Equiano, Olaudah

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'''Olaudah Equiano''' (''c''.[[1745]] – [[31 March]] [[1797]]), also known as '''Gustavus Vassa''', was an [[eighteenth century]] merchant seaman and [[writer]] of [[Africa|African]] descent who lived in Britain's [[Thirteen Colonies|American colonies]] and in [[Kingdom of Great Britain|Britain]]. He was a leading influence in the abolition of slavery.
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[[Image:Olaudah Equiano - Project Gutenberg eText 15399.png|thumb|250px]]
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'''Olaudah Equiano''' (''c''.1745 – March 31, 1797), also known as '''Gustavus Vassa,''' was an eighteenth-century merchant seaman and writer of [[Africa|African]] descent who lived in Britain's American colonies and in Britain. Equiano is primarily remembered today for his autobiography, entitled ''The Interesting Narrative of the Life of Olaudah Equiano,'' which, with its detailed descriptions of the hardships of [[slavery]] and the culture of [[Nigeria|Nigerian]] Africa, became an international bestseller and helped to inspire the [[Abolitionism|abolitionist]] movement. In addition to being a leading influence in the abolition of slavery, Equiano is also a notable figure in [[Pan-Africanism|Pan-African]] literature, as his ''Interesting Narrative'' is believed to have influenced a number of later authors of [[slave narrative|slave narratives]], including [[Frederick Douglass]] and [[Booker T. Washington]].
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Although the historical and biographical accuracy of the ''Interesting Narrative'' has recently come into dispute, Equiano is nonetheless a major figure both in the politics and literature of the [[Middle Passage]].
  
 
==Early life and slavery==
 
==Early life and slavery==
By his own account, Olaudah Equiano's early life began in the region of ''Essaka'' (in his spelling; now ''Isseke'') near the [[River Niger]], an [[Igbo language|Igbo]]-speaking region of [[Nigeria]], now in [[Anambra State]]. At an early age he was kidnapped by kinsmen and forced into domestic [[slavery]] in another native village in a region where the African chieftain hierarchy was tied to slavery. <ref name="Equiano">Equiano, Olaudah: ''The Interesting Narrative of the Life of Olaudah Equiano, Or Gustavus Vassa, The African''. Gutenberg Project, 2005. http://www.gutenberg.org/files/15399/15399-h/15399-h.htm
 
</ref>
 
  
At the age of eleven, he was sold on to white slave traders and taken to the [[New World]], and upon arrival was bought by Michael Pascal, a captain in the [[Royal Navy]].  As many slave owners often did, Pascal renamed him and gave him the name of Gustavus Vassa.  This practice was typical of slave owners as it was yet another way to show ownership of their slaves and take away their identity.
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By his own account, Olaudah Equiano's early life began in the region of ''Essaka'' near the River Niger, an Igbo-speaking region of [[Nigeria]], now in Anambra State. At an early age he was kidnapped by kinsmen and forced into domestic slavery in another native village in a region where the African chieftain hierarchy was tied to slavery. (Equiano 2005)
  
Being the slave of a naval captain, he was afforded naval training. Equiano was able to travel extensively and through those travels was sent to school in England by Pascal to learn to read which is quite generous of the slave owner. This was during the time of the [[Seven Years War]] with [[France]]. Equiano mostly served as Pascal's personal servant but was also expected to contribute in times of battle.  His duty was to haul gunpowder to the gun decks. After the war, Equiano felt he had served his duty and was deserving of his share of the prize money awarded to the other sailors, along with his freedom. This did not happen.
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At the age of eleven, he was sold to white slave traders and taken to the New World, and upon arrival was bought by Michael Pascal, a captain in the Royal Navy. As the slave of a naval captain, Equiano was afforded naval training. Equiano was able to travel extensively; during those travels he was sent to school in England by Pascal to learn to read, a generous gesture for a slave-owner at the time. Equiano mostly served as Pascal's personal servant but he was also expected to contribute in times of battle, and he served with distinction during the [[Seven Years' War]].  
  
