Monday, October 31, 2016

Major Namby: Britney Gomez, "Yes, Mother Sir"

Britney Gomez
Dr. Coronado
ENGL 328
30 Oct. 2016
Yes, Mother Sir
            Within the nineteenth-century, the stigmas regarding the roles of men and women were written throughout society. Men were to work and provide for the home while women were to stay home and take care of the children. Within Wilkie Collins short story Major Namby, Major Namby challenges the role of womanhood and fatherhood by being a leader in the forefront of his children’s lives. Major Namby shows concern for the health and wellbeing of his children and expresses these feelings openly. Through the actions of Major Namby, his concerns are expressed publicly alongside the love he displays to his children. Therefore, the repetition of concern expressed by Major Namby is a performative act which would classify his role as mother, according to Judith Butler’s theory on “Performative Acts and Gender Constitution.” The performative gender of Major Namby is determined by his actions towards his children. Since he repeatedly displays concern for the welfare of his children, Major Namby’s role signifies the nurturing role of a concern mother and how she would address concerns for her children; therefore, Major Namby displays the stereotypical role of a nineteenth-century mother.
            To better understand Judith Butler’s theory on “Performative Acts and Gender Constitution,” I must first give insight into her theory. Butler states, “but the more mundane reproduction of gendered identity takes place through the various ways in which bodies are acted in relationship to the deeply entrenched or sedimented expectations of gendered existence” (Butler 904). Within Butler’s argument, the idea arises that an individual is judged and scrutinized by the actions performed within society. It is with those performance an individual’s identity arises. Butler’s theory also points to the issue which “is simply that one way in which this system of compulsory heterosexuality is reproduced and concealed is through the cultivation of bodies into discrete sexes with ‘natural’ appearances and ‘natural’ heterosexual dispositions…The contention that sex, gender, and heterosexuality are historical products produced which have become conjoined and reified as natural” (905). In this statement, Butler suggests that while writing a character and their actions, most characters fall within the socially accepted stigmas associated with each gender.
Wilkie Collins’ character, Major Namby, performs roles which are considered “feminine roles” within the nineteenth-century. He displays “One of the most important functions of woman as comforter was her role as nurse…Many homes had ‘little sufferers,’ those pale children who wasted away to saintly deaths. And there were enough other illnesses of youth and age, major and minor, to give the nineteenth-century American woman nursing experience. The sickroom called for the exercise of her higher qualities of patience, mercy and gentleness...” (Welter 163). Although Major Nimby does not stay within the confines of his home, he does display the role of nurse while speaking with his wife, nurse, and nanny. As Major Namby leaves his home, the scene plays out as:
‘It’s a sou’east. I won’t have Georgina taken out today.’ (Georgina is one of the first Mrs. Namby’s family, and they are all weak in the chest.) ‘Where’s Nurse?’
‘Here, Sir.’
‘Nurse I won’t have Jack allowed to run. Whenever that boy perspires, he catches cold. Hang up him hoop. If he cries, take him into my dressing-room, and show him the birch rod. Matilda!’
‘Mind the crossings. Don’t let the children sit down if they are hot. Don’t let them speak to the other children. Don’t let them get playing with strange dogs. Don’t let them mess their things. And above all, don’t bring Master Jack back in a perspiration.’ (Collins 285-6)
Within this scene Major Namby is displaying the nineteenth-century role of a mother or nurse. He is informing the women in the home of the children’s illnesses and how to best take care of them. Typically this role is performed by the mother, nurse, or nanny; however, Major Namby takes control of the role by displaying concern for his children and how best to ensure their safety and wellbeing.
            Wilkie Collins consistently displays Major Namby as a having a feminine role. He does so by having Major Namby publicly display his love for his children through feminine roles. Another scene in which this takes place is when Major Namby is concerned for his young daughter. He states, “‘Nurse! which of the children was sick, last time, after eating onion sauce? … Ha, yes!’ we heard him growl to himself in a kind of shameless domestic soliloquy. ‘Yes, yes, yes – Sophy was sick, to be sure’” (289). Within this scene, Major Namby is displaying concern for his daughter by remembering that she is unable to eat a specific portion of a meal. With this he is able to inform the nurse, nanny, and mother that the child is not to have something, thus allowing the child to eat and not become sick. Within this display, Major Namby has repetitively displayed feminine roles in regards to his children wellbeing.
            Another feminine role which Major Namby displays is his love for his children. Within the nineteenth-century men were considered to be the “bread winner.” They left the home to work and make money which would support their family. The women stayed home with the children showing concern and love for them. According to Barbara Welter’s “A Cult of True Womanhood: 1820-1860,” “A true woman naturally loved her children; to suggest otherwise was monstrous” (171). Major Namby contradicts this by displaying love and affection to his son. Namby’s actions are public and display the love and affection he has for his child. He states:
“Ha! ha! ha-a-a-a! What calves the dog’s got! Pamby! Look at his calves! Aha! Bless his heart, his legs are the model of his father’s! The Namby build, Matilda! the Namby build, every inch of him. Kick again, Bill – kick out like made. I say, ma’am! I beg your pardon, ma’am…Look at him ma’am. If you’re a judge of children, look at him. There’s a two-year-older for you! Ha! ha! ha-a-a-a! Show the lady your legs, Bill – kick out for the lady, you dog, kick out!” (290).
Within this scene Major Namby is displaying the stereotypical feminine role by showing love and adoration for his children. Namby’s joy and love are displayed publicly and are a repetition of his daily life.
            Throughout Wilkie Collins’ short story, “Major Namby,” the stereotypical gender roles are skewed. The women play a very small role within the story while Major Namby displays many feminine roles including the role of caretaker or nurse. Namby displays multiple times when he shows concern for his children’s health, when he discovers the direction of the wind change, and how this will cause them to have chest pains. Another situation is when he is concerned for the health of his daughter, Sophy, and how she is unable to eat specific foods or she would become ill. Thus, within Butler’s theory on “Performative Acts and Gender Constitution,” Namby’s repetitive care for his children displays the nineteenth-century women and not the stereotypical Father figure. Therefore, Major Namby’s role is not the gender in which he was born but the performance in which he displays, Major Namby refutes the masculine role and is the feminine caretaker.






