Introduction
The citation from Charlotte Susmann emphasizes the vital part that literary representations performed in the British people’s decision to reconsider the morality of slavery.[1] Literature gave readers a platform for critical reflection on the system of slavery because of its ability to stir readers’ emotions and upend social standards. Literary works influenced public opinion by delivering vivid and thought-provoking storylines that prompted readers to reconsider the moral consequences of slavery.[2] The institution’s reality could be confronted by readers in ways frequently not possible through other media, thanks to literary representations of slavery. Through their depictions of enslaved people’s dehumanization, brutality, and inhumanity, these works raised awareness of their suffering among the public. Authors may force readers’ empathy and emotional investment through great fiction, forcing them to consider the moral difficulties present in the institution of slavery. Literary depictions also could refute preexisting stories and notions of hierarchy and race. These works challenged the belief in racial inferiority by depicting enslaved people as fully developed human beings with agency, emotions, and intelligence. Such stories forced readers to reconsider the presumptions that served as the foundation for the institution, upending the ingrained preconceptions and stereotypes that defended slavery’s moral legitimacy. Both Oroonoko by Aphra Behn and The Interesting Narrative by Olaudah Equiano contributed to challenging the dominant ideas on slavery and igniting critical thought among Britons. These literary works gave readers vivid depictions of the cruelty and unfairness of slavery, ultimately leading them to question the morality of the practice.
Humanizing the Enslaved
The stories of Oroonoko and Equiano humanize the enslaved people by making them complicated, sympathetic persons with hopes, desires, and feelings. For instance, the title character in Behn’s Oroonoko is portrayed as an honourable and dignified African prince who endures unspeakable injustice and misery.[3] The way Behn depicts Oroonoko’s suffering and the cruel treatment he receives highlights the inhumanity of slavery as a system. It contests the idea that someone’s worth or how they are treated should depend on their race or social standing. Oroonoko’s suffering moves readers and is outraged, leading them to consider the morality of a system that condones such brutality and injustice. Behn confronts her time’s prevalent assumptions and biases by portraying Oroonoko as a noble and respectable heroine who endures horrible cruelty. She challenges readers to consider the ethics of slavery and to acknowledge that everyone has inherent value and humanity, irrespective of their colour or socioeconomic status.
Equiano’s story offers a thorough account of his experiences as an enslaved person, displaying his wit, initiative, and grit. The prevalent preconceptions and stereotypes of his period are challenged by Equiano’s depiction of his experiences as an enslaved person. In contrast to the demeaning myths used to defend the practice of slavery, his story paints a deep and nuanced image of an enslaved individual. The idea that slaves were intrinsically inferior or unable to contribute to society is effectively refuted by Equiano’s initiative, intelligence, and bravery. These narratives opposed the dehumanizing narratives promoted by proponents of slavery and prompted readers to consider the ethics of such treatment by portraying enslaved people as fully constituted human beings.
Exposing the Brutality of Slavery
Oroonoko and The Interesting Narrative both shed light on the violent treatment of enslaved people and their horrific living conditions. Equiano’s tale vividly details the terrible treatment, involving beatings, whippings, and sexual exploitation, faced by enslaved Africans.[4] Equiano’s tale vividly details the terrible treatment, involving beatings, whippings, and sexual exploitation, faced by enslaved Africans. Equiano portrays the brutality and torture Africans held as enslaved people in intimate detail. He describes brutal beatings, frequently for minor offences or to exercise control and inspire terror. Equiano goes through the trauma and grief of being whipped and the physical pain and psychological anguish of such cruel deeds. Equiano also emphasizes the sexual exploitation that Africans under slavery, particularly women, experienced. He talks about the rampant rape and sexual assault by enslavers and other influential people. The awful reality of how enslaved women were regarded as objects of sexual enjoyment and denied control over their bodies is revealed by Equiano’s account.
Behn’s narrative depicts the physical and psychological anguish endured by Oroonoko and his fellow slaves. Behn thoroughly describes Oroonoko’s and other enslaved people’s sufferings, emphasizing the terrible and brutal conditions they are kept in. Detailed accounts of the enslaved people’s backbreaking work, beatings, and other physical punishments paint a picture of their physical suffering. As a former royal African prince now living as an enslaved person, Oroonoko sees a sharp contrast between his former life of luxury and the terrible realities of his servitude. These publications seek to elicit strong emotional reactions from readers and urge them to consider the moral ramifications of such atrocities by offering thorough and explicit depictions of the miseries of slavery.
Challenging Racial Hierarchies
The stories of Oroonoko and Equiano also questioned then-current racial inequalities. The widespread perception that Africans are inherently inferior was challenged by Behn’s portrayal of Oroonoko as an African prince with respect, dignity, and intelligence. Oroonoko is portrayed in the story as a noble, upright person with a regal bearing. He demonstrates honour, bravery, and brilliance typically found in European nobility. Behn’s depiction of Oroonoko challenges the idea that Africans are fundamentally inferior or lacking in noble features as polite and educated African princes.[5] Behn challenges the generally held notion that white Europeans are inherently better by portraying Oroonoko as someone who transcends racial stereotypes. The portrayal of Oroonoko questions the idea that someone’s value and worth are primarily based on their race. On the other hand, Behn places a premium on personal merit, character, and virtue. Behn also emphasizes Oroonoko’s ability to learn and cultural diversity. She portrays him as a brilliant orator who speaks fluently in several languages, is well-versed in philosophy, and has a solid grasp of political theory. The perception that Africans are mentally inferior and unable to achieve intellectual or cultural brilliance is challenged by this representation. Similarly, Equiano’s story focused on his accomplishments, knowledge, and education while detailing his path from slavery to freedom. These narratives challenged racial prejudices and prompted readers to reevaluate their beliefs about the fundamental superiority of white Europeans by depicting enslaved people as capable of high intellect and virtue.
