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1
Brewer, Holly. "“Hearing Nat Turner”: Within the 1831 Slave Rebellion." Law & Social Inquiry 46, no. 3 (August 2021): 910–16. http://dx.doi.org/10.1017/lsi.2021.29.
Повний текст джерелаАнотація:
AbstractIn this chef d’oeuvre, Tomlins offers a heuristic for how to extract the words, ideas, and actions of Nat Turner, the Black, enslaved man who led the most important slave rebellion in American history. Tomlins makes such an effort from within a cluster of different kinds of sources, each one a small window on the past, none of which Turner personally wrote. How to see beyond these particularly distorted glass windows on the past is not obvious. Tomlins’s In the Matter of Nat Turner provides a key not only to Turner, and to his powerful sense of how to fracture the fragile legitimacy of the southern slaveholding elite, but also a metaphysics of interpretive strategy that can serve as a theoretical model.
2
Kilgore, John Mac. "Nat Turner and the Work of Enthusiasm." Publications of the Modern Language Association of America 130, no. 5 (October 2015): 1347–62. http://dx.doi.org/10.1632/pmla.2015.130.5.1347.
Повний текст джерелаАнотація:
The discourse of enthusiasm in the antebellum United States played a pivotal role in cultural debates surrounding the right of black people to participate in the “age of Revolution,” as Ralph Waldo Emerson called the era in 1837. This argument is explored through the textual archive of Nat Turner's Rebellion (1831). During this period, enthusiasm could refer to either a democratic-sublime or a fanatical-delusional passion for freedom. The term was applied to Turner pejoratively, not so much because his rebellion represented an instance of wild fanaticism to white audiences but because it represented an instance of familiar democratic revolt inadmissibly claimed by black people. Turner makes his own rhetorical claims for the meaning of enthusiasm: the word signifies an ardent zeal that inspires both direct dissent against slavery and acts of communication that transmit to readers a fervor for occluded black freedoms.
3
Middleton, Simon. "A Vertiginous Experience: Historical Ethics and Practice in the Age of Trump." Law & Social Inquiry 46, no. 3 (August 2021): 894–901. http://dx.doi.org/10.1017/lsi.2021.27.
Повний текст джерелаАнотація:
AbstractThis essay considers Christopher Tomlins’ thoughts—as expressed in his In the Matter of Nat Turner: A Speculative History—on historical ethics and practice in the context of recent and ongoing controversies concerning the history of race and slavery in the American past. Tomlins endeavors to recover as much as he can relating to Nat Turner and his mentalité at the time of the infamous 1831 rebellion. He also promises a self-conscious engagement with the creation of history as an intellectual practice, and invites readers to reflect on their standpoint in the histories they create. For Tomlins this practice means a close reading of Turner’s “confession” through the work of social theorists, an approach that will likely prove controversial for some readers. For those who stay with him, however, Tomlins provides a bravura demonstration of historical methodology with implications for current debates and divisions within the wider field.
4
Shumakov, Andrey A. "Gabriel’s plot of 1800: the story of the failed uprising." Tyumen State University Herald. Humanities Research. Humanitates 8, no. 3 (2022): 125–42. http://dx.doi.org/10.21684/2411-197x-2022-8-3-125-142.
Повний текст джерелаАнотація:
This article analyzes one of the most significant, yet understudied events in African-American history. The Virginia Conspiracy or the Gabriel Conspiracy of 1800 is considered the most famous case of organizing a mass armed uprising of slaves in the United States. Inspired by the ideas and examples of the American, Great French and Haitian revolutions, black slaves tried not just to raise an uprising and achieve liberation, but actually challenged the slave-owning orders of the entire white South. The scale and geography of the conspiracy leave no doubt that it originally implied a mass armed demonstration, which was to begin simultaneously in several cities of Virginia and spread to neighboring states. The purpose of this study is to analyze and restore the chronicle of the main events related to the Virginia Conspiracy of 1800. The materials of the trial and some periodicals act as a source base, while the author also relies on the research of leading American experts on this topic. The main objectives of the study include: to consider the background of the conspiracy and some issues of Gabriel’s early biography and to study the process of preparing a speech and the immediate implementation of the plan. The article also analyzes the consequences of the events of 1800 for the legislation of Virginia and the entire white South. The main methods are historical-descriptive and comparative-historical, allowing to draw the necessary parallels with similar historical phenomena, such as the Virginia Uprising led by Nat Turner in 1831. The conclusion shows that the slave conspiracy of 1800 was planned in the most careful way, while the reason for its failure was a combination of purely subjective factors. Simultaneously, Gabriel’s failed rebellion demonstrated the vulnerability of the White South in the face of slave uprisings, as well as the high degree of self-organization of the Black community and the beginning of the formation of an African-American identity.
