By Audrey A. Fisch
Audrey Fisch's examine examines the move inside England of the folk and concepts of the black Abolitionist crusade. by means of targeting Harriet Beecher Stowe's Uncle Tom's Cabin, an nameless sequel to that novel, Uncle Tom in England, and John Brown's Slave lifestyles in Georgia, and the lecture excursions of loose blacks and ex-slaves, Fisch follows the discourse of yankee abolitionism because it moved around the Atlantic and used to be reshaped by way of household Victorian debates approximately pop culture and flavor, the employee as opposed to the slave, well known schooling, and dealing type self-improvement.
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Additional resources for American Slaves in Victorian England: Abolitionist Politics in Popular Literature and Culture
21 The review continues: "We are very far from anticipating those evils under which some newspaper critics, we think, pretend to labour, as to the additional violence likely to be awakened by this work in the minds of the slaveholders" (original emphasis, 698). Indeed, unlike The Times, the Christian Observer insists that violence will be awakened by this text neither in the minds of slaveholders nor in the minds of the readers of England. This is not to say that the Christian Observer is not just as worried as The Times about popular literature and its effect on what the review calls "English good sense" (697).
Marossi, Rosetta, and Susan escape to the Hanaways, but Tom is caught at the last minute. Tom is tried and sentenced to death for helping other slaves to escape; Emmeline, meanwhile, dies of grief and worry. A great outcry is raised, particularly from England, over Tom's trial and sentence; as a result, Tom goes unpunished and is bought out of slavery. Tom, Susan, Marossi, and Rosetta now go to England, both to escape any danger and to work to influence public opinion against American slavery. In England, Tom and Susan meet Chartists and discuss the shared plights of "white slaves and black slaves" (116).
Obviously, all such oppression in England was not far distant. Thomas Carlyle was one of the many Victorian thinkers to consider this issue and in "Signs of the Times" he identifies ignorance of what Uncle Tom in England terms "the light" as one of the consequences of the Industrial Age: "By our skill in Mechanism, it has come to pass, that in the management of external things we excel all other ages; while in Chartism, "white slaves/' and a new "Uncle Tom" whatever respects the pure moral nature, in true dignity of soul and character, we are perhaps inferior to most civilized ages" (Selected Works, 35).