Later, Olaudah Equiano was sold in the island of [[Montserrat]] in the Caribbean [[Leeward Islands]]. Equiano was already able to read and write English, and this, together with his seamanship skills, made him too valuable to be bought for plantation labour. He was acquired by Robert King, a [[Quaker]] merchant from [[Philadelphia]] who traded in the Caribbean. King set Equiano to work on his shipping routes and in his stores, promising him, in 1765, that he could one day buy his own freedom if he saved forty pounds, the price King had paid for Equiano. King taught him to read and write more fluently, educated him in the [[Christian]] faith, and allowed Equiano to engage in his own profitable trading as well as his master's behalf, enabling Equiano to come by the forty pounds honestly. In his early twenties, Equiano bought his own freedom.
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Later, Olaudah Equiano was sold on the island of Montserrat in the Leeward Islands of the [[Caribbean]]. Equiano was already able to read and write English which, together with his seamanship skills, made him too valuable to be bought for plantation labor. He was acquired by Robert King, a [[Quaker]] merchant from [[Philadelphia]]. King set Equiano to work on his shipping routes and in his stores, promising him, in 1765, that he could one day buy his own freedom if he saved forty pounds, the price King had paid for Equiano. King taught him to read and write more fluently and educated him in the [[Christian]] faith. He allowed Equiano to engage in his own profitable trading, enabling Equiano to come by the forty pounds honestly. In his early twenties, Equiano bought his own freedom.
  
King urged Equiano to stay on as a business parner, but Equiano found it dangerous and limiting to remain in the colonies as a freed black. While loading a ship in Georgia, he had been almost kidnapped back into slavery. Equiano returned to Britain, where slavery was much more limited. <ref name="McKay">McKay, John: ''A History of Western Society,'' 8th ed., Advanced Placement edition, p 653. Houghton Mifflin, 2006</ref>
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King urged Equiano to stay on as a business partner, but Equiano found it dangerous and limiting to remain in the colonies as a freedman. While loading a ship in Georgia, he had been almost kidnapped back into slavery. Equiano returned to Britain, where he returned to a life at sea in the Royal Navy. (McKay 2006)
  
In England he received his wages from the navy, but not from Pascal. He worked for a while as a hairdresser but the pay was not adequate {{fact}}, so he returned to working at sea.
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==Pioneer of the Abolitionist cause==
  
==Pioneer of the Abolitionist Cause==
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After several years of travels and trading, Equiano moved to [[London]], becoming involved in the [[abolitionism|abolitionist movement]]. He proved to be a popular and powerful speaker, and was introduced to many senior and influential abolitionists who encouraged him to write and publish his life story. He was supported financially by philanthropic abolitionists and religious benefactors; his lectures and preparation for the book were promoted by, among others, Selina Hastings, Countess of Huntingdon. His account, published as ''The Interesting Narrative,'' exceeded all expectations for the quality of its imagery and literary style, as well as its profound invectives against those who had failed to join the cause of abolition. ''The Interesting Narrative'' was first published in 1789 and rapidly went through several editions. It is one of the earliest known examples of published writing by an African writer. Its first-hand account of slavery and of the travels and experiences of an eighteenth-century black immigrant in America and Britain had a profound impact on white people's perceptions of African people.
  
After several years of travels and trading, Equiano was moved to journey to [[London]] and become involved in the [[abolitionism|abolitionist movement]]. The movement was particularly strong amongst Quakers, but was by now non-denominational. Equiano himself was broadly Methodist, having been influenced by Whitefield's evangelism in the New World.  
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The book not only furthered the abolitionist cause, but also made Equiano's fortune. It gave him independence from his benefactors, enabling him to fully chart his own life and purpose, and develop his interest in working to improve economic, social, and educational conditions in Africa, particularly in [[Sierra Leone]].
  
Olaudah Equiano proved to be a popular speaker, and was introduced to many senior and influential people who encouraged him to write and publish his life story. He was supported financially by philanthropic abolitionists and religious benefactors; his lectures and preparation for the book were promoted by, among others, [[Selina Hastings, Countess of Huntingdon]]. His account exceeded all expectations for the quality of its imagery and description as a literary style, as well as its profoundly shaming narrative towards those who had not  joined the cause of slavery abolition.  Entitled ''[[The Interesting Narrative of the Life of Olaudah Equiano|The Interesting Narrative of the Life of Olaudah Equiano, or Gustavus Vassa the African]]'', it was first published in [[1789]] and rapidly went through several editions. It is one of the earliest known examples of published writing by an African writer. Its first-hand account of slavery and of the travels and experiences of an eighteenth century black immigrant in America and Britain had a profound impact.
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==Controversy over origin==
  
This book not only furthered the abolitionist cause while providing an exemplary work of English literature by a new, African author, but also made Equiano's fortune. It gave him independence from his benefactors and enabled him to fully chart his own life and purpose, and develop his interest in working to improve economic, social and educational conditions in Africa, particularly in [[Sierra Leone]].
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[[Image:The interresting narrative of the life of Olaudah Equiano.jpg|thumb|250px|right|Front page of ''The Interesting Narrative of the Life of Olaudah Equiano, Or Gustavus Vassa'']]
 