5
Weinberg, C. R. "Nat Turner Rebellion Cotillion." OAH Magazine of History 25, no. 2 (April 1, 2011): 3. http://dx.doi.org/10.1093/oahmag/oar007.
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BRUNO, TIM. "Nat Turner after 9/11: Kyle Baker's Nat Turner." Journal of American Studies 50, no. 4 (September 10, 2015): 923–51. http://dx.doi.org/10.1017/s0021875815001243.
Повний текст джерелаАнотація:
Scholars have questioned what Nat Turner meant to others in the past; in this article, I question what he means today. Reversing William Andrews's injunction to read “Prophet Nat's” 1831 insurrection through the US's encounter with religio-political terrorism on 9/11, I instead examine the effect September 11th has had on the rebel slave's contemporary afterlife. Ultimately this article asks what cultural work Nat Turner now performs, what his recent depictions tell us about the racial formations of the present. Drawing on comics theory, I parse the visual rhetoric of Kyle Baker's popular and increasingly studied comic Nat Turner, in which Baker tropes Nat Turner as Christ just as Nat Turner himself did in his Confessions. Baker produces an iconic black hero, one who is visually antithetical to racist images of “the terrorist” circulating in post-9/11 discourses. By doing so, Baker safeguards not only Nat Turner but US “blackness” from Islamophobia during the age of the global War on Terror. Finally, by reading Baker's comic alongside other recent, unexamined depictions of the rebel slave, this article updates the archive on Nat Turner and complicates the political possibilities that inhere in other sites of cultural memory.
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Шумаков, А. А. "Nat Turner’s Rebellion: A Chronicle of Major Events." Historia provinciae - the journal of regional history, no. 1 (March 15, 2023): 294–335. http://dx.doi.org/10.23859/2587-8344-2023-7-1-7.
Повний текст джерелаАнотація:
Восстание Ната Тернера, произошедшее в августе 1831 года в округе Саутгемптон, штат Вирджиния, является одним из самых знаковых и в то же время хорошо изученных и задокументированных событий американской истории. Тем не менее, можно с уверенностью утверждать, что в отечественной американистике должного внимания ему никогда не уделялось. До настоящего времени не вышло ни одного масштабного исследования. Даже сам ход восстания в русскоязычной литературе описан крайне поверхностно и, в основном, в публицистических работах, являющихся в большинстве своем переводом или компиляцией нескольких американских журналистских материалов. В данной статье автор попытался восполнить указанный пробел и восстановить общую картину и хронику событий, опираясь на источники и работы ведущих зарубежных специалистов по направлению «Афроамериканская история» (Black History) ⁎ . В статье подробно прослеживается маршрут продвижения группы мятежников по округу Саутгемптон и основные события, происходившие в активной фазе восстания, т.е. в период с 22 часов 21 августа до 5 часов утра 23 августа 1831 г. При этом вопросы выявления причин и предпосылок, а также непосредственной подготовки восстания автор намеренно опускает, фокусируясь исключительно на описании хода вооруженного выступления рабов. Автором предложена собственная периодизация восстания, а также определен круг причин его поражения. Nat Turner’s Rebellion that took place in Southampton County, Virginia, in August 1831 is one of the most iconic and at the same time well-studied and documented events in American history. Nevertheless, it is safe to say that Russian American studies have never paid due attention to this issue. Not a single major study has been published so far. Even the course of the rebellion is described in Russian-language literature in a superficial manner mainly in popular science and journalistic works, which are mostly translations or compilations of several American journalistic materials. In this article, the author tried to fill this gap and to reconstruct the overall picture and chronicle of events, relying on the sources and works of leading foreign experts in the field of African American History (Black History).⁎ The article retraces in detail the advance of the rebel group through Southampton County and the main events that took place in the active phase of the rebellion, i.e. in the period between 10 p.m. on August 21 and 5 a.m. on August 23, 1831. The author deliberately omits the questions of identifying the causes and prerequisites of the rebellion as well as its immediate preparation, focusing exclusively on the description of the course of the armed slave uprising. The author proposes his own periodization of the rebellion and also determines the range of reasons for its defeat.
8
Brundage, W. Fitzhugh, and Kenneth S. Greenberg. "Nat Turner: A Slave Rebellion in History and Memory." Journal of Southern History 70, no. 2 (May 1, 2004): 424. http://dx.doi.org/10.2307/27648419.
