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Journal articles on the topic 'Harriet Jacobs'

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Published: 4 June 2021
Last updated: 10 February 2022

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1

Buckner, Jocelyn L. "Harriet Jacobs (review)." Theatre Journal 63, no. 3 (2011): 460–62. http://dx.doi.org/10.1353/tj.2011.0084.

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2

Stewart, A. "Revising "Harriet Jacobs" for 1865." American Literature 82, no. 4 (January 1, 2010): 701–24. http://dx.doi.org/10.1215/00029831-2010-042.

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3

Fleischner, Jennifer. "Harriet Jacobs: A Life (review)." Legacy 22, no. 1 (2005): 78–80. http://dx.doi.org/10.1353/leg.2005.0006.

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4

Moody, Joycelyn. "The Harriet Jacobs Family Papers." African American Review 43, no. 4 (2009): 751–53. http://dx.doi.org/10.1353/afa.2009.0052.

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5

Harden, Alessandra Ramos de Oliveira, and Luciene Do Rêgo Da Silva. "Harriet Ann Jacobs: feminismo e literatura." Revista da Anpoll 1, no. 43 (February 3, 2017): 75–90. http://dx.doi.org/10.18309/anp.v1i43.1062.

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Este artigo concentra-se na apresentação de Incidents in the Life of Slave Girl (1861), de Harriet Ann Jacobs, com base na noção de autobiografia proposta por Philippe Lejeune (2008). Propõe-se um entrecruzamento desse gênero com as teorias feministas, com ênfase no feminismo negro, devido à relevância da obra para a Literatura negra e feminista, bem como para o Movimento Feminista e os Movimentos Negros do Brasil. Tendo em vista que se trata de escrita autobiográfica, com o relato de uma mulher em situação de escravidão nos Estados Unidos do século XIX, defende-se que a leitura de Incidents nos ajuda a compreender a importância da voz da mulher negra escravizada no Brasil, diante da escassez de registros acerca de obras literárias escritas por pessoas nessa situação.
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6

Baumgartner, Kabria. "Incidents in the Life of a Slave Girl, Education and Abolition." Ethnic Studies Review 32, no. 2 (January 1, 2009): 52–78. http://dx.doi.org/10.1525/esr.2009.32.2.52.

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Some thirty years before Harriet Ann Jacobs opened the Jacobs Free School in Alexandria, Virginia in January 1864, one of her first students was her fifty-threeyear-old uncle, Fred. The seventeen-year-old Harriet appreciated her uncle's “most earnest desire to learn to read” and promised to teach him.1 As slaves, both teacher and student risked the punishment of “thirtynine lashes on [the] bare back” as well as imprisonment for violating North Carolina's anti-literacy laws targeting African Americans.2 Nevertheless they agreed to meet three times a week in a “quiet nook” where she instructed him in secret.3 While the primary goal for him was to read the Bible, this moment in Jacobs' slave narrative Incidents in the Life of a Slave Girl revealed her early commitment to African American literacy and education as well as her rejection of the laws of American slavery. In that moment, the vocations of education and abolition took root for Harriet Jacobs.
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7

Emsley, Sarah. "Harriet Jacobs and the Language of Autobiography." Canadian Review of American Studies 28, no. 2 (January 1998): 145–62. http://dx.doi.org/10.3138/cras-028-02-06.

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8

Forbes, Erin E. "Do Black Ghosts Matter?: Harriet Jacobs’ Spiritualism." ESQ: A Journal of Nineteenth-Century American Literature and Culture 62, no. 3 (2016): 443–79. http://dx.doi.org/10.1353/esq.2016.0019.

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9

Benjamin Fagan. "Harriet Jacobs and the Lessons of Rogue Reading." Legacy 33, no. 1 (2016): 19. http://dx.doi.org/10.5250/legacy.33.1.0019.

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10

Saunders. "Harriet Jacobs and African American Women's Mutual Support." Resources for American Literary Study 40 (2019): 292. http://dx.doi.org/10.5325/resoamerlitestud.40.2018.0292.

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11

Cabral, Gladir Da Silva, and Suélem Da Cunha. "A escrita de si como construção da identidade nas narrativas de Barriet Jacobs." Revista Memorare 4, no. 3-I (December 19, 2017): 112. http://dx.doi.org/10.19177/memorare.v4e3-i2017112-133.

