Relevant bibliographies by topics / Interesting narrative of the life of Olaudah Equiano (Equiano, Olaudah)

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Academic literature on the topic 'Interesting narrative of the life of Olaudah Equiano (Equiano, Olaudah)'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Interesting narrative of the life of Olaudah Equiano (Equiano, Olaudah)"

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Williams, Bryan C. "Olaudah Equiano's Enchantments." Early American Literature 58, no. 2 (2023): 337–62. http://dx.doi.org/10.1353/eal.2023.a903778.

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Abstract: Of late, much scholarship on Olaudah Equiano's Interesting Narrative has focused either on the meaning of Equiano's Christianity in postcolonial terms or the debate over Equiano's actual place of birth. To be sure, these discussions have been illuminating in many ways, but this essay seeks to change direction in Equiana by calling attention to the enchantments that infuse Equiano's life story—the magical and miraculous events that structure the narrative of his experience and the corresponding concepts of enchanted space and time by which he interprets them. Presenting supernatural experiences as evidence of his sensibility to the enchanted substrata of the world, Equiano, I argue, attempts a counter-cartographic project of locating Africa and Africans at the center of the atlas of world history over and against the dominant British assumption that Africa had no place in the history of human civilization. To accomplish this remapping, Equiano deploys enchanted scenes rhetorically to depict Africa as central to geohistorical time. Concomitantly, in his presentation of miraculous encounters, Equiano stresses a competing hermeneutics of enchantment that sanctions his new depiction and, along with it, his calls for abolition and justice. In focusing on Equiano's sensibility to extraempirical dimensions of geography and history, I hope to provide scholars of secular and religious orientations, as well as those divided over Equiano's empirical birthplace, some ground for collaboration and new discussion.
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Johnson, Sylvester A. "Colonialism, Biblical World-Making, and Temporalities in Olaudah Equiano's Interesting Narrative." Church History 77, no. 4 (2008): 1003–24. http://dx.doi.org/10.1017/s0009640708001601.

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The autobiography of Olaudah Equiano (1745–1797) offers an unusual portrait of the dynamic relationship between scripture and colonialism. In 1789 Equiano, who also went by the name Gustavus Vassa, related his experience of slavery to support abolitionism in Britain in the form of a best-selling, two-volume autobiography titled The Interesting Narrative of the Life of Olaudah Equiano, or Gustavus Vassa, the African, Written by Himself. Equiano's autobiography comprises a striking description of religion and culture among the Igbo of West Africa, the nation with which he identified by birth. According to Equiano, the Igbo were descended from ancient Jews, and their religion was a modern survival of ancient biblical religion. This claim, seemingly casual at first, is actually a complicated maneuver that reveals how deeply he had mined a trove of biblical commentary to shape his interesting narrative for a skeptical readership. The early modern genre of biblical commentary, which was deeply influenced by the exigencies of European colonialism, constitutes in its own right an authoritative literature that proved quite useful for Equiano.
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Okoli, Chinaza Amaeze. "Olaudah Equiano and Freedom of the Scenes: Embodied Performances in Equiano's Interesting Narrative." Early American Literature 58, no. 3 (2023): 619–39. http://dx.doi.org/10.1353/eal.2023.a909702.

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Abstract: This article considers Equiano's turn to performance and spectacle in his Interesting Narrative of the Life of Olaudah Equiano in relation to the eighteenth-century stage practice known as "freedom of the scenes." Widely regarded as the "prototype" of all subsequent slave narratives, the Narrative is infused with instances of racial mimicry, including whiteface and blackface, as well as self-fashioning through dress and style—scenes that evince potential for understanding Equiano's more radical abolitionist vision. In foregrounding race and mimicry, Equiano not only takes on the techniques of what was emerging in his lifetime as "blackface," but he reverses the dynamic, appropriating "whiteness" in whiteface acts in order to offer a sustained critique of racial injustice. By strategically positioning himself before audiences through mimicry, fashion and style, Equiano demonstrates how performance cultures help Black Atlantic subjects to constitute themselves as a people.
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Lee, Catherine Ji Won. "The Slave Narrative and the Modern Constitution: Latourian Agency in The Interesting Narrative of the Life of Olaudah Equiano." Essays in Romanticism 31, no. 1 (2024): 43–55. http://dx.doi.org/10.3828/eir.2024.31.1.5.

