Introduction
Frederick Douglass’s speech “What to the Slave is the Fourth of July” remains a highly esteemed piece of literature in the U.S. Now stored in recorded and written forms, the content is regularly read or listened to by people in the country, especially persons of color, during the Independence Day, which is the fourth of July. Accordingly, understanding the piece requires one to comprehend the time and conditions that prevailed during its creation.
The speech is a significant reflector or mirror of the things happening then, which pushed the speaker to develop the work. The ongoing slavery institution in the U.S., the prevailing battle for abolition, conflicts between the North and South, and the racial inequality and discrimination confronted by blacks were things that pushed Douglass to make the discourse. Thus, rather from being the result of a simple desire to write a book, Douglas’s speech “What to the Slave is the Fourth of July” is a result of his subjective, historical, societal, and cultural circumstances.
Historical Preconditions
Douglass’s speech is a product of the 1800’s historical context of black’ slavery in the U.S. The speaker was born in 1818 in Maryland to a parent serving as an enslaved person. His mother was an African American working on the Americans’ plantation, and the father was white (Blight 20). Douglas was sold several times to various masters, experiencing different treatments under all of them. The fellow watched the forceful parting of families and the viciousness imposed upon enslaved people by their holders.
Consequently, serving as an enslaved person shaped his comprehension of the plights of African Americans and the true nature of genuine and nationally inclusive Fourth of July celebrations (Fein 359). Thus, the absence of a fair state and the continued sufferings of blacks long after the Declaration of Independence makes Douglas speak, referring to America’s freedom as “Your high independence” (Douglass paragraph 37). Therefore, Douglass’s words come from the painful experience of slavery in America, showing its time and situational background.
The speech is also a result of the national disunion of slavery at the time. Douglas laments the situation, saying, “The eye of the reformer is met with angry flashes, portending disastrous times” (paragraph 5), referring to the unstable time that the young nation, then 76 years old, was undergoing. The issue between the North and South resulted mainly from slavery abolition, leading to the famous Northern and Southern states’ conflicts that were severe in the early 1850s.
Douglass made the speech in 1852, some years after the momentous 1850 Compromise that reinforced the elusive slave laws requiring residents to help apprehend and return escaped enslaved people (Woods 440). The Compromise endangered the freedom and lives of black Americans, making Frederick and persons of color bitter. The law received a stout obstruction from free black communities, including the speaker and the abolitionists, who termed it a violation of fundamental human rights. Consequently, Frederick’s speech was a provoked facet, not something done out of will.
Douglass’s speech is further a product of the historical hypocrisy among white Americans reaching its climax in the mid-1800s. According to the speaker, the document declaring America’s independence contains fundamental statements regarding the equality of all humans. Nonetheless, white Americans living during Douglass’s period deliberately ignored the declarations, insecurely treating themselves as the only people living in the country. Douglass views it as disingenuous that whites in the U.S. celebrate national independence while millions of enslaved persons are still deprived of their fundamental human rights.
The speech highlights the blunt distinction between the American Revolution standards and the truth of captivity for black Americans. The matter makes Douglass tell the audience that “this Fourth of July is yours, not mine. You may celebrate, I must mourn” (paragraph 37). Moreover, the speaker notes that “the hypocrisy of the nation must be exposed, and its crimes against God and man must be proclaimed and denounced” (Douglass paragraph 44). Therefore, the prevailing societal aspect where some people rejoice while others grieve creates Douglass’s bitter speech that reprimands white people for becoming sincere and humane.
The historical setting featuring rampant race-based violence towards African Americans equally pushed Douglass to make the bitter speech. Douglass laments, “Must I argue that a system thus marked with blood and stained with pollution is wrong?” (paragraph 47). Lynching and other atrocities were common among blacks in the U.S. by the time Douglass was conversing with the nation. Landlords operating massive un-mechanized farms forced enslaved people to perform complex tasks and punished them severely in case of a mistake or deemed underperformance.
Involuntary selling of subjugated blacks also amounted to painful separation that implied a total absence of independence among the people of color. Douglass alludes to the recent lynching of a black man in Ohio in his speech, stressing the austere consequences of being black in the U.S. Thus, the talk touches on the historical phenomenon of slavery and black Americans’ mistreatment, which possibly triggered Frederick to vent and disclose his annoyance with the hypocritical expectation that blacks celebrate the Independence Day while still under oppression.
Social Context
The societal circumstances of Douglass’s period also impacted his life and message as an activist and a speaker. As an escapee enslaved person, Frederick faced endless terrorizations concerning his freedom and safety. The 1850s Compromise law further made the lives of Douglass and the other escapees hard, as they feared being arrested and returning to their masters. The abolition team in the North met extreme opposition from slavery proponents in the South, making the lives of free blacks appalling.
Consequently, the 1852 speech by Frederick results directly from these societal forces, with the speaker intending to use it to show white people that true independence and freedom are necessary for every human being. Douglas says the Fourth of July is “a day that reveals to him, more than all other days in the year, the gross injustice and cruelty to which he is the constant victim” (paragraph 45). The talk thus comes from the speaker’s displeasure with the American society that holds a biased meaning of independence and justice.