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Vincent Carretta, a professor of literature and author of ''Equiano, the African: Biography of a Self-Made Man,'' points out that a major problem facing any biographer is how to deal with Equiano's account of his origins:
==Controversy of origin==
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Vincent Carretta, a professor of literature and author of ''Equiano, the African: Biography of a Self-Made Man'' ([[2005]]), points out that a major problem facing any biographer is how to deal with Equiano's account of his origins.
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<blockquote>Equiano was certainly African by descent. The circumstantial evidence that Equiano was also African American by birth and African British by choice is compelling but not absolutely conclusive. Although the circumstantial evidence is not equivalent to proof, anyone dealing with Equiano's life and art must consider it.  
 
 
As Carretta explains:
 
<blockquote>''Equiano was certainly African by descent. The circumstantial evidence that Equiano was also African American by birth and African British by choice is compelling but not absolutely conclusive. Although the circumstantial evidence is not equivalent to proof, anyone dealing with Equiano's life and art must consider it''.  
 
 
</blockquote>  
 
</blockquote>  
  
This current doubt about his origins, arises from records that suggest Equiano may have been born in [[South Carolina]]. Carretta suggests that there are baptismal records and naval muster roll linking Equiano to South Carolina. Other academics have reported an oral history record of his upbringing, as he claimed, in Isske, Africa, principally based on [[Obianuju Catherine Acholonu|Catherine Obianuju Acholonu's]] study: ''The Igbo Roots Of Olaudah Equiano: An Anthropological Research'' ([[1989]]). A more recent paper (June 2005) that favours Olaudah Equiano's own account of his African birth, is the Canadian academic study by Paul Lovejoy, ''Autobiography and Memory: Gustavus Vassa, alias Olaudah Equiano, the African''.  
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This current doubt about his origins arises from records that suggest Equiano may have been born in South Carolina. Most importantly, the baptismal record at St. Margaret's Church in Westminster, dated February 9, 1759, records an Olaudah Equiano born in Carolina, and a navy muster roll of 1773 records Equiano's birthplace as South Carolina. Some sections of ''The Interesting Narrative,'' and particularly the section on the [[Middle Passage]], contain a number of historical discrepancies and errors. Moreover, the passages in ''The Interesting Narrative'' describing life in Africa very closely resemble the written accounts of a number of other published Africans whose works would have been available to Equiano at the time of writing. Although the proof is not absolute, it suggests that Equiano may have fabricated portions of his autobiography. Other academics have suggested that an oral history supporting ''The Interesting Narrative'' exists in Nigeria near the regions where Equiano claimed to have been born. More recent scholarship has also favored Olaudah Equiano's own account of his African birth, but the dispute over the validity of ''The Interesting Narrative'' remains unresolved.
  
Historians have never discredited the accuracy of Equiano's narrative, nor the power it had to support the abolitionist cause, particularly in Britain during the 1790s, but parts of Equiano's account of the [[Middle Passage]] may have been based on already published accounts or the experiences of those he knew. Also, he could have lied about his birthplace saying it was South Carolina to help himself at one time. It could have simply been a case of a language barrier.
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Historians have never discredited the accuracy of Equiano's narrative, nor the power it had to support the abolitionist cause, particularly in Britain during the 1790s, but parts of Equiano's account of the Middle Passage may have been based on already published accounts or the experiences of those he knew.
 
 
'''Birth in colonial America or West Africa ?'''
 
<blockquote>
 
1. Written Evidence:
 
*  ''Support for the idea that Equiano was born in Carolina'' - Equiano's baptismal record at St Margaret’s Church, Westminster, dated 9 February 1759, records that he was born in 'Carolina'; a Royal Navy muster roll from Constantine Phipp’s Arctic expedition of 1773 says that Equiano was born in 'South Carolina'. In both cases, the information almost certainly came from Equiano himself; there are no primary sources.
 
*  ''Support for the idea that Equiano was born in Africa'' - Equiano's own autobiography, 'The Interesting Narrative...' tells us that he was born in West Africa. This information also comes from Equiano himself.
 