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9
Sanz Jiménez, Miguel. "Revisiting The Confessions of Nat Turner: Censorship in its Spanish Translation." ES Review. Spanish Journal of English Studies, no. 44 (October 18, 2023): 57–79. http://dx.doi.org/10.24197/ersjes.44.2023.57-79.
Повний текст джерелаАнотація:
This paper studies the Spanish translation of William Styron’s The Confessions of Nat Turner. It observes the effects that institutional and self-censorship have had in Andrés Bosch’s version, first published in 1968 by Lumen as Las Confesiones de Nat Turner. Presented as the fictional autobiography of a historical figure, the novel is based on a failed revolt that took place in a Virginia plantation in 1831. The source context is described and contrasted with the target one, paying attention to the paratexts that have conditioned the novel’s reception in Spain. Accessing the General Archive of the Administration shows that Bosch’s translation was self-censored in a possible attempt to avoid the institutional intervention that would have delayed the book’s publication. Research also shows that this same version is the one being republished in the early twenty-first century.
10
Shumakov, A. A. "THE CAUSES AND PREREQUISITES OF THE NAT TURNER UPRISING IN AMERICAN HISTORIOGRAPHY." Vestnik Bryanskogo gosudarstvennogo universiteta 06, no. 02 (June 30, 2022): 154–63. http://dx.doi.org/10.22281/2413-9912-2022-06-02-154-163.
Повний текст джерелаАнотація:
In this work the author analyzes the causes and prerequisites of the Southampton slave uprising of 1831 based on the materials of journalistic articles and reports of the XIX century and academic works of the XX-XXI centuries. At the same time, the main emphasis is on considering the dynamics of changes in the interpretation and perception of this event in American historiography. Such an unusual choice of subject is dictated by the fact that it is this question, according to the author, that is decisive in the study of this phenomenon, because it leads to the essential characteristics of the phenomenon under consideration. The author identifies two sets of causes and prerequisites – objective and subjective, describing each of them in detail. In addition, he identifies three key stages in the history of the study of the Nat Turner uprising: 1831-1900 – the first attempts at analysis in the form of journalistic reports, 1900-1971 – the formation of a binary academic perception associated with the release of works by W. Drewry and H. Apteker, 1971-our time – attempts to synthesize two approaches. It is noteworthy that the latter did not lead to the creation of a new concept. As the main method, materialistic dialectics is used, which allows us to consider this phenomenon in dynamics and in accordance with the principle of historicism, as a specific historical method, retrospective analysis is used, which is best suited for establishing and characterizing cause-and-effect relationships.
11
Arnold, John H. "Voices in Hostile Sources: In The Matter of Nat Turner and the Historiography of Reading Rebellion." Law & Social Inquiry 46, no. 3 (August 2021): 902–9. http://dx.doi.org/10.1017/lsi.2021.28.
Повний текст джерелаАнотація:
AbstractThis engagement with Christopher Tomlins’s In the Matter of Nat Turner (2020) focuses on a key methodological issue faced by the author, namely how one reads and positions the “authentic voice” of a past subaltern subject, known to us only through a hostile written source. This challenge is well-known to social historians of the European middle ages, and this essay suggests various ways in which Tomlins’s monograph contributes to existing debate, regarding both method and how one culturally situates and interprets the voice(s) thus identified, particularly with regard to the politics of apocalypticism.
12
Fabricant, Daniel S. "Thomas R. Gray and William Styron: Finally, A Critical Look at the 1831 Confessions of Nat Turner." American Journal of Legal History 37, no. 3 (July 1993): 332. http://dx.doi.org/10.2307/845661.
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13
Kaye Anthony E. "Neighborhoods and Nat Turner: The Making of a Slave Rebel and the Unmaking of a Slave Rebellion." Journal of the Early Republic 27, no. 4 (2007): 705–20. http://dx.doi.org/10.1353/jer.2007.0076.
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14
Dierksheide, Christa. "Shall Be Deluged in Blood: A New History of the Nat Turner Rebellion by Patrick H. Breen." Journal of the Early Republic 37, no. 3 (2017): 576–78. http://dx.doi.org/10.1353/jer.2017.0057.
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15
Liénard-Yeterian, Marie. "Wither the South on Screen: Revisiting Some Recent Releases." Polish Journal for American Studies, no. 13 (Autumn 2019) (October 15, 2019): 207–21. http://dx.doi.org/10.7311/pjas.13/2/2019.04.
Повний текст джерелаАнотація:
My article deals with the construction of a different South on screen in the posthuman context. It focuses on the way previous idealized embodiments of the South on film are being displaced to give way to an alternative South on screen informed by our contemporary aesthetics characterized by violence and human reification. The filmic South increasingly coheres with the historical South through the rewriting of formulaic tropes such as the plantation, the Southern belle and gentleman, and the staging of significant historical moments such as the Nat Turner rebellion and the Civil War. Recent releases perform national cultural work at a time when the demons of Southern history have come back to haunt the national imagination, as recent events such as the shooting at Immanuel church (June 2015) and Charlottesville (October 2017) have tragically shown.
