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Relevant bibliographies by topics / Oroonoko (Behn, Aphra)

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Academic literature on the topic 'Oroonoko (Behn, Aphra)'

Author: Grafiati

Published: 28 July 2024

Last updated: 30 July 2024

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Journal articles on the topic "Oroonoko (Behn, Aphra)"

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Sehat, Ma’soome, and Alireza Qadiri Hedeshi. "Oroonoko: Royal or Slave; Bakhtinian Reading of Aphra Behn’s Oroonoko." IJOHMN (International Journal online of Humanities) 6, no. 2 (April 21, 2020): 15–37. http://dx.doi.org/10.24113/ijohmn.v6i2.172.

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Having had its protagonist in a carnivalistic world, Aphra Behn’s Oroonoko provides a polyphonic atmosphere in which different attitudes toward colonization can be heard. Oroonoko, who used to be the prince of Coramantien, is doomed to live as a slave in Surinam; a British colony. This degradation, beside other elements of Bakhtinian carnivalesque, makes his language a unique one, belonging neither to aristocrats anymore nor to the slaves, but simultaneously representing both. The subtitle of the story, The Royal Slave, can be implied as referring to this paradox. Additionally, his relationship with the slave society lets their different beliefs and ideas be revealed to the reader despite the author’s will. Aphra Behn, the author, intends to impose her monolithic view on the readers. As a Tory proponent of her time, she defends the colonization and tries her best not to stand against. She attempts to portray her protagonist as the one who believes in social hierarchy; what defines a gentleman from the narrator’s viewpoint. On the surface, Aphra Behn and her hero seem to be of the same opinion toward monarchy and accordingly its policies. They both respect it and believe in its need for the society. A Bakhtinian reading, however, can disclose other massages. Adding to all that, having employed first point of view as the narrator, Behn provides an opportunity for herself to enforce her political attitude to the story. All miscellaneous details of the story are under the control of this monolithic voice. Therefore other characters including the hero can speak only after her permission. Nevertheless, the scope of the novel does not let her be meticulous enough and sporadically, other voices can be heard from different lines of the story. The Bakhtinian reading of this story can bring these hidden voices to the surface.

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Wallace, Elizabeth Kowaleski. "Transnationalism and Performance in 'Biyi Bandele's Oroonoko." Publications of the Modern Language Association of America 119, no. 2 (March 2004): 265–81. http://dx.doi.org/10.1632/003081204x21306.

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'Biyi Bandele's Oroonoko, in its textual and performance history, bridges eighteenth- and late-twentieth-century forms of transnationalism. The Oroonoko story has always been an improvised text. Bandele's play relates to earlier versions of the Oroonoko story by Aphra Behn, Thomas Southerne, and John Hawkesworth. Three issues in Bandele's Oroonoko have special relevance to a transnational reading of the play: the deployment of an African setting as a strategy for counteracting a pseudouniversalism; the place of anachronism, especially in the representation of gender relations; and Bandele's use of English as a means of conveying Yoruban culture. His play raises the question of what it means to “sell” Oroonoko to a wide audience today.

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Mitsein, Rebekah. "Oroonoko by Aphra Behn, ed. Tiffany Potter." Eighteenth-Century Fiction 34, s1 (September 1, 2022): 624–27. http://dx.doi.org/10.3138/ecf.34.s1.624.

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Taff, Dyani J. "Rivers and Bogs: Slow Protests in Aphra Behn’s Oroonoko." Coastal Studies & Society 2, no. 1 (March 2023): 38–57. http://dx.doi.org/10.1177/26349817221133973.

