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Journal articles on the topic 'Oroonoko'

Author: Grafiati
Published: 4 June 2021
Last updated: 6 February 2022

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1

Thornton, John, Aphra Behn, Catherine Gallagher, and Simon Stern. "Oroonoko." International Journal of African Historical Studies 33, no. 2 (2000): 466. http://dx.doi.org/10.2307/220724.

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2

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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3

Polk, Khary. "Reviving Oroonoko." Journal of Negro History 85, no. 3 (July 2000): 154–61. http://dx.doi.org/10.2307/2649072.

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4

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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5

Gallouët, Catherine. "Oroonoko (review)." Eighteenth-Century Fiction 24, no. 1 (2011): 154–56. http://dx.doi.org/10.1353/ecf.2011.0037.

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6

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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7

Ferguson, Moira. "Oroonoko: Birth of a Paradigm." New Literary History 23, no. 2 (1992): 339. http://dx.doi.org/10.2307/469240.

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8

Miles, Laura Saetveit. "Approaches to Teaching Behn's Oroonoko." Medieval Feminist Forum 54, no. 2 (May 1, 2019): 157–59. http://dx.doi.org/10.17077/1536-8742.2163.

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9

Dhuicq, Bernard. "Oroonoko : la rencontre de trois mondes." XVII-XVIII. Revue de la société d'études anglo-américaines des XVIIe et XVIIIe siècles 38, no. 1 (1994): 33–43. http://dx.doi.org/10.3406/xvii.1994.1282.

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10

LITTLE, ROGER. "OROONOKO AND TAMANGO: A PARALLEL EPISODE." French Studies XLVI, no. 1 (1992): 26–32. http://dx.doi.org/10.1093/fs/xlvi.1.26.

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11

LITTLE, R. "Oroonoko and Tamango: A Parallel Episode." French Studies 46, no. 1 (January 1, 1992): 26–32. http://dx.doi.org/10.1093/fs/46.1.26.

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12

Pacheco, Anita. "Royalism and Honor in Aphra Behn's Oroonoko." Studies in English Literature, 1500-1900 34, no. 3 (1994): 491. http://dx.doi.org/10.2307/450878.

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13

Griffin, Megan. "Dismembering the Sovereign in Aphra Behn's Oroonoko." ELH 86, no. 1 (2019): 107–33. http://dx.doi.org/10.1353/elh.2019.0004.

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14

Barakat, Hanan. "Colonial Narrative Strategies in Aphra Behn's Oroonoko." مجلة کلیة الآداب . حلوان 39, no. 1 (January 1, 2016): 67–105. http://dx.doi.org/10.21608/kgef.2016.157791.

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15

Bates, Robin R. "Using Oroonoko to Teach the Corrosive Effects of Racism." ELOPE: English Language Overseas Perspectives and Enquiries 3, no. 1-2 (June 20, 2006): 157–68. http://dx.doi.org/10.4312/elope.3.1-2.157-168.

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Aphra Behn’s Oroonoko offers the reader a rich set of examples illustrating the complexities of interracial relationships. Throughout the work, the imperatives of slave society clash with the human desire for friendship, resulting in a series of untenable contradictions for the characters involved. When people, even those of good will, are participants in and beneficiaries of systems that victimize others, they find their friendships complicated and compromised. The work is a powerful text for teaching the conflicting dynamics of race relations in our own times. By having students order the characters in power ranking, plot a power grid of shifting alliances, and carefully examine moral dilemmas faced by the characters, the teacher can get them to see the contortions caused by prejudice and clashing economic interests. Teaching Oroonoko in the safe confines of a literature classroom can also give students training and practice in how to have conversations about race, a skill which they can put to good use when they enter broader society.
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16

Poorghorban, Younes. "Slavery and power in Behn’s Social Context; A New Historicist Reading of Oroonoko." International Journal of Language and Literary Studies 2, no. 4 (December 26, 2020): 42–50. http://dx.doi.org/10.36892/ijlls.v2i4.427.

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The aim of this article is to illustrate how power works within Behn’s Oroonoko in light of New Historicism. Behn’s standpoint concerning slavery is quite unsettling, many arguments have been proposed concerning this issue. It is intended to shed light on how slavery is perceived for Behn and through her outlook, it becomes possible to illustrate how English colonialising power acts in opposition to whatever that aims to subvert it. Discourse is a vehicle of power and in this paper, many discourses are analysed to depict the essence of power. Language through discourses has managed to control and reproduce what is known as the truth. By shaping the truth in alliance to the dominant power it becomes possible to subvert and contain the opposing resistance. This article illuminates how truth is shaped for the subjects of power (mainly Oroonoko and his Wife) by the proposed discourses of the narrator who is also considered as Behn herself.
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17

Hughes, D. "Race, Gender, and Scholarly Practice: Aphra Behn's Oroonoko)." Essays in Criticism 52, no. 1 (January 1, 2002): 1–22. http://dx.doi.org/10.1093/eic/52.1.1.

