User:Jelopple/John Jea/Bibliography

Bibliography

• Gates, Henry Louis, and William L. Andrews. Pioneers of the Black Atlantic : Five Slave Narratives from the Enlightenment, 1772-1815. Ed. Henry Louis Gates and William L. Andrews. Washington, D.C: Civitas, 1998. Print.
  • This is a book edited by Henry Louis Gates, Jr., who is a scholar of African and African American literature. His section on John Jea largely covers an explanation of the "talking book trope" found within his narrative.
• Hodges, G. (2016). Black Itinerants of the Gospel: The Narratives of John Jea and George White. Springer.
  • Written by Graham Hodges, a professor at Colgate Universty with a specialty in American history during the colonial/revolutionary period, "Black Itinerants of the Gospel" provides a thorough introduction to the works of George White and John Jea and situates them with the social and political order of the world at that time. He provides context to what was happening in in the period of Jea's published work, such as the First Great Awakening and the legal aspects surrounding emancipation. Furthermore, Hodges provides a description of Jea's usage of Biblical allusions to Lazarus and the "talking book" trope detailed by Gates.
• “John Jea in Lancashire and Hampshire, 1801–1817.” Beyond Slavery and Abolition: Black British Writing, C.1770–1830, by Ryan Hanley, Cambridge University Press, Cambridge, 2018, pp. 144–168.
  • This is reputable source of information because of how it from a peer reviewed journal. Chapter 6 of this journal puts Jea's travels in order and gave further context to what was going on in the European side of the world concerning slavery through the interweaving of Jea's experiences.
• Guruswamy, Rosemary Fithian. "Reviews -- Black Itinerants of the Gospel: The Narratives of John Jea and George White Edited with an Introduction by Graham Russell Hodges." Early American Literature 29.2 (1994): 194. ProQuest. Web. 21 Nov. 2022.
  • This is a review of Black Itinerants by Guruswamy, a former English literature professor at Radford University. She comments on how Hodges suggests Jea's narrative to be an "[elucidation of] an early current of black nationalism which goes beyond the 'back to Africa' missionary and resettlement movements to 'presage...a form of liberation theology'" (35). Jea appropriates Christianity to give reasoning behind his need for manumission.
• Angell, Stephen Ward. Journal of the American Academy of Religion, vol. 73, no. 2, 2005, pp. 536–39. JSTOR, http://www.jstor.org/stable/4139813. Accessed 22 Nov. 2022.
  • This review condenses Hodges' findings. Angell commends Hodges' works on clarifying different parts of Jea's life such as the story behind Jea's first wife and the actual year year that he travelled to Buenos Aires. Angell combines his understanding of Jea's narrative with Hodges' review. He describes Jea of having "travelled the world more incessantly than the apostle Paul" and "regarded not only himself but also his readers and listeners as equivalent to the stinking corpse to which Jesus gave new life" (Angell 538).
• “John Jea.” New York Amsterdam News, vol. 96, no. 41, 6 Oct. 2005, pp. 8–8. Academic Search Premier, EBSCOhost, https://search-ebscohost-com.lp.hscl.ufl.edu/login.aspx?direct=true&AuthType=ip,uid&db=aph&AN=18875956&site=ehost-live. Accessed 22 Nov. 2022.
  • This newspaper company is Black-owned and is directed to Black people as their audience. The confusions behind manumission and Christianity was briefly discussed within. Jea uses his baptism as a basis for his emancipation.

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