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In Aphra Behn’s 1688 novel Oroonoko, the title character owns enslaved people when he is in Africa and is himself enslaved and forced to migrate to and labor in the Suriname River watershed. The narrator praises his European-ness and denies the value of his African-ness, framing the failure of his shipboard and plantation protests as the fate of a tragic romance hero. But the narrator’s perspective on Oroonoko is only one dimension of this story: the narrative weaves and folds and digresses like a river winding down to the sea, moving through locations that are neither fully wet nor dry, salt nor fresh. Both formally and scenically, Behn challenges readers to move slowly, to resist the desire for narrative and environmental control, to embrace the uncertainty, danger, and shifting, undefined nature of the coastal ecotone. She holds before us the deeply violent consequences of European heroic romance as it drives Oroonoko’s and the narrator’s actions in the Atlantic world and invites us to imagine environments and circuitous logics that protest that violence. Attending to the novel’s coastal-ness enables resistance to dominant English seventeenth-century ideologies about racial, gendered, and species mastery.

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Flothow, Dorothea. "Aphra Behn in Crime Fiction – The Writer’s Afterlives in Recent Novels." Crime Fiction Studies 5, no. 1 (March 2024): 83–97. http://dx.doi.org/10.3366/cfs.2024.0112.

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As part of a wider trend of remedying the past neglect of historic women, their lives are currently being reimagined by writers and artists. This has led to a proliferation of biopics, biofiction and (popular) biographies dedicated to this task. Crime fiction writers, likewise, have approached secret, hidden lives of forgotten females. This paper examines how recent crime novels have re-created the life of the early-modern writer Aphra Behn (1640–1689), employing typical features of the genre. Aphra Behn has recently received much attention: she is famed as the first female writer to have ‘made money by [her] pen’ (Woolf), and her prose narrative Oroonoko has become central to the history of the early novel. Still, many of the details of her life have remained hidden, leaving crime writers with fascinating possibilities to explore. Next to analysing selected novels, the article examines the wider possibilities of crime writing as life-writing.

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Yıldız, Nazan. "Ignorance is Bliss." Acta Neophilologica 57, no. 1 (May 24, 2024): 63–77. http://dx.doi.org/10.4312/an.57.1.63-77.

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This article reads Aphra Behn’s Oroonoko: or, the Royal Slave (1688) as a rewriting of the paradise story of Adam and Eve largely identified with John Milton’s Paradise Lost (1667) by literary circles. Meeting the true colours of civilization via slavery, the paradisal innocence of Oroonoko and Imoinda grows into a horrible experience that brings their downfall from African paradise, similar to Adam and Eve losing their innocence for the sake of knowledge. Drawing on the principles of primitivism, Behn emblematicizes a black Adam and Eve as representatives of mankind which subverts colonial and patriarchal discourses all in the same breath. In this respect, the article finally asserts that Oroonoko serves as a microcosm of humanity at large which delineates the unremitting war between nature and civilization, and innocence and experience as foregrounded in recent ecological studies, as well as men and women.

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Martin, Judith E. "Oroonoko in Nineteenth-Century Germany: Race and Gender in Luise Mühlbach's Aphra Behn." German Life and Letters 56, no. 4 (October 2003): 313–26. http://dx.doi.org/10.1111/1468-0483.00259.

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Law, Robin. "An Alternative Text of King Agaja of Dahomey's Letter to King George I of England, 1726." History in Africa 29 (2002): 257–71. http://dx.doi.org/10.2307/3172163.

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In an earlier issue of this journal I published the text of a letter to King George I of England written in the name of King “Trudo Audati” (better known under the name which he is given in in local tradition, Agaja) of the west African kingdom of Dahomey. Although dated 1726, this letter was received in England only in 1731, when it was belatedly delivered to London by Bulfinch Lambe, a former employee of the Royal African Company of England, who had spent some time in captivity in Dahomey, and who claimed to have written the letter at King Agaja's dictation. Lambe was accompanied to England by an African interpreter called “Captain Tom,” who vouched for the letter's authenticity; this man's African name was given as “Adomo Oroonoko Tomo,” though the middle name “Oroonoko” at least was surely not authentic, but borrowed from the popular romantic novel by Aphra Behn, Oroonoko: or, the Royal Slave (1689). An official enquiry by the Board of Trade decided that the letter itself was a forgery, though on grounds I at least find unpersuasive; but it was acknowledged that Lambe had been charged with some sort of message from King Agaja, and arrangements were made for the repatriation of the interpreter “Adomo Oroonoko Tomo” to Dahomey, which was effected in the following year, 1732.

