One of the most baffling aspects of European interest in African people is the civilizations collective distaste of and fascination with people of African descent. The initial journey into Africa, and the planning that preceded it, spawned many of the most enlightening theories about African people. These theories, usually in support of African savagery and inferiority and in favor of European superiority and civility were based in the colonial mentalities of that time. Of the most notable theories is the idea that African religious system was pagan and that African people were inferior because of their darker skin pigmentation and “beast-like” nature. These theories dispersed rapidly across the globe, and even today people of African-descent collectively, however subconsciously, grow into them. Moving forward, how are these theories presented in post-modern works of literature? Equally so, how do authors weave the colonial and post-colonial mentalities into the framework of certain texts. Charles Johnson’s Middle Passage advances both colonial mentalities as well as post-colonial perspectives. The novel sheds light on traditional European colonial notions African savagery, the inferiority of African people as sub-human and commodities, and—at the same instant—presents the post-colonial perspective of the archetypical American Negro serving as a “middle man” between Europeans and Africans. The Middle Passage presents very clearly the traditional European held notion of African savagery. In essence, everything about African people such as their religious views, cultural practices, and physical make reveals their lack of civility and class in relation to the western world. Of the most notable European notions about African religi... ... middle of paper ... ... of the colonial mentalities and post-colonial perspectives into the Middle Passage. In doing so, he highlights, indirectly, the philosophical position of the West in relation to African beliefs considered pagan and perhaps savage. He identifies the rationale for the European conquest of Africa being rooted in the concept that Africans were somehow sub-human and inferior to whites. In addition to that, Johnson advances the post-colonial concept of the “middle man” in Rutherford Calhoun’s character and in the greater context of the mulatto Negro in America. Works Cited Cesaire, Aime. “Discourse on Colonialism” Monthly Review Press: New York and London, 1972. Fagel, Brian. “Passages from the Middle:Coloniality and Postcoloniality in Charles Johnson’s Middle Passage” Scott, Daniel M. “Interrogating Identity: Appropriation and Transformation in Middle Passage”
One of the major questions asked about the slave trade is ‘how could so Europeans enslave so many millions of Africans?” Many documents exist and show historians what the slave trade was like. We use these stories to piece together what it must have been to be a slave or a slaver. John Barbot told the story of the slave trade from the perspective of a slaver in his “A Description of the Coasts of North and South Guinea.” Barbot describes the life of African slaves before they entered the slave trade.
In Brent Hayes Edwards essay, “ The Use of Diaspora”, the term “African Diaspora” is critically explored for its intellectual history of the word. Edward’s reason for investigating the “intellectual history of the term” rather than a general history is because the term “is taken up at a particular conjecture in black scholarly discourse to do a particular kind of epistemological work” (Edwards 9). At the beginning of his essay Edwards mentions the problem with the term, in terms of how it is loosely it is being used which he brings confusion to many scholars. As an intellectual Edwards understands “the confusing multiplicity” the term has been associated with by the works of other intellectuals who either used the coined or used the term African diaspora. As an articulate scholar, Edwards hopes to “excavate a historicized and politicized sense of diaspora” through his own work in which he focuses “on a black cultural politics in the interwar, particularly in the transnational circuits of exchange between the Harlem Renaissance and pre-Negritude Fran cophone activity in the France and West Africa”(8). Throughout his essay Edwards logically attacks the problem giving an informative insight of the works that other scholars have contributed to the term Edwards traces back to the intellectual history of the African diaspora in an eloquent manner.
Olaudah Equiano's Interesting Narrative provides insight into cultural assimilation and the difficulties such assimilation. The writer embraces several Western traits and ideals yet guards his African virtues jealously. In doing so however, he finds himself somewhere in between a full European and a displaced African. This problem of cultural identity Equiano struggled with is still present in modern American society. The modern day African-American appears to also be in the process of deciding the between two competing cultures and often being left somewhere in middle becoming a victim of cultural identity just like Olaudah Equiano some 250 years ago.
Wheatley’s poem, “On Being Brought from Africa to America” is part of a set of works that Henry Louis Gates Jr. recognized as a historically significant literary contribution for black Americans and black women (Baym et al. 752). Addressed to the Christians who participated in the slave trade, the poem is meant to reveal the inconsistencies between their actions and the Christian Ideal. Whether perceived as a work of sincerity or a work of irony, the poem conveys the message that an individual’s behaviors are influenced by the examples of others and that all people are equal. Understanding Phillis Wheatley’s intent in her poem, “On Being Brought from Africa to America,” is gained by considering all of the aspects of her existence when analyzing her work and even though perception is based on individual perspective, analysis and explication will reveal the contrariety Phillis Wheatley observed between society and the Christian Ideal and evidence her desire for the dissolution of every inequality.
Author of “The Negro Family”, E. Franklin Frazier believed that the centrality of the bible, structure of Black worship, and notion of God that evolved from the invisible institution to the Black Church was confirmation of the power of white influence . These tactics and different developments were merely adaptive methods used by slaves in order to worship freely in a confined space. Frazier’s beliefs were undermined by author Gayraud S. Wilmore’s description of Vodun in his book Black Religion and Black Radicalism. Frazier’s contention that black religion was evidence of white influence assumes a blank and passive slate. While Vodun in West Africa did have organization that was probably “infiltrated by Roman Catholicism” the goal of New World Africans was to adapt and understand their lives (Wilmore 43). Although white influence was forced upon New World Africans, slaves did not accept this influence but rather interpreted it to create a new, place-based Vodun religion. Vodun adapted to New World conditions, functioned as a coping mechanism, and possessed evolutionary qualities.