Works Cited
Butler, Judith. “Performative Acts and Gender Constitution.” Literary Theory: An Anthology, Edited by Julie Rivkin and Michael Ryan, Blackwell Publishing, 2004, pp. 900-11.
Collins, Wilkie. “Major Namby.” Short Stories: A Magazine of Select Fiction, vol. 10, no. 3, 1892, pp. 283-90.

Welter, Barbara. “The Cult of True Womanhood: 1820-1860.” American Quarterly, vol. 18, no. 2, 1966, pp. 151–74.

Poems of Romanic Realism- Keanna Allen


Keanna Allen

Teresa Coronado

English 328

October 27, 2016

Romanticism in 19th Century America

            Phoebe Cary was born on September 4, 1824, in Mount Healthy, Ohio. She also has a sister named Alice, who is a poet as well. While they occasionally attended school, the sisters were often needed to work at home and so were largely self-educated. While they were, ready and willing to aid to the full extent of their strength in household labor, the sisters persisted in a determination to study and write when the day's work was done. More outgoing than her sister, Phoebe was a champion of women's rights and for a short time edited The Revolution, a newspaper published by Susan B. Anthony. Being overworked brought Alice’s life to a premature end, while Phoebe’s grief at her sister’s passing contributed to her own death five months later.

Poems of Faith, Hope, and Love was a book written by Phoebe Cary in the prime of her life. The book was published in 1867 in New York City. After reading her book, her poetry reminds me of Walt Whitman’s poetry. Her poetry shows many of the emotions of the times, but most of her work focuses on love, life, and faith. In her book, Cary describes American life through the structure of romanticism. Just like Walt Whitman, Cary focuses more on the romantic realism of faith, love, and life. I believe that this text is important in understanding the romantic realism in America between the 1800 and 1900’s, because it you can still relate to her poems today.

            Some of her poems focus of the faith of the time; the one poem that shows the strongest sense of faith is Answered. In the poem, Cary talks about a friend of hers, who becomes sick. Cary mentions in the poem that she wanted to her friend to have a full life with love. She then goes to talk about how she prayed for her, “My prayer is more than answered; now I have an angel for my friend” (Cary 22).  She talks of how she wished for her friend to finally be at peace.

“Life was so fair a thing to her,

I wept and pleaded for its stay:

My wish was granted me, for lo!

She hath eternal life to-day” (22).

In that quote she is talking how she begged and prayed for her friend to get better. At the end of the poem, she says that her prayers have been answered; her friend now has eternal life. Meaning that her friend is dead, Cary’s friend is no longer in pain. This poem shows the faith side of romantic realism. At the time, many people were dying of different diseases. The reason why this poem has the strongest sense of faith is because of how she prayed to God for her friend to get better. Cary realizes that her friend is not getting better so she starts praying that her friend just stops being in pain and to finally be at peace and to live the rest of her life with the angel. Many people can relate with his poem today. They are people that get sick and do not get any better, they just keep getting more sick, and some of their family rather see they go in peace rather than live a little bit longer and is in constant pain.

            Most of her poems focus on love. One of the poems that show the strongest sense of love is called True Love. In this poem, Cary talks about true love. She talks about how true love is never blind; it just adds a different light. She talks about how woman many see guys as imperfect but she sees men for who they are.

“You see a mortal, weak, misled,

Dwarfed ever by the earthly clod;

I see how manhood, perfected,

May reach the stature of a god.

Blinded I stood, as now you stand,

Till on mine eyes, with touches sweet,

Love, deliverer, laid his hand,

And lo! I worship at his feet” (37)!

            I like how Cary phrased how women see men. This quote speaks to women everywhere and any time period. It shows that even if a woman complains and sees a man as weak another woman may see him as the perfect person. Cary goes on in the poem to talk about how she sees this perfect man in front of her and she just stood worshipping God for sending him her way. This poem shows not only the romantic realism of the time but of what we still see and feel today. Cary talks about true love with such passion in this poem, it makes me think that if I looked up I would find my own true love.

            The rest of the poems in Cary’s book talk about life. Most of her poems are about life, but the one I believe is the most important for people to read is, Happy Women. In the poem, she is talking about how women should be happy to hear the footsteps of her child, even if it is in the middle of the night or even in the earlier morning.

“Forget yourselves a little while,

And think in pity of the pain

Of the women who will never smile

To hear a coming step again” (100).

In that part of the poem she is telling women to stop just think about them. They may hate the fact that their child wakes them up and they may feel tired but there are women in the world who will never have that happen to them. At the time of this poem many people were dying of diseases and many children were dying, so Cary was saying that women should take granted of the fact their child has survived.  She even mentions it in her poem:

“With babes that in their cradle sleep,

Or cling to you in perfect trust;

Think of the mothers left to weep,

Their babies lying in the dust” (100).

