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from Polson High School <a href="http://www.flatheadreservation.org/index.php/phs"> Michael L. Umphrey website</a> <h2 class="title">Frederick Douglass resources The Journey to Freedom</h2> By Michael L Umphrey <img src="http://www.flatheadreservation.org/images/phs/Frederick_Douglass_thumb.jpg" width="300" height="328" />Why read Frederick Douglass? We know that he was one of the foremost leaders of the abolitionist movement, which fought to end slavery within the United States in the decades prior to the Civil War. We also know Douglass was a brilliant speaker; he was asked by the American Anti-Slavery Society to engage in a tour of lectures, and so became recognized as one of America’s first great black speakers. He won world fame when his autobiography was publicized in 1845. Although this classic text will shock and inspire any reader, just as it did when it first appeared in 1845, it does more than shock. It still speaks to contemporary readers with stirring insights into Douglass’ discovery of the meaning of freedom. It’s a useful book for anyone looking to find new hope for their own lives. Frederick Douglass shows us how one one’s personal plight has roots in larger public issues, opening up the possibility of new roles to play in society and a new sense of responsible citizenship. For example, when Douglass taught himself to read and write, starting as a boy of nine, it was because he realized even then that literacy was the key to personhood and to his vision of freedom. “If you teach that nigger how to read,” young Frederick overheard his master warning his wife, “it would forever unfit him to be a slave.” He did learn to read, and it did inoculate him against the slave mentality. This was his first step in understanding his condition, and thereby taking a hand in his own fate. Later, when a white farmer, Edward Covey, determined to break his spirit, to fit him for field labor, Douglass fought back because at age sixteen he had begun to understand that what was at stake was not simply another beating. He recognized that he had arrived at a defining moment aimed at making him “a slave for life,” as he had now learned to phrase it. “This battle with Mr. Covey was the turning-point in my career as a slave. . . . My long-crushed spirit rose, cowardice departed, bold defiance took its place; and I now resolved that, however long I might remain a slave in form, the day had passed forever when I could be a slave in fact.” Finally, after his escape four years later, Douglass devoted himself to the abolitionist movement, telling these stories over and over because he understood that his own destiny had depended on seeing beyond personal suffering to its significance as part of the slave system. It teaches us one meaning of courage--the understanding that what we say and do can change our lives in a split second. Not only our lives. But the people in our own time. It was true in 1845 and it is true today. The book invites questions like the following: How do people learn to face the things that life will demand? Where do people get their courage, dignity, and knowledge of righteousness? After the book made him famous, Douglass served as an adviser to President Abraham Lincoln during the Civil War and fought for the adoption of constitutional amendments that guaranteed voting rights and other civil liberties for blacks. Douglass provided a powerful voice for human rights during this period of American history and is still revered today for his contributions to a more just world. Worksheets and Handouts Study Guide: Most of the questions for the final exam will be drawn from this: <a href="http://www.flatheadreservation.org/images/phs/Douglass-study-guide-vocabulary-formatted.pdf">Study Guide (8 page PDF)</a> Worksheet: <a href="http://www.flatheadreservation.org/images/phs/Douglass-close_reading_1.pdf">Reading Douglass’ Rhetoric</a> (<a href="http://www.flatheadreservation.org/images/phs/Modes_of_Persuasion_(from_Aristotle)logos-ethos-pathos.pdf">Handout</a> on Aristotle’s “modes of persuasion"--logos, ethos, pathos--to be used with the “Reading Douglass’ Rhetoric” worksheet) Worksheet: <a href="http://www.flatheadreservation.org/images/phs/Douglass-close-reading_style-chap4.pdf">Analyzing Douglass’ Style</a> (<a href="http://www.flatheadreservation.org/images/phs/Style-outline_of_terms.pdf" title="Outline">Outline</a> of the Elements of Style, to be used with the “Analyzing Douglass’ Style” worksheet) Worksheet: <a href="http://www.flatheadreservation.org/images/phs/Douglass-close-reading_2_Spirituals.pdf">Slave Spirituals: Myth and Reality</a> Worksheet: <a href="http://www.flatheadreservation.org/images/phs/Douglas_Irony_chapsI-IX.pdf">Irony Chart</a> Worksheet: <a href="http://www.flatheadreservation.org/images/phs/Douglass_theme-chapsVI-XI.pdf">Theme to Thesis</a> Worksheet:<a href="http://www.flatheadreservation.org/images/phs/Douglass-characterization_chapi-11wpd.pdf">Characterization: What Virtues were Important to Douglass’ Greatness?