Although there is still much debate as to the birthplace of Olaudah Equiano, there is no doubt in my mind that Equiano was born in Africa as his Narrative illustrates. As much of the evidence to prove Equiano’s African roots is also used as evidence to prove the contrary as seen in the works by Vincent Carretta,1 the logical next step is to analyze the character of the man making the claims. Throughout the Narrative, Equiano is faced with many moral dilemmas to which Equiano always chose the righteous course of action. After accidentally killing his master’s chicken, Equiano confesses stating “for I told her the truth, because my mother would never suffer me to tell a lie.”2 Later while on the island of Guadeloupe, an opportunity arose for Equiano to escape to Europe but remained with his master’s vessel and stated that “‘honesty is the best policy,’ I suffered them to go without me.”3 Equiano was an honest, loyal, and hardworking man who strove to earn his freedom rather than live a life on the run. This is not the character of a man who would fabricate his entire origin of being to end slavery. Equiano however needed to fill in facts to which his memory was lacking as well as needed to write in a way that would capture the reader’s attention as to get the message out to the masses. These areas of Equiano’s writing turn into key points for those who claim Equiano fabricated his origins to help sell his book.
In 1792, as Equiano began publicizing his Narrative in an effort to raise awareness about the evils of the slave-trade, two anonymous notes were published questioning Equiano’s origins only to be retracted by the paper after Equiano provided witnesses proving his authenticity.4 These anonymous notes were nothing short of modern day swift-boat tactics to distract from the message Equiano was putting forth. As suggested by Mr. Carretta and reiterated in the Introduction to Equiano’s Narrative, many of the details relating to Equiano’s origins were very generalized and take much from other texts. If one looks at Equiano’s journey through the eyes of a nine or ten year old who had just been kidnapped and sold into the slave trade, it is easy to understand why other sources would need to be consulted to fill in the gaps in his memory. Others suggest that Equiano made up his African name based on the fact that nobody in the New World knew him by this name; however, once kidnapped Equiano’s identity was ripped away from him by his dealers. Equiano describes how “in this place I was called Jacob; but on board the African snow I was called Michael.”5 Furthermore, once he was assigned to the Industrious Bee, Lieutenant Pascal refused to allow Equiano to go by Jacob and gave him a new name of Gustavus Vasa.6 After numerous changes in both owner and name, it becomes clear why the name Equiano was not associated with him throughout his time as a slave. Lastly, much of the debate around Equiano’s origins comes from two documents that state he was from South Carolina: Equiano’s baptismal record and a Royal Navy muster roll. At the time of his baptism Equiano states that “I could now speak English tolerably well, and I perfectly understood every thing that was said.”7 So if there is no question as to his understanding of the question of place of birth, why the discrepancy. The answer lies in the subsequent lines of text: “I no longer looked upon them as spirits, but as men superior to us; and therefore I had the stronger desire to resemble them; to imbibe their spirit, and imitate their manners; I therefore embraced every occasion of improvement.”8 On top of wanting to emulate Englishmen, it was important and desirable to represent oneself as not from Africa, so stating his birth as Carolina not only insulates him from being categorized as “African,” but also fills Equiano’s desire to become more like the Englishmen. This could be the same logic to explain his response to place of birth as seen in the Royal Navy muster roll. By analyzing Equiano’s character, the motivations and tactics used by the accusers, and the lack of hard evidence to refute Equiano’s statements, it is my firmest belief that he was in fact African-born.
1. Bryccan Carey, Where was Olaudah Equiano Born? (And Why Does It Matter?) http://www.brycchancarey.com/equiano/nativity.htm (accessed February 1, 2012).
2. Olaudah Equiano, The Interesting Narrative of the Life of Olaudah Equiano (1789), in The Interesting Narrative of the Life of Olaudah Equiano: Written by Himself with Related Documents, ed. Robert J. Allison (Boston: Bedford/St. Martin’s, 2007), 59.
3. Equiano, 122.
4. Robert J. Allison, introduction to The Interesting Narrative of the Life of Olaudah Equiano, by Olaudah Equiano (1789), in The Interesting Narrative of the Life of Olaudah Equiano: Written by Himself with Related Documents, ed. Robert J. Allison (Boston: Bedford/St. Martin’s, 2007), 24-25.
5. Equiano, 71.
6. Equiano, 72.
7. Equiano, 83.
8. Equiano, 83.
I didn't think myself about Equiano's moral character, but your point that since in general Equiano chooses the more righteous course of action, if he says he was born in Africa, he ought to get the benefit of the doubt. I myself focussed more on the documents in the case, and Equiano's probably being much younger than eleven on coming to the New World, but you make a good case.
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