Appeal to Sympathy and Empathy
Both stories used emotional appeals to arouse readers’ compassion and empathy for the situation of the captives. In particular, Behn’s Oroonoko used sentimental tropes to emphasize the protagonist’s pain and tragic fate and establish an emotional connection with the audience.[6] Behn uses sentimental aspects in the story to provoke an emotional response from the audience. The author, as a noble and upright person who encounters excellent sorrow and injustice, portrays Oroonoko. The story seeks to arouse empathy and compassion for Oroonoko’s condition by providing precise details of his physical and psychological suffering. Behn wants to question the morality of slavery by making an emotional connection with the audience. She challenges readers to identify with Oroonoko’s tribulations, to feel his sorrow and injustice alongside him, and to consider how inhumane a system that tolerates such agony must be.
Equiano’s narrative enabled readers to engage in his experiences and understand the struggles faced by enslaved Africans through its intimate and sincere tone. Equiano’s story is distinguished by its personal and genuine style. He tells his tale in the first person, which enables readers to empathize with his events, ideas, and feelings. Equiano’s real and personal style draws readers into his world and fosters feelings of empathy and emotional attachment. Equiano tries to arouse readers’ empathy by detailing his life as an enslaved person. He talks about the horrors and injustices of slavery, such as the psychological and physical violence he experienced, being cut off from his family, and losing his freedom. Because of Equiano’s openness and sincerity, readers can relate to his condition and grasp the scope of his pain. These texts sought to evoke a moral reaction from readers by appealing to their emotions, provoking people to consider whether a system that sustained such pain was legitimate.
Conclusion
Literary representations were significant in helping Britons reassess the morality of slavery. Slavery was depicted in literature as a form of social commentary and criticism. Authors questioned the ethics of slavery, exposed its inconsistencies, and upended the status quo through their writing. These works prompted readers to consider the ethical ramifications of preserving an organization that denied fundamental human rights and sustained great misery through allegory, symbolism, and thematic studies. Literature influenced a broader cultural shift in public opinion by encouraging critique, amplifying underrepresented voices, challenging racial hierarchies, and creating emotional engagement. It allowed for a more complex knowledge of how inhumane slavery is and gave people cause to reflect on the moral precepts that underpinned it. The abolitionist campaign and eradicating slavery were ultimately aided by the contemplation and honest reevaluation that Britons could participate in because of literary depictions. The Interesting Narrative by Olaudah Equiano and Aphra Behn’s Oroonoko both played significant parts in promoting thought on and reevaluating the moral acceptability of slavery in British society. These narratives aimed to elicit honest reflection and inspire a re-examination of the ethical basis of the institution of slavery by humanizing enslaved people, highlighting the brutality of slavery, challenging racial hierarchies, and appealing to readers’ emotions.
Bibliography
Brown, Laura. Ends of Empire: Women and Ideology in early eighteenth-century English Literature. Cornell University Press, 1993. https://www.proquest.com/openview/091d13ec3208d8e4ccdbbd30249b318f/1?pq-origsite=gscholar&cbl=1818357
Charlotte, Sussman. “Women and the Politics of Sugar, 1792.” Representations 48 (1994): 48-69. https://www.semanticscholar.org/paper/Women-and-the-Politics-of-Sugar%2C-1792-Sussman/49b327fbb4e450ce1206f196edb5b9c2898358c9
Ellen, Rooney, ed. The Cambridge Companion to feminist literary theory. Cambridge University Press, 2006. https://www.cambridge.org/core/books/cambridge-companion-to-feminist-literary-theory/AA04A2D1548C5E0CCCD3E7C24C7129EC
George A, Starr. “Aphra Behn and the Genealogy of the Man of Feeling.” Modern Philology 87, no. 4 (1990): 362-372. https://www.jstor.org/stable/i218337
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Przemysław, Uściński. “The “Noble Savage”: Aristocracy, Slavery, Restoration Culture and Aphra Behn’s Oroonoko, or The Royal Slave.” ANGLICA-An International Journal of English Studies 26, no. 1 (2017): 43-54. https://www.semanticscholar.org/paper/The-%E2%80%9CNoble-Savage%E2%80%9D%3A-Aristocracy%2C-Slavery%2C-Culture-U%C5%9Bci%C5%84ski/6392336733248270bd5f5b2055bdb2e0441aaee8
[1] Sussman, Charlotte. “Women and the Politics of Sugar, 1792.” Representations 48 (1994): 48-69.
[2] Rooney, Ellen, ed. The Cambridge Companion to feminist literary theory. Cambridge University Press, 2006.
[3] Starr, George A. “Aphra Behn and the Genealogy of the Man of Feeling.” Modern Philology 87, no. 4 (1990): 362-372.
[4] Equiano, Olaudah. The engaging narrative of the life of Olaudah Equiano. Broadview Press, 2001.
[5] Uściński, Przemysław. “The “Noble Savage”: Aristocracy, Slavery, Restoration Culture and Aphra Behn’s Oroonoko, or The Royal Slave.” ANGLICA-An International Journal of English Studies 26, no. 1 (2017): 43-54.
[6] Brown, Laura. Ends of Empire: Women and Ideology in early eighteenth-century English Literature. Cornell University Press, 1993.
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