Wednesday, November 24, 2010
Equiano and Identity
It is so interesting to observe how disciplines examine the same text so differently. Olaudah Equiano's narrative raises such controversey to historians because they focus on the impossibility of determining his birthplace. The complex identities and Atlantic-Carribean heritage of Equiano pale in comparison to the frustration historians feel at not being able to discern whether or not his narrative is the 'Truth.' Exploring this text in an English class allowed me more freedom than I have ever known from a history perspective. The shift from viewing the text as truth versus lies was complicated and enhanced by putting the questions of Equiano's African birth aside and listening to the voice that did exist throughout the text. Even when enslaved, Equiano's experience is exceptional. Indeed, most eighteenth century white males did not lead lives as prolific or extraordinary as Ouladah did as a black African. Equiano's slavery was marked by exceptionalism as well as liminal space. Styling himself as a gentleman and appealing to Mr. King and other white paternal masters by demonstrating his skill and refinement allowed Equiano to negotiate a 'better' slavery than slaves were entitled to, and kept him in the liminal space between master and slave; owned but morally superior to his owner. Equiano demonstrates his refinement and exceptionalism in his European dress, his liberal education, and his tenuous place between white authority and black enslavement. Like his body and personhood, his geographic place is constantly changing and not subject to the rules of society. Ship culture in eighteenth century Britain was a unique social and political space, where many people on the social margins claimed space. Female sailors such as Hannah Snell and other individuals who did not fit the social or political parameters or gender norms often found respite on the seas, where a different set of rules allowed them to exist as they were. In Equiano's case, he is classified as a servant when shipboard, not a slave. His yearning for British respectability and freedom is closely aligned with his desire to sail, perhaps because it is as close to freedom as he can get.
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Joelle, I think you identified Equiano's motives and aspirations. He was continually trying to outperform whites at their own game: commerce, morality, dialectics, education when possible. If for no other reason than proximity, he seems so much more a part of white culture than slave culture. Maybe this is why we have trouble detecting the true "abolition spirit" in his autobiography. Personally I think he was coached for some of it. On the other hand, the assimilation with white culture and values could be seen as a defiance of the representation whites would choose for him.
ReplyDelete"In Equiano's case, he is classified as a servant when shipboard, not a slave. His yearning for British respectability and freedom is closely aligned with his desire to sail, perhaps because it is as close to freedom as he can get."
ReplyDeleteI think you've hit the nail on the head here, though I wouldn't write off his choice to be British, rather than any other nationality, on sailing alone. The British were way ahead of their contemporaries when it came to abolitionist spirit. I have no doubt Olaudah, familiar with the political conversations of his time, was aware of this, and thus chose to follow the path of British respectability and freedom.
And I can't agree with you more on reading 'Olaudah Equiano' as a literary text, rather than a historical narrative. The first time I read the autobiography it was in my freshman American History course, which in my opinion, put an odd spin on olaudah's experiences, as if they were entirely American, rather than, as you say "his geographic place [was] constantly changing" - putting him as a citizen of the world rather than a single country (and that country's history).