“Different but Equal” is a video in which Basil Davidson, the narrator, attempts to expand and heighten the understanding that Western civilization has about Africa. Often thought of as underdeveloped or uncivilized, Basil focuses mainly on the accomplishments of Africans throughout the years and uses them to contrast the surprisingly popular belief of African inferiority. Just a few of the main issues being brought up are how Europeans routinely discredited African accomplishments, the often disputed race of the Egyptians and their society, and why the thought that Africans are ‘uncivilized’ isn’t accurate. The video uses science, archaeology and history combined with the input of well-known researchers to give a more accurate depiction of
Hine, Darlene C., Hine, William C., Harrold, Stanley: The African-American Odyssey Volume Two: Since 1865. Second Edition. Prentice Hall. Upper Saddle River, New Jersey. 2003.
There is no other experience in history where innocent African Americans encountered such a brutal torment. This infamous ordeal is called the Middle Passage or the “middle leg” of the Triangular Trade, which was the forceful voyage of African Americans from Africa to the New World. The Africans were taken from their homeland, boarded onto the dreadful ships, and scattered into the New World as slaves. 10- 16 million Africans were shipped across the Atlantic during the 1500’s to the 1900’s and 10- 15 percent of them died during the voyage. Millions of men, women, and children left behind their personal possessions and loved ones that will never be seen again. Not only were the Africans limited to freedom, but also lost their identity in the process. Kidnapped from their lives that throbbed with numerous possibilities of greatness were now out of sight and thrown into the never-ending pile of waste. The loathsome and inhuman circumstances that the Africans had to face truly describe the great wrongdoing of the Middle Passage.
Examination into the true heart of experience and meaning, Charles Johnson’s Middle Passage looks at the structures of identity and the total transformation of the self. The novel talks about the hidden assumptions of human and literary identity and brings to view the real problems of these assumptions through different ideas of allusion and appropriation. As the novel tells Rutherford Calhoun’s transformation of un-awareness allows him to cross “the sea of suffering” (209) making him forget who he really is. The novel brings forth the roots of human “being” and the true complications and troubles of African American experiences. Stuck between posed questions of identity, the abstract body is able to provide important insight into the methods and meanings in Middle Passage.
Although, the Civil war brought about change for Africans, along with this change it brought heart ache, despair and restriction of worship to the African...
Falconbridge’s account of the slave trade and middle passage was so vivid and descriptive that it made it hard to read. This is just but one person’s story about the Atlantic slave trade, and I am almost positive that there were more brutal and unfathomable tales that are still unheard of.
Supposedly, before the white man’s curiosity drove him to Africa, he already had a land upon which he built his nation and defined or refined his identity. He had fought in wars with his own kind to protect his place and rights within that land. When he reached Africa, the continent’s history not only commenced with him, it became part of his history. However, Plaatje’s perspective is that the black man’s history began before the arrival of the Boers where he—so secured in his identity—was only concerned with creating his own history of conquest and invasion (1-9). Nevertheless, History depicts that these two men’s path crossed and the white man came to classify himself as the civilized, which definition describes an advanced state of society,
By utilizing an unbiased stance in his novel, Things Fall Apart, Chinua Achebe promotes cultural relativity without forcibly steering his audience to a particular mindset. He presents the flaws of the Ibo tribe the same way he presents the assets—without either condescension or pride; he presents the cruelties of the colonizers the same way he presents their open mindedness—without either resentment or sympathy. Because of this balance, readers are able to view the characters as multifaceted human beings instead of simply heroes and victims. Achebe writes with such subtle impartiality that American audiences do not feel guilty for the cruel actions of the colonizers or disgusted by the shocking traditions of the tribesmen. The readers stop differentiating the characters as either “tribesmen” or “colonizers”. They see them simply as people, much like themselves. With this mindset, the audience starts to reflect upon their own cultural weaknesses. Conversely, the colonizers forcefully declare their religion onto the tribesmen instead of neutrally presenting their beliefs. Achebe prevails over his anger to present his opinion without forcefulness and with open-minded consideration. Yes, the colonizers succeed in converting many tribesmen into Christians; however, their success is subjective because they destroy African culture in the process. Ultimately, Achebe is successful in delivering his political views, but he does so by encouraging open-mindedness and cultural relativity instead of forcing his individual ideals upon his readers.
Chinua Achebe was an influential Nigerian author during the 1900’s who was credited with his three essays which have been fused together into the book “Home and Exile”. In his stories he discusses things such as his own Igbo people, the problems with colonialization, the strength that stories can have and many more topics. A big part of his essays are on his thoughts of colonialism, the impact it has had on his home of Nigeria, and how stories written by others either helped justify colonialism or rejected it. Chinua argues that stories have their own power to fight, and while stories themselves do not have the ability to directly fight colonialism; they do, however with their power of words, stories can motivate and encourage people to stand up against colonialism. In proving this thesis to be a true statement, I will be providing evidence of the how, why and the extent to which stories can fight colonialism.
Between the years of 1500-1866, the slave trade added a substantial African presents to the mix of Europeans and Native American in the Americas. More than 12 million individuals we ripped from their African societies and shipped across the Atlantic on the infamous middle passage. The slave trade is often described as “the Maafa” by Africans and African-American scholars, meaning "holocaust" or "great disaster" in Swahili. Though the Europeans had a much different perspective of the Atlantic Slave trade, it was not all smooth sailings.