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الصالح, أسعد. "From Coramantein Nobility to Surinamese Slavery: Displacement in Oroonoko." المجلة العربية للعلوم الإنسانية 30, no. 119 (July 7, 2012): 223–42. http://dx.doi.org/10.34120/ajh.v30i119.2295.

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بعد فترة طويلة من الإهمال غير المستحق، أصبح هناك اهتمام متزايد بالكاتبة الروائية والمسرحية أفرا بن (Aphra Behn (1640- 1689 على نحو متزايد في مجال الدراسات المتخصصة بآداب اللغة الإنجليزيةـ ومن المسلم به - دون شك - أن رواية أورونوكو (Oroonoko) تعد من أفضل الأعمال التي تعبر عن القيمة الإبداعية لهذه الكاتبة. ويعود اهتمام الكثير من النقاد بهذه الرواية إلى وجود فجوة واضحة بين أنماط التفكير السائدة في عصر أفرا بن والمواقف الذاتية التي تعبر عنها الكاتبة في هذا العمل. ولا يزال لدى الدارسين والباحثين المعاصرين اهتمام متزايد بقضايا تثيرها هذه الرواية، كالتفاوت بين الجنسين والصراع الطبقي والعبودية. غير أنه بالإضافة إلى النظريات الأدبية والثقافية التي استخدمت في تحليل هذه الرواية، فإن مفهوم المكان يستحق مزيداً من الاهتمام، وذلك من أجل إرساء فهم أفضل لهذا العمل الذي تدور أحداثه في مكانين مختلفين: كورامانتين (Coramantein) وسورينام (Suriname). على وجه الخصوص، فهذا البحث يطرح إمكانية مناقشة التشرد والاغتراب القسري من مكان إلى آخر - كمفهوم مأخوذ من دراسات ما بعد الاستعمار - والإسهام بفهم العلاقة المعقدة بين هوية شخصية أرونوكو (Oroonoko) وشخصية إمويندا (Imoinda) وحالة الانتقال القسري من وطنهما الأصلي إلى مستعمرة سورينام، بالإضافة إلى ردود فعلهما لهذا الاغتراب وكيفية مقاومتهما له.

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Santamaria, Laura. "vocês mediadas de la subalternidade. Estampas de la colonización." EXILIUM Revista de Estudos da Contemporaneidade 4, no. 6 (June 19, 2023): 69–84. http://dx.doi.org/10.34024/exilium.v4i6.15225.

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En este artículo analizaremos las siguientes tres obras: Oroonoko: or, the Royal Slave (1688), de Aphra Behn; Gulliver’s Travels (1726), de Jonathan Swift; e Paradisos Oceànics (1930), Aurora Bertrana, con el objetivo de estudiar cómo estos tres autores occidentales re-presentaron y combatieron los resultados del colonialismo y la esclavitud que observaron en sus viajes. En concreto nos centraremos en los conceptos de orientalismo y espacios terceros (Homi Bhabha, Edward Said, Salman Rushdie) y de subalternidad (Gayatri Spivak) para presentar la estrategia que utilizaron con el fin de subvertir la ideología dominante. En todos los casos, a pesar de la manifiesta voluntad de reconocer al otro, el punto de vista occidental junto con las representaciones sociales que se derivan está presente en las tres obras. Behn y Bertrana relatan lo que observan, y hallamos instancias de multilingüismo y multiculturalidad, lo cual da pie a la generación de espacios terceros donde deben existir los pueblos dominados. Swift crea unos mundos ficticios, que visita exclusivamente Gulliver, siempre con el ánimo de respeto hacia el otro y de denuncia constante contra la ocupación colonial, pero para ello debe utilizar distintas estrategias de censura que le aseguren que su obra será publicada.