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O objetivo deste artigo é problematizar os processos identitários presentes na obra Incidents in the Life of a Slave Girl: Written by Herself (2005 [1861]), escrita por Harriet Jacobs (18131897), sob o pseudônimo de Linda Brent. Tomando por base os estudos de Jean Fagan Yellin (1990; 2004), Kabengele Munanga (2012) e os autores que discutem os estudos culturais e as narrativas de escravos, a obra de Harriet foi analisada levando em conta três aspectos: o domínio da escrita como ferramenta de construção identitária, a sexualidade e a interação entre religião e família. A narrativa de Harriet afilia-se a um gênero literário bastante afluente no seu tempo: a autobiografia de escravos. Jacobs tem objetivos concretos e dirige-se especificamente à mulher branca que mora no Sul dos Estados Unidos e que, portanto, pode mudar a opinião pública em relação não só as mazelas do regime escravocrata como ao sistema religioso vigente.
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12

Nudelman, Franny. "Harriet Jacobs and the Sentimental Politics of Female Suffering." ELH 59, no. 4 (1992): 939. http://dx.doi.org/10.2307/2873301.

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13

Goodwin, Michele. "A Different Type of Property: White Women and the Human Property They Kept." Michigan Law Review, no. 119.6 (2021): 1081. http://dx.doi.org/10.36644/mlr.119.6.different.

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14

Karen Woods Weierman. "“This Narrative Is No Fiction”: Harriet Jacobs in the Archives." Reviews in American History 38, no. 1 (2010): 61–66. http://dx.doi.org/10.1353/rah.0.0191.

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15

Sommers, Samantha M. "Harriet Jacobs and the Recirculation of Print Culture: Figure 1." MELUS: Multi-Ethnic Literature of the United States 40, no. 3 (July 15, 2015): 134–49. http://dx.doi.org/10.1093/melus/mlv026.

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16

Lovell, Thomas B. "By Dint of Labor and Economy: Harriet Jacobs, Harriet Wilson, and the Salutary View of Wage Labor." Arizona Quarterly: A Journal of American Literature, Culture, and Theory 52, no. 3 (1996): 1–32. http://dx.doi.org/10.1353/arq.1996.0018.

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17

Logue, Cal M., and Eugene F. Miller. "Communicative interaction and rhetorical status in Harriet Ann Jacobs’ slave narrative." Southern Communication Journal 63, no. 3 (September 1998): 182–98. http://dx.doi.org/10.1080/10417949809373092.

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18

Diran, Ingrid. "Scenes of Speculation: Harriet Jacobs and the Biopolitics of Human Capital." American Quarterly 71, no. 3 (2019): 697–718. http://dx.doi.org/10.1353/aq.2019.0050.

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19

Curseen, Allison S. "Black Girlish Departure and the “Semiotics of Theater” in Harriet Jacobs's Narrative; or, Lulu & Ellen: Four Opening Acts." Theatre Survey 60, no. 1 (December 21, 2018): 91–121. http://dx.doi.org/10.1017/s0040557418000510.

