II. Antebellum

Mississippi Quarterly, The, Mid-Summer, 1997

(33.) [BROWN, HENRY "BOX"] Wolff, Cynthia Griffin. "Passing Beyond the Middle Passage: Henry `Box' Brown's Translations of Slavery." MR, 37 (Spring, 1996), 23-44.

Unlike typical slave narratives, which were autobiographical, Brown's Panorama of Slavery emphasized the history of slavery in order to emphasize the evils of slavery.

See also 824.

(34.) [CALHOUN, JOHN C.] Fetscher, Irving. "El ideal de la democracia y la falsa pretension de homogeneidad," trans. Hernan G. H. Taboada. CA, 5, no. 53 (September-October 1995), 158-160.

In order for a society made up of people of different origin, culture, and financial status to achieve a democracy, one in which all can co-exist peacefully, a principle such as Calhoun's theory of the "concurrent majority" must prevail.

(35.) Pencak, William. "A Nineteenth-Century Proposal for Worldmaking in a New Millennium: John C. Calhoun, the Concurrent Majority, and a Defense of Multiculturalism and Political Correctness," in Worldmaking, ed. William Pencak. New York: Peter Lang, 1996, pp. 375-385.

Calhoun's theory of the "concurrent majority" would be workable in present-day "multi-" entities.

See also 848, 875.

(36.) [DAVIS, JEFFERSON] Dirck, Brian. "Communities of Sentiment: Jefferson Davis's Constitutionalism."JMiH, 58 (ummer 1996), 135-162.

Explores the changes in Davis's view of constitutionalism but argues that there was very little change in his belief in the "values Americans hold concerning the community or communities in which they dwell."

See also 143.

(37.) [DELANY, MARTIN R.] Crane, George D. "The Lexicon of Rights, Power, and Community in Blake. Martin R. Delany's Dissent from Dred Scott." AL, 68 (September 1996), 527-552.

Emphasizes the ways in which Blake goes beyond other fictional works that belong to a "a literary tradition that investigates rights, power, and the racial composition of the American community through fictional narratives that appropriate and subvert the legally effective narratives of racial oppression fashioned by American courts and legislatures." Includes comment on Frederick Douglass and short allusions to Mark Twain, Chesnutt, Alex Haley, George Fitzhugh.

See also 878.

(38.) [DOUGLASS, FREDERICK] Boxill, Bernard R. "Fear and Shame as Forms of Moral Suasion in the Thought of Frederick Douglass." Charles S. Peirce Society Transactions, 31 (1996), 713-744.

Concerns Douglass's belief that slave violence had a moral value and that slaveowners' fear of violence led to understanding.

(39.) Brawley, Lisa. "Frederick Douglass' My Bondage and My Freedom, and the Fugitive Tourist Industry." Novel, 30 (Fall 1996), 98-128.

Douglass's revision of his Narrative was designed to counter typical slave narratives "and the antislavery fiction that relied on them"--writings that, though they did offer a "political moral condemnation of slavery," offered also "a kind of domestic travel literature."

(40.) Dorsey, Peter A. "Becoming the Other: The Mimesis of Metaphor in Douglass's My Bondage and My Freedom." PMLA, 111 (May 1996), 435-450.

In this second version of his biography, Douglass "recognizes the necessity of inscribing the self by imitating the rhetoric of others, even though he feared becoming the (dead) metaphors that he and others used. In so doing, he demonstrates a profound understanding of the complex relationship between mimesis and metaphor."

(41.) Johnson, Linck C. "Walden and the Construction of the American Renaissance," in Approaches to Teaching Thoreau's "Walden." and Other Works, ed. Richard S. Schneider.

New York: MLA, 1996, pp. 28-38.

Discusses ways in which Douglass's Narrative (as well as Fanny Fern's Ruth Hall) can be useful to someone teaching Walden.

(42.) Rothenberg, Kelly. "Frederick Douglass' Narrative and the Subtext of Folklore." Griot, 14 (Spring 1996), 48-52.

Discusses Douglass's strategy of playing the trickster, rejecting the black folklore tradition and using the white tradition for his own purposes.

(43.) Takino, Tetsuro. "1855 Nen no Frederick Douglas--My Bondage and My Freedom ni tsuite (Frederick Douglass in 1855: My Bondage and My Freedom)." Joshidai Bungaku (Osaka Women's University), 48 (1996), 91-108.

In contrast to his 1845 Narrative, My Bondage and My Freedom reflects a Douglass, who, having separated himself from Garrisonian abolitionism, is now keenly aware of himself as a black man.

See also 37, 56, 63, 67, 69, 126, 129, 130, 134, 135, 139, 436, 790, 811, 824, 843, 859, 878, 882.

(44.) [GREER, FRANCINE ELIZABETH] Koch, Mary Levin. "The View From Chalky Level: Francine Elizabeth Greer and the Plantation World of Clarke County." GHQ 80 (Spring 1996), 27-52.

In addition to providing a valuable "firsthand account of nineteenth-century plantation life," Francine Elizabeth Cox Greer's letters and journal "enabled her to explore her personal opinions about politics, race, and religion--topics that plantation mistresses ordinarily refrained from discussing in public. These documents were, in essence, the avenue by which Greer defined her own self."