African American life writing is distinguished as “the most popular and frequently celebrated genre” (Lamore 2) of African American literature. Especially well-regarded are antebellum slave narratives, given their role in abolitionist activism during the era of slavery. Composing and publishing African American life writing was inherently transgressive during the antebellum era, since abolitionists wrote and circulated (auto)biographies of the formerly enslaved to challenge racist assumptions of black intellectual deficiency and to garner support for anti-slavery efforts. However, in order to challenge the cultural logic of US racism, early African American life writers were often compelled to shore up other Western ideologies, such as heteronormativity. Joycelyn Moody has read the masculinist rhetoric of David Walker’s Appeal to the Coloured Citizens of the World (1829) and antebellum life writing by John Jea and William J. Brown as endorsements of “gynophobic Christianized heteronormativity” (155). This same masculinist rhetoric can be found in the life writing of Henry Bibb and Frederick Douglass, and bids for heteronormative legitimization in part animate the life writing of Harriet Jacobs. Indeed, antebellum African American life writers’ endorsement of gender and sexual propriety was a means of demonstrating black suitability for citizenship. Later, during the Jim Crow era, autobiographies such as Booker T. Washington’s Up from Slavery (1901) and Richard Wright’s “The Ethics of Living Jim Crow” (1937) and Black Boy (1945), among others, similarly foregrounded gender and sexually normative black experiences and aspirations rather than affirming experiences of gender and sexual transgression. Jim Crow-era black autobiographers, according to Marlon Ross, often “celebrate their victory over the roughest adventures of American racial discrimination, segregation, and violence . . . to become manly commandos in the politics of racial uplift” (90). Envisioning the pursuit of racial justice during the Jim Crow era as a movement from the social category of “boy” to “man,” many Jim Crow-era autobiographies prioritize the rights of

中文翻译：

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在非洲裔美国女同性恋和同性恋生活写作中推测吉姆·克罗（Jim Crow Queerness）

非裔美国人的生活写作被公认为非裔美国人文学的“最流行和最受欢迎的体裁”（Lamore 2）。考虑到前奴隶叙事在奴隶制时代废奴主义运动中的作用，因此备受关注。自废奴主义者撰写和散发前奴隶的传记（自传）以挑战黑人知识分子的种族主义假设并获得对反奴隶制努力的支持以来，在战前时代，撰写和出版非裔美国人的生活著作本质上是过犯的。然而，为了挑战美国种族主义的文化逻辑，早期的非裔美国人生活作家常常被迫支持其他西方意识形态，例如异规范性。乔伊斯林·穆迪（Joycelyn Moody）阅读了大卫·沃克（David Walker）对世界有色人种的诉求（1829）和约翰·杰（John Jea）和威廉·布朗（William J. Brown）撰写的战前生活中的男子气概的辞藻，作为对“憎恶基督教的异规范性”的认可（155）。亨利·比伯（Henry Bibb）和弗雷德里克·道格拉斯（Frederick Douglass）的生平著作中也发现了同样的男性主义言论，并争取异规范化的合法化，这在某种程度上使哈里埃特·雅各布斯的生平成为动画。实际上，前非裔美国人生活作家对性别和性礼仪的认可是证明黑人适合公民身份的一种手段。后来，在吉姆·克劳时代，自传书，例如布克·T·华盛顿的《从奴役中升起》（1901）和理查德·赖特的《吉姆·克劳的生活伦理》（1937）和《黑男孩》（1945）等，同样具有前景的性别和性规范的黑人经历和愿望，而不是肯定性别和性犯罪的经历。根据马龙·罗斯（Marlon Ross）的说法，吉姆·克劳（Jim Crow）时代的黑人自传作者经常“赞扬他们战胜了美国种族歧视，种族隔离和暴力的最艰难历险。。。在种族提升政治中成为男子气概的突击队”（90）。吉姆·克罗（Jim Crow）时代的自传着眼于吉姆·克劳（Jim Crow）时代对种族正义的追求，从一种从“男孩”到“男人”的社会类别的运动，将其权利列为优先事项。种族隔离和暴力。。。在种族提升政治中成为男子气概的突击队”（90）。吉姆·克罗（Jim Crow）时代的自传着眼于吉姆·克劳（Jim Crow）时代对种族正义的追求，从一种从“男孩”到“男人”的社会类别的运动，将其权利列为优先事项。种族隔离和暴力。。。在种族提升政治中成为男子气概的突击队”（90）。吉姆·克罗（Jim Crow）时代的自传着眼于吉姆·克劳（Jim Crow）时代对种族正义的追求，从一种从“男孩”到“男人”的社会类别的运动，将其权利列为优先事项。