Sentiment and cosmopolitanism in Olaudah Equiano's Narrative

Abstract

This essay argues that Olaudah Equiano, author of the famous eighteenth-century slave narrative, displayed an international egalitarianism that was unique at the time. He was an extraordinarily well-travelled and a cosmopolitan man who criss-crossed the Atlantic, visiting every corner of the British Empire and who also endured the horrors and terrors of slavery and even as a freeman, never escaped the indignities of discrimination and racism. As a transnational figure of the African diaspora, Equiano's vision of global trade did not much differ from the tenets of British imperialism and market capitalism, which emphasized the exploitation of natural resources throughout the Empire. At the same time, in the representation of his relationship to Africa Equiano sought to establish more equalized and less exploitative international relations. Using political ideologies drawn from liberalism and republicanism, he extended them into a radical form of cosmopolitanism. Particularly in his depiction of his African childhood, and in the way he describes his participation in the Sierra Leone settlement project, is there a desire to create this new paradigm. The skillful appeal to feeling in both these sections of the narrative plays an important role in promoting this political agenda.     

‘Ireland of the welcomes’? racism and anti-racism in nineteenth-century Ireland

Irish society, North and South, has been slow to develop a social awareness and legal framework in relation to racism. This has resulted, in the main, from an unwillingness to admit to the presence of racism in Irish history and culture. Yet an examination of Irish society at the time of the visits of two black abolitionists to the country Olaudah Equiano in 1791 and Frederick Douglass in 1845—reveals deep currents of racism in both instances. The attempt by Belfast merchant Waddell Cunningham, who had made his fortune through the provisioning of slave plantations in the Caribbean, to establish a slave-trading company in Belfast in 1786 is a case in point. And, in the mid-nineteenth century, the Young Irelanders, a radical and militant nationalist movement, viewed national liberation as more pressing than the abolition of slavery. At the same time, both Equiano and Douglass noted the warm welcome they received, the former from anti-slavery activists, and the latter from such global players in the international abolitionist scene as Daniel O'Connell. Rolston concludes that there is nothing mysterious in contemporary Irish racism and anti-racism. Both have deep historical roots and are ultimately explained by Ireland's complex relationship to colonization: colonized itself, while at the same time intimately involved in colonizing others through the key roles played by Irish people throughout the British empire.