 
 
2. Circumstantial Biographical Evidence:
 
*  ''Support for the idea that Equiano was born in Carolina'' - Equiano gets the dates wrong about the ships in which he was brought from America to England which would be consistent with him having made this part of his story up. Equiano's account of his life is usually very accurate when it can be checked against independent or primary sources, making it surprising that his account of his first ten years can be shown to be inaccurate in parts. Equiano is not recorded as having used the name "Equiano" before publishing his autobiography. All his friends and acquaintances knew him by the name "Gustavus Vassa". He probably made up the name "Olaudah Equiano" as part of the careful construction of an African persona he carried out in 1789.
 
*  ''Support for the idea that Equiano was born in West Africa'' - Although Equiano gets the dates wrong about the ships in which he was brought from America to England, he was a very young child at the time, and suffering a severe trauma, so it is reasonable to assume that his memory might sometimes be at fault. Equiano's account of his life is usually very accurate when it can be checked against independent sources, showing that it was his usual practice to tell the truth as far as he could remember. Although Equiano never used his birth name before 1789, this was not unusual. Few slaves or former slaves used their African names. Equiano's friend Quobna Ottobah Cugoano, for example, used his slave name of John Stuart throughout his life, except on the title page of his book (1787). "Gustavus Vassa" was not his birth name, even had he been born in colonial America, it was given to him later by a master.
 
 
 
3. Equiano's Motivation:
 
*  ''Support for the idea that Equiano was born in Carolina'' - Equiano's main motivation was to end the slave trade, so he would write or say anything in his published work that he thought he could get away with, as long as it brought the abolition of the slave trade, and slavery itself, closer. Equiano had nothing to hide in his early life, so he told the truth about his birthplace to the church clerk at his baptism and to the naval officer who compiled the muster roll in which he gave his birthplace as South Carolina.
 
*  ''Support for the idea that Equiano was born in Africa'' - Equiano's main motivation was to end the slave trade, end slavery, and establish free settlements in West Africa, so he would be very careful to tell the truth in his published work and not write or say anything that might bring him or his campaign into disrepute.  Equiano had been born in West Africa but now had to make the best of his new life and circumstances, and  there was little point in making an issue about his origins, now that his life was in the 'New World' he gave this as his 'adopted' birthplace.
 
 
4. Close Reading of the Text:
 
* ''Support for the idea that Equiano was born in Carolina'' - Much of the early part of 'The Interesting Narrative...', in which Equiano describes West Africa and the Middle Passage, closely resembles similar accounts made by European or American authors, for example, by Anthony Benezet. Equiano probably invented his African childhood, and copied information out of books such as these. The parts of 'The Interesting Narrative...' that describe West Africa and the Middle Passage have a mythological style that makes them unreliable as history.
 
* ''Support for the idea that Equiano was born in Africa'' - Much of the early part of 'The Interesting Narrative...', in which Equiano describes West Africa and the Middle Passage, closely resembles similar accounts made by European or American authors, for example, by Anthony Benezet, yet Equiano references many of these works, as would anyone giving a true account, having consulted them in order to help him remember the details of a distant childhood and out of genuine interest in the geography and social anthropology of his homeland. The parts of ''The Interesting Narrative...' that describe West Africa and the Middle Passage are strengthened by this example of thorough research and show that he took his work very seriously and wanted to write to a very high standard.
 
 
 
5. Contemporary Expectations:
 
*  ''Support for the idea that Equiano was born in Carolina'' - Readers in the eighteenth century were not fools, and demanded the same high level of honesty and veracity that we would now expect. However, Equiano knew that it would be very difficult for his readers to check the truth, or otherwise, of his account. In the late eighteenth century, there were more poems, plays, and novels written against slavery than there were 'serious' political tracts. Readers would thus have been more interested in hearing general truths about slavery than particular histories, and so wouldn't have cared so much about whether the details of Equiano's story were true. 
 
*  ''Support for the idea that Equiano was born in Africa'' - Readers in the eighteenth century were not fools, and demanded the same high level of honesty and veracity that we would now expect. Thus, Equiano would not have tried to get away with telling a lie about his African origins - somebody, somewhere, would have known the truth.  In the late eighteenth century, there were more poems, plays, and novels written against slavery than there were 'serious' political tracts. Equiano would have known that, to be taken seriously, he had to appear as more than just a writer of fiction, but as someone who could write to a very high literary standard, and tell the whole truth.
 