            I think that quote shows a powerful picture to women and even men, and not only at that time but now. There are women and men now, who cannot have children or have children that die, and many people are more focus on their own lives to think about people’s lives. Cary’s last line sums up how I actually feel and what I want to say to every person in their safe.

“And when the step you wait for comes,

And all your world is full of light,

O women, safe in happy homes,

Pray for all lonesome souls to-night” (100)!

Pray for the women who do not have what you have. Who do not have that light in their life anymore? Pray for the women in safe homes that is no longer happy.

            In her book, Cary describes American life through the structure of romanticism. Just like Walt Whitman, Cary focuses more on the romantic realism of faith, love, and life. In Cary’s book, the poem Answered, focus on the faith part of the romantic realism. The poem focuses on the death that was happening and it showed Cary praying for her friend to live an eternal life. The poem, True Love showed that love that even back then we still focus on finding true love. It also showed that women are still very picky in finding a guy. The poem, Happy Women, Cary talks about how sad some women’s life maybe in the 19th century. She wants the women who seem to be living happy life to think about the women who do not have the same things in their lives, and to do not take what you have for granted. Cary’s poetry can still be related to what is happening still today. And for that reasons, I believe that this text is important in understanding the romantic realism in America between the 1800 and 1900’s.




Work Cited

Admired, By What You Once. "Romantic Realism." The Book of Life. N.p., n.d. Web. 31 Oct. 2016. http://www.thebookoflife.org/romantic-realism/

Cary, Phoebe. New York City: Hurd and Houghton, 1867. Print.

"Phoebe Cary." - Ohio History Central. N.p., n.d. Web. 31 Oct. 2016. http://www.ohiohistorycentral.org/w/Phoebe_Cary

Women Social Activism In America after the Seneca Falls Convention: Rayne Kleinofen "A Mother's Letter to her Daughter"

