Before Black Lives Matter and Hamilton, there were abolitionist poets, who put pen to paper during an era when speaking out against slavery could mean risking your life. Indeed, William Lloyd Garrison was dragged through the streets by a Boston mob before a planned lecture, and publisher Elijah P. Lovejoy was fatally shot while defending his press from rioters. Since poetry formed a part of the cultural, political, and emotional lives of readers, it held remarkable persuasive power. Yet antislavery poems have been less studied than the activist editorials and novels of the time. In Lyrical Liberators, Monica Pelaez draws on unprecedented archival research to recover these poems from the periodicals—Garrison’s Liberator, Frederick Douglass’s North Star, and six others—in which they originally appeared. The poems are arranged by theme over thirteen chapters, a number that represents the amendment that finally abolished slavery in 1865. The book collects and annotates works by critically acclaimed writers, commercially successful scribes, and minority voices including those of African Americans and women. There is no other book like this. Sweeping in scope and passionate in its execution, Lyrical Liberators is indispensable for scholars and teachers of American literature and history, and stands as a testimony to the power of a free press in the face of injustice.

While the question of how rhetoric lost authority to modern philosophical and scientific inquiry has drawn much scrutiny, we have paid less attention to how values that were once bound up with rhetoric were rearticulated after its demise. This volume explores how persuasion ceased to be the seemingly self-evident objective of rhetoric and became, instead, a variable and substantive focus for discussion in its own right. After rhetoric ceded much of its centrality to logic and empirical procedures, the significance and implications of persuasion were the subject of renewed attention in a range of different fields, including philosophy, law, poetry, novels, botany, cultural criticism, historiography, political thought, and public lecturing. Persuasion after Rhetoric in the Eighteenth Century and Romanticism maps how values of persuasion were adapted and diversified in ways that still resonate with current arguments about conviction, understanding, and belief. Contributors address the figurations of persuasion in a range of theorists and writers, from Jean-Jacques Rousseau, Adam Smith, Immanuel Kant, Edmund Burke, and Mary Wollstonecraft, to Samuel Richardson, Jane Austen, Thomas De Quincey, Thomas Campbell, William Hazlitt, Heinrich Heine, William Lloyd Garrison, and Frances Ellen Watkins Harper. This collection offers a detailed account of persuasive interests at the threshold of modernity. It also prompts us to rethink persuasion now that its continued efficacy seems at risk in a fragmented public sphere.

This book is a history of the nineteenth-century poetry of slavery and freedom framed as an argument about the nature of poetry itself: why we write it, why we read it, how it interacts with history. The poetry of the transatlantic abolitionist movement represented a powerful alliance across racial and religious boundaries; today it challenges the demarcation in literary studies between cultural and aesthetic approaches. Now is a particularly apt moment for its study. This book is a history of the nineteenth-century poetry of slavery and freedom framed as an argument about the nature of poetry itself: why we write it, why we read it, how it interacts with history. Poetry that speaks to a broad cross-section of society with moral authority, intellectual ambition, and artistic complexity mattered in the fraught years of the mid nineteenth century; Brian Yothers argues that it can and must matter today. Yothers examines antislavery poetry in light of recent work by historians, scholars in literary, cultural, and rhetorical studies, African-Americanists, scholars of race and gender studies, and theorists of poetics. That interdisciplinary sweep is mirrored by the range of writers he considers: from the canonical - Whitman, Barrett Browning, Beecher Stowe, DuBois, Melville - to those whose influence has faded - Longfellow, Lydia Huntley Sigourney, John Pierpont, John Greenleaf Whittier, James Russell Lowell - to African American writers whose work has been recovered in recent decades - James M. Whitfield, William Wells Brown, George Moses Horton, Frances E. W. Harper.

Politics and Cultures of Liberation: Media, Memory, and Projections of Democracy focuses on mapping, analyzing, and evaluating memories, rituals, and artistic responses to the theme of “liberation.” How is the national framed within a dynamic system of intercultural contact zones highlighting often competing agendas of remembrance? How does the production, (re)mediation, and framing of narratives within different social, territorial, and political environments determine the cultural memory of liberation? The articles compiled in this volume seek to provide new interdisciplinary and intercultural perspectives on the politics and cultures of liberation by examining commemorative practices, artistic responses, and audio-visual media that lend themselves for transnational exploration. They offer a wide range of diverse intercultural perspectives on media, memory, liberation, (self)Americanization, and conceptualizations of democracy from the war years, through the Cold War era to the 21st century.

Zoe C. Sherinian shows how Christian Dalits (once known as untouchables or outcastes) in southern India have employed music to protest social oppression and as a vehicle of liberation. Her focus is on the life and theology of a charismatic composer and leader, Reverend J. Theophilus Appavoo, who drew on Tamil folk music to create a distinctive form of indigenized Christian music. Appavoo composed songs and liturgy infused with messages linking Christian theology with critiques of social inequality. Sherinian traces the history of Christian music in India and introduces us to a community of Tamil Dalit Christian villagers, seminary students, activists, and theologians who have been inspired by Appavoo's music to work for social justice. Multimedia components available online include video and audio recordings of musical performances, religious services, and community rituals.

In Fair Copy Jennifer Putzi studies the composition, publication, and circulation of American women's poetry in the antebellum United States. In opposition to a traditional scholarly emphasis on originality and individuality, or a recovery method centered on author-based interventions, Putzi proposes a theory and methodology of relational poetics: focusing on poetry written by working-class and African American women poets, she demonstrates how an emphasis on relationships between and among people and texts shaped the poems that women wrote, the avenues they took to gain access to print, and the way their poems functioned within a variety of print cultures. Yet it is their very relationality which has led to these poems and the poets who published them being written out of literary history. Fair Copy models a radical reading and recovery of this work in a way that will redirect the study of nineteenth-century American women's poetry. Beginning with Lydia Huntley Sigourney and ending with Elizabeth Akers Allen and Frances Ellen Watkins Harper, Putzi argues that relational practices like imitation, community, and collaboration distinguished the poetry of antebellum American women, especially those whose access to print was mediated by class or race. To demonstrate this point, she recovers poetry by the "factory girls" of the Lowell Offering, African American poet Sarah Forten, and domestic servant Maria James, whose volume Wales, and Other Poems was published in 1839. Putzi's work reveals a careful navigation of the path to print for each of these writers, as well as a fierce claim to poetry and all that it represented in the antebellum United States.

At a time when many adults criticize young people as being self-absorbed and apolitical, this book demonstrates, through research conducted with inner-city youth activists, the inaccuracy of this judgment. Working through nonformal activist organizations, Leonisa Ardizzone examines how youth activists respond to injustice, counteract violence, practice social responsibility, and form collaborative networks of individuals and organizations. These peace-builders embody the core values of peace education. They and their nonformal activist organizations model practices and methods that, if applied to formal education, would not only create more humane learning experiences for all, but would also reconfirm education as a catalyst and framework for personal and social transformation.