미국 노예서사의 자유 변주곡 = Variation of Freedom in American Slave Narratives

다국어 초록 (Multilingual Abstract)

American slave narrative is the first unique literary form produced by Afro-Americans and the authors expressed themselves as the witness of slavery defining themselves as independent and free men in public. Christianity provided slave narrators religious language of expressing eagerness for freedom and justice, and functioned as an usable medium for the spiritual salvation and secular survival of slave writers.
This study focused its analysis on the autobiographies of George White, William Grimes, Mary Prince, and Moses Roper in the early nineteenth century, and found that White followed the routine of religious slave narratives of prior period and tried to exhibit himself as a faithful devotee of Christianity rather than manifesting his identity as a 'suffering' black slave. Grimes wrote the first runaway slave narrative, expressing personal emotions of anger and despair with descriptions of lies, tricks, and violent behaviors which he used for survival. His bold expression was unprecedented and the resistant personality was far from the honest, courteous, and faithful image of prior slave narrators.
In the 1830's Prince and Roper published their narratives in England with a help of Anti-Slavery Society, and they showed moderation and temperance rather than anger and violence. Authors suppressed their personal emotions of anguish and sorrow, and rather focused on delivering 'facts' of slavery. Slave narratives in America also followed the strategy of convincing white audience with a language of composure, mildness, and tolerance. The individualistic, emotional rhetoric of Grimes' narrative was substituted by moderate, rational rhetoric of persuasion.

목차 (Table of Contents)

• 1. 머리말
• 2. 신앙과 동화의 서사
• 3. 저항과 분노의 서사
• 4. 절제와 설득의 서사
• 5. 맺음말

참고문헌 (Reference)

1 "노예로 태어나서: 연방 작가 프로젝트의 노예서사, 1936-1938"

2 James Olney, "‘I Was Born’: Slave Narratives, Their Status as Autobiography and as Literature, In The Slave’s Narrative" 148-174,

3 John W. Blassingame, "Using the Testimony of Ex-Slaves: Approaches and Problems" 41 (41): 473-492, 1975

4 William L. Andrews, "To Tell a Free Story"

5 William L. Andrews, "To T ell a Free Story: T he First C entury o f Afro-Americ an A utobiography, 1760-1865" Univ. of Illinois Press 167-204, 1986

6 Ottobah Cugoano, "Thoughts and Sentiments on the Evil of Slavery" for the author 1787

7 Ottobah Cugoano, "Thoughts and Sentiments on the Evil of Slavery" 1787

8 Charles T. Davis, "The Slave’s Narrative" Oxford UP 22-, 1985

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10 H ouston Baker, J r, "The Journey Back: Issues in Black Literature and Criticism" University of Chicago Press 1980

11 Olaudah Equiano, "The Interesting Narrative of the Life of Olaudah Equiano, the African, Written by Himself" the Author 1789

12 Mary Prince, "The History of Mary Prince, a West Indian Slave" 1831

13 James W. C. Pennington, "The Fugitive Blacksmith, or Events in the History of James W. C. Pennington" 1849

14 Charles H. Nichols, Jr., "The Case of William Grimes, the Runaway Slave" 8 (8): 552-560, 1951

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45 George White, "Account of Life, Experience, Travels, and Gospel Labours of George White, an African, Written by Himself and Revised by a Friend" J. C. Tottle 1810

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47 Venture Smith, "A Narrative of the Life and Adventures of Venture, a Native of Africa, Related By Himself" C. Holt 1798

48 Moses Roper, "A Narrative of Adventures and Escape of Moses Roper from American Slavery" 1837

49 이영효, "18세기말 ‘대서양 흑인(Black Atlantic)’의 삶과 의식 -올라우다 에퀴아노(Olaudah Equiano)의 생애를 중심으로 -" 역사교육연구회 (110) : 175-209, 2009