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18

Holmesland, Oddvar. "Aphra Behn's Oroonoko : Cultural Dialectics and the Novel." ELH 68, no. 1 (2001): 57–79. http://dx.doi.org/10.1353/elh.2001.0004.

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19

Dickson, Vernon Guy. "Truth, Wonder, and Exemplarity in Aphra Behn's Oroonoko." SEL Studies in English Literature 1500-1900 47, no. 3 (2007): 573–94. http://dx.doi.org/10.1353/sel.2007.0024.

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20

Widmayer, Anne F. "The Politics of Adapting Behn's Oroonoko." Comparative Drama 37, no. 2 (2003): 189–223. http://dx.doi.org/10.1353/cdr.2003.0007.

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21

Jaher, Diana. "The Paradoxes of Slavery in Thomas Southerne's Oroonoko." Comparative Drama 42, no. 1 (2008): 51–71. http://dx.doi.org/10.1353/cdr.2008.0013.

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22

Shapiro, Rebecca. "Oroonoko: Adaptations and Offshoots by Susan B. Iwanisziw." Scriblerian and the Kit-Cats 41, no. 2 (2009): 214–16. http://dx.doi.org/10.1353/scb.2009.0003.

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23

Chedgzoy, Kate. "Oroonoko: Adaptations and Offshoots - By Susan B. Iwanisziw." Journal for Eighteenth-Century Studies 32, no. 2 (June 2009): 274. http://dx.doi.org/10.1111/j.1754-0208.2008.00125.x.

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24

MacDonald, Joyce Green. "The Disappearing African Woman: Imoinda in Oroonoko after Behn." ELH 66, no. 1 (1999): 71–86. http://dx.doi.org/10.1353/elh.1999.0006.

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25

Lee Morrissey. "Transplanting English Plantations in Aphra Behn's Oroonoko." Global South 10, no. 2 (2016): 11. http://dx.doi.org/10.2979/globalsouth.10.2.02.

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26

Erickson, Robert A. "Mrs A. Behn and the Myth of Oroonoko-Imoinda." Eighteenth-Century Fiction 5, no. 3 (1993): 201–16. http://dx.doi.org/10.1353/ecf.1993.0011.

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27

Hoegberg, David E. "Caesar's Toils: Allusion and Rebellion in Oroonoko." Eighteenth-Century Fiction 7, no. 3 (1995): 239–58. http://dx.doi.org/10.1353/ecf.1995.0053.

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28

ROSENTHAL, LAURA J. "Owning Oroonoko: Behn, Southerne, and the Contingencies of Property." Renaissance Drama 23 (January 1992): 25–58. http://dx.doi.org/10.1086/rd.23.41917283.

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29

Sills, Adam. "Surveying "The Map of Slavery" in Aphra Behn's Oroonoko." Journal of Narrative Theory 36, no. 3 (2006): 314–40. http://dx.doi.org/10.1353/jnt.2007.0011.

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30

Pender, Patricia. "Competing conceptions: rhetorics of representation in aphra behn's oroonoko." Women's Writing 8, no. 3 (October 1, 2001): 457–72. http://dx.doi.org/10.1080/09699080100200204.

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31

Mitsein, Rebekah. "Trans-Saharan Worlds and World Views in Aphra Behn’s Oroonoko." Eighteenth-Century Fiction 30, no. 3 (March 2018): 339–68. http://dx.doi.org/10.3138/ecf.30.3.339.

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32

Trofimova, Violetta. "Direct Style and Rhetoric of Freedom in Aphra Behn's Oroonoko." Procedia - Social and Behavioral Sciences 158 (December 2014): 383–88. http://dx.doi.org/10.1016/j.sbspro.2014.12.104.

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33

Rivero, Albert J. "Aphra Behn's Oroonoko and the "Blank Spaces" of Colonial Fictions." SEL Studies in English Literature 1500-1900 39, no. 3 (1999): 443–62. http://dx.doi.org/10.1353/sel.1999.0029.

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34

Cribb, T. J. "Oroonoko and Happy Birthday, Mister Deka D, by 'Biyi Bandele." Research in African Literatures 31, no. 1 (2000): 173–78. http://dx.doi.org/10.1353/ral.2000.0009.

