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A brief biography of Frederick Douglass
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Some historical criticisms of Douglass'
Narrative
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New criticisms of Douglass' work
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Frederick Douglass Links
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See the First edition of The North Star, Douglass's
newspaper
A brief biography of Frederick Douglass
Frederick Douglass was born into the institution of slavery in 1817, in
Tuckahoe, Maryland. Frederick Douglass did not know the exact date of his
birth so he adopted February 14th, because his mother used to call him
her "little valentine." Douglass knew very little about his mother since
she was a field hand on the plantation some twelve miles away, and
tragically
she died when he was a very young boy. Douglass did not know who his
father
was, but it was rumored he was the son of his white slave master, Aaron
Anthony.
As a child, some cruel slaveholders mistreated him. At times,
to keep from starving, he competed with his master's dog for table scraps
and bones. In 1825, he was sent to serve as a houseboy in the home of Hugh
and Sophia Auld in Baltimore, Maryland. Mrs. Auld grew fond of Douglass
and decided to teach him how to read and write. When Mr. Auld discovered
this, he soon put a stop to it; however, Douglass had already acquired
enough to carry on by himself.
In 1832, Douglass went back to the harsh life on the plantation
in Tuckahoe. For years later, along with several other slaves, Douglass
attempted to escape, however the attempt was unsuccessful because one of
the slaves revealed their plan. Viewed as a "bad slave," Douglass was sent
to Mr. Covey's plantation. Covey was deemed as the best slave breaker
around,
and he whipped and worked Douglass mercilessly. Douglass endured all the
mistreatment until one day he could stand it no longer and fought back.
Douglass calls his standing up to Mr. Covey a "glorious resurrection,"
where his manhood was reinstated. He was again sent to Baltimore, where
he met Anna Murray, a free black woman, who gave Douglass enough love and
encouragement for him to heighten his quest to be a free man. On September
3, 1838, Douglass dressed in a Sailor's uniform and carrying
identification
papers provided by a free Black seaman, managed to reach New York City.
There he met David Ruggles, an Abolitionist, who sheltered Douglass and
assisted him with his wedding plans. Douglass then changed his surname
from Bailey to Douglass, married Anna Murray, and the couple then moved
to New Bedford, Massachusetts.
Douglass soon began frequenting Anti-Slavery meetings, and on
one occasion was unexpectedly called to speak. In the presence of some
of the prominent Abolitionist (William Lloyd Garrison, Wendell Phillips,
and William Collins), Douglass told the story of his life and was
immediately
urged to become an Anti-Slavery lecturer.
Douglass used his knowledge of the English language and his vivid
imagination to de4scribe slavery. His speeches were so eloquent that the
public began to doubt that he was ever a slave. Douglass showed his
objection
to this doubt by writing "The Narrative," in 1845. After publishing this
account of his life, he fled to England, fearing that he jeopardized his
freedom. With the aid of his friends, Douglass secured his freedom and
launched his newspaper, "The North Star." His editorials targeted slavery,
job discrimination against Blacks, and The Fugitive Slave Act of 1850.
IN addition to these events, he published his autobiography, "My Bondage
and My Freedom," in 1855.
Douglass changed his belief from "moral suasion" to implementing
active ways to show his convictions. He focused his attention Jim Crow
laws, by entering restricted public places in which these laws were
enforced.
He aided fugitive slaves and used his printing shop as an Underground
Railroad
station. Douglass was impress4ed by John Brown in overthrowing the
government.
Douglass had to flee and go to Canada for several months because a warrant
was issued for his arrest after authorities found out about his
involvement
with Brown.
Some Historical Critiques of Douglass' Works
Critiques of The North Star
Frederick Douglass' weekly publication, The North Star, was well
received by fellow newspapers. In one of the beginning issues of The North
Star, there are several critiques about the budding weekly from different
newspapers such as the Rochester Daily Advisor, New York Tribune,
Christian
Sentential and the Pennsylvania Freemen. They all welcome Frederick
Douglass'
creation and view the paper as a prominent tool in the abolition of
slavery.
Most of the papers feel the North Star can "break through the
walls of prejudice" (Pennsylvania Freemen), by keeping readers aware of
the indignities that occur in slavery. The Pennsylvania Freemen also urges
black readers to subscribe to the weekly for their sake, as well as the
longevity of the paper.
Frederick Douglass is described as a "popular leaver in the cases
of abolition" (Advent Horlanger). Most of the newspapers remark on
Douglass'
leadership role in the abolition of slavery, they seem to believe that
with him at the head of The North Star many things will be accomplished
by the new weekly (including the abolition of slavery).
Most of the papers speak of Douglass' remarkable escape from
slavery
and how he has overcome great tragedy to lead the masses of his people.
They all seem to feel that Frederick Douglass can improve the predicament
of Black people in America. They feel that is an excellent "guide and
advocate
of freedom."
Although all the papers welcome Douglass' new weekly, The Advent
Horlanger, does not "coincide with the abolition views of the Star." Yet,
they believe that everyone, including Black people should enjoy reading
the paper and have a right to read it.
Most of the papers wish Douglass much success with his paper as
well as his fight for the abolition of slavery, especially fellow
abolition
newspapers like the Pennsylvania Freemen, which looks forward to working
with the North Star to emancipate slaves in America.