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Dissertations / Theses on the topic "Oroonoko (Behn, Aphra)"

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Roesch, Lynn Marie. "The Master and the Machine: Applying the Perception of Mind and Body to Rochester's “The Imperfect Enjoyment” and Aphra Behn's “The Disappointment” and Oroonoko." University of Dayton / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1493044405051968.

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Singleton, Keir. "Black Eurocentric Savior: A Study of the Colonization and the Subsequent Creation of the Black Eurocentric Savior in William Shakespeare’s The Tempest, Aphra Behn’s Oroonoko, and Charles Chesnutt’s “Dave’s Neckliss” and The Marrow of Tradition." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2019. http://digitalcommons.auctr.edu/cauetds/163.

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Colonization adversely impacts the psychological health of the colonized. To heal psychologically, economically, and culturally and break chains of colonization in a post-colonial society, the colonized must be grounded in understanding and embrace of their cultural and historical heritage. This embrace and remembrance of the ancestors will inspire and create a spiritual and mental revolution. Prominent literary works from 16th to 20th century, such as Charles Chesnutt’s The Marrow of Tradition and "Dave’s Neckliss", William Shakespeare’s "The Tempest" and Aphra Behn’s Oroonoko, explore the psychological and cultural demise of people of African descent due to colonization and racial oppression. While these works give voice to spiritual leaders, ancestors, and bondaged individuals who strive to overcome and survive adverse circumstances Eurocentric society has imposed upon them, these texts also explore characters who kneel at the altar of White hegemony and embrace Whiteness as the Ark of God, even to the characters’ and their community’s safety and well-being. These I term Black Eurocentric Saviors, characters who sacrifice themselves and their community for safety and saving of Whites. Through application of French West Indian psychiatrist Frantz Fanon's theories of colonization which posits that imposed psychological domination of the colonized by Europeans cultivated the belief in White superiority and the subsequent desire for White approval and blessings by any means necessary, including worshipping Whiteness, betraying other persons of African descent, and/or willing to kill self or other Blacks for both the continued prosperity of White societies and gained prosperity for self. Chesnutt, Shakespeare, and Behn depict oppressed people who (un)consciously appear to embrace with open arms historical narratives and cultural traditions that relegate them to second-class citizens and are thus unable to nurture mythical origins and pride in their ancestral history and legacy. When they seek to conjure their African ancestors, they do so, not for their freedom or elevation, but for betterment of White society. Through the application of Fanon's theories on colonization to select literary works of Chesnutt, Shakespeare, and Behn's, this dissertation asserts that the diasporic African’s embrace of White superiority resulted and continues today in both real life and literature.

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Wanninger, Jane Miller. "Intervention, improvisation, and spectral sanction adaptation and strategies of literary authorization in Oroonoko /." Diss., 2008. http://etd.library.vanderbilt.edu/ETD-db/available/etd-07252008-104404/.

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Guénette, Marie-France. "«Oroonoko» d'Aphra Behn en traduction française (1745-2009)." Thèse, 2014. http://hdl.handle.net/1866/11904.

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Su-pin, Lai, and 賴舒屏. "The Politics of Race and Gender in Shakespeare''s Othello and Aphra Behn''s Oroonoko." Thesis, 1998. http://ndltd.ncl.edu.tw/handle/37635930275355153380.

