“CRUSADE FOR JUSTICE”:

A. Ochiai
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引用次数: 8

Abstract

IJda В. Wells was the leading African American woman journalist, lecturer, and club activist in the anti-lynching movement of the turn of the century. Crusade for Justice: The Autobiography of Ida B. Wells has held a special position in African American culture as a protest against oppression, as an historical record from an African American point of view, and as a contribution to the African American literary tradition. The "self that shapes and determines African American autobiography, says Stephen Butterfield, is "not an individual with a private career, but a soldier in a long, historic march toward Canaan."1 There is, according to Elizabeth Shultz, a double tradition within African American autobiography: testimonial autobiography, developed from written narrative (e.g. traditional church testimony), and blues autobiography, from oral narrative (e.g. traditional blues). In the former, the autobiographer focuses on the community and the "self as a member of the community. In the latter, the autobiographer focuses on the "self and the creation of the community through sharing experiences of the "self."2 If we follow this distinction, Crusade for Justice falls into the first category. In this work Wells tries to document her lifelong
“正义运动”;
IJdaВ。威尔斯是世纪之交反私刑运动中最重要的非裔美国女记者、讲师和俱乐部活动家。《正义的十字军:艾达·b·威尔斯自传》在非裔美国人文化中有着特殊的地位,它既是对压迫的抗议,也是对非裔美国人观点的历史记录,也是对非裔美国文学传统的贡献。斯蒂芬·巴特菲尔德(Stephen Butterfield)说,塑造和决定非裔美国人自传的“自我”“不是一个拥有私人事业的个人,而是一个在向迦南进军的漫长历史征程中的士兵”。根据伊丽莎白·舒尔茨(Elizabeth Shultz)的说法,非裔美国人的自传有双重传统:从书面叙述(例如传统的教会见证)发展而来的证词自传,以及从口头叙述(例如传统蓝调)发展而来的蓝调自传。在前者中,自传作者关注的是社区和“作为社区成员的自我”。在后者中,自传作者通过分享“自我”的经验来关注“自我”和社区的创造。如果我们按照这种区分,“正义运动”就属于第一类。在这部作品中,威尔斯试图记录她的一生
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