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This essay demonstrates that Bruno Latour’s work can shed light on an important genre of social and literary history: the slave narrative. Reading The Interesting Narrative of the Life of Olaudah Equiano, or Gustavus Vassa, the African. Written by Himself (1789) alongside Latour’s texts including We Have Never Been Modern (1991) and Reassembling the Social (2005), I argue that Equiano’s Interesting Narrative can be interpreted as a rejection of and corrective to what Latour calls the “modern constitution,” the idea of a divide between the human and the nonhuman, that served to justify European oppression of nonhumans both literal and merely legal and figurative. By demonstrating how Equiano, like Latour, highlights the agency of not only enslaved humans but also nonhuman entities, this reading suggests that the slave narrative is not only a political form but also potentially an ecological form.
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Brooks, Joanna. "Soul Matters." PMLA/Publications of the Modern Language Association of America 128, no. 4 (2013): 947–52. http://dx.doi.org/10.1632/pmla.2013.128.4.947.

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Is there a new “religious turn” in early american studies? or do declensions and revivals in scholarly attention to Religious matters suggest something about how religion and spirituality are lived? Witness an episode from the life of Olaudah Equiano, as recorded in his Interesting Narrative (1789), one of the new classics of early American literary study. It is October 1773, and the twenty-eight-year-old Equiano finds himself once again home in London. London, of course, is home in name only. Where is home for Equiano, really? Is it Igbo West Africa, the Carolinas, Philadelphia, London, or the black Atlantic itself? Did Equiano himself even know?
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E. Lovejoy, Paul. "Olaudah Equiano ou Gustavus Vassa: o que há em um nome?" Fronteiras 24, no. 43 (2022): 14–37. http://dx.doi.org/10.30612/frh.v24i43.16560.

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Este artigo trata da polêmica sobre os significados do nome do autor de The Interesting Narrative of the Life of Olaudah Equiano, or Gustavus Vassa, the African (Londres, 1789). A polêmica reside nas formas como Equiano ou Vassa, em parte se relacionava com o seu local de nascimento. A escolha do nome que ele cotidianamente usava provoca questões sobre o modo como os estudiosos querem compreender o autor, mas também como o próprio homem se representava na época em que viveu e escreveu sua autobiografia. Argumento que o autor de The Interesting Narrative usou seu nome de nascimento, Olaudah Equiano, como prova de sua origem africana, e não como um nome pelo qual queria ser conhecido, Gustavus Vassa. Assim, o dilema é porque os estudiosos se referem a ele por seu nome africano, quando ele optou por não o fazer. Sugere-se que o uso do nome de nascimento tem mais a ver com a política de representação e correção política das gerações posteriores de estudos, não com a intenção do homem. A razão para o debate sobre seu nascimento tem mais a ver com o confronto atual entre erudição literária e interpretação histórica do que com possíveis interpretações e representações errôneas do passado.
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Matiu, Ovidiu. "Olaudah Equiano’s Biography: Fact or/and Fiction." East-West Cultural Passage 22, no. 2 (2022): 52–59. http://dx.doi.org/10.2478/ewcp-2022-0015.

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Abstract This article analyzes the documentation available in an attempt to settle the controversy over the “true” date and place of birth of Olaudah Equiano, or Gustavo Vassa, the African. Several original documents are analyzed, and the data is compared to the information provided by the author himself in his The Interesting Narrative of the Life of Olaudah Equiano, or Gustavus Vassa, the African. Written by Himself, first published in London, in 1789. According to these documents (a baptismal record and a muster book), he was not born in Africa, in Igboland (in today’s Nigeria) as he argued in his autobiography, but in South Carolina, as he declared before those who recorded the information in the official documents. The issue of authenticity is more relevant for historical research than for literary criticism; in the case of the latter, the accuracy of the data does not significantly impact upon the literary value of his work. In conclusion, the dispute is pertinent only in the liminal space where the two contexts (historical research and literary analysis) overlap, and it currently operates with information whose relevance and usefulness depend on the framework against which it is judged.
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Dahal, Arvind. "Evoking the Ethics of Freedom in the Interesting Narrative of the Life of Olaudah Equiano." Interdisciplinary Journal of Management and Social Sciences 2, no. 1 (2021): 1–4. http://dx.doi.org/10.3126/ijmss.v2i1.36722.