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碩士
國立師範大學
英語學系
86
The primary purpose of the thesis is to examine the racial polipolitics of Shakespeare''s Othello and Aphra Behn''s Oroonoko by setting it alongside an analysis of sexual difference in two distinct but connected ways. Through the discussion of the intersectionality of race and gender in a woman''s writing as well as in man''s, I will discuss the trope of self and other, the West and the East, and the double oppression of native women. The first chapter explores how the figures of the black man and white woman are positioned in theoretical discourses. The second chapter is to scritinize how the racial sameness and sexual difference contribute to Shake-speare''s and Behn''s representation of the black heroes. The third chapter problematizes the easy equation between black man and white woman and questions the category of woman. With the fixed images of the Other, I will investigate the exercise of the Orientalist discourses. Othello and Oroonoko offer a cross-examination of sexual, racial and even class domination and by revealing the heterogeneity of the oppressing and the oppressed group, the two texts challenge the oppositional politics of both feminism and postcolonialism.

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Klinikowski, Autumn. "Geographers of writing : the authorship of Aphra Behn and Daniel Defoe in Oroonoko and Robinson Crusoe." Thesis, 2001. http://hdl.handle.net/1957/32393.

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Themes of authorship in Aphra Behn's Oroonoko and Daniel Defoe's Robinson Crusoe highlight locations in the stories that expose the author's concerns with their responsibilities and contributions to society. In order to frame a discussion of authorship in Oroonoko and Robinson Crusoe, it is essential to position Behn and Crusoe as travelers who write autobiographies of their involvement in exotic circumstances. Oroonoko and Robinson Crusoe betray the tensions that arise from the barriers separating travel and colonial objectives, individual agency and social action. Although the stories may incorporate truth and fiction, writing enables the authors to present, with symbolic images, concerns with their participation in situations that hinder the free expression of their will. I refer to Aphra Behn and Daniel Defoe as "geographers" of writing because they identify tenuous boundaries that organize social views concerning gender, responsibility and behavior in contrast to individual desires. Aphra Behn's narrative role in Oroonoko charts the tragic outcomes of Oroonoko's rejection of slavery and also draws attention to the reception of a female author. Behn's identity as an author, as it is constructed within Oroonoko, is intertwined with the murder of a slave prince, and with a woman's freedom to write and publish in the 1680s. Although Defoe is the author of the text, he manipulates the presentation of the story to convince readers that Crusoe wrote an authentic account of his years as a castaway on an unnamed island. In his journal, Crusoe discusses his position in his culture and the resulting circumstances that result from his rejection of family and economic position in search of adventure. With limited resources, Crusoe uses writing to redefine his agency in contrast to the threats of the island and his responsibilities to God, family and society. Although there may be discrepancies that blur the "true" identity and involvement of the author in autobiography, these narratives raise discourses concerning the balance between the individual's desires and society's expectations for behavior. Attention to authorship identifies the discourses and contradictions faced by Behn's and Crusoe's participation in travel and the subsequent translation, resolution and apology enabled by authorship.
Graduation date: 2002

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TIEN, YI-CHUN, and 田一鈞. "Aphra Behn''s "Oroonoko: Or The History of The Royal Slave" -- A Chinese Translation with Introduction." Thesis, 1999. http://ndltd.ncl.edu.tw/handle/88597305749459579904.

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碩士
國立中山大學
外國語文學系
87
Aphra Behn is known as "the first woman to earn her living by the pen." This thesis, composed of an introduction to and a Chinese translation of her Oroonoko(1688), is divided into four chapters. In the first chapter, I discuss Aphra Behn''s significance in the history of literature, and how her work was accepted. In the second chapter, I discuss the narrator''s attempt to "Europeanize" the protagonist Oroonoko, who eventually recourses to his savageness that leads to his own destruction. Furthermore, I will discuss about Imoinda''s function in this novel as an object, a property of men. Her existence causes conflicts in the patriarchal order in Coramantien and Surinam, and her body is eliminated by Oroonoko who kills her to claim his ownership. Then, in the third chapter I discuss the problems that I encountered in Mrs. Behn''s English of the Restoration period, including misspellings, participial constructions and how to obtain idiomatic Chinese sentences without being bond by the English syntax and bending the guideline of faithfulness. The fourth chapter is a brief conclusion, and the last part is my Chinese translation.