</a> Writing Assignment: <a href="http://www.flatheadreservation.org/images/phs/autobiographical_paragraph_douglass.pdf">Autobiographical Paragraph</a> <a href="http://www.sparknotes.com/lit/narrative/">Spark Notes</a> <a href="http://www.cliffsnotes.com/WileyCDA/LitNote/Narrative-of-the-Life-of-Frederick-Douglass-Study-Help-Essay-Questions.id-84,pageNum-58.html" title="Cliff Notes">Cliff Notes</a> INTRODUCTION The compelling autobiography of an extraordinary man born into slavery, Narrative of the Life of Frederick Douglass, an American Slave is also a powerful inquiry into the question of what it means to be human. From the opening sentences of the narrative, Douglass delineates the context from which this question emerges—the fact that slave owners typically thought of slaves as animals. Douglass does not know how old he is, and he quickly asserts that this is not unusual, since most slaves “know as little of their ages as horses know of theirs” (p. 47). It is instructive that this initial comparison of slaves to animals does not serve to express something about the minds of the slave owners; instead, it expresses something about the minds of the slaves that is the consequence of being born into an environment constructed and carefully maintained by their owners. In an environment that does not permit the idea that slaves are human, the only perspective available to them is that of their owners. Their own perspective therefore becomes an additional barrier to thinking of themselves as human. Learning to read and write is essential to the process whereby Douglass comes to see himself as human. As he describes it, the acquisition of these skills is inseparable from the dawning of self-consciousness. Reading gives Douglass access to a new world that opens before him, but the strongest effect of his literacy is the light it casts on the world he already knows. His anguish is so great that he “would at times feel that learning to read had been a curse rather than a blessing” (p. 84). It allows him to see his “wretched condition, without the remedy” (p. 84). Self-consciousness, the trait that most distinguishes humans from animals, produces such despair in Douglass that he confesses he often wished himself a beast. Douglass portrays the breadth of slavery’s ability to dehumanize through his insights into the mentality of slave owners. Douglass suggests that if slaves are made rather than born, the same is sometimes true of slave owners. The mistress who began teaching him to read and write “at first lacked the depravity indispensable to shutting [him] up in mental darkness” (p. 81). Under the influence of her husband and, more generally, the institution of slavery, “the tender heart became stone, and the lamblike disposition gave way to one of tiger-like fierceness” (p. 82). The mistress not only stops teaching Douglass to read and write, but she is even more vigilant than her husband in preventing him from learning. The transformation of his mistress raises the question of how much of the behavior of slave owners toward their slaves was learned and how much was internally motivated. Douglass would have us believe that the mistress was the victim of her circumstances, yet the brutality other slave owners seemed to come by so easily makes it difficult to determine whether the behavior was learned or inherent. Edward Covey undoubtedly counts among the slave owners who play the role as if born for it; his harsh treatment breaks Douglass “in body, soul, and spirit” (p. 105). Following his eloquent lament for the freedom he cannot have, represented by the ships sailing on Chesapeake Bay, Douglass writes, “You have seen how a man was made a slave; you shall see how a slave was made a man” (p. 107). The first part of this statement could refer to the methods employed by Covey, if not to all the owners at whose hands Douglass suffered. The second part refers to the story that follows, in which Douglass resists the whipping Covey intends to give him for disobeying. They fight for two hours, with Covey “getting entirely the worst end of the bargain” (p. 113). Douglass is never whipped again, and he describes this incident as “the turning-point in [his] career as a slave” and says that it “revived within [him] a sense of [his] own manhood” (p. 113). Douglass emphasizes the importance of literacy in developing his sense of himself as human. Is he suggesting, though, that his refusal to submit to Covey’s punishment was ultimately more important than his ability to read