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35

COGMAN, P. W. M. "MERIMEE AND HIS SOURCES: A NOTE ON TAMANGO AND OROONOKO." French Studies Bulletin 12, no. 45 (January 1, 1992): 7–9. http://dx.doi.org/10.1093/frebul/12.45.7.

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36

Rivero, Albert J. "Aphra Behn's "Oroonoko" and the "Blank Spaces" of Colonial Fictions." Studies in English Literature, 1500-1900 39, no. 3 (1999): 443. http://dx.doi.org/10.2307/1556214.

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37

Mallipeddi, Ramesh. "Spectacle, Spectatorship, and Sympathy in Aphra Behn's Oroonoko." Eighteenth-Century Studies 45, no. 4 (2012): 475–96. http://dx.doi.org/10.1353/ecs.2012.0047.

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38

Hughes, Derek. "BLACKNESS IN GOBINEAU AND BEHN: OROONOKO AND RACIAL PSEUDO-SCIENCE." Women's Writing 19, no. 2 (February 13, 2012): 204–21. http://dx.doi.org/10.1080/09699082.2011.646867.

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39

Andrade, Susan Z. "White Skin, Black Masks: Colonialism and the Sexual Politics of Oroonoko." Cultural Critique, no. 27 (1994): 189. http://dx.doi.org/10.2307/1354482.

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40

O'Donnell, Mary Ann. "Oroonoko, or, The Royal Slave: A Critical Edition (review)." Eighteenth-Century Fiction 1, no. 3 (1989): 248–51. http://dx.doi.org/10.1353/ecf.1989.0047.

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41

Conway, Alison. "Troping Oroonoko from Behn to Bandele ed. by Susan B. Iwanisziw." Scriblerian and the Kit-Cats 38, no. 2 (2006): 313–14. http://dx.doi.org/10.1353/scb.2006.0000.

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42

Trofimova, Violetta. "First Encounters of Europeans and Africans with Native Americans in Aphra Behn’s Oroonoko: white woman, black prince and noble savages." Sederi, no. 28 (2018): 119–28. http://dx.doi.org/10.34136/sederi.2018.6.

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A curious episode of the first encounter with Native Americans out of Aphra Behn’s novel Oroonoko, or the History of the Royal Slave (1688) is reconsidered, using various types of interpretation, such as the structural, philosophical and historical. Special attention is paid to the position and configuration of the episode: all the participants are others to each other. This episode may be interpreted as a model of the first contact between different folks, as well as a story of the origins of religion. In the context of seventeenth-century colonial policy it may be seen as a non-violent way of colonizing America.
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43

Iwanisziw, Susan B. "Behn's Novel Investment in "Oroonoko": Kingship, Slavery and Tobacco in English Colonialism." South Atlantic Review 63, no. 2 (1998): 75. http://dx.doi.org/10.2307/3201039.

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44

Lesley, Sarah-Gray. "The Epicure in Surinam: Lucretian Reception and Skepticism in Aphra Behn's Oroonoko." Restoration: Studies in English Literary Culture, 1660-1700 43, no. 2 (2019): 75–91. http://dx.doi.org/10.1353/rst.2019.0013.

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45

Basuli Deb. "Transnational Complications: Reimagining Oroonoko and Women's Collective Politics in the Empire." Frontiers: A Journal of Women Studies 36, no. 1 (2015): 33. http://dx.doi.org/10.5250/fronjwomestud.36.1.0033.

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46

Visconsi, Elliott. "A Degenerate Race: English Barbarism in Aphra Behn's Oroonoko and The Widow Ranter." ELH 69, no. 3 (2002): 673–701. http://dx.doi.org/10.1353/elh.2002.0029.

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47

Loscocco, Paula. "Approaches to Teaching Behn’s Oroonoko ed. by Cynthia Richards and Mary Ann O’Donnell." Early Modern Women 11, no. 1 (2016): 262–66. http://dx.doi.org/10.1353/emw.2016.0071.

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48

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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49

Roth, B. "SUSAN B. IWANISZIW, Oroonoko: Adaptations and Offshoots. The Early Modern Englishwoman, 1500 1750." Notes and Queries 54, no. 3 (September 1, 2007): 350–51. http://dx.doi.org/10.1093/notesj/gjm169.

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50

Chi-ming Yang. "Asia Out of Place: The Aesthetics of Incorruptibility in Behn's Oroonoko." Eighteenth-Century Studies 42, no. 2 (2008): 235–53. http://dx.doi.org/10.1353/ecs.0.0037.

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