Revised Postings

Revised Post 1:

Passage 3: Inca Civilization

In Aphra Behn’s text, Oroonoko, Behn shows the development of how the Spaniards colonized and created the extinction of the natives from their land. By introducing these Indians, who through research are known to be from Inca Civilization, as unfamiliar to Ceasar and others on the voyage it shows how the Spaniards felt towards the Native Americans during the colonization of America. Throughout section three of Oroonoko, there is an emphasis on the growing connection between the Indians and the English. It was stated in the section that because of the rekindling between the two, “…there were no more fears or heart-burnings during our stay…” (Behn 74). The text also mentions that because of their improving relationship with the natives, there was open and free trade among them; the text states, "Many things remarkable, and worthy reciting, we met with in this short Voyage" (Behn 74). However, throughout their voyage, Ceasar and the others encountered Indians that were unfamiliar to the ones in their group. In John Rowe’s article, The Incas Under Spanish Colonial Institutions, he explains that “…it was not until 1539, when the Inca army of Charcas surrendered and Manqo ‘Inka retired to Vilcabamba, that Spanish control of the country was secure” (Rowe 155). Through research from John Rowe, the Indians in the section described were from the Inca Civilization. Based on this archival material, it shifted my understanding of Oroonoko by focusing on the colonialism by the Spaniards. This section now allows for a perspective of the beginning process of how the Spaniards began to colonize and extinct natives out of their homes. It’s showing how subtle the colonization began after growing the connection between the natives. It also illustrated how slavery and colonization was connected; not only were the Spaniards trying to colonize, they were also a finding cheap labor source which ended up being slaves.

Work Cited:

Behn, Aphra. Oroonoko. 1688. New York: Penguin, 2003. ISBN 9780140438885

Rowe, John. “The Incas Under Spanish Colonial Institutions.” UC Berkeley Previously Published Works, vol. 32, no. 2, 1957, pp. 156 – 190.

Revised Post 2:

Anthology Entry: Elizabeth Chandler

One poet to suggest for inclusion in our class anthology would be Elizabeth Margaret Chandler. Chandler was a well-known woman poet during the eighteenth century because of her strong antislavery and emancipation stance; she was known as the first female writer in the United States to structure her poetic work around the abolition of slavery. Born in Philadelphia, Pennsylvania, in 1807, Chandler was no stranger to the abolitionist movement, moving in with her strict, Quaker grandmother after the death of her parents and then attending a Quaker school, which led to a further introduction of antislavery. Her poem, "The Slave Ship," won a prize and also the recognition of abolitionist and poet, Benjamin Lundy; Lundy used Chandler's poem for his periodical, The Genius of Universal Emancipation (“Elizabeth M. Chandler”). As she continued to capture attention with her poetry, her role in the Ladies' Repository was nothing unfamiliar to America. Gearing towards her female audience, Chandler used her position at the paper to promote advocacy for pacifism, improved treatment for American Indians, and continued her stance on emancipation for the enslaved (“Elizabeth M. Chandler”). Although moving back home to support her family in Michigan in 1830, Chandler did not stop her abolitionism activism. Chandler, along with her friend Laura Smith Haviland, created the Logan Female Anti-Slavery Society, which was one of the main links to the Underground Railroad to Canada (“Elizabeth Chandler”).

Elizabeth Chandler's being one of the first female poets to push for advocacy of minority groups illustrates her importance during the eighteenth century. Chandler's work, in some way, not only shaped the perspective of emancipation in America but also represented what it meant to be a woman with a voice. When told that women do not have the power or voice to advocate for the abolishment of slavery, she responded, "…as mothers, women are in a unique position to give the first bent to the minds of those, who at some future day are to be their country's counselors" (“Elizabeth Margaret Chandler”). Chandler broke ceilings for women to have a voice on a political standpoint in a patriarchal world; her insights alone created a pathway for future women, even with the walls stacked up against them.

Works Cited:

“Elizabeth Margaret Chandler.” History of American Women. http://www.womenhistoryblog.com/2013/05/elizabeth-margaret-chandler.html. Accessed 23 Feb. 2020

“Elizabeth M. Chandler.” Portraits of American Women Writers. http://librarycompany.org/women/portraits/chandler.htm Accessed 23 Feb. 2020

“Elizabeth Chandler.” Michigan Women Forward. https://miwf.org/timeline/elizabeth-chandler/ Accessed 10 Mar. 2020

Links to Poems:

“The Slave Ship” by Elizabeth Chandler https://mypoeticside.com/poets/elizabeth-margaret-chandler-poems

Post 3:

Gulliver’s Travels

In Jonathan Swift’s novel, Gulliver’s Travel, Gulliver frames himself as a character in the book "A Voyage to Lilliput" when he conforms to the rules and regulations of the Lilliputians; however, he frames himself as an authority through his constant thoughts of freeing himself from the Lilliputians due to the advantage of his size and strength. The first thing that Gulliver notices when the Lilliputians entrap him is that his size is hugely more massive than the Lilliputians, putting himself at an advantage to escape and flee to safety. Gulliver states, "I perceived it to be a human creature not six inches high, with a bow and arrow in his hands, and a quiver at his back" (p. 14). Gulliver explains that he could take down their entire army if they were the same size as the inhabitants that he saw.

However, Gulliver turns into a character when he discusses how he wanted to seize them but does not, stating, "But the remembrance of what I had felt…and the promise of honor I made them – for so I interpreted my submissive behavior – soon drove out by these imaginations” (p. 18). Gulliver is still showing superiority by his willingness to be held prisoner by the Lilliputians, even though he knows that he can destroy them and their entire homeland. He stays and gains the Lilliputians' trust, and gets granted permission to be free. The understanding of the overall text is highlighting how Gulliver is criticizing how humans imagine themselves as significant, essential figures when, in reality, they are small and insignificant. Gulliver also criticizes how humans follow suit with the idea that humans hold this prestigious title; this can be seen by Gulliver's submission to the Lilliputians when he has all the power to free himself.

