당신은 주제를 찾고 있습니까 “maria w stewart speech rhetorical analysis – Maria Stewart: Crash Course Black American History #14“? 다음 카테고리의 웹사이트 https://chewathai27.com/you 에서 귀하의 모든 질문에 답변해 드립니다: https://chewathai27.com/you/blog. 바로 아래에서 답을 찾을 수 있습니다. 작성자 CrashCourse 이(가) 작성한 기사에는 조회수 123,345회 및 좋아요 5,533개 개의 좋아요가 있습니다.
maria w stewart speech rhetorical analysis 주제에 대한 동영상 보기
여기에서 이 주제에 대한 비디오를 시청하십시오. 주의 깊게 살펴보고 읽고 있는 내용에 대한 피드백을 제공하세요!
d여기에서 Maria Stewart: Crash Course Black American History #14 – maria w stewart speech rhetorical analysis 주제에 대한 세부정보를 참조하세요
Clint Smith teaches you about Maria Stewart, a Black woman who lived in the 19th century, and was a pioneering abolitionist, writer, and orator. When studying history, we often focus on the big picture and world-changing events. Today we’ll focus on how one woman flouted the social conventions of her time and place and became a notable public speaker, thinker, and writer.
Clint’s book, How the Word is Passed is available now! https://bookshop.org/a/3859/9780316492935
VIDEO SOURCES
-http://www.davidwalkermemorial.org/david-walker
-https://time.com/5786710/kimberle-crenshaw-intersectionality/
-https://www.law.columbia.edu/news/archive/kimberle-crenshaw-intersectionality-more-two-decades-later
-Kimberle Crenshaw, Demarginalizing the Intersection of Race and Sex: A Black Feminist Critique of Antidiscrimination Doctrine, Feminist Theory and Antiracist Politics 31.
-Maria W. Stewart, America’s First Black Woman Political Writer: Essays and Speeches, edited and introduced by Marilyn Richardson (Bloomington: Indiana University Press, 1987)
-Paula Giddings, When and Where I Enter: The Impact of Black Women on Race and Sex in America (New York: HarperCollins, 1984).
https://www.nps.gov/people/maria-w-stewart.htm
Watch our videos and review your learning with the Crash Course App!
Download here for Apple Devices: https://apple.co/3d4eyZo
Download here for Android Devices: https://bit.ly/2SrDulJ
Crash Course is on Patreon! You can support us directly by signing up at http://www.patreon.com/crashcourse
Thanks to the following patrons for their generous monthly contributions that help keep Crash Course free for everyone forever:
Toni Miles, Oscar Pinto-Reyes, Erin Nicole, Steve Segreto, Michael M. Varughese, Kyle \u0026 Katherine Callahan, Laurel A Stevens, Evan Lawrence Henderson, Vincent, Michael Wang, Krystle Young, Michael Dowling, Alexis B, Rene Duedam, Burt Humburg, Aziz, DAVID MORTON HUDSON, Perry Joyce, Scott Harrison, Mark \u0026 Susan Billian, JJurong, Eric Zhu, Alan Bridgeman, Rachel Creager, Jennifer Smith, Matt Curls, Tim Kwist, Jonathan Zbikowski, Jennifer Killen, Sarah \u0026 Nathan Catchings, Brandon Westmoreland, team dorsey, Trevin Beattie, Divonne Holmes à Court, Eric Koslow, Jennifer Dineen, Indika Siriwardena, Khaled El Shalakany, Jason Rostoker, Shawn Arnold, Siobhán, Ken Penttinen, Nathan Taylor, William McGraw, Andrei Krishkevich, ThatAmericanClare, Rizwan Kassim, Sam Ferguson, Alex Hackman, Eric Prestemon, Jirat, Katie Dean, TheDaemonCatJr, Wai Jack Sin, Ian Dundore, Matthew, Justin, Jessica Wode, Mark, Caleb Weeks
__
Want to find Crash Course elsewhere on the internet?
Facebook – http://www.facebook.com/YouTubeCrashCourse
Twitter – http://www.twitter.com/TheCrashCourse
Tumblr – http://thecrashcourse.tumblr.com
Support Crash Course on Patreon: http://patreon.com/crashcourse
#crashcourse #history #blackhistory
CC Kids: http://www.youtube.com/crashcoursekids
maria w stewart speech rhetorical analysis 주제에 대한 자세한 내용은 여기를 참조하세요.
Maria W Stewart Rhetorical Analysis – 595 Words – Cram.com
Free Essay: In Maria W. Stewart’s lecture in Boston in 1832, she conveys her position on the injustices of slavery and the cruelty that slaves experiences.
Source: www.cram.com
Date Published: 3/8/2022
View: 1985
Analysis Of Rhetorical Effectiveness Of Maria Stewart’s Speech
She takes the horrible experiences that she has as a slave to construct a personal account (ethos) that is pertinent to her people and establish reliability.
Source: eduzaurus.com
Date Published: 1/17/2021
View: 3357
maria w. miller stewart, “lecture delivered at franklin hall”
Stewart, which will be analyzed here. The Speech. Many critics have noted how “comfortably” Maria Miller Stewart’s rhetoric fits into the frame of the “black …
Source: voicesofdemocracy.umd.edu
Date Published: 11/27/2021
View: 566
Maria W Stewart Rhetorical Analysis – IPL.org
Stewart. Over the course of her lifetime, I believe she has possesses the qualities of a Serious Man as well as a Rhetorical Man. Grew up working as indentured …
Source: www.ipl.org
Date Published: 11/7/2022
View: 9581
Maria Stewart: “Why Sit Ye Here and Die?” – FUNKDAFIED.org
Maria Stewart’s four speeches give us a foundational legacy of Black feminist rhetoric. She achieved many firsts: First African American woman to lecture …
Source: www.funkdafied.org
Date Published: 2/14/2022
View: 9307
Maria Stewart and the Rhetoric of Mobility
Maria W. Stewart (1835) travel writing, it does signal her movement to the male domain of the podium, announces her exile from Boston in …
Source: vc.bridgew.edu
Date Published: 11/25/2022
View: 5327
Rhetorical Analysis Writing
A rhetorical analysis is an essay that breaks a work of non- … from a lecture delivered in. Boston in 1832 by Maria W. Stewart, an African American.
Source: www.tvusd.k12.ca.us
Date Published: 4/2/2022
View: 111
Quot;Why Sit Ye Here And Die&Quot; The Abolitionist Rhetoric …
The Abolitionist Rhetoric of. Maria W. Stewart, Sojourner Truth, and Frances Ellen Watkins Harper. Cora H. Mathewson. North Carolina A&T State University.
