Compare And Contrast Mary Chestnut And Sarah Morgan

“I began thinking about the fact that I stand in the middle of two opposing forces in the Negro community. One is a force of complacency, made up in part of Negroes who, as a result of long years of oppression, are so drained of self-respect and a sense of ‘somebodiness’ that they have adjusted to segregation; and in part of a few middle class Negroes who, because of a degree of academic and economic security and because in some ways they profit by segregation, have become insensitive to the problems of the masses. The other force is one of bitterness and hatred, and it comes perilously close to advocating violence. It is expressed in the various black nationalist groups that are springing up across the nation, the largest and best-known being Elijah Muhammad’s Muslim movement. Nourished by the Negro’s frustration over the continued existence of racial discrimination, this movement is made up of people who have lost faith in America, who have absolutely repudiated Christianity, and who have concluded that the white man is an incorrigible ‘devil’”.

Kelly Brown Douglas begins by posing a series of questions, including, “Who is the Black Christ?” and “Is the Black Christ Enough?” (6-7) For Douglas, the Black Christ, “…represents God’s urgent movement in human history to set Black captives free from the demons of White racism” (3). The question of “Who is the Black Christ?” is addressed in Chapter 3. The question of “Is the Black Christ enough?” is addressed in Chapters 4 and 5, as Douglas critically examines the relationship of the Black Christ to the Black community and ends with addressing what womanist theology is and why there is a need for it in understanding the Black Christ.

Mary Rowlandson and Sojourner Truth were both prominent women who had stories about their captivities. Mary Rowlandson was a White woman who was kidnapped by Native Americans during a raid on her village. While Sojourner Truth was born into slavery and remained property until 1826. Both ladies had differences on among their captivities and encountered oppression in unique ways.The difference between Sojourner Truth and Mary Rowlandson emphasis on individuality, time and historical moment and institutional oppression they both endure.

Harriet Jacob and Phillis Wheatley, Incident in the Life of a Slave Girl and On Being Brought from Africa to America both presents the existential conditions of being a black woman in a male dominated society. Despite their years span differences, both author present different, yet similar views of enslavement in America where black women struggle to reclaim their humanity and seek freedom within their society. For both Harriet and Phillis, both women used literacy as their voice to raise concern for the plight of enslaved African-Americans, more specifically the women.

Mary Rowlandson, and Olaudah Equiano, both wrote autobiographies depicting their individual experience with enslavement and capture. The two pieces of literature are generally very similar though their experiences were considerably different.

“Right is of no sex - Truth is of no color - God is the father of us all, and we are all brethren”

“America needs to end racial injustice and make justice a reality for God’s children”(Martin Luther King Jr., 3).

In 2006, then Church president Gordon B. Hinckley declared that “no man who makes disparaging remarks concerning those of another race can consider himself a true disciple of Christ. Nor can he consider himself to be in harmony with the teachings of the Church. Let us all recognize that each of us is a son or daughter of our Father in Heaven, who loves all of His children.

In the past women's right was nonexistent, and they did not have any educational or voting rights. Most of their education was toward music, dance, embroidery, and how to be a good wife. Woman did not have a voice in society, and their ideas was disregard and not valued. During the year 1700-1900, some feminist movement for women's rights arouse. In Europe, Mary Wollstonecraft advocated for women's right and education. As a liberal thinker, Wollstonecraft desired a society with equal rights for men and women. In the U.S., Jane Addams developed the philosophy of socialized education, and was the pioneer is social work and women's right.

This showing that the average African-American’s faith is what kept them strong and able to do whatever it takes in their struggle for freedom. However the sermon in a typical “Negro” church would also show just what kept them so strongly endowed in their religion.

Comparing Hope Leslie or Early Times in Massachusetts and The Scarlett Letter is interesting because at first glance both novels don’t appear to have much in common aside from having a female protagonist and taking place within Puritan society of early America. (keep but not as first sentence). However, despite obvious differences between both novels such as the character presentation of the female protagonists in Hope Leslie who range from the free-spirited Hope Leslie, obedient Puritan Esther, and character of Magawisca as a noble but proud Native American contrasts with the Hester Prynne’s presentation as a shamed but deeply contemplative woman in The Scarlett Letter. The different purposes all these characters each serve in their respective stories begins to show commonality in that Hope Leslie’s Hope, Esther, and Magawisca and The Scarlett Letter’s Hester Prynne all have to overcome the adversity and social expectations with Puritan society so they can follow their hearts and do what they feel is right by relying on their wit, intelligence, and inner strength. By examining how both Hope Leslie and Hester Prynne overcome the challenges they face in their respective Puritain socities it will be easier to observe how these novels presentation of their female protagonist illustrates the gender politics of each text.

-Old Negro" as "more myth than a man" and the blind acceptance of this "formula" against ideas of "the thinking Negro" and the true diversity of actual human beings

“The Negro, too, for his part, has idols of the tribe to smash. If on the one hand the white man has erred in making the Negro appear to be that which would excuse or extenuate his treatment of him, the Negro, in turn, has too often unnecessarily excused himself because of the way he has been treated. The

I had never forgotten how when my class, me and all of those whites, had studied seventh-grade United States history back in Mason, the history of the Negro had been covered in one paragraph, and the teacher had gotten a big laugh with his joke, “Negroes’ feet are so big that when they walk, they leave a hole in the ground.” This is one reason why Mr. Muhammad’s teachings spread so swiftly all over the United States, among all Negroes, whether or not they became followers of Muhammad. The teachings ring true - to every Negro. You can hardly show me a black adult in America - or a white one, for that matter - who knows from the history books anything like the truth about the black man’s role. In my own case, once I heard of the “glorious history of the black man,” I took special pains to hunt in the library for books that would inform me on details about black history. (Haley,260-261)

Shielded from the atrocities of slavery during her childhood, Jacobs depicts family life among slaves as one that remains intact in a “comfortable home” (29) through the example of her own family. Each member held limited rights along with the ability to work and the privilege to use their earnings as they pleased. It is not until the death of her mistress where she finally begins to feel the effects of slavery in the sudden separation of her family who are “all distributed among her [mistress’s] relatives” (Jacobs 33). The separation of family is one of the most integral subjects of her narrative since “motherhood [plays a great role] in her life” (Wolfe 518). Jacobs appeals to the emotions of her female audiences by contrasting a slave mother’s agonies in her separation from her children with the “happy free women” (40) whose children remain with her since “no hand” (40) has the right to take them away. The separation of families in Douglass’s narrative does call for some pity but the event is not as tragic in comparison to