Work Cited:

Swift, Jonathan, 1667-1745. Gulliver's Travels. New York: Harper, 1950.

Post 4:

The Discrimination towards Native Americans

In Sarah Kemble Knight's notes from her journey to Boston to New York and back, Knight includes a description of the natives (Native Americans) and their culture from her perspective. Knight describes them as, "...the most savage of all the savages of that kind that I had ever seen: little or no care taken (as I heard upon enquiry) to make them otherwise" (Knight 107). One should look deeper into the stigmatization of Native Americans from a European perspective in order to understand the reasons behind the discriminatory actions of Europeans in the New World.

Within Knight's notes, the Native Americans presume to have a culture that does not fit European, Westernized ideals. Based on their difference in culture, including language, marriage, clothing, and religious beliefs, Native Americans are looked at as foreign in their homeland after the colonization and expansion of European values and norms. Neal Salisbury, in his text, The Indians' Old World: Native Americans and the coming of Europeans, emphasizes how "...[Native Americans] are integral to the history of colonial America" (Salisbury 435). Salisbury explains how Native Americans had a variety of languages, economies, political systems, beliefs, and culture that was different from European culture which pushed forth their idea of eliminating Native Americans (Salisbury 437). Similar to how Europeans wanted the enslaved to conform to their Westernized practices, the same can be said for Europeans impact on Native Americans. In the article, "Racism and the Native American Experience," it stated how Native Americans were "...forced to abandon all facets of their culture" ("Racism and the Native American" para. 2). Knight's description of the Native Americans and referring to them as savages because of their cultural beliefs and practices was not far off from how Europeans viewed the natives. Due to the expansion of Westernized ideals, Native Americans were forced to leave their homes, eventually causing a massacre among the race.

Work Cited:

“Racism and the Native American Experience.” United States Conference of Catholic Bishops. 2000. Retrieved from http://www.usccb.org/issues-and-action/human-life-and-dignity/racism/upload/racism-and-native-american-experience.pdf

Rogers, Katherine M. “Sarah Kemble Knight”. The Meridian Anthology of Early American Women Writers from Anne Bradstreet to Louisa May Alcott. (1991).

Salisbury, Neal. The Indians’ Old World: Native Americans and the Coming of Europeans. The William and Mary Quarterly, 3(53), 2011, p. 435-458.

Post 5:

The Historization of Equiano

In Olaudah Equiano's memoir, The Interesting Narrative of the Life of Olaudah Equiano, he argues the inhumane the acts of slavery by providing his experience through the Middle Passage and the separation of him and his sister. Equiano alludes to this argument when he incorporates the death of the enslaved on the ships during the Middle Passage. During his experience through the Middle Passage, he witnessed those captured, jumping off of the ship to their deaths. This unthinkable action illustrates how slavery was far worse than death. The historicization of the Middle Passage helps one think about the inhumane acts of slavery that leads to someone taking their own life. Equiano also argues the inhumane acts by Slave Masters during this period. Equiano explains the experience of him reconnecting with his sister; he states, "...we forgot our misfortunes in the joy of being together: but even this small comfort was soon to have an end; for scarcely had the fatal morning appeared when she was again torn from me forever!" (Equiano 51). Noticing the relationship between Equiano and his sister, the master sold her to another plantation; this alludes to him explaining how at the end of the day, slavery was a form of labor, transaction, and property.

Another aspect of historicization in the text touches on how those from the African diaspora, and those formerly enslaved becoming a part of the slave trade culture. Even though Equiano experienced the brutality of slavery from beatings and whippings, he continues to become engaged in slavery activity by being a slave owner. However, he does not draw too much attention to his involvement in the slave trade; instead, he focuses on European involvement. Equiano's participation in slavery after being a former slave illustrates the powerfulness of slavery and how its form of labor was successful in creating revenue.

Work Cited

Equiano, Olaudah, 1745-1797. The Interesting Narrative of the Life of Olaudah Equiano, or Gustavus Vassa, the African. Peterborough, Ont. : Broadview Press, 2001

Revised Post 6:

Jefferson’s Literary Commonplace Book

What was interesting about Jefferson's Literary Commonplace book was his understanding and obsession with death. Douglas Wilson, in his book, Jefferson's Literary Commonplace book, stated that Jefferson's understanding of death is because of the amount of death he experienced from his adolescence to adulthood. Jefferson was faced with death at a young age, first starting with the death of his mother when he was eight years old and then the death of his father when he was twenty-four years old. In his commonplace book, Jefferson writes, "Death is the worst; a fate which all must try" (Wilson 89). One could suggest that his understanding and acceptance of death comes from his strong faith in Christianity. Jefferson quotes from Bolingbroke's entries, "...God can act mysteriously, that is, in ways unknown to us, on his creature [of] man" (Wilson 25). Jefferson does not question God's mysterious motives and believes that the souls of human do not die but is transferred or "...are translated because God can translate them" according to Bolingbroke (Wilson 25). Jefferson's strong belief in Christianity can support his idea that death is an inevitable act controlled by God, and one cannot escape it. It is essential to know Jefferson's beliefs before his political career because it can assist in understanding Jefferson's actions during one of America's most historic wars, the American Revolutionary War. His faith in God and understanding of death most likely was one of the characteristics that allowed him to become successful in politics.

Works Cited:

Wilson, Douglas L. Jefferson's Literary Commonplace Book. Princeton University Press, 2016.