Early Narratives an Ocean Apart: Smith and Equiano
After America declared her independence yet before the turn of the century, two African authors now living in Europe and America wrote their life stories in an attempt to call attention to the evils of slavery. Venture Smith, now a freedman in Connecticut, wrote from an American perspective, while Olaudah Equiano in Britain presented a slightly different perspective. The main difference in the approach of Smith's and Equiano's writing centers on the intended purpose of work. Equiano’s Interesting Narrative of the Life of Olaudah Equiano is not only an attempt to tell his story but also an attempt to convince those in power in Britain about the evils of the slave trade. This is evidenced by his introduction written to the Parliament of Britain stating that it has “exalted the dignity of human nature” in the anti-slavery debates and legislation that had already taken place (Equiano 189). Historically, by the time of his book’s publication (1789), Britain was already debating the end of slavery in its empire. By contrast, Smith’s A Narrative of the Life and Adventures of Venture, A Native of Africa, written in 1793 and on a different continent, is more of a life chronicle with the purpose of not only condemning slavery but also demonstrating the equal humanness of African-Americans. Smith refers to himself as “a Jefferson and a Washington, in a state of nature, or rather a state of slavery” attempting to draw the parallel that given an opportunity, this African prince could have been a great leader as well (170). However, the difference in purposes in the end does not change the outcome. Both authors realize they must assimilate in order to be heard.
Both Smith and Equiano have critical attitudes towards the Europeans that brought them to America as part of the slave trade. Smith describes the Europeans who brutally killed his father as acting “with great inhumanity” while he, as a child, stood by and watched (173). Similarly, Equiano recalls asking his fellow captives “if we were not to be eaten by those white men with horrible looks, red faces, and loose hair” recalling his fear when he arrived on the slave vessel (206). After he fainted, the crew gave him liquor to calm him. Later, he describes the environment under the decks as disgusting (Equiano 207). Through these facts, both make a strong argument to end the inhumanity of the slave trade.
However, to be heard, both authors assimilate to the Christian and social culture of the day. Equiano’s narrative begins with a passage of scripture (189).Smith’s ends with Biblical allusion to Solomon’s closing in Ecclesiastes “vanity of vanities, all is vanity!” equating the troubles and disillusionment he has suffered in this life to those of the man who asked God for wisdom (185). Further, Smith adopts western ideals such as monogamous marriage, ownership of land, and even becomes a slave owner himself. Through his related events, he provides a description of a thrifty, honest, hard working man. Equiano’s quest to learn to read as well as his references to Christian theologians of his time demonstrates the desire to appear as part of European culture (188-9, 212). The description of Equiano’s conversion to Christianity would have also served as a mechanism to equate his journey from Africa where he compared his people to “the Jews, before they reached the Land of Promise” to his inclusion now into European Christian fellowship (189, 213). The writing of both narratives includes little dialect and few references to African words or locations. This demonstrates the knowledge of both writers that in order to have their works published and read by a white society, they must appear sufficiently apart of that society. Without assimilation, the works would not have had the impact they did in Europe and America.
In an attempt to reach persuasively an audience of white readers, Smith and Equiano both develop a portrait of civilized Africa, work to establish their credibility as equals to the readers, and confirm the horrors of the slave trade. In both narratives, slavery in Africa is different from slavery between European or American owners and African slaves. Additionally, they portray customs as definite and organized. Equiano describes the women from his tribe as modest. Further, he describes their cleanliness (Equiano 197). Later, he describes the family structure in comparison to that of “Abraham and the other patriarchs” (Equiano 199). Smith details the incident between his parents in which his father mistreated his mother by improperly taking on another wife. His father reconciled with his mother, made amends, and hunted him down as a loving father to restore his family (Smith 171-2). Eroding the myth of an uncivilized Africa was a necessary first step to breaking down the defenses of the white readers.
To establish their credibility as equals, Smith and Equiano pursue different methods. Smith details his life as a slave and then free man in pursuit of the American Dream. He works hard and, even though taken advantage of by whites, black, and Indians, succeeds in preserving his family and owning land. Equiano in contrast uses his education by means of his reading ability and the story of the talking book (Equiano 212). His references to Biblical material and theologians are a means of demonstrating his mental equality (Equiano 199). The interesting contrast of the two approaches results from to the different geographic situations of the writers at the time of their works. America at the time was a largely unsettled continent where nature and Indians were real dangers. England on the other hand was entering the Industrial Revolution. Cutting wood and fishing as mentioned by Smith would not have seemed as equally civilized to the Europeans of the day. Each writer was able to relate to his audience, even though their audiences were different.
The result of the authors’ positive masking was the ability to promote the end of slavery. Both writers described inhuman treatment during the Middle Passage. Smith’s accounts of taking his master to the justice of the peace in an attempt to resolve an issue would demonstrate the failure of the system to protect slaves (179). Smith further makes the statement when his master decided not to keep him “I crossed the waters to come here and I am willing to cross them to return” alluding to the discussions of returning slaves to Africa (179). By changing the view of Africa and the mental abilities of Africans, both writers hoped to end the system that forcibly took them from their homelands. Interestingly though, neither said they would like to return to Africa.