 
 
6. The Realities of Equiano's Life:
 
* ''Support for the idea that Equiano was born in Carolina'' - Even though Equiano was born in Carolina, he was a long way from home and, by the 1780s, could get away with saying anything he liked about his past, particularly since communications between England and America had been disrupted in the war of 1775-1783.  When Equiano was asked for his place of birth during his childhood baptism, he may not have had at that time a sufficient mastery of the legal protocols or legalistic language to give the answer that is normally expected (for example, if he had been asked 'where are you from', he may have understood it as 'where have you recently come from'); however, if this was the case, there is no reason why, as an adult and a fluent English speaker, he would continue to say that he had been born in Carolina, as he later did when joining Constantine Phipp’s Arctic expedition of 1773.
 
* ''Support for the idea that Equiano was born in Africa'' - Despite the war, links between England and America were still close. Had he been lying, sooner or later someone in America would have detected his falsehood, particularly after his book was published in New York in 1791. Equiano knew that the most intensive search would be made by proslavery campaigners to discredit him. Therefore, he would not have attempted to invent a new identity and birthplace. When Equiano was asked for his place of birth during his childhood baptism, he may not have had at that time a sufficient mastery of the legal protocols or legalistic language to give the answer that is normally expected (for example, if he had been asked 'where are you from', he may have understood it as 'where have you recently come from'); and once the mistake was in writing on his baptismal record, he might have chosen to simply accept the error as unimportant.
 
 
 
7. Equiano's Psychological State:
 
*  ''Support for the idea that Equiano was born in Carolina'' - As a terrified and traumatised child, the young Equiano would have been too afraid to tell anything other than the truth when asked for his place of birth at his baptism ceremony.
 
*  ''Support for the idea that Equiano was born in Africa'' - As a terrified and traumatised child, the young Equiano may have been too afraid to tell the truth when asked for his place of birth at his baptism ceremony. Many children, especially traumatised children, invent stories to explain their origins. Many such people come to terms with their trauma in later life. This might explain why Equiano tells one story when younger, and another when older.
 
 
 
</blockquote>
 
  
 
==Family in Britain==
 
==Family in Britain==
  
At some point, after having traveled widely, Olaudah Equiano appears to have decided to settle in Britain and raise a family. Equiano is closely associated with [[Soham]], [[Cambridgeshire]], where, on the [[7 April]] [[1792]], he married Susannah Cullen, a local girl, in St Andrew's Church. He announced his wedding in every edition of his autobiography from 1792 onwards, and it has been suggested his marriage mirrored his anticipation of a commercial union between Africa and England. The couple settled in the area and had two daughters, Anna Maria , born 16th October [[1793]] and Joanna born 11th April [[1795]].  
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At some point, after having traveled widely, Olaudah Equiano appears to have decided to settle in Britain and raise a family. Equiano settled in Soham, Cambridgeshire, where, on April 7, 1792, he married Susannah Cullen, a local girl, in St. Andrew's Church. He announced his wedding in every edition of his autobiography from 1792 onwards, and it has been suggested his marriage mirrored his anticipation of a commercial union between Africa and England. The couple settled in the area and had two daughters, Anna Maria, born October 16, 1793 and Joanna, born April 11, 1795.  
  
Susannah died in February [[1796]] aged 34, and Equiano died a year after that on [[31 March]] [[1797]], aged c.52. Soon after, the elder daughter died aged four years old, leaving [[Joanna Vassa|Joanna]] to inherit Equiano's estate which was valued at £950 &mdash; a considerable sum, worth approximately £100,000 today. [[Joanna Vassa|Joanna]] married the Rev. Henry Bromley and they ran a Congregational Chapel at [[Clavering, Essex|Clavering]] near [[Saffron Walden]] in [[Essex]], before moving to London in the middle of the nineteenth century - they are both buried at the [[Congregational church|Congregationalists]]' novel non-denominational [[Abney Park Cemetery]], in [[Stoke Newington]].
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Susannah died in February 1796 at the age of 34, and Equiano died a year after that on March 31, 1797, at the age of 52. Soon after, the elder daughter died at the age of four, leaving Joanna to inherit Equiano's estate which was valued at £950&mdash;a considerable sum, worth approximately £100,000 today. Equiano's will demonstrates the sincerity of his religious and social beliefs. Had his daughter Joanna died before reaching the age of inheritance (twenty-one), his will stipulated that half of his wealth would go to the Sierra Leona Company for the continued provision of help to West Africans, and half to the Missionary Society, the organization that by the early nineteenth century had become well known world-wide as a non-denominational organization promoting education overseas.
  
