To Tell a Free Story: The First Century of Afro-American Autobiography, 1760-1865To Tell A Free Story traces in unprecedented detail the history of Black autobiography from the colonial era through Emancipation. Beginning with the 1760 narrative by Briton Hammond, William L. Andrews explores first-person public writings by Black Americans. Andrews includes but also goes beyond slave narratives to analyze spiritual biographies, criminal confessions, captivity stories, travel accounts, interviews, and memoirs. As he shows, Black writers continuously faced the fact that northern whites often refused to accept their stories and memories as sincere, and especially distrusted portraits of southern whites as inhuman. Black writers had to silence parts of their stories or rely on subversive methods to make facts tellable while contending with the sensibilities of the white editors, publishers, and readers they relied upon and hoped to reach. |
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... of runaways in Canada observed: “The negro, like other men, naturally desires to live in the light of truth; but he hides in the shadow of falsehood, more or less deeply, according as his safety or welfare seems to require it.
... of runaways in Canada observed: “The negro, like other men, naturally desires to live in the light of truth; but he hides in the shadow of falsehood, more or less deeply, according as his safety or welfare seems to require it.
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In keeping with both the self- and otherdirectedness of autobiography, Starobinski's labeling of the genre as “discourse-history” seems a helpful kind of general description, though fraught with definitional difficulties that must be ...
In keeping with both the self- and otherdirectedness of autobiography, Starobinski's labeling of the genre as “discourse-history” seems a helpful kind of general description, though fraught with definitional difficulties that must be ...
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Early black autobiographers seem preoccupied with authenticating their stories and themselves by documenting both according to their fidelity to the facts of human nature and experience that white Americans assumed to be true.
Early black autobiographers seem preoccupied with authenticating their stories and themselves by documenting both according to their fidelity to the facts of human nature and experience that white Americans assumed to be true.
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This seems very likely when we remember that analysis of the Works Progress Administration interviews with ex-slaves in the 1930s suggests that blacks often told their white interviewers what they seemed to want to hear.
This seems very likely when we remember that analysis of the Works Progress Administration interviews with ex-slaves in the 1930s suggests that blacks often told their white interviewers what they seemed to want to hear.
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... of autobiography is so problematic, it seems to me more fruitful to treat the form more as a complex of linguistic acts in a discursive field than as the verbal emblem of an essential self uniquely stamped on a historical narrative.
... of autobiography is so problematic, it seems to me more fruitful to treat the form more as a complex of linguistic acts in a discursive field than as the verbal emblem of an essential self uniquely stamped on a historical narrative.
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To tell a free story: the first century of Afro-American autobiography, 1769-1865
Avis d'utilisateur - Not Available - Book VerdictAndrews describes and analyzes many autobiographies here, but his primary focus is on "slave narratives'' by Frederick Douglass, Harriet Jacobs (a.k.a. Linda Brent), and J. D. Green. He convincingly ... Consulter l'avis complet
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