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Harriet Jacobs'sIncidents in the Life of a Slave Girlwas edited and introduced to its antebellum reading public in 1861 by the white abolitionist Lydia Marie Child. Nearly a century and a half later, another Lydia once again brings Jacobs's story to the public attention asHarriet Jacobs, a stage play by critically acclaimed African American playwright Lydia R. Diamond. Chicago's Steppenwolf Theatre commissioned and debuted the play in 2008 as part of its youth program. Regarded as Diamond's best work, the play ends with Jacobs, recently liberated from her hiding space of seven years, declaring to the audience, “But it was above Grandmother's shed, in the cold and dark, in the heat and solitude, that I found my voice.” This aspirational claim to an unshackled black girl voice reverberates a twenty-first-century renewal of black women artists, scholars, and activists committed to recovering, proclaiming, and celebrating black girls. With subsequent back-to-back productions in 2010 by the Underground Railway Theater and Kansas City Repertory Theatre (KCRep), the play heralds the millennial energy of both the 2013 #blackgirlmagic social-media campaign and the 2014 formation of black girlhood studies (BGS), an academic field that prioritizes “a rigorous commitment to locating the voices of black girls,” and elucidating the “local” intersections of race, gender, and other areas in which “black girls’ agency comes into view.” It is precisely this energetic recovery of a black girl voice on the contemporary stage—a Harriet for the new millennial—that makesHarriet Jacobsso attractive. Describing her vision for the KCRep production, director Jessica Thebus stated: “Our task as I see it, today, is to tell the story with the clarity and energy of Harriet Jacobs's voice with her humor, with her intellect, and consciousness.” And promoting Wayne State's 2017 production, Dale Dorlin writes:For director Billicia Charnelle Hines, Harriet Jacobs is not a slave play, but a prime example of a heroine's journey. “This is an adventure story,” says Hines, “about a heroine who, no matter what, was determined to be free. That's someone I look up to. … I want people to think of her as a hero.”Hines's focus on the hero and adventure genre echoes the comments of Hallie Gordon, director of the original Steppenwolf production, which located the play within another genre of Western subject formation, the bildungsroman; for Gordon, “Harriet Jacobsis about the strength of this one girl who turns into a woman in front of our very eyes.” Critic Nancy Churnin, lauding the play's accessible rendering of a young female who finds in dismal confinement not only freedom but her voice, titled her 2016 review of the Dallas-based African American Repertory Theater's production, “A Slave Tale with Echoes of Anne Frank.” Resonant with Diamond's own desire for “Harriet Jacobs … to exist, theatrically, alongside Anne Frank and Joan of Arc,” Churnin's title presumably refers toThe Diary of Anne Frank,Frances Goodrich and Albert Hackett's 1955 stage adaptation of Anne Frank'sDiary of a Young Girl(first performed at the Cort Theatre on Broadway). Still, considering that Jacobs lived well before Frank, the comparison is curious. Reflected in that curiousness is something of the irony of lauding a portrait of historical black girlhood that obscures the minor complexities of a “slave tale” or “slave play.” The comparison effectively fits the black girl into a role of heroic girl power shaped by a history of white girlhood, in which the slave girl, coming too early, can be imagined only anachronistically at best.
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20

SAMPAIO, MARIA CLARA CARNEIRO, and MARÍLIA B. A. ARIZA. "Narrativas de mulheres escravizadas nos Estados Unidos do século XIX." Estudos Avançados 33, no. 96 (August 2019): 179–98. http://dx.doi.org/10.1590/s0103-4014.2019.3396.0011.

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resumo Nos Estados Unidos, bem como em outros países de língua inglesa, os relatos em primeira pessoa de ex-escravizados constituem um gênero literário de enorme importância histórica chamadoslave narrative, que abarca diferentes tipos de registros autobiográficos de sujeitos submetidos ao tráfico e/ou à escravidão atlântica. A partir da análise das trajetórias narradas por Harriet Jacobs e Harriet Tubman, duas ex-escravas fugidas na primeira metade do século XIX, buscou-se compreender como suas memórias convocaram autorrepresentações diferentes, mas igualmente potentes, em que trajetórias individuais de resistência e emancipação dialogam diretamente com o abolicionismo e as especificidades femininas da experiência da escravização.
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21

Robinson Jr., Mixon. "Bell, Book, and Locomotive: Communicating Abolition in and out of Concord, Massachusetts." New England Quarterly 91, no. 3 (August 2018): 448–82. http://dx.doi.org/10.1162/tneq_a_00686.

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“Bell, Book, and Locomotive” explores the print culture of abolitionism in Concord, Massachusetts by focusing on a confluence of communication technologies: town bells, printing presses, and the railroad. In addition to Ralph Waldo Emerson and fellow transcendentalist Henry David Thoreau, the article considers the antislavery activism of Moses Grandy, Frederick Douglass, and Harriet Jacobs.
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22

Sirpa Salenius. "Transatlantic Interracial Sisterhoods: Sarah Remond, Ellen Craft, and Harriet Jacobs in England." Frontiers: A Journal of Women Studies 38, no. 1 (2017): 166. http://dx.doi.org/10.5250/fronjwomestud.38.1.0166.

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23

Smith, C. "Harriet Jacobs among the Militants: Transformations in Abolition's Public Sphere, 1859-61." American Literature 84, no. 4 (January 1, 2012): 743–68. http://dx.doi.org/10.1215/00029831-1901427.