Rayne Kleinofen
Teresa Coronado
19th Cent. Am. Lit.
October 26, 2016
A Mother’s Letter to her Daughter
Elizabeth Cady Stanton wrote that, “woman has too long rested satisfied in the circumscribed limits which corrupt customs and a perverted application of the Scriptures have marked out for her, and that it is time she should move in the enlarged sphere which her great Creator has assigned her” (Rutgers). Women, at long last, became restless and dissatisfied with their position within the American household. They were dismissed, belittled, and void of any sense of legal ownership. Abolitionists such as Elizabeth Cady Stanton and Lucretia Mott began raising calls to action and women's suffrage leaders such as Susan B. Anthony took up the torch as time raced on (history). When Elizabeth Cady Stanton first released her statement, a future women activist speaker was an eleven year old girl in North Turner, Maine, named Lurana Faustina Leavitt.
Faustina started her life as a leader young when in 1852, at 15 years old, she taught a term at her local school. She then worked as a Maine mill girl from 1853-1855 while attending school. However, in 1855 she began writing for the Lewiston Journal and the Advocate on pressing issues regarding the state of women’s rights. In 1856 she stopped her mill work and commenced her work as a lecturer until 1861 where she settled in Prescott, Wisconsin as a teacher and married Ephriam Whitaker in 1862. However, her marriage did not stop her social activism and she wrote more articles for the Hastings Gazette. She became the mother of seven children, the youngest which was a daughter named Emma.
Not many personal writings can be found for Faustina Whitaker outside of her incomplete lecture journal and one letter addressed she to her daughter Emma in 1886. This one letter becomes a fascinating means of witnessing how a socially active woman in the late 1800’s was required to think for herself under the weighted conditions society placed on her gender. The letter, being a private, personal piece of writing allowed Faustina to speak more directly and accurately to her own feelings without fear of public outrage. As a woman who wrote for the public through a collection of papers and lectured to crowds about social conditions, Faustina was accustomed to adjusting the extremity of her opinions for public reception. But this rare opportunity allows us to hear from the direct source the most intimate feelings she possessed that she could not share with the world.
The letter itself was written very peculiarly. It begins with what Faustina describes as a parable focused around the growth of a plant and then proceeds into a personal account of Faustina’s about a young girl who refused her brother’s proposal before it ends with Faustina's direct opinions about Emma’s decision to refuse a young man’s proposal. Though seemingly roundabout in handling the subject matter of the letter, each section proves to be a tremendous insight to both the reality of a woman’s world in the late 1800’s as well as the social environment that the people were experiencing. In writing through these mediums, this letter illustrates the conflict with the romantic drive to reconnect to nature as well as its practicality, the extent to which the historical circumstances of women allowed them to be activists, and the complicated familial environment including connections between different members, the need to uphold the family honor and the existence of the gender spheres.
The naturalistic themed parable told of the romantic idea of rejoining with nature which is  verified through the popularity of landscape paintings during the life of Faustina. She begins hypothetically making her daughter, “a valuable plant- the like of which there could never be on Earth,” in which “every branch and every twig and almost every leaf had been [her] delight.” (Whitaker 1). By narrowing down the details of her joy, Faustina stresses to Emma the amount of care and vigilance she took in raising her. She individualizes her daughter, a common trait in the romantic idea, by calling her valuable as well as claiming her absolute uniqueness in existence (Britannica). After crafting this specific endowed image and calling upon Emma to image herself within the same circumstances, Faustina presses, “Would you like to give it up to one who would let the wind blow too roughly or to one who would not shelter it from frost or to one who had no roof to shield it from winter’s stern blasts” (Whitaker 2). By calling upon her daughter with a direct “you,” she asks her daughter to be held accountable for the decision that Faustina feels towards her own daughter. She also lets slip the parable, briefly, as she remarks on her concern for her Emma to have a roof over her head. Wind and frost are discussed within an ambiguous description, allowing for the audience to craft their own interpretations for what exactly she may be referencing. But a concern for a roof is a more directly voiced concern.
All of these naturalistic parallels can be connected to the widespread appreciation for landscape artwork. Throughout Faustina’s life, “North American landscape painting gained a new supremacy” (Getty). It was spoken about, reviewed, and experienced quite daily for the people in the 19th century. Furthermore, “the 19th century also saw the birth of landscape photography, which would greatly influence the landscape painters' compositional choices” (Getty). Not only was landscape art something that was well established into social circles, but it was also being reinterpreted, making it a common or presumable topic for discussion. Therefore it is reasonable to connect that Faustina would write such a lengthy and detailed parable comparing her daughter to a plant. The practice of this nature-inspired writing, in general, was not unique to Faustina in that letters from her relatives or her friends were of the same structure. This drive to paint more natural landscapes came from the drive people developed to reconnect with nature. This battle between the romantic attachment to nature in contrast to the progression of the city life is built upon as Faustina contemplates the possible outcomes for growing up in either of these situations. As for the country, Faustina warns her daughter away from that area by telling Emma that her future children will, “have no privileges of church or lectures or theatres or any social advantages” if they grow up in an area too far secluded from progress (Whitaker 10).  There is a concern for social standing and for her future grandchildrens’ intellectual and spiritual well being. As a lecturer and a teacher, Faustina’s concern for these aspects of her daughter’s future are well within reason. However, having been a mill worker for quite a few years and experiencing what being too close to progress had to offered, Faustina entertains the idea of a more general living situation: one that provides all the necessary amenities and protects for the desensitized life in the city.