Source: digital.library.ncat.edu
Date Published: 10/19/2021
View: 8675
(1832) Maria W. Stewart, “Why Sit Ye Here and Die?” •
Although as an abolitionist, she usually attacked slavery, in this address she condemns the attitude that denied black women education and …
Source: www.blackpast.org
Date Published: 5/18/2021
View: 5649
Maria W. Stewart analysis – 306 Words – StudyMode
Stewart was trying to send the audience a message of awareness to the continued injustices and mental barriers America is facing. She uses …
Source: www.studymode.com
Date Published: 9/29/2022
View: 6562
주제와 관련된 이미지 maria w stewart speech rhetorical analysis
주제와 관련된 더 많은 사진을 참조하십시오 Maria Stewart: Crash Course Black American History #14. 댓글에서 더 많은 관련 이미지를 보거나 필요한 경우 더 많은 관련 기사를 볼 수 있습니다.
주제에 대한 기사 평가 maria w stewart speech rhetorical analysis
- Author: CrashCourse
- Views: 조회수 123,345회
- Likes: 좋아요 5,533개
- Date Published: 2021. 8. 20.
- Video Url link: https://www.youtube.com/watch?v=nsVnWD5PrIg
What was Maria Stewart speech about?
On September 21, 1832, Stewart lectured to an audience of both men and women at Franklin Hall. In that speech, she asserted that free African Americans were hardly better off than those in slavery: Look at many of the most worthy and most interesting of us doomed to spend our lives in gentlemen’s kitchens.
What is the rhetorical work of a writer?
WHAT IS RHETORIC? Rhetoric is the study of how writers use language to influence an audience. When we do a rhetorical analysis, we analyze how the writer communicates an argument (instead of what the writer argues).
Was Maria Stewart a feminist?
Maria Stewart made a very important contribution to the feminist movement. She proved that it was possible for women to get educated and speak out about what they believed in.
What did Maria Stewart fight for?
Abolitionist and women’s rights advocate Maria W. Stewart was one of the first women of any race to speak in public in the United States. She was also the first Black American woman to write and publish a political manifesto. Her calls for Black people to resist slavery, oppression, and exploitation were radical.
Who spoke out against slavery?
On October 16, 1854, an obscure lawyer and Congressional hopeful from the state of Illinois named Abraham Lincoln delivers a speech regarding the Kansas-Nebraska Act, which Congress had passed five months earlier.
Who was the first female abolitionist?
Sarah Grimke (1792–1873) and Angelina Grimke (1805–1879) were the first female antislavery agents and pioneers in the abolitionist and women’s rights movements in the early 1830s. Though born in the South, the sisters became disillusioned with slavery and moved North to escape it.
How do you analyze a rhetorical speech?
In writing an effective rhetorical analysis, you should discuss the goal or purpose of the piece; the appeals, evidence, and techniques used and why; examples of those appeals, evidence, and techniques; and your explanation of why they did or didn’t work.
What are the 5 elements of a rhetorical analysis?
An introduction to the five central elements of a rhetorical situation: the text, the author, the audience, the purpose(s) and the setting.
What are the 3 parts of rhetorical analysis?
Aristotle taught that a speaker’s ability to persuade an audience is based on how well the speaker appeals to that audience in three different areas: logos, ethos, and pathos. Considered together, these appeals form what later rhetoricians have called the rhetorical triangle.
Who founded the anti slavery newspaper The Liberator?
From 1831 to 1865, William Lloyd Garrison, a vocal white abolitionist, edited a weekly newspaper, titled The Liberator, in Boston, Massachusetts.
How long shall the fair daughters of Africa be compelled?
How long shall the fair daughters of Africa be compelled to bury their minds and talents beneath a load of iron pots and kettles? Until union, knowledge and love begin to flow among us.
How did the writings of black activists in the 1830s differ from those of the first post revolutionary generation?
How did the writings of African American activists in the 1830s differ from those of the first post-Revolutionary War generation? They exhibited far less deference to white leaders. slavery was immoral and contrary to the nation’s ideals. How did the abolitionist movement influence the women’s rights movement?
Which finally abolished slavery in the US?
Passed by Congress on January 31, 1865, and ratified on December 6, 1865, the 13th amendment abolished slavery in the United States and provides that “Neither slavery nor involuntary servitude, except as a punishment for crime whereof the party shall have been duly convicted, shall exist within the United States, or …
What were the major developments in the abolition movement?
1861: The beginning of the Civil War. 1863: Abraham Lincoln’s Emancipation Proclamation. 1865: Thirteenth Amendment is added to the Constitution, which abolishes slavery.
What was the Gag Rule of 1836?
In May of 1836 the House passed a resolution that automatically “tabled,” or postponed action on all petitions relating to slavery without hearing them. Stricter versions of this gag rule passed in succeeding Congresses.
Who founded the anti slavery newspaper The Liberator?
From 1831 to 1865, William Lloyd Garrison, a vocal white abolitionist, edited a weekly newspaper, titled The Liberator, in Boston, Massachusetts.
Who was Frederick Douglass and how did he contribute to the abolitionist movement?
He rose to fame with the 1845 publication of his first book The Narrative of the Life of Frederick Douglass, An American Slave, Written By Himself. He fought throughout most of his career for the abolition of slavery and worked with notable abolitionists like William Lloyd Garrison and Gerrit Smith.
How did the writings of black activists in the 1830s differ from those of the first post revolutionary generation?
How did the writings of African American activists in the 1830s differ from those of the first post-Revolutionary War generation? They exhibited far less deference to white leaders. slavery was immoral and contrary to the nation’s ideals. How did the abolitionist movement influence the women’s rights movement?
Why was David Walker an abolitionist?
…
David Walker (abolitionist)
| David Walker | |
|---|---|
| Known for | An Appeal to the Colored Citizens of the World (1830) |
Maria W Stewart Rhetorical Analysis – 595 Words
In Maria W. Stewart’s lecture in Boston in 1832, she conveys her position on the injustices of slavery and the cruelty that slaves experiences through the use of diction, figurative language, and her own personal experience. Altogether, these create a sense of injustice and desparity for the cause of the African Americans and their freedoms and aspirations to be something more than just servile labor.