==Last days and will==
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== References ==
 
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* Carretta, Vincent. 2005. ''Equiano, the African: Biography of a Self-Made Man.'' Athens: University of Georgia Press. ISBN 0143038427
Although Equiano's death is recorded in London, the location of his burial is unknown. One of his last London addresses appear to have been Plaisters Hall in the City of London (from where he drew up his will on 28 May 1796).  
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* Equiano, Olaudah. 2001. ''The Interesting Narrative of the Life of Olaudah Equiano, or Gustavus Vassa, the African, Written by Himself,'' edited by Werner Sollors. New York: Norton. ISBN 0393974944
 
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* Equiano, Olaudah. 2005. ''The Interesting Narrative of the Life of Olaudah Equiano, or Gustavus Vassa, the African.'' Gutenberg Project. http://www.gutenberg.org/files/15399/15399-h/15399-h.htm. Retrieved October 11, 2007.
Having drawn up his will, Olaudah Equiano moved to John Street, Tottenham Court Road, close to Whitefield's Methodist chapel (where there is a small, recent memorial); and lastly Paddington Street, Middlesex where he died. His death was reported in newspaper obituaries at the time, but seems not to have been widely known. He may have moved frequently and left an unclear trail to his burial place, having held concerns for his own safety and to rest in peace, since sections of the political elite sought to suppress reformers and those linked to them in the 1790s, the time of the [[American Revolution|American]] and [[French Revolution]]s. In December 1797, unaware that he had died nine months earlier, the government sponsored ''Anti-Jacobin, or Weekly Examiner'' presumed him to still be alive, for it satirised him at a fictional meeting of the ''Friends of Freedom''.
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* McKay, John. 2006. ''A History of Western Society,'' 8th ed., Advanced Placement edition. Houghton Mifflin, p. 653.
 
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* Walvin, James. 1998. ''An African's Life: The Life and Times of Olaudah Equiano.'' London: Cassell. ISBN 0304702145
Olaudah Equiano's will demonstrates the sincerity of his religious and social beliefs. Had his daughter Joanna died before reaching the age of inheritance (twenty-one), his wealth would have passed, half to the ''Sierra Leona Company'' for the continued provision of help to West Africans, and half to the organisation formed the previous November at the [[Selina Hastings, Countess of Huntingdon|Countess of Huntingdon's Connection]] Spa Fields Chapel. This was ''The Missionary Society'', the organisation that by the early nineteenth century had become well known world-wide as a non-denominational, though largely [[Congregational church|Congregational]], [[London Missionary Society]] promoting education overseas.
 
  
 
==External links==
 
==External links==
*[http://www.newsreel.org/nav/title.asp?tc=CN0086&s=A%20son%20of%20Africa A SON OF AFRICA]  
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All links retrieved November 17, 2022.
* {{gutenberg author| id=Olaudah+Equiano | name=Olaudah Equiano}}
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*[http://www.newsreel.org/nav/title.asp?tc=CN0086&s=A%20son%20of%20Africa A SON OF AFRICA]
*[http://www.bbc.co.uk/history/historic_figures/equiano_olaudah.shtml Olaudah Equiano] from [http://www.bbc.co.uk BBC.co.uk]
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* {{gutenberg author| id=Olaudah+Equiano | name=Olaudah Equiano}}.
*[http://72.14.221.104/search?q=cache:3vwGUiyOCnEJ:www.yorku.ca/nhp/seminars/2005_06/Vassa_and_Abolition_-_Slavery_and_Abolition.pdf+joanna+vassa&hl=en&gl=uk&ct=clnk&cd=2 Paul E. Lovejoy, 2005/06 ''Autobiography and Memory: Gustavus Vassa, allis Olandah Equiano, the African' - Where was Equiano born ?]
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*[http://www.bbc.co.uk/history/historic_figures/equiano_olaudah.shtml Olaudah Equiano] from BBC.co.uk.  
*[http://www.brycchancarey.com/equiano/nativity.htm] Where was Equiano born?
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*[http://www.brycchancarey.com/equiano/nativity.htm Where Was Olaudah Equiano Born?].
*[http://www.brycchancarey.com/equiano/index.htm Olaudah Equiano, or, Gustavus Vassa, the African]
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*[http://www.brycchancarey.com/equiano/index.htm Olaudah Equiano, or, Gustavus Vassa, the African].
*[http://www.britannica.com/eb/article-9032842/Olaudah-Equiano Encyclopaedia Britannica, Olaudah Equiano - full access article]
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*[http://www.britannica.com/eb/article-9032842/Olaudah-Equiano Encyclopaedia Britannica, Olaudah Equiano - full access article].  
*[http://www.soham.org.uk/history/olaudahequiano.htm soham.org.uk] - including details of church records showing Equiano's marriage and deaths in the family.
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*[http://www.pbs.org/wgbh/aia/part1/1p276.html Africans in America - Olaudah Equiano].  
*[http://www.pbs.org/wgbh/aia/part1/1p276.html Africans in America - Olaudah Equiano]
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*[http://www.brycchancarey.com/equiano/biog.htm Olaudah Equiano: A Critical Biography].  
*[http://www.100greatblackbritons.com/bios/olaudah_equiano.html Black Britain's political founding father - Olaudah Equiano]
 