Furthermore, Douglass’s speech replicates the mid-1800’s determination to confront slavery among blacks, following the white fathers’ historical revolution against Britain. Douglass says, “Feeling themselves harshly and unjustly treated by the home government, your fathers, like men of honesty, and men of spirit, earnestly sought redress” (paragraph 8). African Americans were during this time no longer tolerant of the whites’ freedom while they underwent torture.
The minority group was slowly realizing the need to fight and demand their rights from the majority. The group further anticipated the country’s view of black people as right-less property to end. Blacks, led by Douglass and other activists, wanted the Fourth of July to commemorate independence and freedom for all, not just Caucasians. The speaker reminds the audience that “there is not a nation on the earth guilty of practices more shocking and bloodier than are the people of these United States at this very hour” (paragraph 45). The message brands white people as unfair beings, openly expressing displeasure towards a group initially feared due to its control over enslaved people.
The overbearing public speeches’ white audience of the century is a condition that shaped Douglass’s words. Frederick was one of the few free black people with education and the ability to address the masses. The situation meant that very few people would communicate like him on hefty matters of national concern. Equally, most of the blacks in the U.S. then remained under their white masters and would not access public gatherings where free people met.
Consequently, Douglass’s audience mainly involved white Americans with deep-rooted racialist principles. The speaker had to utilize the opportunity to challenge his listeners’ beliefs and compel them to face the cruel truth of slavery. He also wanted the listeners to appreciate the unconcealed system-ingrained injustice that dehumanized and stripped black individuals of their rudimentary human privileges (Locke and Button 395). Douglass tells the white listeners, “Your high independence only reveals the immeasurable distance between us. The blessings in which you this day delight are not enjoyed in common” (paragraph 37). The words reflect the prevailing societal truth those still scrambling for fundamental human rights and freedom can never celebrate the Fourth of July.
Rhetoric Devices
Still, the societal and historical circumstances contributed to Douglass’s influential usage of language and metaphors in his talk. The speaker applies reminiscent language to express the dreads of slavery and the inherent racism existing in society. Douglass states, “Could I reach the nation’s ear, I would, today, pour out a fiery stream of biting ridicule… withering sarcasm, and stern rebuke” (paragraph 44), showing his mastery of oratory skills. Thus, Frederick’s effective use of rhetoric, including irony and repetition, replicates the civil climate of the mid-1800s.
Public figures and political leaders utilized such powerful oratory talents to convey radical messages and stir transformation. Indeed, the speaker would use a different approach appropriate to the place and time if the speech occurred at different periods and settings. Being a schooled activist allowed Frederick to analyze and understand the nature of his audience, leading to the development of a speech of this caliber. Consequently, Douglass’s words emulate their time and background, making them a product of history, social, and cultural circumstances.
The societal settings of the nineteenth century required influential leaders to offer public speeches to charge people to act and significantly shaped Douglass’s talk. Notably, the speech, other than disclosing whites’ animosity and pretense towards the plights of blacks, seeks to instill hope among the minorities. Douglass wanted to show enslaved minorities that a colleague who understands and can address their challenges is ready to lead them to true freedom. He says, “Until that year, day, hour, arrive, with head, and heart, and hand I’ll strive, to break the rod, and rend the gyve” (Douglass paragraph 76).
Frederick’s speech is a call for action among blacks, encouraging those with the opportunity to live without their white masters to seize the chance. Accordingly, the dialogue is an echo of the shared conditions regarding racial inequality and unfairness that occurred during Frederick’s period. The speaker calls his fellow black people to dare the system and seek true freedom.
Douglass’s speech comes from the century’s societal attitude, where many other abolitionists pleaded for the elimination of colored people’s bondage and the preferment of fairness for all. Frederick pursues this objective by appealing to whites’ ethos, where he condemns the activities of those perpetuating slavery, together with groups remaining mute in the face of such discrimination. Douglass argues that “the existence of slavery in this country brands your republicanism a sham, your humanity a base pretense, and your Christianity a lie” (paragraph 64).
The speaker quotes republicanism, humanity, and Christianity to remind white Americans about the chief values enshrined in the nation’s constitution, which the nation must promote. Doing this serves as a humble way of reminding the powerful majorities to remember their standards and act according to them, giving the enslaved the freedom they highly miss. Frederick knows that white Americans’ desire to appear just would lead them to change their hard stands after their dark side is revealed. This aspect symbolizes the social and political environment of the time, during which the debate over civil rights and slavery was raging.
Notwithstanding, the words are a product of the 1800s societal attitude; states and their leaders targeted global reputation. As per the speaker, “The existence of slavery in this country… destroys your moral power abroad” (Douglass paragraph 64). The statement reiterates America’s perception of itself as the front-runner in promoting social liberty and freedom. The U.S. realized its independence in the late 1700s, being the first country to defeat British colonial masters. Many other countries internationally remained under their European masters, and America expected to serve as an example to the struggling nations.
