Henkel, Michele A. "Forging Identity Through Literary Reinterpellation: The Ideological Project of Frederick Douglass's Narrative." Literature and Psychology Spring-Summer 2002: 89-101. Infotrac. Gale Group. 28 Oct. 2003 <www.anoka.lib.mn.us>.

Summary:

In this article Michele A. Henkel reviews the account of Frederick Douglass' life as a slave and his escape in The Narrative of the Life of Frederick Douglass.  Henkel points out that there are two kinds of elements found in this narrative, the actual delivery of the events linked together through the syntax of the story and, more importantly, the way in which the model of opposition is exposed.  This structure works in that the intended readers, in this case abolitionists, are exposed to the dominant ideology as well as being closed off from differing ones.  Henkel points out different aspects of slavery, the ideology of the institution as well as Douglass' understanding and interpretation through his personal experiences.  Henkel proclaims that "Slaveholding . . . presented the ultimate example of hegemony" (93).  She notes passages from the text that demonstrate the fact that Douglass recognized and understood the many techniques that the slave owners used to maintain power and control over their slaves.

According to Henkel, the discourse of the narrative is the discourse of abolition and she relates how the writing style of Douglass is effective is this capacity; this includes Chrisitianity and several ways that Douglass uses it in his narrative, along with imagery, symbolism, and word play.  Henkel makes reference to the fact that Douglass takes the role of religious man through his words.  He uses quotes from the Bible as well as the portrayal of religious imagery and symbols.  Henkel points out that "His style of writing is consistent with the style of abolitionist discourse; the structural repetition which Douglass uses is characteristic of the verbal, sermon-like quality of abolitionist discourse" (91).

Henkel addresses the effects on Douglass through the writing of this narrative on his own identity and how the power of knowledge is ultimately the key that leads to Douglass gaining his freedom.  According to Henkel, "Knowledge and literacy enabled Douglass to tell his life-story, hence to construct an identity that was not solely related to slavery" (90).  She points out that it is ironic that the knowledge that eventually gained him his freedom came from the very people that strove to keep him a slave.  That same knowledge gained him a position as an author, a position where he was now the one in control.  According to Henkel, this literary power was the means for Douglass to now "purge himself of some of his pain" (98).

The admiration that Henkel feels for Douglass is obvious.  She describes him as an extraordinary man and writer, a brilliant literary artist.  She feels that his autobiography "should be in the American canon, not only for its historical importance, but also for its highly stylized literary genius" (100).  She goes on to say, "Frederick Douglass has been excluded from this canon long enough. It just goes to prove, freedom is a long time coming" (101).

Response:

I found the ideas that Henkel presents in this article to be valid and her opinions to be much the same as mine on most of the points that she makes.  I feel that Douglass was extremely intelligent and his narrative is an amazing piece of literature.  Some of the quotes that Henkel uses in the description of the ideology of slavery were not clearly defined and understandable, but overall I agreed with her observations.

I have to agree to the fact that there are two elements taking place in Douglass' narrative.  He is telling his life story, but it is more than that.  Douglass is telling this story for a purpose.  Actually, I think that he had many different purposes in relating what he did in the way that did.  That is what makes his narrative so impressive, that as a slave he finds the means of gaining the knowledge to use literature to accomplish complex objectives such as the ones that Henkel points out in her article.

Like Henkel, I think that this narrative is a discourse of abolition.  I think that this is one of the foremost purposes for this narrative.  His main intended audience was the population of white Americans that might be affected by this true story.  Even those who chose to recognize only the simple form of this slave story would touched by the honest and straightforward manner in which Douglass relates the events of his life.  But for those who chose to look to the next level, Douglass gives the white reader a rare insight into the world that is real to him, not the world that one would imagine or the world from the white perspective.  As Henkel points out, Douglass does this through his awareness and recognition of how the ideology of the slave owner works to keep slaves subdued and profits continuous.  Some of the examples of this that Henkel uses in her article include the withholding of knowledge from slaves, the violent abuses, the separation of families, the "breeding" of slaves, and encouragement of certain activities over the Christmas holiday.

The literary style that Douglass uses in his narrative, which includes many references to Christianity and Bible quotes, also has a purpose.  As Henkel points out, the use of imagery and word play are somewhat advanced for what you would expect.  But all of these aspects of this narrative give it another layer to explore and learn from.  The almost sermon-like tone that Douglass uses at times is an effective tool used in the abolitionist movement.  Henkel refers to Douglass' quoting of the Bible as well as his ability to evoke religious imagery to affect the reader and to symbolize the moral sins and injustices of the slave owner and she gives several examples of this from the narrative text.  I agree with Henkel that Douglass assumes the role of a religious man, taking command of the words of God to further the purpose of his work and that of the abolitionist cause.

As I mentioned before, Henkel addresses the effects on Douglass through the writing of this narrative on his own identity and how the power of knowledge is ultimately the key that leads to Douglass gaining his freedom.  I agree with this but I think that through the writing of his story Douglass not only came to terms with his life experiences, he also used this opportunity to heal and to use this forum to give hope to others.  By naming names he was warning others (slave owners and their supporters) that he was a survivor and that he would be a formidable opponent in the fight against slavery.  By addressing Christianity he was pointing out the inconsistencies between the teachings of the scriptures and the practice of religion by slave owners, which is actually a message to all readers that Christians have an obligation to act in a manner befitting the title.  Another purpose of Douglass writing his story is the power and control that he achieved.  Where he previously had no power or control, now Douglass is sending the message that he is no longer helpless, to himself or to other slaves.

Just as Henkel ends her article by praising both Douglass and his narrative, I also feel that he is a great asset to the literary world as well as to our society because his story gives the present world insight into the past and can help us to understand the plight of slaves and the institution of slavery from a first-hand experience.  We can benefit from the story of hardships that are overcome.  We can learn that you should fight for what you believe in to the end.  We can learn tolerance for those that are different from us.  We can still learn much from this story.

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