- Jan 2019
Following the conventions of spiritual narratives, they portrayed the suffering of black communities as redemptive. In doing so, the authors pic tured African people as a holy community destined for God's grace, not bastard children destined for tobacco gangs, sugarcane fields, and domestic service
The reality of information technologies and its democratization is that it allows marginalized and oppressed groups to reshape and create their persona. Wonderful!!
African American writers and readers also forged alliances with white abolitionist
this alliance between black and white abolitionist aided the creation of print networks, in which information and literature such as pamphlets, essays, books where created, distributed and shared. the first true social networks within the Atlantic. Amazing!!
Yet another Contradiction! Not only was Christianity a system that was used by imperials to shackle black people but it was also a tool that aided literacy and emancipation within the black communities
changes in Atlantic world politics and economics, and to the freer flow of information at the beginning of the eighteenth centur
It certainly wasn't coincidence that an oppresed group would have access to and use an information technology that was weaponized against them. This free flow on information was a by product of ; --> a reduction in the cost of printing --> increase in literacy within black communities --> Social and cultural revolutions that were rampant in that peroid
ation. As Aravamudan explains, virtualiza tion was an attempt to comprehend black voices in trans-Atlantic culture through distorted representations of their physica
anyone heard of Hottentot? https://media.bloomsbury.com/rep/bj/9780747592846.jpg Perfect description of this sentence!!
course. In short, people of African descent needed to be spoken of and for—not heard. Print itself became a vehicle for expressing racial distincti
In the Printed form during this era whoever speaks(writes and publish) controls the narrative. By speaking of and for the black white imperialist controlled the narrative of enslavement. In short they weaponized print against an already marginalized group
Africans in the Atlantic world, printed discourse was part of a larger "racial complex" that both supported imperial plantation systems and denied people of color equality in the civic realm. This racial complex was constituted in a variety of printed forms, from slave laws stored in dusty bookshelves to denigrating racial labels in popular plays, novels, and pieces of travel writing. By the latter half of the eighteenth century, however, a vanguard of black writers, readers, and letter writers came to view printed discourse as a potential means of surmounting racial oppres sion. According to the literary scholar John Ernest, letters, literacy, print, and the book all became part of a "liberation historiography"—a "specifically textual" response by black writers to racial hierarchies established not only in law and politics but in print.
This section truly highlights the contradictory nature of the print medium as an information technology that was used by imperial whites to marginalize black voices and on the other hand was used to by black writers to tackle, overcome racial oppression and reclaim the black voice.