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24

Taves, Ann. "Spiritual Purity and Sexual Shame: Religious Themes in the Writings of Harriet Jacobs." Church History 56, no. 1 (March 1987): 59–72. http://dx.doi.org/10.2307/3165304.

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In a review published in 1849, Ephraim Peabody observed that “America has the mournful honor of adding a new department to the literature of civilization,—the autobiographies of escaped slaves.” As Peabody went on to point out, “these narratives show how it [slavery] looks as seen from the side of the slave. They contain the victim's account of the workings of this great institution.” As such, they have proved an invaluable resource for examining the religious life of Afro-Americans under slavery. Yet despite the fact that Peabody and others recognized “the peculiar hardships to which the female slave [was] subjected” during the nineteenth century, few recent studies of slavery have paid attention to differences in gender and none, to my knowledge, have explored the impact to gender differences on the religious life of slaves.
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25

Bercuci, Loredana. "Female and Unfree in America: Captivity and Slave Narratives." Romanian Journal of English Studies 17, no. 1 (December 1, 2020): 22–30. http://dx.doi.org/10.1515/rjes-2020-0004.

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Abstract This study analyses two seminal American memoirs that depict female captivity: A Narrative of the Captivity and Restoration of Mrs. Mary Rowlandson (1682) by Mary Rowlandson and Harriet Jacobs’ Incidents in the Life of a Slave Girl (1861). My aim is to discuss, using the tools of Critical Race Theory, the intersections of gender and race, focusing on how the two women’s femininity, as well as their individuality, is linked to Christianity and motherhood.
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26

Blidariu, Şerban Dan. "The Other Half of the Truth: Incidents in the Life of a Slave Girl, A First-Hand Account of Slavery from a Woman’s Perspective." Gender Studies 16, no. 1 (December 1, 2017): 29–39. http://dx.doi.org/10.2478/genst-2018-0004.

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Abstract While Frederick Douglass’ autobiography is a classic and offers an image of slavery based on the memories of a former slave, that image remains incomplete because it is centered on attributes and events seen as predominantly masculine. For a more thorough understanding of what slavery was for all, another perspective must be put forth: that of a woman and a mother. In order to achieve this, the paper will focus on Incidents in the Life of a Slave Girl by Harriet Jacobs.
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27

Berlant, Lauren. "The Queen of America Goes to Washington City: Harriet Jacobs, Frances Harper, Anita Hill." American Literature 65, no. 3 (September 1993): 549. http://dx.doi.org/10.2307/2927393.

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28

Burnham, Michelle. "Loopholes of Resistance: Harriet Jacobs' Slave Narrative and the Critique of Agency in Foucault." Arizona Quarterly: A Journal of American Literature, Culture, and Theory 49, no. 2 (1993): 53–73. http://dx.doi.org/10.1353/arq.1993.0028.

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29

Hendrick, Veronica C. "Colonial American Slave Laws: Frederick Douglass and Harriet Jacobs Highlight Consequences for Slave Women." Australian Feminist Law Journal 25, no. 1 (December 2006): 41–57. http://dx.doi.org/10.1080/13200968.2006.10854360.

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30

Pittman, Coretta. "Black Women Writers and the Trouble withEthos: Harriet Jacobs, Billie Holiday, and Sister Souljah." Rhetoric Society Quarterly 37, no. 1 (December 15, 2006): 43–70. http://dx.doi.org/10.1080/02773940600860074.

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31

Taylor, D. "From Slavery to Prison: Benjamin Rush, Harriet Jacobs, and the Ideology of Reformative Incarceration." Genre 35, no. 3-4 (January 1, 2002): 429–47. http://dx.doi.org/10.1215/00166928-35-3-4-429.

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32

Moore, Geneva Cobb. "A Freudian Reading of Harriet Jacobs' Incidents in the Life of a Slave Girl." Southern Literary Journal 38, no. 1 (2005): 3–20. http://dx.doi.org/10.1353/slj.2005.0034.

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33

Stover, Johnnie M. "Nineteenth-Century African American Women's Autobiography as Social Discourse: The Example of Harriet Ann Jacobs." College English 66, no. 2 (November 2003): 133. http://dx.doi.org/10.2307/3594263.

