Bibb begins his fight for independence thus challenging all who dared to call him a slave.
Over the span of eight years Bibbs continuously pursues his desire for liberation in the form of escaping his five masters by running away several different times. Of the five, Bibb flees from his cruelest master, the Deacon Whitfield, multiple times. Bibb and another slave, Malinda, agree to marry under the condition that they will both take their earliest opportunity to escape to Canada for freedom. His first encounter with escape is done alone after which he returns back to Kentucky where he was “so fortunate as to find Malinda, and little Frances…to find the fair climes of liberty, and whom I was then seeking to rescue from perpetual slavery” (Bibb 467). His boundless love for his wife and child would compel him to return, seven more times, to try and emancipate his beloved wife and child; the ultimate outcome fruitless.
Finally, Bibb is sold to an Indian for whom he regards with the highest amount of respect, describing him as “the most reasonable, and humane slaveholder that [he] has ever belonged to” (Bibb 527). The death of this Indian master allows him a final escape, subsequently permitting him his freedom and a safe return to Kentucky. Upon discovering his wife’s forced infidelity with a slave owner, Bibb decides return to Canada where he meets the Anti-Slavery activist, his second wife; Mary E. Miles. To conclude, Bibb, alongside his new wife “advances the Anti-Slavery cause” by revealing to the public their own accounts of the horrors of slavery (Bibb 553).
Works Cited
Bibbs, Henry. Narrative of The Life and Adventures of Henry Bibb, An American Slave. Slave Narratives 1789. Eds. William Andrews and Henry Louis Gates, Jr.: Library of America 2000; pgs. 427-566.
Over the span of eight years Bibbs continuously pursues his desire for liberation in the form of escaping his five masters by running away several different times. Of the five, Bibb flees from his cruelest master, the Deacon Whitfield, multiple times. Bibb and another slave, Malinda, agree to marry under the condition that they will both take their earliest opportunity to escape to Canada for freedom. His first encounter with escape is done alone after which he returns back to Kentucky where he was “so fortunate as to find Malinda, and little Frances…to find the fair climes of liberty, and whom I was then seeking to rescue from perpetual slavery” (Bibb 467). His boundless love for his wife and child would compel him to return, seven more times, to try and emancipate his beloved wife and child; the ultimate outcome fruitless.
Finally, Bibb is sold to an Indian for whom he regards with the highest amount of respect, describing him as “the most reasonable, and humane slaveholder that [he] has ever belonged to” (Bibb 527). The death of this Indian master allows him a final escape, subsequently permitting him his freedom and a safe return to Kentucky. Upon discovering his wife’s forced infidelity with a slave owner, Bibb decides return to Canada where he meets the Anti-Slavery activist, his second wife; Mary E. Miles. To conclude, Bibb, alongside his new wife “advances the Anti-Slavery cause” by revealing to the public their own accounts of the horrors of slavery (Bibb 553).
Works Cited
Bibbs, Henry. Narrative of The Life and Adventures of Henry Bibb, An American Slave. Slave Narratives 1789. Eds. William Andrews and Henry Louis Gates, Jr.: Library of America 2000; pgs. 427-566.
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