Her story, as well as her personal opinions, become interesting factors to consider when taking into account her choice to be a female rights lecturer. In certain parts of her letter, she appears to be urging her daughter towards a life that contradicts the progressive strides for women equality When telling the account of the unnamed girl she claims that, “the calls of nature urged her to seek a husband” (Whitaker 4). She seems to make a claim for this idea of a predetermined nature in every woman to be a mother. But, in another sense, she may be noting the primitive instinct of survival a woman feels under the oppressive conditions she endures. She later remarks to her daughter than in a married state, “neglect from the husband will come. And your will and your wishes be thwarted” (Whitaker 9). When comparing these two senses of advice within the same letter, one may begin to wonder about the conditions under which a woman would feel this sense of urgency to take shelter with a husband, rather than brave the world in solidarity. The conditions for women in the 19th century involved that “after depriving her of all rights as a married woman, if single and the owner of property, he has taxed her to support a government which recognizes her only when her property can be made profitable to it.” (Rutgers). There is no sense of escape for women as either single, independent beings or even as married women. They still endure the same sense of unhappiness and oppression either by their own husband or by the patriarchal government. Each new restriction before them not only crippled them within their current situation, but also complicated their process of moving forward. These American mothers “were expected to focus on housework and motherhood, not politics” (History).
The Declaration of Sentiments, only recently introduced at the 1848 Seneca Falls Convention in New York, was written for the purpose of calling attention to the desire of the new modern woman for less oppressive circumstances and basic human rights. It stated that, “That woman is man's equal—was intended to be so by the Creator, and the highest good of the race demands that she should be recognized as such” (Rutgers). Unfortunately, the document was met with severe criticism from the public  depended on marriage for her livelihood and over the course of the years more pressing issues, such as war, seemed to outrank the concern for a women’s voice (History).
Within these contexts, Faustina was still a mother and a wife. She detailed her responsibilities and desire to care for her family despite any complicated personal endeavors she was experiencing within her lifetime. At one point, she admits that, “many a time [she had] wished [she] had the courage to die, but that would not ease [her daughter’s] future suffering and [she] still [has] a few duties to perform to [her]” (Whitaker 11-12). One of the biggest obstacles for any person to overcome is the pressing desire to take their own life and here, Faustina resists for the sake of continuing to care for her children. Her duty as a wife made her strong without compromising her status as a women’s rights activist. To further this dedication as a mother, she admits to trudging through every minute of the endeavor of motherhood even though, inevitably, she will lose her children. Children, as they do for all parents, “grow away from you” as  Faustina claims hers have done (Whitaker 9). Her children become her means for living despite the fact that she knows they will leave her in time. She will the lose the precious connection to her children with time and warns her daughter that she “must soon be separated from them” after mothering and caring for them for so long (Whitaker 9). This strengthens the woman figure even more. She is placed in a position where her importance in society is dependant on living beings that she only nurtures so that they can leave her.
A man’s obligation to his family is detailed in a different manner. Faustina describes her daughter’s future as needing to work “all day in the kitchen and care for the children and have a husband come from town at night with never a voluntary word and maybe only a short gruff answer will be your greeting” (Whitaker 9). After the woman’s role is explained through heartbreaking separation the man’s role is one of someone who has various connections at work or in town that will not leave him as a child does to a mother and then arrives home to a wife who, as he has done, worked all day in her domestic field only to be disrespected. She is dismissed and seemingly unwanted as detected by the manner which he treats her. Furthermore the man,“has usurped the prerogative of Jehovah himself, claiming it as his right to assign for her a sphere of action, when that belongs to her conscience and her God” (Rutgers). She is dismissed and she is enslaved by the specific obligations that the men of society have elected belong to her. This sparks the desire to rewrite what it means to be an American woman and, despite remaining devoted to their domestic roles, the women like Faustina, become activists for the sake of their future family members (History).
Finally, despite being isolated into sphere, a family feels together. As Faustina expresses: “Family ties are strong, (6). This means that when one family acts out enough to be noticed by the community, the family as a whole feels the communities response. The shame or pride a family experiences as a result of this stress from an outside party, causes these close individuals to press each other when a poor decision is made. Faustina tells Emma that she “ actually shrinks when the neighbors speak [Emma’s] name” (Whitman 12). Her refusal of a man has created such a stir in social conversation that the family feel the disapproval together. Decisions cannot be made selfishly within a family. Similarly, women can not act out without their engendered family as a whole feeling the social lash back.
For her placement in time, Faustina is a great representation for how a forward thinking woman was within her reality. She was confined by the law, by her neighbors and yet she still fought to free women politically and socially. This letter does not undo her social activism, but instead places an important historical construct around the reality under which these women with these ideas had to survive in. Lurana Faustina, like many other women, had ideals, but knew that in the current given circumstances of women, these ideals were not reasonable means to survive by. She therefore appealed to her daughter, one to whom she had probably unloaded her ideals into, realistically, calling attention to the actual circumstances of life rather than the imagine dream of women activists.