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In this article an attempt has been made to analyze how the abolitionist literature of the Enlightenment Period worked to evoke sympathy for the slaves and hatred for the slavers by using the same doctrines used by the Christians to inflict atrocities and exert superiority over Non-Christians. In doing so, the article explores how these narratives debunked the notion of enlightenment and argues that it was used not to emancipate mankind but to endorse slavery.
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Leelathawornchai, Satit. "How Utility Pleases: Sentiment and Utility in The Interesting Narrative of the Life of Olaudah EquIano." Eighteenth-Century Studies 55, no. 1 (2021): 45–63. http://dx.doi.org/10.1353/ecs.2021.0107.

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Bulthuis, Kyle T. ":The Interesting Narrative of the Life of Olaudah Equiano, Written by Himself, with Related Documents." Sixteenth Century Journal 51, no. 3 (2020): 801–3. http://dx.doi.org/10.1086/scj5103105.

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Dissertations / Theses on the topic "Interesting narrative of the life of Olaudah Equiano (Equiano, Olaudah)"

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Mfoumou, Régine, and Olaudah Equiano. "Edition et traduction de l'autobiographie d'Equiano Olaudah, The interesting narrative of Olaudah Equiano, or Gustavus Vassa, the African (1789), par Equiano Olaudah (1745 ?-1797)." Paris 3, 2001. http://www.theses.fr/2001PA030176.

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Equiano Olaudah (1745?-1797), esclave affranchi, est certainement l'un des auteurs africains à avoir suscité le plus grand intérêt de ses contemporains au XVIIIe siècle, grâce à son autobiographie, The intersesting narrative of Olaudah Equinao or Gustavus Vassa, the African. Written by himself (1789), qui offre le récit de son voyage où son expérience humaine trouve son expression générale dans les repères historiques qu'il fournit à travers un texte littéraire qui englobe plusieurs valeurs interdisciplinaires et s'adresse à la fois à l'anthropologue, l'historien, l'économiste et le littéraire. Edité dans plusieurs pays et traduit en une dizaine de langues depuis 1789, The interesting narrative a ouvert la voie à un genre nouveau, le récit d'esclave, qui connaîtra son apogée au XIXe siècle en Amérique. De plus, ce récit a inspiré plusieurs auteurs d'Afrique noire anglophone du XXe siècle. .
Equiano Olaudah (1745 ?-1797), a freed slave, is certainly one of the African authors to have aroused the interest of his XVIIIth century contemporaries, due to his autobiography The interesting narrative of Olaudah Equiano or Gustavus Vassa, the African. Written by himself (1789) which recounts his travels where his personal experience is expressed in relation to historic references and is contained in a literary text that addresses several interdisciplinary topics of interest to the anthropologist, the historian, the economist and the writer. Published in many countries and translated into approximately ten languages since its original publication, The interesting narrative opened the way for a new literary genre, the slave narrative, which reached its peak in XIXth century America. In addition, the text has inspired many English-speaking African authors of the XXth century. .
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Watkins, Lelania Ottoboni. "Writing Space, Righting Place: Language as a Heterotopic Space in Olaudah Equiano's Interesting Narrative." Digital Archive @ GSU, 2012. http://digitalarchive.gsu.edu/english_theses/143.

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Olaudah Equiano or Gustavas Vassa may have had abolitionist motivations when writing The Interesting Narrative of the Life of Olaudah Equiano or Gustavas Vassa, the African, Written by Himself, but the function of the text is much different and self-serving. Specifically, in looking closely at the wording of the text, with its language of we versus they, in group versus out group, ours versus theirs, Equiano clearly feels he at no time belongs fully to any specific group or place; rather, he only partially belongs anywhere, and thus, creates this work of autobiography and appropriation of fiction and oral tradition to negotiate and cultivate his own liminal, or even heterotopic, space. In other words, I suggest he may have used the writing of this text to define his sense of self, creating a space in which he was both in control and fully belonged.
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Evans, Dennis F. "The Afro-British Slave Narrative: The Rhetoric of Freedom in the Kairos of Abolition." Thesis, University of North Texas, 1999. https://digital.library.unt.edu/ark:/67531/metadc2278/.

