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• W2035378688 abstract "Still a Slave:Legal and Spiritual Freedom in Julius Lester's Where the Sun Lives Paula T. Connolly (bio) Before the end of the Civil War, more than one hundred book-length slave narratives had been published.1 Although the popularity of these books was aided by the public's interest in plantation life, religious discussion, and the drama of slaves escaping to the North, the primary concern was, of course, the political one (see Foster, esp. 20-21, 54). Indeed, these firsthand accounts of life in slavery became an extraordinarily effective means of political persuasion. As a reviewer of Henry Bibb's narrative noted in 1849: This fugitive slave literature is destined to be a powerful lever. We have the most profound conviction of its potency. We see in it the easy and infallible means of abolitionizing the free States. Argument provokes argument. . . . But narratives of slaves go right to the hearts of men (Life of Henry Bibb). These narratives went right to the hearts of men because they transformed the slave from the object to the subject of his or her own story. Writers such as Frederick Douglass and Harriet Jacobs could provide authentic testimony, they asserted, because they were not only eye-witness to the sufferings endured by slaves but were also what William Andrews terms I-witness (xxxii), that is, they were able to recount their feelings as individuals who had themselves suffered and survived slavery. The slave narrative—which often recounted the author's childhood and first realization of slavery, details of slave life, beatings, and slave auctions, and the successful escape of the narrator (see Olney)—also provided insights into the slave community and especially into the rebellions that allowed a means of psychological if not physical freedom. More than a century later, there are a number of stories for young audiences based on actual slave narratives of the nineteenth century, as well as a range of others that purport to tell not of actual lives but instead of events that could have happened.2 Julius Lester's [End Page 123] books about slavery for young adults include both forms. In To Be a Slave (1968) Lester weaves together actual excerpts principally from accounts of ex-slaves, and in two later short story collections—Long Journey Home (1972) and This Strange New Feeling (1981)—he draws on historical fact, then, as he explains, add[s] details . . . and character motivation where it was lacking in the original source material. This blending is a means, Lester asserts, of intensifying the human experiences in the story, and . . . of teaching history (LJH 1). According to Lester, although history as we know it is generally made up of the stories of the lives and works of so-called great men and women . . . they comprise only one facet of that history. Instead, Lester argues, it is precisely the unknown individual who provides the key to the past: For me these stories, and hundreds like them, comprise the essence of black history. . . . While Frederick Douglass organized against slavery, he would have been an isolated figure if hundreds of thousands of slaves had not run away. . . . History is made by the many, whose individual deeds are seldom recorded and who are never known outside their own small circles (LJH 1-2). Other than A Christmas Love Story, which is a retelling of William and Ellen Craft's narrative, these short stories originated in frequently overlooked references from a range of sources, and they tell of people who are [not] . . . known outside their own small circles. Lester's stories, then, are not only away of telling a new generation about slavery but also of representing a range of people who faced the threat of silence from both slavery and recorded history. These short stories, largely geared to an audience of young adults, grapple with significantly complex issues of racial and sexual exploitation, physical and psychological abuse, societal repression, and, most central for the characters he presents, the struggle to achieve and maintain identity against extraordinarily aggressive and repressive forces. No doubt readers today could come to these stories with the same range of motives as did readers of narratives in the nineteenth century..." @default.
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• W2035378688 title "Still a Slave: Legal and Spiritual Freedom in Julius Lester's Where the Sun Lives" @default.
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• W2035378688 doi "https://doi.org/10.1353/chl.0.0457" @default.
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