Works Cited
Cokely, Carrie L. "Declaration of Sentiments." Encyclopedia Britannica Online. Encyclopedia Britannica, 4 Aug. 2016. Web. 16 Oct. 2016.
"The Emergence of "Women's Sphere"" Ushistory.org. Independence Hall Association, 2008.
Web.02 Oct. 2016.
History.com Staff. "19th Amendment." History.com. A&E Television Networks, 2010. Web. 16
Oct. 2016.
"Landscapes, Classical to Modern Curriculum (Education at the Getty)." Landscapes, Classical
to Modern Curriculum (Education at the Getty). The J. Paul Getty Museum, n.d. Web. 16
Oct. 2016.
"Romanticism." Encyclopedia Britannica Online. Ed. Editors of the Encyclopedia Britannica.
Encyclopedia Britannica, n.d. Web. 16 Oct. 2016.
Stanton, Elizabeth Cady. Declaration of Sentiments. Saint Louis: Printed at the Gazette Office,

1841. Print. http://ecssba.rutgers.edu/docs/seneca.html

"The Inmate of the Dungeon": Laura Thurber, History of Prisons in America

Laura Thurber
Dr. Teresa Coronado
English 328
31 October 2016
History of Prisons in America
            The idea of confining and imprisoning a person as punishment for their crimes is a relatively recent human idea. Before prisons, corporal punishments were how justice was served. Depending on the severity of the person’s crime, their punishment could be anywhere from whipping or time in the stocks, to execution and enslavement. Because of the fact that society was just starting to move away from this form of punishment, early prisons were not pleasant places for those incarcerated. “The Inmate of the Dungeon,” a short story by W. C. Morrow, published in 1984 by J.B. Lippincott & Company, allows the reader to sympathize with an inmate who, despite his good behavior on all other days, is punished for standing up for himself to a guard. While this text is an example of how far the penal system has become as far as treating inmates like human beings, it is also an example of how similar they still are. When people think of society and early America, most do not think of those citizens who were in jail or prison for most of their lives. This short story can show us how people thought of prison in the nineteenth century, and how a story such as this was read as a ‘horror’ story. Any reader would attest that the man in “The Inmate of the Dungeon” was merely standing up for his rights, asking for what had been promised to him. He was in solitude for two years, living only on bread and water, all because of the simple mistake of the warden. While this story is fiction, it does show the violent history of how humans try to exact justice upon others, and it is an important part of American history.
            William Chambers Morrow was born on July 7, 1854 in Selma, Alabama. His parents ran a hotel. William went to Howard College (now Samford University), and moved to California in 1879. He submitted stories to The Argonaut and the San Francisco Examiner, and his first book was published in 1882. In California, he was a fairly well-known writer. The Oakland Tribune wrote about him in 1903, saying “Few Pacific Coast writers are more deserving of the fame which has come to them than W. C. Morrow, the author. No one since Bret Harte has done more to develop a characteristic Californian literature…. He is well known, both through his writings and lectures, as well as his classes in the Art of Prose Expression.” (Oakland Tribune, 1903 p 20). He taught lessons on “practical writing for publication” (Oakland Tribune, 1899 p 4) out of his home. Most of his stories were published in the newspaper as serials, but he also had a few novels published, and “The Inmate of the Dungeon” appeared in his collection of short stories The Ape, the Idiot and Other People, published in 1897. He is considered by some to be one of the “truly great American masters of the horror story,” (Hanley). He died on April 3, 1923 at the age of 68.
            Whether W. C. Morrow ever visited a prison, or was in prison, or just heard stories about it I was not able to find out. But there probably were incidents like the one depicted in “The Inmate of the Dungeon” that happened to inmates in prisons in nineteenth century America. Because this was written later in the nineteenth century, the prison of the story is advanced in that they have the inmates working, and getting something in return that could be of monetary value. The way the guards (or the warden in this case) treat the inmates is in line with what they would have done before the penal system was imposed. The conditions that the inmate was living in in ‘the dungeon’ were what a woman named Dorothea Dix saw when she walked into a jail in 1841. “Within the confines of this jail she observed prostitutes, drunks, criminals, retarded individuals, and the mentally ill were all housed together in unheated, unfurnished, and foul-smelling quarters,” (Bumb). She later went on to fight for the humane rights of those inmates- especially those with mental illnesses and were less able to control or take care of themselves. Prisons were not a main concern for the government, whether national or state. The prisons were just to hold those people in who could not be trusted freely in society. The people that Dix saw were “confined in this Commonwealth in cages, closets, cellars, stalls, pens! Chained, beaten with rods, lashed into obedience,” (ushistory.org). The guards were there to feed the inmates and make sure they could not get out or cause trouble. There were not any strict rules against harming someone in prison. Prisoners were dehumanized and treated like animals. They could be mutilated, branded, tortured, and, of course, put to death depending on the severity of their crimes. Prisons would either believe in the Pennsylvania system, which was 24/7 solitary confinement for inmates with their bible, with the hope that they would then become penitent, or they would believe in the Auburn approach, which was an approach that allowed inmates to work, so that the prison would be profitable. Those against the Pennsylvania method pointed out that constant solitary confinement could easily lead to insanity. Most prisons quickly adopted the Auburn method, simply for the profits. The inmates would work; however, they would not get paid. The work would keep them busy and keep them out of trouble. It was good experience for when they got out of prison, so that they could get a job. Even though they needed their inmates to work, though, the people that ran the prisons kept them in terrible conditions, where there was a lot of overcrowding, disease, and abuse of the inmates. Because of the overcrowding, convicts hardly ever served their full sentences- even if they were in for life. The American penal system has come a long way from those conditions, but it still follows the Auburn method of jailing, with solitary confinement only for extra punishment for breaking the rules.
            In “The Inmate of the Dungeon,” the convict is completely dehumanized. He is only ever referred to as “convict No- 14,208. He has no name. He is seen as angry, desperate, and dangerous. Because of the fear of the guards, this weak man who has been living off of bread and water for two years has a giant iron ball manacled to his ankles. Because they don’t see him as a man- they simply see him as a threat. And the warden, who is the man that whipped this prisoner in the first place, knows that he did something that was immoral. He tries talking to the chairman when he first calls for convict 14,208. He felt guilty for beating another man. The chairman is the one who has sympathy for the convict; he is the one who ordered for the manacles to be taken off.  The chairman knows that this man has been wronged, and he knows that it is because “there are fifteen hundred human beings in this prison, and they are under the absolute control of one man,” (Morrow). He realizes that this man is not, in fact, dangerous, and decides to set him free. Because the true situation had been brought to the knowledge of the warden shortly after the hearing, the warden felt guilt over what he had done to someone who turned out to be innocent. He realized how cruel he had been, because he had made a mistake. He could have just given the inmate his share of tobacco and sent him off to work another day. Instead, he decided not to believe him, or even listen to what he had to say. He decided that he would no longer be allowed early release- or any release at all. He beat him to the point that he passed out, and then kept him in a dungeon for two years. It really was a horror story for this convict, who hadn’t even committed his first crime purposefully. That warden will have to live with that guilt for the rest of his life- which also makes it kind of a horror story for him. This convict died, because of a tiny mistake, and what he decided to do because of it.
            The people who ran the penal system in the nineteenth century obviously did not trust the people in the prisons at the time. They also did not care about their health or comfort.  They did not see their prisoners as normal human beings that could be trusted- that is what the warden sees when he believes that this convict has already gotten his ration of tobacco for the day. Although the convict probably stood up for his rights harder and for longer than he had to, he had earned that ration of tobacco, and that other prisoner had not. Whipping someone for something that they did not do is not going to fix anything. Even if they did do whatever it was, whipping someone so that they are in so much pain and have lost enough blood to pass out the way this man did, that whipping is not going to teach them anything except for cruelty. That guilt of knowing that he wrongfully harmed an innocent man is going to weigh on that warden’s conscience for a long time. The history of the penal system is part of the history of America, even if it is not a very pleasant one. Anybody would be scared of a story like the one W. C. Morrow has written with “The Inmate of the Dungeon.” This story can show us that people thought about prison in the nineteenth century, and were scared of what could happen in there. It can show us how inmates were treated- not as human beings, but as wayward animals who were never to be trusted. Either way, this is part of our American history, and is worth learning about.
 