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The dissertation argues that the development of the British abolition movement was based on the abolitionists' perception that their actions were kairotic; they attempted to shape their own kairos by taking temporal events and reinterpreting them to construct a kairotic process that led to a perceived fulfillment: abolition. Thus, the dissertation examines the rhetorical strategies used by white abolitionists to construct an abolitionist kairos that was designed to produce salvation for white Britons more than it was to help free blacks. The dissertation especially examines the three major texts produced by black persons living in England during the late eighteenth centuryIgnatius Sancho's Letters of the Late Ignatius Sancho (1782), Ottobauh Cugoano's Thoughts and Sentiments on the Evil of Slavery (1787), and Olaudah Equiano's The Interesting Narrative of the Life of Olaudah Equiano, or Gustavus Vassa, the African (1789)to illustrate how black rhetoric was appropriated by whites to fulfill their own kairotic desires. By examining the rhetorical strategies employed in both white and black rhetorics, the dissertation illustrates how the abolitionists thought the movement was shaped by, and how they were shaping the movement through, kairotic time. While the dissertation contends that the abolition movement was rhetorically designed to provide redemption, and thus salvation, it illustrates that the abolitionist's intent was not merely to save the slave, but to redeem blacks first in the eyes of white Christians by opening blacks to an understanding and acceptance of God. Perhaps more importantly, abolitionists would use black salvation to buy back their own souls and the soul of their nation in the eyes of God in order to regain their own salvation lost in the slave trade. But ironically, they had to appear to be saving others to save themselves. So white abolitionists used the black narratives to persuade their overwhelmingly white audience that slavery was as bad for them as it was for the African slave. And in the process, a corpus of black writing was produced that gives current readers two glimpses of one world.
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Books on the topic "Interesting narrative of the life of Olaudah Equiano (Equiano, Olaudah)"

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Equiano, Olaudah. The interesting narrative of the life of Olaudah Equiano. 2nd ed. Bedford/St. Martin's, 2007.

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Equiano, Olaudah. The interesting narrative of the life of Olaudah Equiano. Bedford Books of St. Martin's Press, 1995.

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Equiano, Olaudah. The life of Olaudah Equiano: The interesting narrative of the life of Olaudah Equiano, or Gustavus Vassa, the African. Lakeside Press, 2004.

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Equiano, Olaudah. Interesting Narrative of the Life of Olaudah Equiano by Olaudah Equiano Illustrated. Independently Published, 2021.

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Equiano, Olaudah. Interesting Narrative of the Life of Olaudah Equiano by Olaudah Equiano Illustrated. Independently Published, 2021.

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Equiano, Olaudah. Interesting Narrative of the Life of Olaudah Equiano by Olaudah Equiano Illustrated. Independently Published, 2022.

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Equiano, Olaudah. Interesting Narrative of the Life of Olaudah Equiano by Olaudah Equiano Illustrated Edition. Independently Published, 2021.

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Equiano, Olaudah. Interesting Narrative of the Life of Olaudah Equiano by Olaudah Equiano Illustrated Edition. Independently Published, 2022.

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Equiano, Olaudah. Interesting Narrative of the Life of Olaudah Equiano by Olaudah Equiano Illustrated Edition. Independently Published, 2021.

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Equiano, Olaudah. Interesting Narrative of the Life of Olaudah Equiano by Olaudah Equiano( Illustrated Edition). Independently Published, 2021.

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Book chapters on the topic "Interesting narrative of the life of Olaudah Equiano (Equiano, Olaudah)"

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Haschemi Yekani, Elahe. "Foundations: Defoe and Equiano." In Familial Feeling. Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-58641-6_2.