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34

Smyth, William D. "O Death, Where is Thy Sting?: Reverend Francis J. Grimke's Eulogy for Harriet A. Jacobs." Journal of Negro History 70, no. 1-2 (January 1985): 35–39. http://dx.doi.org/10.1086/jnhv70n1-2p35.

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35

Hasan Marwan Yahay Al Saleem. "Aspects of the Narratives of Slavery in the Afro-American Literature as Represented by Harriet Jacobs and Frederick Douglass’ Works." Creative Launcher 6, no. 3 (August 30, 2021): 105–9. http://dx.doi.org/10.53032/tcl.2021.6.3.21.

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Harriet Ann Jacobs’ Incidents in the life of a Slave Girl (1861) and Frederick Douglass’ Narrative of the Life of Frederick Douglass: An American Slave (1845) are two very significant works to show slave narratives Afro-American Literature. They provide many aspects in attempting to portray the complex sufferings and different kinds of frustrations, especially that the threat to the existence of their families and their rights as human beings in American society. The works present real stories and scenes lived by both writers in that dark era. The article makes a kind of comparison between them to highlight how both sexes suffered to the same extent. Jacobs represented the female side while Douglass represented the male side of black slaves in America through their works. The article aims to shed light on the brutal effect of slave and the crimes of the racist white American people upon these vulnerable people in a society of an ideal country in which the worst forms of racism are still practiced and the murder of George Floyd’s crime is not far from us. Therefore, it is the duty of the free people of the whole world to expose these heinous acts and work to prevent them and support the oppressed.
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36

MANNING, RITA. "Jo Ellen Jacobs, The Complete Works of Harriet Taylor Mill (Bloomington: Indiana University Press, 1998), pp. xxxv + 587 Jo Ellen Jacobs, The Voice of Harriet Taylor Mill (Bloomington: Indiana University Press, 2002), pp. xxi + 270." Utilitas 18, no. 3 (August 21, 2006): 317–21. http://dx.doi.org/10.1017/s0953820806242122.

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37

Powery, Emerson B. "‘Rise Up, Ye Women’." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 5, no. 2 (November 14, 2011): 171–84. http://dx.doi.org/10.1558/post.v5i2.171.

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Harriet Jacobs was the first female to write and publish a narrative about her earlier life in slavery. It is a story unlike any written by her male counterparts, especially as she details the psychological impact of the harrowing sexual exploitation of nineteenth-century antebellum enslavement. Her Incidents is full of citations of and allusions to the Bible, which she learned to read as a very young girl. She developed a strategy for interpreting the pages of the Bible to challenge commonly held southern interpretations that supported the slaveholding aristocracy surrounding her. Her appropriation of the Bible allowed her to defend her humanity and maintain her dignity.
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38

Da Silva, Alexandra Lima. "Escritas de si, escritas da liberdade: representações sobre as viagens em autobiografias de escravizados." Revista Brasileira de Pesquisa (Auto)biográfica 2, no. 5 (August 31, 2017): 413. http://dx.doi.org/10.31892/rbpab2525-426x.2017.v2.n5.p413-427.

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Compreender os significados das representações sobre as viagens construídas em autobiografias escritas por sujeitos nascidos na escravidão, nos Estados Unidos, no século XIX, é o horizonte do presente trabalho. Harriet Jacobs, Amanda Berry Smith, Frederick Douglass, Booker Washington e John Brown, nascidos no cativeiro, fizeram uso da palavra e das viagens, para construir a própria liberdade. O presente estudo situa-se no campo da história da educação e compreende as narrativas de vida como um ego-documento, uma vez que a narrativa e a memória são elementos constituintes da prática de registrar a própria vida. Viajar e escrever foram caminhos da liberdade, no plural.Palavras-chave: Autobiografias. Escravizados. Viagens. Histórias da Educação.
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39

Accomando, Christina. ""The Laws were Laid Down to Me Anew": Harriet Jacobs and the Reframing of Legal Fictions." African American Review 32, no. 2 (1998): 229. http://dx.doi.org/10.2307/3042121.

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40

Washington, Margaret. ""From Motives of Delicacy": Sexuality and Morality in the Narratives of Sojourner Truth and Harriet Jacobs." Journal of African American History 92, no. 1 (January 2007): 57–73. http://dx.doi.org/10.1086/jaahv92n1p57.