Diction is a major influence in this lecture. With a variety of words, such as “chains”, “ragged”, “drudgery and toil”, “exhausted”, “death”, and “cruel”, Stewart appeals to the feelings of people in an attempt to make them understand the hardships and extreme injustice that encompass the life of a slave. To continue, there is also another set
African Americans are “confined by the chains of ignorance and poverty” despite their “high and honorable aquirements.” This suggests that she thinks that slaves want to be respectable citizens and display their honorable intentions but are held down from doing so by the “chains of society.” To continue, Stewart calls out the oppressive white society by mentioning that “whites have proclaimed the rights of equal rights and privileges” and that slaves have “caught the flame also.” This compares how just as the white people wanted their freedom and equality from Great Britain in the American Revolution, African Americans want this as well and have caught the “flame” that ignited that desire of freedom. To continue, Stewart says that continual hard labor of being slave is “like the scorching sands of Arabia.” This simile compares a slave’s mind to that of the scorching sands of Arabia; nothing grows there. Through all the hard labor, it breaks the mind so that it produces nothing, just like Arabia. Lastly, Stewart says that she “can but die for expressing her sentiments … for I am a true born America”. This hyperbole suggests that despite the ravaging life of a slave, she is still a patriotic citizen. She would lay down her life for America, just as white citizens
Maria Stewart
by Maggie MacLean
(Originally published on the History of American Women blog at http://www.womenhistoryblog.com/2013/02/maria-stewart.html . Used with author’s permission.)
Maria Stewart was an essayist, lecturer, abolitionist and women’s rights activist. She was the earliest known American woman to lecture in public on political issues. Stewart is known for four powerful speeches she delivered in Boston in the early 1830s – a time when no woman, black or white, dared to address an audience from a public platform.
Childhood and Early Years
She was born free as Maria Miller in 1803 in Hartford, Connecticut. All that is known about her parents is their surname, Miller. At the age of five, she lost both her parents and was forced to become a servant in the household of a white clergyman. She lived with this family for ten years.
Although she received no formal education, Maria learned as much as possible by reading books from the family library. After leaving the family at the age of fifteen, she supported herself as a domestic servant while furthering her education at Sabbath schools. Specific details about her employment or where she lived at the time are unknown.
As a young woman she moved to Boston. On August 10, 1826, Maria Miller married James W. Stewart, a forty-four-year-old veteran of the War of 1812. After the war, he had earned a substantial living by fitting out whaling and fishing vessels. At the time, African Americans made up only three percent of Boston’s population, and the Stewarts were part of an even smaller minority: Boston’s black middle class.
In December 1829, James Stewart died; the marriage had produced no children. Although Maria Stewart was left with a substantial inheritance, she was defrauded of it by the white executors of her husband’s will after a drawn-out court battle. Once again, she was forced to turn to domestic service to support herself.
In 1830, partly due to grief over her husband’s death, Stewart underwent a religious conversion. A year later, she made a “public profession of my faith in Christ,” dedicating herself to God’s service. For Stewart, her newfound religious fervor went hand-in-hand with political activism: she resolved to become a “strong advocate for the cause of God and for the cause of freedom.”
Speaking and Writing Careers
Meanwhile, the abolitionist movement was beginning to gather strength in Boston. In 1831, William Lloyd Garrison, publisher of the abolitionist newspaper the Liberator, called for women of African descent to contribute to the paper. Maria Stewart responded by arriving at his office with a manuscript containing several essays which Garrison agreed to publish.
Stewart’s first publication, a twelve-page pamphlet entitled Religion and the Pure Principles of Morality (1831), called upon African Americans to organize against slavery in the South and to resist racist restrictions in the North. She also called for black economic progress and women’s rights. Other recurring themes included the value of education and the need for black unity and collective action.
She further advocated the establishment of strong, self-sufficient educational and economic institutions within African American communities. In particular, she called upon women to participate in all aspects of community life. “How long,” she asked, “shall the fair daughters of Africa be compelled to bury their minds and talents beneath a load of iron pots and kettles?”
Soon afterward, Stewart began to deliver public lectures. Her first speaking engagement was on April 28, 1832, before the African American Female Intelligence Society of Boston. Aware that she was violating the taboo against women speaking in public, Stewart asserted in her talk that “the frowns of the world shall never discourage me.”
While the main thrust of the speech was to urge African American women to turn to God, she also urged them to stand up for their rights, rather than silently suffer humiliation. “It is useless for us any longer to sit with our hands folded, reproaching the whites; for that will never elevate us,” she said.
Despite the fact that she had little formal education, Stewart continually showed her intelligence in her lectures, referencing the Bible, the U.S. Constitution and various literary works. When she was criticized for daring to speak in public, Stewart would claim that her authority came from God – that she was simply following God’s will.
On September 21, 1832, Stewart lectured to an audience of both men and women at Franklin Hall. In that speech, she asserted that free African Americans were hardly better off than those in slavery:
Look at many of the most worthy and most interesting of us doomed to spend our lives in gentlemen’s kitchens. Look at our young men, smart, active, and energetic, with souls filled with ambitious fire; if they look forward, alas! What are their prospects? They can be nothing but the humblest laborers, on account of their dark complexions; hence many of them lose their ambition, and become worthless…
Meanwhile, Stewart continued to submit her writings for publication. In 1832, Garrison published another pamphlet, Meditations from the Pen of Mrs. Maria W. Stewart. Garrison also printed transcripts of all of Stewart’s speeches in the Liberator; however, in accordance with the editorial conventions of the day, her contributions were relegated to the paper’s “Ladies’ Department.”
Stewart’s third speech, delivered at the African Masonic Hall on February 27, 1833, was titled “African Rights and Liberty.” In this speech, she again defended her right to speak publicly, while castigating African American men.
You are abundantly capable, gentlemen, of making yourselves men of distinction; and this gross neglect, on your part, causes my blood to boil within me. Had the men amongst us, who have had an opportunity, turned their attention as assiduously to mental and moral improvement as they have to gambling and dancing, I might have remained quietly at home, and they stood contending in my place.
The response to Stewart’s speeches – even from those who supported her cause – was overwhelmingly negative; she was condemned for having the audacity to speak onstage. In the words of African American historian William C. Nell, writing about Stewart in the 1850s, she “encountered an opposition even from her Boston circle of friends, that would have dampened the ardor of most women.”
Stewart delivered her final Boston speech on September 21, 1833, announcing her decision to leave the city. In the speech, she acknowledged that, by lecturing publicly, she had “made myself contemptible in the eyes of many, that I might win some,” which she admitted was “like a labor in vain.”
