By Gregory P. Lampe
This paintings within the MSU Press Rhetoric and Public Affairs sequence chronicles Frederick Douglass's instruction for a profession in oratory, his emergence as an abolitionist lecturer in 1841, and his improvement and actions as a public speaker and reformer from 1841 to 1845. Lampe's meticulous scholarship overturns a lot of the traditional knowledge approximately this section of Douglass's lifestyles and profession uncovering new information regarding his reviews as a slave and as a fugitive; it provokes a deeper and richer figuring out of this popular orator's emergence as an immense voice within the campaign to finish slavery.
opposite to standard knowledge, Douglass used to be organized to develop into a full-time lecturer for the Massachusetts Anti-Slavery Society in 1841. His emergence as an eloquent voice from slavery used to be now not as incredible as students have led us to think. Lampe starts by way of tracing Douglass's lifestyles as slave in Maryland and as fugitive in New Bedford, exhibiting that reviews won at present in his existence contributed powerfully to his realizing of rhetoric and to his improvement as an orator. An exam of his day-by-day oratorical actions from the time of his emergence in Nantucket in 1841 until eventually his departure for England in 1845 dispels many traditional ideals surrounding this era, specifically the idea that Douglass was once lower than the wing of William Lloyd Garrison. Lampe's learn indicates that Douglass used to be even more outspoken and self sufficient than formerly idea and that every now and then he used to be in clash with white abolitionists.
integrated during this paintings is a whole itinerary of Douglass's oratorical actions, correcting error and omissions in formerly released works, in addition to newly chanced on whole speech texts, by no means ahead of published.
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Extra info for Frederick Douglass: Freedom's Voice, 1818-1845
Sample text
Douglass quickly discovered he was wrong. " Douglass saw "few or no dilapidated houses, with povertystricken inmates; no half-naked children and bare footed women," such as he had been accustomed to seeing as a slave in Maryland. l l It was the living conditions of the black community, however, that most surprised Douglass. " Nor was this Douglass' view alone. "12 New Bedford was a culturally diverse community. Among its 12,000 residents were Wamponoag Indians, Portuguese and other Europeans, Africans, ASians, and Polynesians.
Some feelings of humanity, ... " Freeland's lack of religion was a relief for Douglass. He had discovered by experience that religious slaveholders made the worst masters. "I have found them," he recalled, "almost invariably, the vilest, meanest and basest of their class .... "64 Although Freeland expected his slaves to work hard, he kept the work days at a reasonable length. He gave his slaves enough to eat and good farm tools with which to work the fields. Douglass now had a master who furnished him with adequate food, clothing, and shelter.
John W. Blassingame and John R. : Yale University Press, 1992), 5:480. 46. , Douglass Papers, Series One, 5:480; Van Deburg, "Frederick Douglass": 481; Douglass, Bondage and Freedom, 168; Preston, Young Frederick Douglass, 96-97. For more information on Reverend Beverly Waugh, see Blassingame, Douglass Papers, Series One, 1:388-89. 47. "A Friendly Word to Maryland: An Address Delivered in Baltimore, Maryland, on 17 November 1864," in The Frederick Douglass Papers, Series One: Speeches, Debates, and Interviews, Volume 4, ed.