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AbstractThis chapter discusses Daniel Defoe’s Robinson Crusoe and Olaudah Equiano’s The Interesting Narrative as foundational texts of emergent enlightenment thinking about the subject in relation to modernity and slavery. The aesthetics of their entangled foundational tonality is characterised by self-reflexive descriptions of psychological interiority, a retrospective temporal framework, religious conversion, and a belief in the emerging modern market economy. While both self-made men develop an emotive claim to Britishness, the representation of familial feelings remains stifled. In contrast to insular adventurer Robinson Crusoe, former slave Olaudah Equiano’s life story is much more strongly reliant on bonds to establish commonality. Moreover, their constructions of masculinity are spatially distinct. While Equiano’s “oceanic” identity is mostly formed in movement on the sea, Crusoe’s “insular” version seems to fend off any form of Otherness. For Equiano claiming familiarity is instrumental in the process of being recognised as a citizen, for Crusoe, the flight from familial obligations is part of the narrative appeal of his adventure. Thus, this chapter argues that while Black writing is often dismissed as imitative, it is in fact the marginalised perspective of the ex-slave that can be considered foundational of a more realistic description of intersubjectivity in English writing.
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Stein, Mark. "Equiano, Olaudah: The Interesting Narrative of the Life of Olaudah Equiano, or Gustavus Vassa, the African." In Kindlers Literatur Lexikon (KLL). J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_8481-1.

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Losambe, Lokangaka. "Olaudah Equiano's The Interesting Narrative of the Life of Olaudah Equiano, or Gustavus Vassa, the African, written by himself; Haile Gerima's Sankofa (film); Amma Asante's Belle (film)." In Postcolonial Agency in African and Diasporic Literature and Film. Routledge, 2021. http://dx.doi.org/10.4324/9780429322426-3.

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Plasa, Carl. "‘Almost an Englishman’: Colonial Mimicry in The Interesting Narrative of the Life of Olaudah Equiano, or Gustavus Vassa, the African. Written by Himself." In Textual Politics from Slavery to Postcolonialism. Palgrave Macmillan UK, 2000. http://dx.doi.org/10.1057/9780230286719_2.

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Hutchins, Zachary McLeod. "After Equiano." In Before Equiano. University of North Carolina PressChapel Hill, NC, 2022. http://dx.doi.org/10.5149/northcarolina/9781469671543.003.0007.

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Abstract After the War of American Independence, the slave narrative underwent a transformation. Olaudah Equiano’s Interesting Narrative, which was published in 1789—the same year the Constitution of the United States was ratified, establishing a date for the termination of the transatlantic slave trade—was one of the last slave narratives to focus on the status of enslaved individuals as foreign nationals. After Equiano, instead of describing the life story of black Africans negotiating their freedom among foreign states, the slave narrative became a genre advocating for domestic political rights and the abolition of slavery. The newspaper remained an important repository for the accounts of Black Americans in the nineteenth century, who continued to use it as a tool of liberation, just as their black African forebears had in the eighteenth century.
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Ibrahim, Habiba. "Ghosts." In Black Age. NYU Press, 2021. http://dx.doi.org/10.18574/nyu/9781479810888.003.0005.

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This chapter argues that the conspicuously untimely age of ghosts leads the normatively liberal subject to the haunting recognition that the time is out of joint. This chapter unfolds through exemplary pairings of an untimely ghost and the one who is haunted in normative, progressive time. In Olaudah Equiano’s 1789 slave narrative, The Interesting Narrative of the Life of Olaudah Equiano, or Gustavus Vassa, the unnamed sister from whom Equiano is separated during the First Passage is a ghostlike alter ego, and referred to in this chapter as the “Equiano Girl.” The Equiano Girl signifies melancholic doubt about the achievement of full maturity in a narrative that ostensibly affirms linear development and liberal individualism. In two ghost stories that bracket the emancipatory promises of liberalism’s expansion in the twentieth century, Charles Chesnutt’s 1898 short story, “The Wife of His Youth,” and Toni Morrison’s final novel, God Help the Child (2015), hauntingly transform the proper black liberal and neoliberal subject into alternative modes of being, expressed as age. To be haunted is to be transformed by and into the untimely alternatives to proper subjectivity. To be haunted is to be awakened to the history that is happening to us now.
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Falola, Toyin. "From Slave Narratives to Freedom Narratives." In Memories of Africa. University Press of Mississippi, 2023. http://dx.doi.org/10.14325/mississippi/9781496843494.003.0008.