and write in shaping his sense of self? In a letter that prefaces the narrative, Wendell Phillips, social activist and friend of Douglass’s, recalls “the old fable of ‘The Man and the Lion,’ where the lion complained that he should not be so misrepresented ‘when the lions wrote history’” (p. 43). As Phillips observes, Douglass’s narrative is history written from the perspective of those who previously had no voice. The very existence of the narrative makes it a testament to its author’s humanity and, therefore, a document of revisionist history. However, what gives Douglass’s narrative its universal relevance is his acute awareness of the complexities of human psychology. He observes that slaves usually spoke of themselves as content and of their masters as kind, concluding that slaves “suppress the truth rather than take the consequences of telling it, and in so doing prove themselves a part of the human family” (p. 62). Douglass is ever mindful that our humanity encompasses our failings no less than our capacity for nobility. ABOUT FREDERICK DOUGLASS Frederick DouglassFrederick Douglass was born into slavery in rural Maryland in 1818. Sent to work in Baltimore, he was taught to read by the mistress of the house and regarded this achievement as a turning point in his life. Another such point was his violent resistance to a beating by the man to whom he had been bound as a field slave at age seventeen. Three years later, he escaped to the North, married, and worked menial jobs until his debut as an orator at an antislavery convention in 1841. To expand his audience and to document the authenticity of his story, Douglass published his autobiography, Narrative of the Life of Frederick Douglass, an American Slave, in 1845. The book was critically acclaimed and sold well both in the United States and in Europe. Douglass left for England later the same year, where he spent two years writing and lecturing. He returned to the United States after abolitionist friends purchased his legal emancipation. From 1847 to 1863, Douglass published his own weekly paper, The North Star, leading to a break with his mentor William Lloyd Garrison. Douglass also produced a number of other periodicals, as well as two extensions of his narrative—Life and Times of Frederick Douglass and My Bondage and My Freedom. In 1848, he played a prominent role at the women’s rights convention in Seneca Falls, and he was a lifelong supporter of the women’s suffrage movement. During the Civil War he was an adviser to President Lincoln and recruited blacks, including his own sons, for the Union army. He was appointed to several government positions, including recorder of deeds for the District of Columbia and United States minister and consul general to Haiti. Douglass died in 1895. What is Freedom? <object width="425" height="344"><param name="movie" value="http://www.youtube.com/v/b2c2L37QIuc&hl=en_US&fs=1&"></param><param name="allowFullScreen" value="true"></param><param name="allowscriptaccess" value="always"></param><embed src="http://www.youtube.com/v/b2c2L37QIuc&hl=en_US&fs=1&" type="application/x-shockwave-flash" allowscriptaccess="always" allowfullscreen="true" width="425" height="344"></embed></object> DISCUSSION QUESTIONS 1. Why does Douglass believe “Slavery proved as injurious to [his master’s wife] as it did to [him]” (p. 81)? 2. After his confrontation with Mr. Covey, what does Douglass mean when he writes “however long I might remain a slave in form, the day had passed forever when I could be a slave in fact” (p. 113)? 3. Why is Douglass able to “understand the deep meaning of those rude and apparently incoherent songs” (p. 57) sung by slaves only when he no longer is a slave himself? 4. When Douglass writes, “You have seen how a man was made a slave; you shall see how a slave was made a man” (p. 107), what does he understand a man to be? 5. Douglass describes knowledge as “valuable bread” (p. 83) and the Liberator, an anti-slavery paper, as his “meat and drink” (p. 151). How does literacy sustain him? 6. How is Douglass able to maintain his religious faith when that of his owners is used to justify their treatment of him? 7. Why does Douglass consider holiday celebrations as part of the “inhumanity of slavery” (p. 115)? 8. Why does Douglass describe the sails on Chesapeake Bay as “so many shrouded ghosts” (p. 106)? 9. To what extent should a piece of autobiographical writing be regarded as “factual”? 10. Can literacy be a curse as well as a blessing? Free <a href="http://www.freeaudio.org/fdouglass/narrative.html" title="audio recording">audio recording</a> of entire book <a href="http://www.flatheadreservation.org/index.php/phs/handouts_and_worksheets_for_frederick_douglass/">Frederick Douglass resources</a> sent from Michael L. Umphrey's website