*[http://chronicle.com/free/v52/i03/03a01101.htm "Unraveling the Narrative"] by Jennifer Howard, ''[[The Chronicle of Higher Education]]'', September 9, 2005
 
*[http://www.brycchancarey.com/equiano/biog.htm]Olaudah Equiano: A Critical Biography
 
*[http://www.pbs.org/wgbh/aia/part1/1p276.html] Olaudah Equiano
 
 
 
== References ==
 
<div class="references-small" style="-moz-column-count:1; column-count:1;"><references/></div>
 
  
[[Category: Art, music, literature, sports and leisure]]
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[[Category:Writers and poets]]
 
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Latest revision as of 00:02, 18 November 2022

Olaudah Equiano - Project Gutenberg eText 15399.png

Olaudah Equiano (c.1745 – March 31, 1797), also known as Gustavus Vassa, was an eighteenth-century merchant seaman and writer of African descent who lived in Britain's American colonies and in Britain. Equiano is primarily remembered today for his autobiography, entitled The Interesting Narrative of the Life of Olaudah Equiano, which, with its detailed descriptions of the hardships of slavery and the culture of Nigerian Africa, became an international bestseller and helped to inspire the abolitionist movement. In addition to being a leading influence in the abolition of slavery, Equiano is also a notable figure in Pan-African literature, as his Interesting Narrative is believed to have influenced a number of later authors of slave narratives, including Frederick Douglass and Booker T. Washington.

Although the historical and biographical accuracy of the Interesting Narrative has recently come into dispute, Equiano is nonetheless a major figure both in the politics and literature of the Middle Passage.

Early life and slavery

By his own account, Olaudah Equiano's early life began in the region of Essaka near the River Niger, an Igbo-speaking region of Nigeria, now in Anambra State. At an early age he was kidnapped by kinsmen and forced into domestic slavery in another native village in a region where the African chieftain hierarchy was tied to slavery. (Equiano 2005)

At the age of eleven, he was sold to white slave traders and taken to the New World, and upon arrival was bought by Michael Pascal, a captain in the Royal Navy. As the slave of a naval captain, Equiano was afforded naval training. Equiano was able to travel extensively; during those travels he was sent to school in England by Pascal to learn to read, a generous gesture for a slave-owner at the time. Equiano mostly served as Pascal's personal servant but he was also expected to contribute in times of battle, and he served with distinction during the Seven Years' War.

Later, Olaudah Equiano was sold on the island of Montserrat in the Leeward Islands of the Caribbean. Equiano was already able to read and write English which, together with his seamanship skills, made him too valuable to be bought for plantation labor. He was acquired by Robert King, a Quaker merchant from Philadelphia. King set Equiano to work on his shipping routes and in his stores, promising him, in 1765, that he could one day buy his own freedom if he saved forty pounds, the price King had paid for Equiano. King taught him to read and write more fluently and educated him in the Christian faith. He allowed Equiano to engage in his own profitable trading, enabling Equiano to come by the forty pounds honestly. In his early twenties, Equiano bought his own freedom.

King urged Equiano to stay on as a business partner, but Equiano found it dangerous and limiting to remain in the colonies as a freedman. While loading a ship in Georgia, he had been almost kidnapped back into slavery. Equiano returned to Britain, where he returned to a life at sea in the Royal Navy. (McKay 2006)

Pioneer of the Abolitionist cause

After several years of travels and trading, Equiano moved to London, becoming involved in the abolitionist movement. He proved to be a popular and powerful speaker, and was introduced to many senior and influential abolitionists who encouraged him to write and publish his life story. He was supported financially by philanthropic abolitionists and religious benefactors; his lectures and preparation for the book were promoted by, among others, Selina Hastings, Countess of Huntingdon. His account, published as The Interesting Narrative, exceeded all expectations for the quality of its imagery and literary style, as well as its profound invectives against those who had failed to join the cause of abolition. The Interesting Narrative was first published in 1789 and rapidly went through several editions. It is one of the earliest known examples of published writing by an African writer. Its first-hand account of slavery and of the travels and experiences of an eighteenth-century black immigrant in America and Britain had a profound impact on white people's perceptions of African people.

