Frederick Douglasss Place in American Literature Providential Tradition.
Frederick Douglasss autobiographical work Narrative of the Life of Frederick Douglass is deeply entrenched as a classic representation of American Literature. The writing, more than anything else, traces the formation of a human beings personal identity in a system which rewards certain personal identities and severely constrains other personal identities. As a black slave in a young nation dominated by white elites, Douglass illustrates in his writing that personal identities based in such classifications as race are inconsistent with American ideals and that they contradict the founding premises of the nation. He draws on American ideals as they are grounded in religion, law, and political philosophies. He is able to write authoritatively regarding personal identity as an integral feature of American life because he has personally experienced life as an American slave and later as a free man in America. Specifically, it has been noted in the academic literature that Douglass inscribes the persona of the Narrative within the great providential tradition of
American literature that begins with the Puritan accounts of Winthrop and Rowlandson. The providential tradition generally refers to autobiographical works which express themes related to different types of good and bad. Whereas the Puritans wrote letters and other works dealing with good and evil within a more religious context Douglass writes about good and evil with respect to racial classifications generally and slavery in particular. It is therefore reasonable to assert that Douglass fits neatly within the American providential tradition because of the manner in which he uses his own life experiences to discuss and criticize racially-based oppression and slavery. This providential orientation, within the context of American literature and the American historical experience, can be seen in the way that Douglass writes about violence and education.
As an initial matter, Douglass represents the providential tradition in America most notably in the way that he portrays while violence against blacks as unjust and evil. Violence in this respect, both physical violence and psychological violence, is the clearest manifestation of the evil associated with slavery in Douglasss narrative. His relationship with Mr. Plummer is an excellent example of this type of racially-based evil that portrays the evil nature of slavery. Textually, in describing Mr. Plummer, Douglass writes that he is a miserable drunkard, a profane swearer, and a savage monster and that I have known him to cut and slash the womens heads so horribly, that even master would be enraged at his cruelty.
Two aspects of this textual description are consistent with the providential tradition of American literature. First, Douglass uses words such as savage and monster in ways which characterize the man as less than human and which clearly define him as an evil creature. Second, by noting that even the plantation owners became extraordinarily angry with the intensity of Mr. Plummers violence, Douglass is able to create some unity of thought between the white master and the black slave that results in a nearly harmonious type of racial agreement about the evil nature of violence used against slaves. Mr. Plummer, in the providential tradition of American literature, might very well be compared to devils or witches in Puritan letters and literature. Violence, in sum, functions as a manifestation of evil and to firmly root Douglasss Narrative in the providential tradition of American literature.
In addition to physical violence, Douglass also uses psychological violence in the form of depriving black slaves of an education as an aspect of the evil nature of slavery. An education, in effect, would allow slaves to more clearly understand the evil being done to them, and this must be prevented by the white masters at all costs. He describes the depth of this type of psychological violence by observing that The white children could tell their ages. I could not tell why I ought to be deprived of the same privilege. I was not allowed to make any inquiries of my master concerning it. He goes on, throughout the work, to describe the lack of an education as living in a world of darkness. The world of darkness is yet another feature of the providential strain of American literary traditions. One scholar has noted the significance of education and literacy in
Douglasss work, arguing that Douglasss acquisition of literacy is on a scale equivalent to the spectacle of violence in the rhetorical structure of the Narrative. The need to ascend from this darkness, the lack of literacy and the lack of an education, is the human aspiration to make the world a good rather than an evil place. This, too, firmly places Douglasss Narrative in the American literary tradition.
In conclusion, Douglasss autobiographical work clearly reflects and contributes to the providential tradition as it has developed and continues to develop within the context of American literature. There are few, if any, evils as insidious in the American experience and this lends additional power to the providential essence of the work.
American literature that begins with the Puritan accounts of Winthrop and Rowlandson. The providential tradition generally refers to autobiographical works which express themes related to different types of good and bad. Whereas the Puritans wrote letters and other works dealing with good and evil within a more religious context Douglass writes about good and evil with respect to racial classifications generally and slavery in particular. It is therefore reasonable to assert that Douglass fits neatly within the American providential tradition because of the manner in which he uses his own life experiences to discuss and criticize racially-based oppression and slavery. This providential orientation, within the context of American literature and the American historical experience, can be seen in the way that Douglass writes about violence and education.
As an initial matter, Douglass represents the providential tradition in America most notably in the way that he portrays while violence against blacks as unjust and evil. Violence in this respect, both physical violence and psychological violence, is the clearest manifestation of the evil associated with slavery in Douglasss narrative. His relationship with Mr. Plummer is an excellent example of this type of racially-based evil that portrays the evil nature of slavery. Textually, in describing Mr. Plummer, Douglass writes that he is a miserable drunkard, a profane swearer, and a savage monster and that I have known him to cut and slash the womens heads so horribly, that even master would be enraged at his cruelty.
Two aspects of this textual description are consistent with the providential tradition of American literature. First, Douglass uses words such as savage and monster in ways which characterize the man as less than human and which clearly define him as an evil creature. Second, by noting that even the plantation owners became extraordinarily angry with the intensity of Mr. Plummers violence, Douglass is able to create some unity of thought between the white master and the black slave that results in a nearly harmonious type of racial agreement about the evil nature of violence used against slaves. Mr. Plummer, in the providential tradition of American literature, might very well be compared to devils or witches in Puritan letters and literature. Violence, in sum, functions as a manifestation of evil and to firmly root Douglasss Narrative in the providential tradition of American literature.
In addition to physical violence, Douglass also uses psychological violence in the form of depriving black slaves of an education as an aspect of the evil nature of slavery. An education, in effect, would allow slaves to more clearly understand the evil being done to them, and this must be prevented by the white masters at all costs. He describes the depth of this type of psychological violence by observing that The white children could tell their ages. I could not tell why I ought to be deprived of the same privilege. I was not allowed to make any inquiries of my master concerning it. He goes on, throughout the work, to describe the lack of an education as living in a world of darkness. The world of darkness is yet another feature of the providential strain of American literary traditions. One scholar has noted the significance of education and literacy in
Douglasss work, arguing that Douglasss acquisition of literacy is on a scale equivalent to the spectacle of violence in the rhetorical structure of the Narrative. The need to ascend from this darkness, the lack of literacy and the lack of an education, is the human aspiration to make the world a good rather than an evil place. This, too, firmly places Douglasss Narrative in the American literary tradition.
In conclusion, Douglasss autobiographical work clearly reflects and contributes to the providential tradition as it has developed and continues to develop within the context of American literature. There are few, if any, evils as insidious in the American experience and this lends additional power to the providential essence of the work.
Categories:
0 comments:
Post a Comment