Jarena Lee , Julia Foote and . Stewart’s protest speeches were closer in their style than to those given later by Sojourner Truth. Stewart’s speeches were direct protests against social conditions being experienced by African Americans at that time, and touched on several political issues. She was undoubtedly influenced by African American women preachers of the era, such as Amanda Berry Smith . Stewart’s protest speeches were closer in their style than to those given later by Sojourner Truth.
Maria Stewart accomplished several firsts in her short public speaking career:
General Writing Practices
WHAT IS RHETORIC?
Rhetoric is the study of how writers use language to influence an audience. When we do a rhetorical analysis, we analyze how the writer communicates an argument (instead of what the writer argues). We ask ourselves questions such as, “What strategies is the writer using to influence the reader?” “Why is the writer using those strategies?” “How are those strategies affecting the reader?”
To get started answering such questions, you should thoughtfully consider both the rhetorical situation and the three rhetorical appeals, which are described below. Each of these fundamental rhetorical concepts should guide and inform any rhetorical analysis, in addition to shaping your own writing.
THE RHETORICAL SITUATION
The rhetorical situation is the set of circumstances, or context, that surrounds a piece of writing. The rhetorical situation informs, affects, and guides the writing strategies we choose to use. Considering the rhetorical situation can also give us insight into why the writer chose certain strategies and help us analyze how effective those strategies were.
Many factors shape the rhetorical situation, including timing, current events, and cultural significance. In general, however, the three most prominent factors are the audience, the purpose, and the writer.
Audience. Whenever we write, we are writing to someone, an audience. An audience can consist of a single person or a group of people. While some writing may also have secondary audiences, all writing has a primary audience (the main person or group of people the information is intended for). To be effective, our writing should be tailored to the intended audience. When we tailor our writing to the audience, consider the following characteristics:
Experience with the subject
Relationship to the writer
Cultural, personal, and professional values
Expectations
Purpose for reading
Age
Each of these characteristics should affect decisions you make about content, organization, appeals, word choice, style, and genre. For example, your word choice should be different when you write to a general audience vs. an expert in the topic you are discussing.
Purpose. All writing has a particular purpose. The purpose of any piece of writing falls into the following three broad categories:
· Entertain · Inform · Persuade
If a document’s purpose seems to overlap these categories, analyze why that might be. Understanding the purpose of a document can help you assess how appropriate or effective certain strategies are.
Writer. Just as the characteristics of an audience should influence the way something should be written, the characteristics of the writer also affect how something was written and how the audience will receive the writing. When you analyze a document, consider the following characteristics of the writer:
Experience with the subject
Relationship to the audience
Cultural, personal, and professional values
Expectations
Purpose for writing
Age
Understanding the writer’s characteristics and background can give you insight into the writer’s motivations and strategizing.
RHETORICAL APPEALS
The Greek philosopher Aristotle teaches that writers can use three appeals to influence or persuade their audience: logos, pathos, and ethos.
Logos (Logic): Writers can persuade their audience by using logical argument. Writers appeal to readers’ sense of logic by making claims and using factual evidence to support those claims. Writers also appeal to logic through reasoning, such as if/then statements (also called enthymemes or syllogisms).
Pathos (Emotion): Writers can persuade their audience by invoking emotion or relating to readers’ emotions. Writers can appeal to readers’ sense of emotion through emotionally charged stories, word choice, and imagery.
Ethos (Credibility): Writers can persuade their audience by demonstrating trustworthiness, good will towards the audience, and morality. Writers appeal to readers’ sense of trust by citing credible sources, asserting personal authority or subject matter expertise, or demonstrating good intent and morality.
TIPS FOR DOING A RHETORICAL ANALYSIS
Questions to Consider
When conducting a rhetorical analysis, consider the following questions:
Who is the intended audience, and how does the writer tailor the writing to that audience?
What is the purpose, and how does the writer tailor the writing to that purpose?
What appeals does the writer make and how? Are those appeals an appropriate choice for the intended audience and purpose?
What kind of style and tone is used, and how are they suitable for the intended audience and purpose?
What do the chosen writing strategies in the writing reveal about the writer or culture that made it?
This set of questions was adapted from “Basic Questions for Rhetorical Analysis,” a resource from Brigham Young University’s Silvae Rhetoricae: http://rhetoric.byu.edu/Pedagogy/Rhetorical%20Analysis%20heuristic.htm
Elements to Consider
When answering those questions, look at and consider the following elements of the writing:
Maria Stewart – First Wave Feminisms
Basic Information
Maria Stewart was born in Hartford, Connecticut in 1803, although the exact date of her birth is unknown. She is known for being active in the abolitionist movement as well as challenging public thought about a woman’s role in society before the feminist movement had officially begun. Maria Stewart is known for speeches given in the 1830s prior to the beginning of the feminist movement and her continuous involvement in anti-slavery activism throughout her life.
Background Information
Maria Miller was born as a free African-American, whose parents both died by the time she was five years old. At this age, she was made an indentured servant to a minister for the next ten years. She was interested in the library that the minister had and taught herself to read during this time (Maria W. Stewart, n.d.). When she was able to leave her indentured servitude, she decided to attend the “Sabbath schools,” in Connecticut in order to add to her education (Maria W. Stewart, n.d.; Blakemore, 2017). Miller got married when she was twenty-three to James W. Stewart and became Maria W. Stewart. Marrying James Stewart gave her a place in the Black middle class which was a very small group in Boston in 1826 (Maria W. Stewart, n.d.).
Maria Stewart was very interested in the abolition movement that was happening in the 1820s and 1830s and joined institutions that advocated for an end to slavery. Stewart was motivated to join this movement because of the discrimination she witnessed in her own life. When her husband died three years into their marriage, the inheritance that was given to her in his will was taken by white executors and she didn’t receive any of what belonged to her. She was sensitive to the discrimination that others faced in the New England area where she lived and by slavery and its brutality in the South (Blakemore, 2017). Based on these experiences, she became publicly outspoken about gender and race (Maria Miller Stewart, n.d.).