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41

Rhodes, J. "JEAN FAGAN YELLIN. Harriet Jacobs: A Life. New York: Basic Books. 2004. Pp. xxi, 394. $27.50." American Historical Review 111, no. 1 (February 1, 2006): 174–75. http://dx.doi.org/10.1086/ahr.111.1.174.

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42

Abbas, Abbas. "THE REALITY OF AMERICAN NATION SLAVERY IN THE NOVEL INCIDENTS IN THE LIFE OF A SLAVE GIRL BY HARRIET ANN JACOBS." JURNAL ILMU BUDAYA 8, no. 1 (May 22, 2020): 116. http://dx.doi.org/10.34050/jib.v8i1.9672.

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This article discusses the social facts experienced by Americans in literature, especially novel. Literary work as a social documentation imagined by the author is a reflection of the values of a nation or ethnicity. The main objective of research is to trace the reality of slavery that occurred in America as a social fact in literary works. This research is useful in strengthening the sociological aspects of literary works as well as proving that literary works save a social reality at the time so that readers are able to judge literary works not merely as fiction, but also as social documentation. The writer in this study uses one of the literary research methods, namely Genetic Structuralism Approach. This method emphasizes three main aspects, namely literary work, the background of the author's life, and social reality. Novel Incidents In The Life Of A Slave Girl written by Harriet Ann Jacobs in 1858 was used as primary research data, then a number of references about the author's social background and the reality of slavery in the history of the American nation became secondary data. Primary and secondary research data obtained through literature study. Based on the results of this study found the events of slavery in the history of the American nation. Slavery was the act of white Americans forcibly employing black Negroes on the lands of plantation and agricultural also mining areas. Slavery is a valuable lesson for Americans in protecting human rights today as well as a historic lesson in building the American national spirit, namely freedom, independence, and democracy. The reality of slavery is reflected in the novel Incidents In The Life Of A Slave Girl as well as the life experience of its author, Harriet Ann Jacobs.
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LIMA DA SILVA, ALEXANDRA. "ESCRITORES DA LIBERDADE: AUTOBIOGRAFIAS DE ESCRAVOS, MEMÓRIA E HISTÓRIA DA EDUCAÇÃO." Educação em Foco 19, no. 28 (August 25, 2016): 103–32. http://dx.doi.org/10.24934/eef.v19i28.1177.

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Explorar as narrativas de vida de ex-escravos nascidos no século XIX, nos Estados Unidos, é o horizonte do presente trabalho. O conjunto documental abarca os escritos de sujeitos como Frederick Douglass (1818-1895), Booker Washington (1856- 1915) e Harriet Jacobs (1813-1897). Busca-se interrogar os sentidos da educação na vida de homens e mulheres que vivenciaram a escravidão, a fim de refletir sobre a importância do registro escrito e da leitura na experiência de tais sujeitos. O presente estudo situa-se no campo da história da educação e compreende as narrativas de vida como um ego-documento, uma vez que a narrativa e a memória são elementos constituintes da prática de registrar a própria vida.
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44

Drake, Kimberly. "Rewriting the American Self: Race, Gender, and Identity in the Autobiographies of Frederick Douglass and Harriet Jacobs." MELUS 22, no. 4 (1997): 91. http://dx.doi.org/10.2307/467991.

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45

Abbey, Ruth. "Jo Ellen Jacobs, Paula Harms Payne. The Complete Works of Harriet Taylor Mill. Bloomington, Indiana University Press, 1998." Hypatia 16, no. 1 (2001): 94–97. http://dx.doi.org/10.1017/s0887536700011569.

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46

Chaney, Michael A. "Keeping Pictures, Keeping House: Harriet and Louisa Jacobs, Fanny Fern, and the Unverifiable History of Seeing the Mulatta." ESQ: A Journal of the American Renaissance 59, no. 2 (2013): 262–90. http://dx.doi.org/10.1353/esq.2013.0022.

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47

Ross, Kelly. "Watching from Below: Racialized Surveillance and Vulnerable Sousveillance." PMLA/Publications of the Modern Language Association of America 135, no. 2 (March 2020): 299–314. http://dx.doi.org/10.1632/pmla.2020.135.2.299.