Works Cited
Bumb, Jenn. “Dorothea Dix.” Faculty.webster.edu. Retrieved from: http://faculty.webster.edu/woolflm/dorotheadix.html. Accessed 31 October 2016.
“The Early Years of American Law - Colonial Freedom, Britain's Push For Greater Control, A New Start, A New Criminal Court System” law.jrank.org. http://law.jrank.org/pages/11900/Early-Years-American-Law.html. Accessed 31 October 2016.
Gerlach, Samantha. “Prison Life.” Umich.edu. http://www.umich.edu/~ece/student_projects/crime/prisonlife.htm. Accessed 31 October 2016.
Morrow, W. C. “The Inmate of the Dungeon.” J. B. Lippincott & Co, 1894. https://www.gutenberg.org/files/23177/23177-h/23177-h.htm. Accessed 31 October 2016.
Oakland Tribune, 22 August, 1903, p 20. http://access.newspaperarchive.com.libraryproxy.uwp.edu:2048/us/california/oakland/oakland-tribune/1903/08-22/page-20?tag=Morrow+author&rtserp=tags/author?psi=14&pci=7&pl=morrow&ndt=by&py=1920,1910,1900,1890,1880,1870,1860,1850,1840&pey=1929,1919,1909,1899,1889,1879,1869,1859,1849. Accessed 31 October 2016.
Oakland Tribune, 13 November, 1899, p 7. http://access.newspaperarchive.com.libraryproxy.uwp.edu:2048/us/california/oakland/oakland-tribune/1899/11-13/page-7?tag=W+c+Morrow+author&rtserp=tags/author?psi=14&pci=7&ndt=by&py=1854&pey=1923&pf=w-c&pl=morrow&psb=relavance. Accessed 31 October 2016.
"Prison." Funk & Wagnalls New World Encyclopedia (2016): 1p. 1. Funk & Wagnalls New World Encyclopedia. Web. 31 Oct. 2016.
 “Prison and Asylum Reform.” Ushistory.org. http://www.ushistory.org/us/26d.asp. Accessed 31 October 2016.
“Prison Life- 1865 to 1900.” Ancestry.com. http://www.ancestry.com/historicalinsights/prison-life-united-states-after-civil-war. Accessed 31 October 2016.
“W. C. Morrow’s School.” Oakland Tribune, 16 August 1899, p. 4. http://access.newspaperarchive.com.libraryproxy.uwp.edu:2048/us/california/oakland/oakland-tribune/1899/08-16/page-4. Accessed 31 October 2016.



“Homicide Case in Clarke County Virginia”: Julia Ellis, “Black Lives Matter Both Then and Now”

Julia Ellis
Teresa Coronado
ENGL 328
Archive Assignment
31 October 2016
Black Lives Matter Both Then and Now
            Slavery was a huge cultural influence in both the Northern and Southern states of the United States of America from 1619 to 1865. Not only were the dominant notions of white culture evident, but there were also strong cultural impacts on the country’s citizens due to its slave culture. Although confederates were trying to both prevent and end the respect of Africans and African Americans, there were still constantly morally-correct people, both white and black, who saw this culturally-rooted segregation as cruel and inhumane. Thankfully, some if the individuals who stood for the abolishment of slavery were socially respected, and, in turn, could make positive impacts on the stride toward freedom.
            Many examples of the cruelty towards slaves as being unjust and inhumane were written and published by the staff of The National Era. The National Era was a newspaper that established roots in Washington, D.C. and was founded by the American and Foreign Anti-Slavery Society (Encyclopedia Britannica). The American and Foreign Anti-Slavery Society recruited Gamaliel Bailey as the paper’s editor. Bailey was sure to publish weekly editions and did so for approximately thirteen years (Accessible Archives). Among the thousands of articles the paper published was their most famous release Harriet Beecher Stowe’s Uncle Tom’s Cabin which first published in the paper on June 5th, 1851, and went on to release 41 weekly installments before its final episode on April 1st,1852[1] (Raabe).
            Although The National Era was responsible for publishing some works that did become a part of the American Literary canon (writings like Uncle Tom’s Cabin), there are a lot of pieces it published that have not yet been included in any canonized anthologies. One of these many articles was published on November 6th, 1861; “Homicide Case in Clarke County Virginia” was written to inform the paper’s readers of a violent case involving the murder of a slave named Lewis by his two masters, Colonel James Castleman, and his son Stephen D. Castleman. Leading up to this murder, James and Stephen Castleman had repeatedly found money and liquor missing from their property, and upon mention from another slave of theirs, they placed the blame on two slave boys; Lewis and Reuben. Before the slave masters stepped away to find Reuben, they “chained [Lewis] by the neck, and whipped [him] to death… on the charge of stealing” (Homicide Case). It is revealed later in the article that Lewis was left chained to the ceiling of a warehouse with a long enough chain to stand and move a full step in every direction, but a short enough chain that he was unable to kneel or sit for relief. Although alive when the two owners left, they returned to find him “hanging by the neck, dead – feet thrown behind him, his knees a few inches from the floor, and his head thrown forward” (Homicide Case). Many cases such as this one were published in newspapers during this period of slavery. The difference between other papers’ articles and the approach The National Era took was one of sorrow and disapproval instead of one promoting these mistreatments. The National Era chose not to write on the matter of the events until they had gone through the court and the family was tried for Lewis’ murder. Once found “not guilty”, The National Era shamed the court for warranting these events and placing blame on a slave who chose to end his life rather than endure repeated lashings for a crime as petty as theft. This depiction of mercy given to the slave as opposed to the slave owners is one that is rarely acknowledged today, especially being presumably written by a white author[2]. Because of both the ethnicity of the publisher, and the abolitionist perspective that this article radiates from individuals who identify as abolitionist and ones who do not, it should be included in the American Literary canon of the 19th century.
            “Homicide Case in Clarke County Virginia” details the state of being Lewis, one of the slave boys, was found in after his beating using a sympathetic, interrogative tone instead of praising his death as many newspapers did during this uncivil period. This use of emotional appeal favors the slave throughout the entire article. The first moment of sympathy is evident when the author writes “A slave of Colonel James Castleman… had been chained by the neck and whipped to death by his master… The whole neighborhood in which the transaction occurred was incensed” (Homicide Case). The author tells us that the entire neighborhood was outraged and disgusted at the event, causing readers to become irate as well. He continues by stating “the Virginia papers abounded in denunciations of the cruel act” (Homicide Case). Just three sentences into the article, it is made clear to readers that the paper is in favor of Lewis (Homicide Case).
            The strongest moments of sympathy within the entire article take place in its final few paragraphs. In these paragraphs, the author questions the steps taken in leaving the slave, they wonder how the defendant could get away with a crime they clearly took the role of committing; they acknowledge that although they did not physically beat Lewis until he drew his final breath, they left him chained with so little space that “he could neither sit nor kneel: and should he faint, he would be choked to death. The account says that they fastened him thus, for the purpose of securing him. If this had been the soul object, it could have been accomplished by safer and less cruel methods, as every reader must know” (Homicide Case). The author’s method to not only give readers the awareness that Lewis was in a position that could have easily lead to his death while also addressing and including the reader in this realization was a bold one that draws even more compassion from those reading it to see the unjust reality Lewis was being forced to face.
If the bold sympathy mentioned above, given the article’s time of release being ten years before the civil war even began[3], was not evidence enough that this paper was constructed of reformed thought, it must be brought to attention that the article concludes with a letter by a man described as being “very far from an abolitionist” (Homicide Case). The man, who was known for being a well-respected slaveholder in Clarke County, tells the perspective three friends of his shared while staying at the Castleman estate:
There are three persons in this city, with whom I am acquainted who staid at Castelman’s the
same night in which this awful tragedy was enacted. They heard the dreadful lashings and the
heart-rendering screams and entreaties of the sufferer… In the morning, when they
ascertained that one of the slaves was dead, they were so shocked and indignant that they
refused to eat in the house and reproached Castleman [the father] with his cruelty. (Homicide
Case)
This letter sent into The National Era proves that not only was it anti-slavery advocates who were against this treatment of slaves, but it was also many slave-owners in the confederate states that were against the brutality of this case. Also, the language used in the letter to explain the situation was not one of an emotionally unattached group, but instead depicted the emotional turmoil involved for witnesses; it shows that these members of the confederacy were in fact aware that they were not battling over property, but that the torture and death was given to a human being.
“Homicide Case in Clarke County Virginia” depicts the open expression of individuals’ attempts to promote the abolishment of slavery at a time when these ideas were just beginning to become socially acceptable. This article, and the paper that published it, are in no way unattached from the progressive strides this country took toward the realization that black lives matter. Although there have been articles from The National Era that are already part of the literary canon, this one specifically should be discussed because it shows that there was a growth of awareness happening, not only in the North where the paper was published, but also in the confederate states; that, given the Castlemans were sent to court for this murder at all, even the confederate states’ political figures were beginning to see flaws in the nature of slave treatment.
This article deserves to be canonized because it shows that the South was beginning to grow somewhat aware that their “property” was in fact human life that deserved to be treated as such. It is not only amazing that a public paper was promoting the case of a deceased slave, but that the state was the plaintiff that brought the slave owner up on charges. It also proves this Southern reform by including the letter sent into The National Era since this letter shows that many slave-owners in the confederate states that were against the brutality of this case. This article possesses so many amazing bits vital to the progression of the confederacy, and the freedom gained for the previously enslaved; it causes current readers to realize that the reformation of the South was not an immediate action, but instead involved many strides by writers, editors, slave-owners, abolitionists, politicians, etc. to pave the way for the pursuit of happiness[4] by all.