16
Thomas, Adam. "“A Bargain with His Brother”." Journal of Global Slavery 6, no. 2 (June 25, 2021): 218–47. http://dx.doi.org/10.1163/2405836x-00602005.
Повний текст джерелаАнотація:
Abstract In August 1831, around sixty enslaved people fought a war against enslavers in Southampton County, Virginia. It became known as the “Nat Turner Revolt.” Four months later, perhaps sixty thousand enslaved people fought their own emancipation war, commonly known as the “Baptist War,” throughout much of Jamaica. These uprisings differed in size, strategy, and outcome. The Virginian episode allowed slaveholders to strengthen their grip on slavery, while the Jamaican one catalyzed Britain’s capitulation to abolition. Historians have detailed the significant role kinship played in the more localized Virginian example. Comparing both emancipation wars, this paper extends analysis to the Jamaican case. It argues that kinship shaped both uprisings in remarkably similar ways, influencing radicalization and recruitment beforehand, support or opposition during war, and vulnerability to or evasion of white retaliation afterward. The similar function of kinship in such different events suggests a possible larger pattern that shaped other uprisings.
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George Elliott Clarke. "Lincoln Reviews the Prospects for Peace (Pace Appomattox)/Julius Caesar's Report on His Assassination/Nat Turner Talks (1831)." Transition, no. 124 (2017): 45. http://dx.doi.org/10.2979/transition.124.1.13.
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Scully, Randolph Ferguson. "''I Come Here Before You Did and I Shall Not Go Away'': Race, Gender, and Evangelical Community on the Eve of the Nat Turner Rebellion." Journal of the Early Republic 27, no. 4 (2007): 661–84. http://dx.doi.org/10.1353/jer.2007.0074.
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Cooper Harriss, M. "On the Eirobiblical." Biblical Interpretation 21, no. 4-5 (2013): 469–93. http://dx.doi.org/10.1163/15685152-2145p0002.
Повний текст джерелаАнотація:
The Bible (as it tends to do) supported both the justification of and resistance to American slavery as it was practiced in the antebellum era. Slaveholders and abolitionists alike “re-wrote” the Bible, attempting to bolster the legitimacy of their respective sides. Most scholarly treatments of these biblical interpretations discuss the myriad ways that agents (ranging from the nominally literate to the literary) deploy generally stable readings and reinscriptions of biblical passages as they apply to their contemporary circumstances. Enslaved Americans, however, tended to encounter the Bible orally/aurally as illiterate people, hearing it performed at second- or third-hand and assimilating its language and stories at considerable distance from the canonical “text.” Furthermore, most examples we possess of this language reside in contested documents narrated by the enslaved to problematic scribes. This essay explores how the enslaved wielded the inherent imprecision of their biblical language to articulate coherent, if ironic, biblical worldviews. Assessing the rhetorical and even semiotic distinctions between these two modes of biblical interpretation, I develop a category (“eirobiblical rhetoric”) that facilitates critical engagement with the instabilities that result from such rhetoric as it engages particularly with the political and social exigencies of a religiously ordered (and “justified”) system of chattel slavery. A series of close readings in the 1831 document The Confessions of Nat Turner, an exemplary text of eirobiblical rhetoric, allow for the critical application of this new rhetorical category in a way that offers an unprecedented and liberating interpretation of a troublesome and disputed text.
20
Johnson, Marcus W. "“But there is a God”: Teaching Black civic barometers and curricular bodies in early childhood education." Journal of Early Childhood Literacy, October 20, 2022, 146879842211354. http://dx.doi.org/10.1177/14687984221135464.
Повний текст джерелаАнотація:
This study set out to gain a deeper understanding of how early childhood students, specifically Black boys in first- and second-grade, would respond to the teaching of historical figures and events traditionally omitted from classrooms. Contrary to general assumptions, these students were able to astutely contribute to classroom lessons, discussions, and interviews about Nat Turner, an enslaved Black American, who led a rebellion in 1831. Employing notions of Black intellectual thought and curricular and pedagogical resuscitation as theoretical frameworks, in addition to critical hermeneutic phenomenology as its methodology, this study highlights the voices of young Black boys often missing in early childhood discourse. Findings indicate that the students expressed a favorable assessment of Nat Turner and his comrades. The statement, “But there is a God,” ultimately confronts the unavailability and restricted options for Black humanity in a racist society, but also an awareness testifying to a self-ordained defense of the Black body. This study gives added perspective to the understanding of the early learning process, cultural meaning-making, and connection to a Black educational legacy spanning generations.