Contributions to the First Wave
Stewart contributed to the first wave of the feminist movement primarily through her writings and speeches. She was published in William Garrison’s paper, The Liberator, multiple times and gave four public speeches in the early 1830s, with the first taking place in 1832 (Maria W. Stewart,, n.d.; Blakemore, 2017) However, these public speeches took place before the feminist movement officially began in 1848. At the time, Stewart was going against society’s idea that women should not speak in public. She was heavily criticized for speaking publicly to groups that included men and women because it was not seen as a woman’s place to do so. She was one of the earliest women to do this work, after Frances Wright had also given public speeches in 1828 (Blakemore, 2017). According to an article written by Jacoby Adeshi Carter, Stewart was the first African-American woman to make public speeches to mixed crowds that included men and women. (Carter, 2013, p.65) Stewart very strongly supported the abolition movement as many of her speeches focused on things like religion, morality, equality, and African rights (Blakemore, 2017; Other Abolitionists, n.d.). By making these speeches during this time period, Stewart was able to challenge society’s expectations of an African American woman. She showed that she and other women were educated and intelligent. Her published speeches and essays inspired other women to begin public speaking as well (Blakemore, 2017). Even though she was only able to continue giving speeches for a year, they had an impact on women especially those in the African American community. According to Christina Henderson, Maria Stewart was not just involved in the Black nationalist movement that worked to abolish slavery, but she also worked with White, female abolitionists as well (Henderson, 2013, p. 53). Stewart’s involvement in this group can be seen in her attendance of the Women’s Anti-Slavery Convention that happened in 1837 (Henderson, 2013, p.53).
And such is the powerful force of prejudice. Let our girls possess what amiable qualities of soul they may; let their characters be fair and spotless as innocence itself; let their natural taste and ingenuity be what they may; it is impossible for scarce an individual of them to rise above the condition of servants. Ah! why is this cruel and unfeeling distinction? Is it merely because God has made our complexion to vary?” – Maria W. Stewart in her speech “Why Sit Ye Here and Die?” (BlackPast, 2007).
Analysis and Conclusion
Maria Stewart made a very important contribution to the feminist movement. She proved that it was possible for women to get educated and speak out about what they believed in. She was not held back by societal expectations at that time that may have seemed impossible to overcome. She had an advantage being born free in the North, as it would have been much more difficult for her to find a platform to speak if she had been born into slavery. Stewart was determined to get an education and continued to spread her belief in its importance to young people throughout the rest of her career. She taught at many schools, one specifically for young Black girls, and founded a Sunday school (Blakemore, 2017). This shows how she was able to overcome her own circumstances being orphaned when she was five, getting her own education, and then becoming an advocate for the education of other people. One of the major barriers that she faced were the social norms at the time. During this time period, women were not supposed to be outspoken, especially not African-American women. Maria Stewart went directly against this idea and faced a lot of backlash for it, where she might have been more accepted if she had done so at a later time in history. She was also disadvantaged by the situation that happened after her husband died. Unfortunately, she was directly affected by discrimination because she was Black. Stewart may have been more harshly criticized for public speaking because of this as well. She may have suffered less of this criticism if she had been from an upper-class White family. Working within the abolitionist movement helped her as it gave her a place to voice her own opinions about things like slavery and equality. It also allowed her to be published in journals, which let more people see her work and be influenced by it.
Overall, Maria Stewart played a very important role as one of the first women to speak out and make her voice heard on issues that she cared deeply about. This was an example to other women that they could successfully do the same. Although she is not as well-known as other women who worked either in the feminist movement, or in the abolition movement, she still deserves recognition for her accomplishments. Stewart’s work should be remembered and recognized as it empowered other women to continue fighting their own fight for women’s suffrage.
References
Blakemore, E. (2017). This little-known abolitionist dared to speak in public against slavery. TIME. Retrieved from http://time.com/4643126/maria-stewart-abolitionist/
BlackPast, B. (2007). (1832) Maria W. Stewart, “Why Sit Ye Here and Die?”. Retrieved from https://www.blackpast.org/african-american-history/speeches-african-american-history/1832-maria-w-stewart-why-sit-ye-here-and-die/
Carter, J. A. (2013). The insurrectionist challenge to pragmatism and Maria W. Stewart’s feminist insurrectionist ethics. Indiana University Press, 49(1), 54-73.
Henderson, C. (2013). Sympathetic violence: Maria Stewart’s antebellum vision of African American resistance. Multi-Ethnic Literature of the United States, 38(4), 52-75.
Maria Miller Stewart. (n.d.) Connecticut Women’s Hall of Fame. Retrieved from https://www.cwhf.org/inductees/reformers/maria-miller- stewart#.XMyDn6RlA2x
Maria W. Stewart, an early abolitionist. (n.d.). African American Registry. Retrieved from https://aaregistry.org/story/maria-w-stewart-an-early-abolitionist/
Other abolitionists. (n.d.) PBS. Retrieved from https://www.pbs.org/wgbh/aia/part4/4p4439.html
(1855). The Liberator, Vol. XXV, No. 8. National Museum of African American History and Culture. Retrieved May 16, 2019 from the Smithsonian Institution:https://nmaahc.si.edu/object/nmaahc_2016.166.41.5?destination=explore/collection/search%3Fpage%3D5%26edan_q%3D%252A%253A%252A%26edan_local%3D1%26edanfq%255B0%255D%3Dtopic%253A%2522Slavery%2522.
Maria W. Stewart (U.S. National Park Service)
Abolitionist and women’s rights advocate Maria W. Stewart was one of the first women of any race to speak in public in the United States. She was also the first Black American woman to write and publish a political manifesto. Her calls for Black people to resist slavery, oppression, and exploitation were radical. Stewart’s thinking and speaking style influenced Frederick Douglass, Sojourner Truth, and Frances Ellen Watkins Harper.
Born free in Hartford, Connecticut in 1803, Maria Miller was orphaned by the age of five. She was “bound out” as an indentured servant to a minister until around the age of fifteen. At some point she moved to Boston and supported herself as a domestic servant. She sought as much education as she could get, mostly through Sunday school classes in reading and religion. In 1826, she married James W. Stewart, a shipping agent and veteran of the War of 1812.
The Stewarts became members of the small but vibrant free Black community in Boston’s Beacon Hill area. They attended Boston’s African Baptist Church, located in the African Meeting House. David Walker, a radical abolitionist whose pamphlet David Walker’s Appeal to the Coloured Citizens of the World called for Black people to fight against enslavement and oppression, knew the couple and influenced Maria Stewart’s thinking. When Walker and his wife moved out of their former home at what is now 81 Joy Street, the Stewarts moved in. Just three years after their marriage, James Stewart died.
Stewart’s deepening religious faith and the racism and segregation she experienced in Boston pressed her to speak her mind publicly. In 1831, she delivered a manuscript to the offices of White abolitionist William Lloyd Garrison’s new newspaper The Liberator. That summer, she published her essay, Religion and the Pure Principles of Morality, the Sure Foundation on Which We Must Build. The success of the piece led to a short but significant public speaking career for Stewart. She gave four recorded public lectures between 1831 and 1833.