Link to the original article "Homicide Case in Clarke County Virginia" provided below: 

http://infoweb.newsbank.com/iw-search/we/HistArchive/?p_product=EANX&p_theme=ahnp&p_nbid=M56H4FPEMTQ3NjcwODY3Mi41NjUzMTY6MToxNDoxMzEuMjEwLjE2OC41Mg&p_action=doc&d_viewref=search&s_lastnonissuequeryname=2&p_queryname=2&p_docnum=1&p_docref=v2:1198FE1A1D706080@EANX-119C0B82EED70720@2397433-119C0B8318D99A50@1-119C0B8398BFE448



Works Cited
"Gamaliel Bailey: American Journalist." Encyclopedia Britannica Online. Encyclopedia Britannica,
          n.d. Web. 28 Oct. 2016.
"Gamaliel Bailey." Ohio History Connection. N.p., n.d. Web. 28 Oct. 2016.
History.com Staff. "Abolitionist Movement." History.com. A&E Television Networks, 2009. Web. 28
          Oct. 2016.
History.com Staff. "The Civil War Begins." History.com. A&E Television Networks, n.d. Web. 28
          Oct. 2016.
History.com Staff. "Harriet Beecher Stowe." History.com. A&E Television Networks, 2009. Web. 28
          Oct. 2016.
"Homicide Case in Clarke County Virginia." The National Era [Washington DC] 6 Nov. 1851: 178.
          Readex. 2004. Web. 9 Oct. 2016.
"The National Era." Accessible Archives Inc. Accessible Archives Inc., 2016. Web. 28 Oct. 2016.
Raabe, Wesley. "Uncle Tom's Serialization: The National Era Text." N.p., n.d. Web. 28 Oct. 2016. 


[1] These weekly installments went on to later be edited and published as a novel which sold approximately 300,000 copies in its first year which was unexpected due to the common lack of interest of Antislavery fiction in this period (History).
[2] The author of the article was never made clear, and could not be found in any of the searches I conducted. Ultimately, whether the author of the article was white or not, the editor of the paper in which the article was published was a white male.
[3] The Civil War began on April 12th, 1861 (History).
[4] Referring to The Declaration of Independence.