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Books on the topic "Oroonoko (Behn, Aphra)"

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Dyck, Paul Van. Oroonoko: Based on the novel by Aphra Behn. Toronto, ON: Playwrights Guild of Canada, 2013.

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Behn, Aphra. Oroonoko. London: Penguin, 2003.

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Behn, Aphra. Oroonoko, or, The royal slave. Boston: Bedford/St. Martin's, 2000.

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Behn, Aphra. Oroonoko: An authoritative text, historical backgrounds, criticism. New York: W.W. Norton, 1997.

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Behn, Aphra. Oroonoko, or, The royal slave: A critical edition. Lanham, MD: University Press of America, 1987.

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Behn, Aphra. Oroonoko: By Aphra Behn - Illustrated. Independently Published, 2017.

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Behn, Aphra. Oroonoko: By Aphra Behn - Illustrated. Independently Published, 2017.

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Behn, Aphra. Oroonoko: By Aphra Behn - Illustrated. Independently Published, 2017.

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SuperSummary. Study Guide: Oroonoko by Aphra Behn. Independently Published, 2019.

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O'Donnell, Mary Ann, Srinivas Aravamudan, Cynthia Richards, Sharon Alker, and Emily Hodgson Anderson. Approaches to Teaching Behn's Oroonoko. Modern Language Association of America, 2013.

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Book chapters on the topic "Oroonoko (Behn, Aphra)"

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Berensmeyer, Ingo. "Behn, Aphra: Oroonoko." In Kindlers Literatur Lexikon (KLL), 1–2. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_7986-1.

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"Oroonoko." In The Works of Aphra Behn, edited by Janet Todd, 50–119. Routledge, 2018. http://dx.doi.org/10.4324/9781351259286-2.

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Brown, Laura. "The Romance of Empire: Oroonoko and the Trade in Slaves." In Aphra Behn. Bloomsbury Academic, 1999. http://dx.doi.org/10.5040/9781350391574.ch-010.

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Ferguson, Margaret. "Juggling the Categories of Race, Class and Gender: Aphra Behn’s Oroonoko." In Aphra Behn. Bloomsbury Academic, 1999. http://dx.doi.org/10.5040/9781350391574.ch-011.

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Pearson, Jacqueline. "The short fiction (excluding Oroonoko)." In The Cambridge Companion to Aphra Behn, 188–203. Cambridge University Press, 2004. http://dx.doi.org/10.1017/ccol0521820197.012.

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Rosenthal, Laura J. "Oroonoko: reception, ideology, and narrative strategy." In The Cambridge Companion to Aphra Behn, 151–65. Cambridge University Press, 2004. http://dx.doi.org/10.1017/ccol0521820197.010.

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Lipking, Joanna. "‘Others’, slaves, and colonists in Oroonoko." In The Cambridge Companion to Aphra Behn, 166–87. Cambridge University Press, 2004. http://dx.doi.org/10.1017/ccol0521820197.011.

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Ferguson, Margaret W. "Juggling the Categories of Race, Class and Gender: Aphra Behn's Oroonoko." In Troping Oroonoko from Behn to Bandele, 16–34. Routledge, 2018. http://dx.doi.org/10.4324/9781351144001-2.

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Behn, Aphra. "Oroonoko." In The Pickering Masters: The Works of Aphra Behn, Vol. 3: The Fair Jilt and Other Short Stories, edited by Janet Todd. Pickering & Chatto, 1995. http://dx.doi.org/10.1093/oseo/instance.00212616.

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"1688 20 Aphra Behn, Oroonoko, or The Royal Slave." In Women's Writing of the Early Modern Period 1588-1688, 314–68. Edinburgh University Press, 2002. http://dx.doi.org/10.1515/9781474497138-023.

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