Stewart used Biblical language and imagery to condemn slavery and White racism. She argued that it was God’s will for Black people to struggle against oppression, using force if necessary. She exhorted Black audiences, especially women, to pursue education and to demand political rights, but not to forget who oppressed them. “Sue for your rights and privileges,” she wrote in 1831. “Know the reason that you cannot attain them.” She reminded white readers that “our souls are fired with the same love of liberty and independence with which your souls are fired…we are not afraid of them that kill the body and after that can do no more.”
Stewart’s speech in September 1832 at Franklin Hall is one of the first recorded instances of an American woman—of any race—speaking in public. It was extremely rare for women to give public addresses in the early 19th century, especially in front of a “promiscuous audience”—one that contained both men and women. Many people considered it improper and even immoral. By daring to do so, Stewart embodied the equality she called for in her speeches. She staked a claim for Black women as leaders of the resistance to oppression she believed God demanded of them.
In 1834, Stewart left Boston and moved to New York, where she joined a Black “Female Literary Society” and began teaching. She spent her later years in Baltimore and then in Washington, D.C. In Washington, she was appointed Matron of the Freedmen’s Hospital.1 In 1878, a new law made Stewart eligible to collect a pension from her husband’s military service in the War of 1812. She used the money to publish a new edition of her speeches and writings. Stewart died in the Freedmen’s Hospital in 1879.2
Footnotes
Freedmen’s Hospital is now Howard University Hospital. The main quadrangle at Howard, the Yard, was added to the National Register of Historic Places and designated a National Historic Landmark on January 3, 2001. Stewart was buried in Graceland Cemetery, which was closed in 1894; most bodies were disinterred and reburied at the new Woodlawn Cemetery. Woodlawn was added to the National Register of Historic Places on December 20, 1996.
Bibliography
Broadnax, Lavonda Kay. “African American History Month: The Struggle for Civil Rights Past, Present, and Future.” Library of Congress Blog, Feb. 5, 2019. https://blogs.loc.gov/loc/2019/02/african-american-history-month-the-struggle-for-civil-rights-past-present-and-future/
Cooper, Valerie C. Word, Like Fire: Maria Stewart, the Bible, and the Rights of African Americans. Charlottesville: University of Virginia Press, 2012.
Nielsen, Euell A. “Maria W. Miller Stewart.” Blackpast.org, Feb. 7, 2007. https://www.blackpast.org/african-american-history/people-african-american-history/stewart-maria-miller-1803-1879/.
Richardson, Marilyn, ed. Maria W. Stewart: America’s First Black Woman Political Writer: Essays and Speeches. Bloomington: Indiana University Press, 1987.
Walker, David. Walker’s Appeal, in Four Articles; Together with a Preamble, to the Coloured Citizens of the World, but in Particular, and Very Expressly, to Those of the United States of America. Boston, MA, 1829. https://docsouth.unc.edu/nc/walker/walker.html.
Analysis Of Rhetorical Effectiveness Of Maria Stewart’s Speech – Free Essay Example
Please note! This essay has been submitted by a student.
Throughout history, many speeches have been studied and scrutinized for their rhetorical effectiveness. The way this is done by examining how clearly the message was received by the decoder and the overall emotional response. The concept that essentially gages this is audience. Audience can be defined as all who receive the rhetor’s message, whether it be those who are present (immediate audience) those who hear it later (mediated audience). Essentially these two distinctions of when the speeches are being absorbed are important to the interpretation of the speech: an immediate audience may agree with the rhetorician because at that time they had the same viewpoints as the rhetorician, while the mediated does not, and vice-versa. Additionally, audience is a key element when constructing a speech because it allows the message to be constructed with their “needs, expectations, and interests” in mind. Keeping this in mind, you can take other elements of rhetoric and pair them with the character description of the audience to be more effective rhetorically. For instance, if you are a conservative politician speaking to a group of liberals, scholars would note that for the speech to be very effective, the politician must craft a speech that appeals to their interests and values while also influencing them to vote for him during the election. Finally, it’s key to note “whether the audience has familiarity of the issue/topic that they are hearing about.” If you come from a different background or have experiences that the majority cannot relate to, the rhetorician must take that into account when constructing their speech for the audience. They must explain the experience by applying pathos and ethos in a way that, despite the issue not being applicable to everyone, there can still be a shared sentiment of understanding amongst all parties.
Essay due? We’ll write it for you! Any subject Min. 3-hour delivery Pay if satisfied Get your price
In Maria Stewart’s speech audience plays a key role in allowing us to understand her choice in lexicon, rhetorical devices, and the tone she sets when crafting her speech. She takes the horrible experiences that she has as a slave to construct a personal account (ethos) that is pertinent to her people and establish reliability. Additionally, through certain rhetorical devices such as erotema and anaphora she direct encourages the mistreated audience to push back against what is being done to them while also shifting to the “guilty” audience and having them directly confront the effects of their actions: lack of progression in the colored community, lack of education, and lack of freedoms for women. Therefore, this paper argues that Maria Stewart addresses her audience on issues of race and gender through rhetorical emotional appeals and experience. To provide some context as to whom Maria Stewart is crafting her speech for, it’s imperative to note the background.
The speech was written during the civil war era and addresses issues of race and gender. Maria Stewart being both a woman and person of color, she was essentially a double minority with limited rights and privileges. She has been revered by scholars for being “the first African American woman to deliver a speech in front of a promiscuous audience.” During this time, women were not allowed to speak up in front of a crowd, much less one that comprised of men and women. She first read allowed her speech in front of the “African-American Female Intellegence Society” in front of many women of a similar background. The second time she read it allowed it was in front of a mixed audience, both men and women were present as well as people from mixed races. The interesting formatting of Maria’s speech comprises of her directly addressing the audience that comes from her background and has the same problems to revolt, while indirectly speaking to the society that is responsible for their oppression. For example, in the 11th paragraph she explains that from her bitter experience, servants and drudges are subjected to a lifestyle that results in the dumbness of the brain and the weakening of the soul.
By doing so she can directly speak to something that has been occurring over an extensive period and use it to explicitly inform the audience of the negative effects surrounding gender and racial inequality. Additionally, she is constructing her arguments surrounding her own credibility (ethos) as someone who has experiences the tolls that come with being in this societal position, she is able to create an account that is applicable to others, but also can be comprehended by others. Secondly, will crafting most her speech to cater to her people, she also employs her meticulous illustrations and intimate accounts to speak to the society that oppresses her and others by holding them accountable to their actions. In paragraph 4 she makes a very calculated decision in speaking to how she has asked other women if they would provide an equal opportunity for her and the others, noting that they would like to help but cannot because of societal constraints. In this example, we see Maria making the comparison that both are women and face similar challenges, but due to their difference in race they are still not treated at the same level of discrimination.