The book not only furthered the abolitionist cause, but also made Equiano's fortune. It gave him independence from his benefactors, enabling him to fully chart his own life and purpose, and develop his interest in working to improve economic, social, and educational conditions in Africa, particularly in Sierra Leone.

Controversy over origin

Front page of The Interesting Narrative of the Life of Olaudah Equiano, Or Gustavus Vassa

Vincent Carretta, a professor of literature and author of Equiano, the African: Biography of a Self-Made Man, points out that a major problem facing any biographer is how to deal with Equiano's account of his origins:

Equiano was certainly African by descent. The circumstantial evidence that Equiano was also African American by birth and African British by choice is compelling but not absolutely conclusive. Although the circumstantial evidence is not equivalent to proof, anyone dealing with Equiano's life and art must consider it.

This current doubt about his origins arises from records that suggest Equiano may have been born in South Carolina. Most importantly, the baptismal record at St. Margaret's Church in Westminster, dated February 9, 1759, records an Olaudah Equiano born in Carolina, and a navy muster roll of 1773 records Equiano's birthplace as South Carolina. Some sections of The Interesting Narrative, and particularly the section on the Middle Passage, contain a number of historical discrepancies and errors. Moreover, the passages in The Interesting Narrative describing life in Africa very closely resemble the written accounts of a number of other published Africans whose works would have been available to Equiano at the time of writing. Although the proof is not absolute, it suggests that Equiano may have fabricated portions of his autobiography. Other academics have suggested that an oral history supporting The Interesting Narrative exists in Nigeria near the regions where Equiano claimed to have been born. More recent scholarship has also favored Olaudah Equiano's own account of his African birth, but the dispute over the validity of The Interesting Narrative remains unresolved.

Historians have never discredited the accuracy of Equiano's narrative, nor the power it had to support the abolitionist cause, particularly in Britain during the 1790s, but parts of Equiano's account of the Middle Passage may have been based on already published accounts or the experiences of those he knew.

Family in Britain

At some point, after having traveled widely, Olaudah Equiano appears to have decided to settle in Britain and raise a family. Equiano settled in Soham, Cambridgeshire, where, on April 7, 1792, he married Susannah Cullen, a local girl, in St. Andrew's Church. He announced his wedding in every edition of his autobiography from 1792 onwards, and it has been suggested his marriage mirrored his anticipation of a commercial union between Africa and England. The couple settled in the area and had two daughters, Anna Maria, born October 16, 1793 and Joanna, born April 11, 1795.

Susannah died in February 1796 at the age of 34, and Equiano died a year after that on March 31, 1797, at the age of 52. Soon after, the elder daughter died at the age of four, leaving Joanna to inherit Equiano's estate which was valued at £950—a considerable sum, worth approximately £100,000 today. Equiano's will demonstrates the sincerity of his religious and social beliefs. Had his daughter Joanna died before reaching the age of inheritance (twenty-one), his will stipulated that half of his wealth would go to the Sierra Leona Company for the continued provision of help to West Africans, and half to the Missionary Society, the organization that by the early nineteenth century had become well known world-wide as a non-denominational organization promoting education overseas.

References
ISBN links support NWE through referral fees

  • Carretta, Vincent. 2005. Equiano, the African: Biography of a Self-Made Man. Athens: University of Georgia Press. ISBN 0143038427
  • Equiano, Olaudah. 2001. The Interesting Narrative of the Life of Olaudah Equiano, or Gustavus Vassa, the African, Written by Himself, edited by Werner Sollors. New York: Norton. ISBN 0393974944
  • Equiano, Olaudah. 2005. The Interesting Narrative of the Life of Olaudah Equiano, or Gustavus Vassa, the African. Gutenberg Project. http://www.gutenberg.org/files/15399/15399-h/15399-h.htm. Retrieved October 11, 2007.
  • McKay, John. 2006. A History of Western Society, 8th ed., Advanced Placement edition. Houghton Mifflin, p. 653.
  • Walvin, James. 1998. An African's Life: The Life and Times of Olaudah Equiano. London: Cassell. ISBN 0304702145

External links

All links retrieved November 17, 2022.

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