Works Cited
Equiano, Olaudah. "The Interesting Narrative of the Life of Equiano, or Gustavus Vassa, the African, Written by Himself.” The Norton Anthology of African American Literature. Ed. Henry Louis Gates Jr. and Nellie Y. Mckay. 2nd ed.New York:W.W. Norton & Company, Inc., 2004. 189-213. Print.
Smith, Venture. "A Narrative of the Life and Adventures of Venture, A Native of Africa: But Resident above Sixty Years in the United States of America." The Norton Anthology of African American Literature. Ed. Henry Louis Gates Jr. and Nellie Y. Mckay.2nd ed. New York: W.W. Norton & Company, Inc., 2004. 168-89. Print.
Both Smith and Equiano have critical attitudes towards the Europeans that brought them to America as part of the slave trade. Smith describes the Europeans who brutally killed his father as acting “with great inhumanity” while he, as a child, stood by and watched (173). Similarly, Equiano recalls asking his fellow captives “if we were not to be eaten by those white men with horrible looks, red faces, and loose hair” recalling his fear when he arrived on the slave vessel (206). After he fainted, the crew gave him liquor to calm him. Later, he describes the environment under the decks as disgusting (Equiano 207). Through these facts, both make a strong argument to end the inhumanity of the slave trade.
However, to be heard, both authors assimilate to the Christian and social culture of the day. Equiano’s narrative begins with a passage of scripture (189).Smith’s ends with Biblical allusion to Solomon’s closing in Ecclesiastes “vanity of vanities, all is vanity!” equating the troubles and disillusionment he has suffered in this life to those of the man who asked God for wisdom (185). Further, Smith adopts western ideals such as monogamous marriage, ownership of land, and even becomes a slave owner himself. Through his related events, he provides a description of a thrifty, honest, hard working man. Equiano’s quest to learn to read as well as his references to Christian theologians of his time demonstrates the desire to appear as part of European culture (188-9, 212). The description of Equiano’s conversion to Christianity would have also served as a mechanism to equate his journey from Africa where he compared his people to “the Jews, before they reached the Land of Promise” to his inclusion now into European Christian fellowship (189, 213). The writing of both narratives includes little dialect and few references to African words or locations. This demonstrates the knowledge of both writers that in order to have their works published and read by a white society, they must appear sufficiently apart of that society. Without assimilation, the works would not have had the impact they did in Europe and America.
In an attempt to reach persuasively an audience of white readers, Smith and Equiano both develop a portrait of civilized Africa, work to establish their credibility as equals to the readers, and confirm the horrors of the slave trade. In both narratives, slavery in Africa is different from slavery between European or American owners and African slaves. Additionally, they portray customs as definite and organized. Equiano describes the women from his tribe as modest. Further, he describes their cleanliness (Equiano 197). Later, he describes the family structure in comparison to that of “Abraham and the other patriarchs” (Equiano 199). Smith details the incident between his parents in which his father mistreated his mother by improperly taking on another wife. His father reconciled with his mother, made amends, and hunted him down as a loving father to restore his family (Smith 171-2). Eroding the myth of an uncivilized Africa was a necessary first step to breaking down the defenses of the white readers.
To establish their credibility as equals, Smith and Equiano pursue different methods. Smith details his life as a slave and then free man in pursuit of the American Dream. He works hard and, even though taken advantage of by whites, black, and Indians, succeeds in preserving his family and owning land. Equiano in contrast uses his education by means of his reading ability and the story of the talking book (Equiano 212). His references to Biblical material and theologians are a means of demonstrating his mental equality (Equiano 199). The interesting contrast of the two approaches results from to the different geographic situations of the writers at the time of their works. America at the time was a largely unsettled continent where nature and Indians were real dangers. England on the other hand was entering the Industrial Revolution. Cutting wood and fishing as mentioned by Smith would not have seemed as equally civilized to the Europeans of the day. Each writer was able to relate to his audience, even though their audiences were different.
The result of the authors’ positive masking was the ability to promote the end of slavery. Both writers described inhuman treatment during the Middle Passage. Smith’s accounts of taking his master to the justice of the peace in an attempt to resolve an issue would demonstrate the failure of the system to protect slaves (179). Smith further makes the statement when his master decided not to keep him “I crossed the waters to come here and I am willing to cross them to return” alluding to the discussions of returning slaves to Africa (179). By changing the view of Africa and the mental abilities of Africans, both writers hoped to end the system that forcibly took them from their homelands. Interestingly though, neither said they would like to return to Africa.
Works Cited
Equiano, Olaudah. "The Interesting Narrative of the Life of Equiano, or Gustavus Vassa, the African, Written by Himself.” The Norton Anthology of African American Literature. Ed. Henry Louis Gates Jr. and Nellie Y. Mckay. 2nd ed.New York:W.W. Norton & Company, Inc., 2004. 189-213. Print.
Smith, Venture. "A Narrative of the Life and Adventures of Venture, A Native of Africa: But Resident above Sixty Years in the United States of America." The Norton Anthology of African American Literature. Ed. Henry Louis Gates Jr. and Nellie Y. Mckay.2nd ed. New York: W.W. Norton & Company, Inc., 2004. 168-89. Print.