Historical Critiques of The Narrative
Donald B. Gibson believes the distinction that Douglass makes between
American Christianity and ideal Christianity is "logically nice," but is
impossible. This distinction is made only on an assumption that those
categories
exist.
Houston A. Baker describes "The Narrative" as showing the lonely
side of Douglass. He believes that a suppression of his knowledge and the
lack of humanity caused the trials and tribulations Douglass went through.
Furthermore, the conclusion of the novel talks about the language of
education
that Douglass uses gives him a new experience. Baker also critiques the
restrictions Douglass puts on himself. Baker notes the "hierarchy of
preferences,"
when Douglass confronted by the system he chooses to use in the novel.
Robert Burns Stepto talks of "The Narrative" as being more
metaphorical
than rhetorical. In addition to this, the authenticity of the narrative
and moral energies help shape Douglass' voice in "The Narrative."
Modern Critiques of Douglass' Narrative
Frederick Douglass' narrative is one of the earliest and debatable pieces
of writing by a former slave. His narrative has been acclaimed both for
its accurate and moving portrayal of slave life and for its literary
merit.
Douglass' narrative has stood out to many critiques for a number of
reasons;
first, in addition to being an author, he was also well noted for his
oratory
skills, this helped catapult Douglass' fame as well as his reputation as
a great leader, orator and author. The themes in his narrative transcend
slavery and hit on much larger issues of freedom. It not only speaks of
gaining freedom, but also what a person can aspire to despite the odds
stacked against them. Also, throughout Douglass' narrative he appears to
live in a solitary life, seemingly drifting through the world alone;
however
Douglass does have many meaningful interactions that shape him as a
person,
and his drive to be free.
Some of Douglass' interactions were meaningful, but not always
pleasant.
In his narrative Douglass speaks of an altercation he had with his master,
Mr. Covey. Douglass describes his fight with Covey as a "glorious
resurrection,"
in that his spirit is freed from slavery. This fight reinvigorated him
to attain his freedom, and also showed him that he did have the power to
resist what was seen as an omnipotent institution-slavery.
Another central theme in Douglass' narrative is his quest for
manhood. Even as a boy he saw manhood as the first step towards his
freedom.
The first critiques also saw this theme. Robert Burns Stepto noted that
the narrative becomes, "far more metaphorical than rhetorical" (The
Slave's
Narratives, 226). As his struggle is often shown in a vacuum of society,
meaning that unlike other narratives, it did not include numerous others
in his struggle. Douglass' story often seems to be somewhat of a parable
and less of a history.
Douglass not only uses his manhood to attain his freedom but also
literacy. As a child, Douglass felt he had no power over his life because
he could. But when he gained the skill of reading he was able to take more
control over his life and begin to lay the foundation for his freedom.
Critic Houston A. Baker Jr. noted that, "the slave's expanding awareness
of language and its capacity to carry him towards new dimensions of
experience
{shows the counterpoints of whites' assumptions of Blacks}" (The Slave's
Narrative, 247). At the point where Douglass actually decides to go north
to attain his freedom, he was in the proverbial tomb of slavery from which
the only escape was to actually flee to the north. It can be noted that
in the narrative the actual escape is hardly mentioned, and when it is,
it's presented in much less detail than almost any other slave narrative
of the time where freedom is the denouement of the book. Douglass'
narrative
presents a more holistic view of his life, in that he presents himself
as a p0erso9 before, after and during slavery, whereas many slave
narratives
end with the author finally feeling like a whole person after their long
endurance with slavery.
Douglass also held a strong view on slavery and Christianity.
Throughout his narrative he called out many slave masters as hypocrites
who preached the kind and humane gospel of Christianity, yet they
practically
torture, raped and destroyed their fellow man that they consider slaves.
Douglass defines slaveholders idea of Christianity as "slave holders
religion,"
the religion that the masters of the plantation had. Douglass compared
the slave holders treatment of their slaves with the demeanor they held
in church justifying his conjecture that the slave holders were hypocrites
and did not practice the pure and unadulterated word of God. Douglass
however
believed in the true meaning of Christianity, that you treat others, as
you want to be treated.
Douglass made poignant points about manhood, Christianity and
literacy that helped the freedom bells ring for all mankind. He did so
in a peaceful and Christian manner that was exemplary and repeated in
later
years by civil rights activist Martin Luther King. Douglass opened the
eyes for many both black and white to the shadows and indignities that
slavery cast on all that were involved with it. Through his hard work,
dedication and sacrifice he helped bring an end to the demon of
slavery.
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Frederick Douglass Links
Text of Frederick
Douglass' Narrative
Text of "My
Escape
from slavery"
Biography
of Frederick Douglass
Letter from
Douglass
to his former master, Thomas Auld
Selected
bibliography for Frederick Douglass
The North Star
Bibliography
Almanac, Afro-American, "Biography of Frederick Douglass."(1996):
7 paragraphs.[On-line] Available:
www.toptags.com/aama/bio/men/freddoug.htm
File:bio
Davis, Charles T., Henry Louis Gates Jr. The Slaves
Narrative.London:Oxford
Press
Sundquist, Eric J., ed. Frederick Douglass: New Literacy and
Historical
Essays. Boston: Cambridge Press, 1990.
Pictures
Picture of the Narrative: http://www.ggw.org.freenet/f/fdm/doug3.gif
Portrait of Douglass: http://frederickdouglass.org
Emancipation proclamation:
http://www.philaprintshop.com/images/eman.jpg