Finally, through her use of specific rhetoric tools to appeal to both audiences. The first being erotema (rhetorical question) in the first line of the speech “Why sit ye here and die?” This is imperative to note because it sets the tone of the speech, she is essentially using this rhetorical device to prod the audience that has her background into taking action, something she later does at the end of her speech when she asks “have you made a powerful effect?” bringing everything full circle. Finally, with her use of anaphora (repetition of a phrase) in paragraph 11 “Look at our…”she is having the complicit audience examine how their actions also are full circle because the system of oppression is generational it ranges from the young to the old.
Maria W Stewart Rhetorical Analysis
A Combination of a Serious and Rhetorical Man The figure which I see straddling between the two categories is Maria W. Stewart. Over the course of her lifetime, I believe she has possesses the qualities of a Serious Man as well as a Rhetorical Man. Grew up working as indentured servant (later becoming a domestic servant) in the house of a clergyman, Stewart has developed her keen interest on Christianity. Patricia Biznell and Bruce Herzberg mention in their introduction of Maria W. Stewart that the Sabbath school has provided Stewart “a basic education in reading and writing” (1031). And the fact that she lives in a clergyman house highlights her public speaking ability (this will be noted as the seed of her being categorized as a Rhetorical
Tell us no more of southern slavery ; for with few exceptions, although I may be very erroneous in my opinion, yet I consider our condition but little better than that…O, had I received the advantages of an early education, my ideas would, ere now, have expanded far and wide; but, alas! I possess nothing but moral capability—no teachings but the teachings of the Holy Spirit
Interestingly enough, I happen to pick one figure from the 18th century, one from the 19th century, and the last figure is from the 20th century. However, I believe that this is not to say that we could no longer find any Serious Man this day. The changing and development of knowledge as time goes by indicates human’s moving forward to the future. And the existence of Serious Man, Rhetorical Man, and the combination of both will always be present beyond the confinement of
(1832) Maria W. Stewart, “Why Sit Ye Here and Die?” •
Maria W. Stewart (1803-1879) was one of the first American women to leave copies of her speeches. The address below is her second public lecture. It was given on September 21, 1832 in Franklin Hall in Boston, the meeting site of the new England Anti-Slavery Society. Although as an abolitionist, she usually attacked slavery, in this address she condemns the attitude that denied black women education and prohibited their occupational advancement. In fact she argues that Northern African American women, in terms of treatment, were only slightly better off than slaves.
Why sit ye here and die? If we say we will go to a foreign land, the famine and the pestilence are there, and there we shall die. If we sit here, we shall die. Come let us plead our cause before the whites: if they save us alive, we shall live—and if they kill us, we shall but die.
Methinks I heard a spiritual interrogation—’Who shall go forward, and take off the reproach that is cast upon the people of color? Shall it be a woman? And my heart made this reply —’If it is thy will, be it even so, Lord Jesus!’
I have heard much respecting the horrors of slavery; but may Heaven forbid that the generality of my color throughout these United States should experience any more of its horrors than to be a servant of servants, or hewers of wood and drawers of water! Tell us no more of southern slavery; for with few exceptions, although I may be very erroneous in my opinion, yet I consider our condition but little better than that. Yet, after all, methinks there are no chains so galling as the chains of ignorance—no fetters so binding as those that bind the soul, and exclude it from the vast field of useful and scientific knowledge. O, had I received the advantages of early education, my ideas would, ere now, have expanded far and wide; but, alas! I possess nothing but moral capability—no teachings but the teachings of the Holy spirit.
I have asked several individuals of my sex, who transact business for themselves, if providing our girls were to give them the most satisfactory references, they would not be willing to grant them an equal opportunity with others? Their reply has been—for their own part, they had no objection; but as it was not the custom, were they to take them into their employ, they would be in danger of losing the public patronage.
And such is the powerful force of prejudice. Let our girls possess what amiable qualities of soul they may; let their characters be fair and spotless as innocence itself; let their natural taste and ingenuity be what they may; it is impossible for scarce an individual of them to rise above the condition of servants. Ah! why is this cruel and unfeeling distinction? Is it merely because God has made our complexion to vary? If it be, O shame to soft, relenting humanity! “Tell it not in Gath! publish it not in the streets of Askelon!” Yet, after all, methinks were the American free people of color to turn their attention more assiduously to moral worth and intellectual improvement, this would be the result: prejudice would gradually diminish, and the whites would be compelled to say, unloose those fetters!
Though black their skins as shades of night, Their hearts are pure, their souls are white.
Few white persons of either sex, who are calculated for any thing else, are willing to spend their lives and bury their talents in performing mean, servile labor. And such is the horrible idea that I entertain respecting a life of servitude, that if I conceived of there being no possibility of my rising above the condition of a servant, I would gladly hail death as a welcome messenger. O, horrible idea, indeed! to possess noble souls aspiring after high and honorable acquirements, yet confined by the chains of ignorance and poverty to lives of continual drudgery and toil. Neither do I know of any who have enriched themselves by spending their lives as house-domestics, washing windows, shaking carpets, brushing boots, or tending upon gentlemen’s tables. I can but die for expressing my sentiments; and I am as willing to die by the sword as the pestilence; for I and a true born American; your blood flows in my veins, and your spirit fires my breast.
I observed a piece in the Liberator a few months since, stating that the colonizationists had published a work respecting us, asserting that we were lazy and idle. I confute them on that point. Take us generally as a people, we are neither lazy nor idle; and considering how little we have to excite or stimulate us, I am almost astonished that there are so many industrious and ambitious ones to be found; although I acknowledge, with extreme sorrow, that there are some who never were and never will be serviceable to society. And have you not a similar class among yourselves?
Again. It was asserted that we were “a ragged set, crying for liberty.” I reply to it, the whites have so long and so loudly proclaimed the theme of equal rights and privileges, that our souls have caught the flame also, ragged as we are. As far as our merit deserves, we feel a common desire to rise above the condition of servants and drudges. I have learnt, by bitter experience, that continual hard labor deadens the energies of the soul, and benumbs the faculties of the mind; the ideas become confined, the mind barren, and, like the scorching sands of Arabia, produces nothing; or, like the uncultivated soil, brings forth thorns and thistles.