21
"Nat Turner: a slave rebellion in history and memory." Choice Reviews Online 41, no. 02 (October 1, 2003): 41–1128. http://dx.doi.org/10.5860/choice.41-1128.
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22
Tomlins, Christopher. "Styron’s Nat: or, The Metaphysics of Presence." Critical Analysis of Law 2, no. 2 (November 20, 2015). http://dx.doi.org/10.33137/cal.v2i2.26076.
Повний текст джерелаАнотація:
In 1967, the American novelist William Styron published his third major work of fiction, a book entitled The Confessions of Nat Turner. Styron’s Confessions represented itself as the autobiographical narrative of an African American slave, who in August 1831 had led a slave revolt in Southampton County, Virginia, not far from the Virginia Tidewater region where Styron himself had grown up. Both Turner and the revolt that bore his name were real enough. But for Styron the Turner of record was “a person of conspicuous ghastliness” with whom he wished to have no connection. So Styron invented his own Nat, inspired by “subtler motives” than those manifested by the historical Turner. In this essay I ask what called Styron’s fictive realities into being, and how they were crafted. I ask why he insisted his work was not a “historical novel” but a “meditation on history”—and why, despite his insistence, he could not explain what that meant. Finally, I ask whether it is possible to redeem Nat Turner from the effects of our attempts to “understand” him; whether, that is, he might achieve a historical presence of his own that is ever other than ghostly, or ever other than past.
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Tomlins, Christopher. "“The Guilt of Fragile Sovereigns”: Tyranny, Intrigue, and Martyrdom in an Unchanging Regime (Virginia, 1829-32)." Critical Analysis of Law 3, no. 2 (November 29, 2016). http://dx.doi.org/10.33137/cal.v3i2.27260.
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This essay canvasses how far meanings of “regime change” can be stretched beyond their current invocation as anodyne neologistic cover for the illegality of a “coup d’état.” Some years ago the anthropologist John Borneman made one attempt to extend the compass of regime change beyond simple realist “topplings” of governments one disfavors to responsibility for legal reconstruction of the target regime because he wished to argue that idealistic interventions against tyrannical rule should always be legitimate. This essay asks whether the term can be stretched in a different direction, to encompass instances of intervention against tyrannical rule beyond the sphere of interstate relations where it is currently lodged. To test the proposition I turn here to a particular event—the Turner Rebellion, a slave rebellion that took place in Virginia in 1831—and to recent work in political theory that dwells on the politics of counter-sovereignty. Here regime change encompasses a rebellion of slaves against a tyrannical slaveholding regime, a failed attempt to deploy a revolutionary politics of counter-sovereignty against the regime’s pretensions to legality. Here tyranny remains the target of regime change. But rather than the solvent of tyrannical rule, law in this case is the instrument of its expression.
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Mercer-James, Eshe. ""I's Natural Homicidal": Violence and Silence in Execution Poems." Pivot: A Journal of Interdisciplinary Studies and Thought 3, no. 1 (June 8, 2014). http://dx.doi.org/10.25071/2369-7326.36108.
Повний текст джерелаАнотація:
The inescapable presence of violence throughout George Elliott Clarke's oeuvre proposes that the silence imposed on the black community is only overcome through violence. The inevitability of violence is particularly evident in his collection Execution Poems. This collection recounts the “Tragedy of George and Rue,” cousins of his mother who killed and robbed a white taxi driver and were then the last people hanged as state punishment in New Brunswick. Through protagonists’ rationalizations for the crime and with their familial connection to him, Clarke collapses time and justice to place the black man outside of history and within violence. Silence then becomes a visceral experience for black males. Clarke suggests that Western society enacts its silencing of the black male through violence, thus combating this enforced voicelessness becomes a matter of violent vengeance: the only expression impossible to ignore. In a reflection of a peculiar position of blackness in Canada, the inescapability of violence for the black man who wishes to express his subjective being is grounded in a Western history of violence as retribution, which culminates in the diasporic struggle for black equality as enacted by black Americans. Clarke uses intertextual references to Shakespeare's Titus Andronicus and the iconic slave rebellion leader Nat Turner to locate his characters in a greater mythology of the battle for self-actualization, for a voice. Clarke himself is implicated in this violence, despite his recuperative ability to write poetry. The violence which drives the aptly titled Execution Poems reflects his belief that black literature still functions as a transgression for the wider community. Clarke posits the escape from this silence as an inherent act of violence.