African-American literature was started in the 18th century when African-Americans were still enslaved. Slaves were “humiliated and were considered as sub-humans that were incapable of mastering the arts and sciences” (Damrosch and Pike 56). In fact, their brains were deemed smaller than those of normal humans were. White philosophers, such as David Hume and Immanuel Kant, worsened the situation by calling them Negroes. The philosophers argued that Negroes were naturally inferior to the whites (Damrosch and Pike 59).
Using an African-centered perspective, it is correct to indicate that African-Americans produced critical literature. Despite the high levels of discrimination, they got themselves out of the slavery of writing for the whites by mastering the Anglo-American traditions (Damrosch and Pike 60). Their mastery was meant to demonstrate that they were capable of writing just as the whites did. However, the early black writers were criticized by prominent members of the white society (Damrosch and Pike 62).
African-American history and cultural narratives are connected in the sense that they testify many cases of slavery (Damrosch and Pike 63). The narratives acted as evidence that blacks were human beings, and should not be enslaved. Some authors, such as David Walker and James Whitefield, challenged the cultural attempt to separate religion from politics (Chhokar, Felix and House 72).
The writers used their writings to express their views about the problems and injustices in society. For example, the slave narrative highlighted efforts to attain autonomy. In addition, they utilized the US Constitution and other documents to portray the hypocrisy, behaviors, and beliefs of the whites (Chhokar et al. 74).
However, Americans justified their actions of slavery by stating that blacks were unintelligent, ungodly, and immoral. However, writings proved that blacks were intelligent and were typified by civilized minds (Chhokar et al. 75). Those who rebelled against slavery were killed. “Turner’s revolt and confessions worsened the conditions of slavery” (Lauter et al. 82).
Despite the opposition, slave narratives persistently dominated African-American literature. Writers of the black literature, for example, Frederick Douglass and Olaudah Equiano, offered important approaches. They did not allow white writers to edit their manuscripts. Their independent writings signified a new beginning of independence and self-reliance.
This led to the emergence of black women slave narrators, such as Harriet Tubman and Harriet Jacobs (Lauter et al. 84). As a result, there was a new perspective in relation to African-American literature, including adopting the black women’s insights and perspectives, aspects that male writers had failed to do (Chhokar, Brodbeck and House 98).
The period that followed was realism, naturalization, and modernism. The period typified by the fight for social consciousness (Chhokar et al. 124). Key individuals, such as Zora Neale and James Baldwin, concentrated on criticizing the American scholars (Small, Harding and Lamont 91). It was followed “by the black arts era that was characterized by writers who encouraged social revolution by violent means. Important persons were Fannie Lou Hamer and Amiri Barak” (Small et al. 87).
Negritude movement refers to an ideological association that was developed by black writers and politicians in the 1930s (Edgell, Gerteis and Hartmann 213). The writers were proud of their black identity, although the French rejected them. The movement “concentrated on fighting colonialism and rejected Western domination and ideologies” (Edgell et al. 215). They accepted being black and valued African history, traditions, and beliefs (Edgell et al. 220)
In conclusion, African-American literature played a crucial role in the struggle for independence among blacks. Although the blacks were believed to be inferior to the whites, there were blacks who wrote independently and outdid the whites. Slave narratives played a great role in fighting for independence. Despite the challenges faced by black people, they finally attained their freedom.
Works Cited
Chhokar, Jagdeep, Felix Brodbeck, and Robert House, eds. Culture and leadership across the world: The GLOBE book of in-depth studies of 25 societies. London: United Kingdom, 2013. Print.
Damrosch, David and David Pike, eds. The Longman Anthology of the World Literature. Compact Edition. New York: Longman, 2008. Print.
Edgell, Penny, Joseph Gerteis, and Douglas Hartmann. “Atheists as “other”: Moral boundaries and cultural membership in American society.” American Sociological Review 71.2 (2006): 211-234. Print.
Lauter, Paul, John Alberti, Richard Yarborough, Mary Brady, and Jackson Bryer, eds. The Heath Anthology of American Literature. Boston, MA: Cengage Learning, 2010. Print.
Small, Luis, David Harding, and Michèle Lamont. “Reconsidering culture and poverty.” Annals 629.2 (2010): 6-200. Print.