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This chapter discusses a brief history of African-American autobiographies. The literature examined in this chapter expresses a duality in identity, which evolved from a romanticization of Africa and a desire to return to roots. It also explores the negritude movement and the nexus between slave/freedom narratives and modern memoirs such as Olaudah Equiano’s, The Interesting Narrative of the Life of Olaudah Equiano, Booker T. Washington’s Up from Slavery, Frantz Fanon, Black Skin, White Masks, and W. B. Du Bois’ The Souls of Black Folk. It highlights Afropolitanism in the twenty-first century and how the intersectional movement of Black feminism has influenced African narratives in the new century.
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Aleksandrov, Gleb V. "“The place I had long desired exceedingly to see…”: Olaudah Equiano’s England." In A Stranger’s Gaze: Diplomats, Journalists, Scholars — Travellers between East and West from the Eighteenth Century to the Twenty-First. Institute of Slavic Studies, Russian Academy of Sciences; Nestor-Istoriia, 2020. http://dx.doi.org/10.31168/4469-1767-9.01.

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The essay examines the image of England in the The Interesting Narrative of the Life of Olaudah Equiano, the autobiography of a former slave and a key figure of the early abolitionist movement. After being captured and enslaved in his early teenage years, Equiano was intimately familiar with both the life of slaves in the West Indies and in America, and the life of common Englishmen, as well as the life of wealthy and educated gentry. Equiano's book is undoubtedly rooted in the European literary tradition, but the author nevertheless attempted to maintain a connection with his African heritage, and his attitude towards European culture is to a certain degree that of an outsider. The issue of Equiano's complex identity, as well as his influence on the abolitionist movement has been thoroughly exam-ined and researched, but one aspect that remains consistently underrepresented is the imperial element. Equiano lived at the time when the idea of empire was already fairly articulated, and, while hailing from the “Black Atlantic” community, Equiano certainly was familiar with the British Empire and its institutions (which partially overlap with the Black Atlantic, but neither was the Black Atlantic com-munity completely within the British Empire, nor was the imperial experience limited to the Atlantic slave trade). Therefore, when addressing Equiano's iden-tity, it may be productive to examine its imperial element, as well as its African, European, and American components. This essay explores the image of England in Equiano's autobiography, including its imperial context, and Equiano's attitudes towards the Empire in general.
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"Introduction." In Fugitive Time. Duke University Press, 2023. http://dx.doi.org/10.1215/9781478027508-001.

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The introduction opens with an overview of the concept of fugitive time, offering three descriptive vignettes of aesthetic objects that exemplify this distinctly black time consciousness. It provides an exposition of fugitivity and time consciousness (phenomenology), as well as the book’s global scope and its relation to recent black studies thought and discourse. The introduction then discusses the question of antecedents, the representations and modes of thought that precede and make possible this book’s focus. Olaudah Equiano’s The Interesting Narrative of the Life of Olaudah Equiano (1789) and Frantz Fanon’s Black Skin, White Masks (1952) are examined as paradigmatic forerunning texts to the concept of fugitive time, and through them the notion of the “black beyond” is constructed. The introduction concludes with an overview of individual chapters and their archives, as well as the book’s contribution to global black cultural studies.
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Nicolazzo, Sal. "Surveillance and Black Life in Equiano’s Atlantic." In Vagrant Figures. Yale University Press, 2021. http://dx.doi.org/10.12987/yale/9780300241310.003.0006.

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This chapter describes how Olaudah Equiano's Interesting Narrative (1789) critically resignifies some of the crucial narrative and formal tropes of vagrancy in order to articulate blackness as vulnerability to unpredictable violence under the purview of police — while also offering a critique of surveillance that exceeds the terms of the text's dominant investment in juridically recognized personhood as self-possession. Equiano theorizes police and blackness through his own wide-ranging mobility. It is his travel, especially around the Atlantic world, that allows him to aggregate a series of sudden, violent, and unpredictable encounters into something resembling a system. He rhetorically occupies much of the legal position named by “vagrant” except its naming of threat; he does not portray himself as a perpetrator of future unknowable harm, but instead, in his most powerful reversal of vagrancy's optic, places that capacity for threat in the world around him, and especially in the violence of police. Only by reading for vagrancy's narrative and legal forms, for its recurring figures, can one understand this text as part of vagrancy's legal and cultural archive — and as a crucial critique of the presumed legitimacy of police.
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