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By relying on Foucauldian panopticism as a universally explanatory theory, surveillance studies has collapsed two separate issues: the power relations between watcher and watched and the visibility or nonvisibility of the watcher. The presumption that the watcher's visibility or nonvisibility is irrelevant is especially dangerous for observers of color, who are already more vulnerable because of racial hypervisibility. This essay examines the simultaneous operation of surveillance (watching from above) and sousveillance (watching from below), both predicated on racial hypervisibility. To demonstrate the continuity of racial hypervisibility across a broad historical period, I compare the risks taken by sousveillants of color making smart‐phone recordings of police brutality in the twenty‐first century with the dangers faced by visible African American sousveillants in nineteenth‐century slave narratives by Charles Ball, Frederick Douglass, and Harriet Jacobs. (KR)
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48

Elrod, Eileen Razzari. "Harriet Wilson and the White Reader: Authority and Audience inOur Nig." Prospects 24 (October 1999): 297–310. http://dx.doi.org/10.1017/s0361233300000399.

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From the time of its reissue in 1983, Harriet Wilson's 1859 text,Our Nig, has inspired critical discussion, much of which has concerned the matter of genre and related questions of the author's purpose and audience. When Henry Louis Gates first introduced it to contemporary readers, he called it both a “novel” and a “third–person autobiography,” further suggesting that it might be read in the context of sentimental novels, as he analyzed the book's interesting departures from Nina Baym's overplot inWoman's Fiction(“Introduction,” xi, xli–lv). Since then a number of critics have expanded upon and argued with Gates's preliminary assessment of Wilson's work and audience. Hazel Carby argues that Wilson writes to black readers, assuming that many of them would have shared her experience, whereas most other critics, including Claudia Tate and Margaret Lindgren, assume that Wilson is writing to a white audience, and negotiating the sense of difference between reader and writer. Barbara White and Eric Gardner, establishing that the actual “Bellmont” family, the Haywards, had strong abolitionist connections, suggest the complications of audience for Wilson. And Gardner, like Carby, suggests that Wilson would have assumed that her story would have been marketable only to a small group of Northern black readers, many of whom would have had similar experiences. Drawing on William Andrews's work with black autobiography, Beth Maclay Doriani describes how Wilson (and Harriet Jacobs) subvert the traditional genre of black autobiography, at the same time as they adhere to 19th–century conventions for publication and sale to white audiences. John Ernest argues that Wilson would have understood the ways in which her story would have been read and misread by proslavery forces. Drawing on William Andrews's discussion of Henry Bibb's narrative, Ernest argues persuasively for Wilson's extraordinarily complex understanding of her audience, to whom she appeals for an exchange based on a recognition of the essential mistrust of social groups.
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49

Cutter, Martha J. "Dismantling "The Master's House": Critical Literacy in Harriet Jacobs' Incidents in the Life of a Slave Girl." Callaloo 19, no. 1 (1996): 209–25. http://dx.doi.org/10.1353/cal.1996.0010.

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50

Rees, Dilys Karen, and Danilo Neves Pereira. "An intercultural reading of Charles w. Chesnutt’s the goophered grapevine and of Thomas page’s Marse Chan: racial representation in postbellum southern short stories." Signótica 30, no. 2 (April 24, 2018): 225. http://dx.doi.org/10.5216/sig.v30i2.47893.

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Este artigo propõe analisar dois contos sobre o Sul dos Estados Unidos pré-guerra civil. O primeiro conto é Marse Chan de Thomas Nelson Page e o outro é The Goophered Grapevine de Charles W. Chesnutt. Para enriquecer a discussão, nós primeiro revisamos a literatura escrita por negros americanos sobre a escravidão durante o período anterior à guerra civil, em particular os trabalhos de Harriet Ann Jacobs e Frederick Douglass, e prosseguimos a articular que o escritor afro-americano Chesnutt é mais capaz de descrever uma narrativa complexa sobre a escravidão no Sul dos Estados Unidos do que o Page. A relevância da nossa análise se baseia em uma postura intercultural que entende não apenas a importância de ler-se literatura interculturalmente, mas que também reconhece que entender outras culturas e literaturas nos ajuda a melhor compreender nós mesmos e as culturas dentro das quais estamos inseridos.
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