Douglass alludes that realizing independence from the British on the claim of requiring freedom and fairness implied the United States’ morality. Thus, the country nearly realized the intended global appreciation, but for the slavery aspect. Frederick asks white Americans to appreciate this fact and act accordingly, lest the desired glory fail to materialize. Therefore, containing slavery and global magnificence subjects makes Douglass’s speech appropriately fit within a unique historical and cultural context characteristic of the 1800s era.
Political Factors
Douglass’s speech is equally a product of the overwrought political climate in the U.S. during the mid-19th century. The country was almost entering a Civil War, and pressure between the North and the South regions was high. Douglass wanted the sides to recognize the discrimination of slavery and use it as a course to work together toward its elimination. He told them, “The fate of a slave has depended upon the turn of a single card” (Douglass paragraph 48).
Other than engaging in partisan discourses, Frederick provides a factual concept based on humanity that the North and South could address and resolve their differences, mainly from the diverted views about slavery. The elements reveal the historical context and attitude informing the speech, adding another layer of meaning to Douglass’ arguments and emphasizing the resolve of his note. The failure to heed Frederick’s message saw America experience the Civil War several years after this speech. The Northern side emerged as the winner, leading to the abolition of the slave trade and recognition of fundamental human rights for people of color, as anticipated by Douglass.
Cultural Influences
The culture-informed desire to contribute to social issues among nineteenth-century scholars also informed Douglass’s words. The speaker wanted both present and future generations to read his speech as part of American history. He notes, “At some future period, I will gladly avail myself of an opportunity to give this subject a full and fair discussion” (Douglassparagraph 70). The statement implies Douglass’s aspiration to emulate past academics in leading social changes.
Writing and giving powerful talks about a subject as colossal as the slave trade gave scholars significant mileage on matters of fame and relevance. Frederick thus realized these traits by becoming a scholar who influenced the people living in the U.S. during his era to date. Beating slavery, attaining educationally, and becoming a public figure are deducible achievements that the orator cherishes like the rest of American authors and gifted political leaders.
The cultural attitude featuring white hegemony and racism at the time are circumstances that shaped Douglass’s talk. The speaker says that “…for revolting barbarity and shameless hypocrisy, America reigns without a rival” (Douglass paragraph 46). The majority of Americans perceived African Americans as inferior beings and were starved of not only their liberty but also necessary human rights. Blacks never voted and could not own property or access education during this age.
The pervasive outlook of racial dominance and categorization is evident in Douglass’s talk. The speaker challenges his primarily white listeners to reassess their philosophies and recognize the civilization of confined African Americans. He tells the audience, “The existence of slavery in this country is… the only thing that seriously disturbs and endangers your Union… the enemy of improvement” (Douglass paragraph 64). Consequently, Douglass’s speech preeminently uses slavery and discrimination as subjects because it conforms to the prevailing social context and attitude.
Personal Touch
Lastly, Douglass’ personal experiences, other than his dominant historical and cultural attitudes, fashioned his speech. As a previous slave, Frederick suffered years of bodily and emotional mistreatment, with his journey to freedom being a testimony to his spirit and willpower. Douglass reports that “I was born amid such sights and scenes. To me the American slave-trade is a terrible reality” (paragraph 48). These involvements unquestionably fired the speaker’s fervent and articulate words, making the speech and reverberation of time and personal tussles and achievements.
Douglass’s subjective experiences as a run-away enslaved person and voyage to autonomy deeply predisposed his talk. He had directly perceived the dismays of slavery and the unceasing brawls confronted by African Americans. The condition gave him an exceptional angle and added reliability to his opinions. The convincing reporting of his subjective involvements reverberated with his listeners, adding an emotional gravity to his dialogue.
Conclusion
In conclusion, Frederick Douglass’ speech is an authoritative and imperative creation of the personal, historical, cultural, and societal conditions he experienced. The talk summarizes the deep-rooted injustice and racism faced by persons of color during the 1800s and calls for responsibility and genuineness of purpose. The piece of literature remains crucial to the U.S. population to date and should inform even their contemporary Independence Day celebrations. Douglass’s words reiterate the essence of recognizing the past and respecting the truths of history for a better future.
Works Cited
Blight, David W. Frederick Douglass: Prophet of freedom. India, Simon & Schuster, 2020.
Douglass, Frederick. Frederick Douglass, “What to the Slave is the Fourth of July? (1852)” BLACKPAST. 2007. Web.
Fein, Katherine. “White Skin, Silvered Plate: Encountering Jonathan Walker’s Branded Hand in Daguerreotype.” Oxford Art Journal, vol. 44, no. 3, 2021, pp. 357-377. Web.
Locke, Jill, and Mark E. Button. “Shame, Political Accountability, and the Ethical Life of Politics: Critical Exchange on Jill Locke’s Democracy and the Death of Shame and Mark E. Button’s Political Vices.” Political Theory, vol. 47, no. 3, 2019, pp. 391-408. Web.
Woods, Michael E. “The Compromise of 1850 and the Search for a Usable Past.” Journal of the Civil War Era, vol. 9, no. 3, 2019, pp. 438-456. Web.