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A collection of the writings of Sarah Parton, published under her pen name, Fanny Fern.
In this compelling interdisciplinary study, Linda Grasso demonstrates that using anger as a mode of analysis and the basis of an aesthetic transforms our understanding of American women's literary history. Exploring how black and white nineteenth-century women writers defined, expressed, and dramatized anger, Grasso reconceptualizes antebellum women's writing and illuminates an unrecognized tradition of discontent in American literature. She maintains that two equally powerful forces shaped this tradition: women's anger at their exclusion from the democratic promise of America, and the cultural prohibition against its public articulation. Grasso challenges the common notion that nineteenth-century women's writing is confined to domestic themes and shows instead how women channeled their anger into art that addresses complex political issues such as slavery, nation-building, gender arrangements, and race relations. Cutting across racial and genre boundaries, she considers works by Lydia Maria Child, Maria W. Stewart, Fanny Fern, and Harriet Wilson as superb examples of the artistry of angry expression. Transforming their anger through literary imagination, these writers bequeathed their vision of an alternative America both to their contemporaries and to subsequent generations.
Literary histories typically celebrate the antebellum period as marking the triumphant emergence of American literature. But the period's readers and writers tell a different story: they derided literature as a fraud, an imposture, and a humbug, and they likened it to inflated currency, land bubbles, and quack medicine. Excavating a rich archive of magazine fiction, verse satires, comic almanacs, false slave narratives, minstrel song sheets, and early literary criticism, and revisiting such familiar figures as Edgar Allan Poe, Davy Crockett, Fanny Fern, and Herman Melville, Lara Langer Cohen uncovers the controversies over literary fraudulence that plagued these years and uses them to offer an ambitious rethinking of the antebellum print explosion. She traces the checkered fortunes of American literature from the rise of literary nationalism, which was beset by accusations of puffery, to the conversion of fraudulence from a national dilemma into a sorting mechanism that produced new racial, regional, and gender identities. Yet she also shows that even as fraudulence became a sign of marginality, some authors managed to turn their dubious reputations to account, making a virtue of their counterfeit status. This forgotten history, Cohen argues, presents a dramatically altered picture of American literature's role in antebellum culture, one in which its authority is far from assured, and its failures matter as much as its achievements.
The neglected histories of 19th-century NYC’s maligned working-class fortune tellers and the man who set out to discredit them Under the pseudonym Q. K. Philander Doesticks, P. B., humor writer Mortimer Thomson went undercover to investigate and report on the fortune tellers of New York City’s tenements and slums. When his articles were published in book form in 1858, they catalyzed a series of arrests that both scandalized and delighted the public. But Mortimer was guarding some secrets of his own, and in many ways, his own life paralleled the lives of the women he both visited and vilified. In Mortimer and the Witches, author Marie Carter examines the lives of these marginalized fortune tellers while also detailing Mortimer Thomson’s peculiar and complicated biography. Living primarily in the poor section of the Lower East Side, nineteenth-century fortune tellers offered their clients answers to all questions in astrology, love, and law matters. They promised to cure ailments. They spoke of loved ones from beyond the grave. Yet Doesticks saw them as the worst of the worst evil-doers. His investigative reporting aimed to stop unsuspecting young women from seeking the corrupt soothsaying advice of these so-called clairvoyants and to expose the absurd and woefully inaccurate predictions of these “witches.” Marie Carter views these stories of working-class, immigrant women with more depth than Doesticks’s mocking articles would allow. In her analysis and discussion, she presents them as three-dimensional figures rather than the caricatures Doesticks made them out to be. What other professions at that time allowed women the kind of autonomy afforded by fortune-telling? Their eager customers, many of whom were newly arrived immigrants trying to navigate life in a new country, weren’t as naive and gullible as Doesticks made them out to be. They were often in need of guidance, seeking out the advice of someone who had life experience to offer or simply enjoying the entertainment and attention. Mortimer and the Witches offers new insight into the neglected histories of working-class fortune tellers and the creative ways that they tried to make a living when options were limited for them.