Again, continual hard labor irritates our tempers and sours our dispositions; the whole system becomes worn out with toil and failure; nature herself becomes almost exhausted, and we care but little whether we live or die. It is true, that the free people of color throughout these United States are neither bought nor sold, nor under the lash of the cruel driver; many obtain a comfortable support; but few, if any, have an opportunity of becoming rich and independent; and the employments we most pursue are as unprofitable to us as the spider’s web or the floating bubbles that vanish into air. As servants, we are respected; but let us presume to aspire any higher, our employer regards us no longer. And where it not that the King eternal has declared that Ethiopia shall stretch forth her hands unto God, I should indeed despair.
I do not consider it derogatory, my friends, for persons to live out to service. There are many whose inclination leads them to aspire no higher; and I would highly commend the performance of almost any thing for an honest livelihood; but where constitutional strength is wanting, labor of this kind, in its mildest form, is painful. And doubtless many are the prayers that have ascended to Heaven from Africa’s daughters for strength to perform their work. Oh, many are the tears that have been shed for the want of that strength! Most of our color have dragged out a miserable existence of servitude from the cradle to the grave. And what literary acquirements can be made, or useful knowledge derived, from either maps, books or charm, by those who continually drudge from Monday morning until Sunday noon? O, ye fairer sisters, whose hands are never soiled, whose nerves and muscles are never strained, go learn by experience! Had we had the opportunity that you have had, to improve our moral and mental faculties, what would have hindered our intellects from being as bright, and our manners from being as dignified as yours? Had it been our lot to have been nursed in the lap of affluence and ease, and to have basked beneath the smiles and sunshine of fortune, should we not have naturally supposed that we were never made to toil? And why are not our forms as delicate, and our constitutions as slender, as yours? Is not the workmanship as curious and complete? Have pity upon us, have pity upon us, O ye who have hearts to feel for other’s woes; for the hand of God has touched us. Owing to the disadvantages under which we labor, there are many flowers among us that are
…born to bloom unseen, And waste their fragrance on the desert air.
My beloved brethren, as Christ has died in vain for those who will not accept of offered mercy, so will it be vain for the advocates of freedom to spend their breath in our behalf, unless with united hearts and souls you make some mighty efforts to raise your sons, and daughters from the horrible state of servitude and degradation in which they are placed. It is upon you that woman depends; she can do but little besides using her influence; and it is for her sake and yours that I have come forward and made myself a hissing and a reproach among the people; for I am also one of the wretched and miserable daughters of the descendants of fallen Africa. Do you ask, why are you wretched and miserable? I reply, look at many of the most worthy and interesting of us doomed to spend our lives in gentlemen’s kitchens. Look at our young men, smart, active and energetic, with souls filled with ambitious fire; if they look forward, alas! what are their prospects? They can be nothing but the humblest laborers, on account of their dark complexions; hence many of them lose their ambition, and become worthless. Look at our middle-aged men, clad in their rusty plaids and coats; in winter, every cent they earn goes to buy their wood and pay their rents; their poor wives also toil beyond their strength, to help support their families. Look at our aged sires, whose heads are whitened with the front of seventy winters, with their old wood-saws on their backs. Alas, what keeps us so? Prejudice, ignorance and poverty. But ah! methinks our oppression is soon to come to an end; yes, before the Majesty of heaven, our groans and cries have reached the ears of the Lord of Sabaoth [James 5:4]. As the prayers and tears of Christians will avail the finally impenitent nothing; neither will the prayers and tears of the friends of humanity avail us any thing, unless we possess a spirit of virtuous emulation within our breasts. Did the pilgrims, when they first landed on these shores, quietly compose themselves, and say, “the Britons have all the money and all the power, and we must continue their servants forever?” Did they sluggishly sigh and say, “our lot is hard, the Indians own the soil, and we cannot cultivate it?” No; they first made powerful efforts to raise themselves and then God raised up those illustrious patriots WASHINGTON and LAFAYETTE, to assist and defend them. And, my brethren, have you made a powerful effort? Have you prayed the Legislature for mercy’s sake to grant you all the rights and privileges of free citizens, that your daughters may raise to that degree of respectability which true merit deserves, and your sons above the servile situations which most of them fill?
Maria W. Stewart analysis – 306 Words
It is through the growth of “moral worth and intellectual improvement” that Maria Stewart believes the African American race will prosper and be accepted by the white community. Continuing on the topic, Stewart qualifies that no person, white or black, is content with their lives if they are forced to perform menial jobs when they clearly obtain the capability to hold jobs that far surpass the skill level of the “servile labor” they find themselves executing. She even goes so far as to say that if her lot in life was to make a living performing such a task and knowing there was “no possibility of rising above the condition of” the job, she would rather die. In the following sentence she personifies chains, such as those in slavery (and the newest, more modern form of slavery – being stuck in menial jobs), as those of “ignorance and poverty,” to once again display the “horrible idea” that would be to support such slavery. For it is impossible to “enrich” one’s life when spending it “washing windows, shaking carpets, brushing boots, or tending upon gentlemen’s tables” in that once you return home from such a job at the end of the day, the motivation to engage in more substantial, intellectual activities dies. To conclude, Stewart makes the point of attempting to connect with her new, white audience by stating that their American blood flows through her. She is careful to say “your blood” as opposed to our blood because she is aware that due to her previous colloquial language used when reaching out to her black audience, her more intelligent crowd is now skeptical to whether or not she shall be accepted into the likes of their group or calculated as another “lazy and idle” member of what they view to be the African American
키워드에 대한 정보 maria w stewart speech rhetorical analysis
다음은 Bing에서 maria w stewart speech rhetorical analysis 주제에 대한 검색 결과입니다. 필요한 경우 더 읽을 수 있습니다.
이 기사는 인터넷의 다양한 출처에서 편집되었습니다. 이 기사가 유용했기를 바랍니다. 이 기사가 유용하다고 생각되면 공유하십시오. 매우 감사합니다!
사람들이 주제에 대해 자주 검색하는 키워드 Maria Stewart: Crash Course Black American History #14
- John Green
- Hank Green
- vlogbrothers
- Crash Course
- crashcourse
- education
Maria #Stewart: #Crash #Course #Black #American #History ##14
YouTube에서 maria w stewart speech rhetorical analysis 주제의 다른 동영상 보기
주제에 대한 기사를 시청해 주셔서 감사합니다 Maria Stewart: Crash Course Black American History #14 | maria w stewart speech rhetorical analysis, 이 기사가 유용하다고 생각되면 공유하십시오, 매우 감사합니다.
