The Interesting Narrative of the Life of Oluadah Equiano

For example, in his account of his indigen land, we see the concept of the Colombian biological exchange in operation. Most shocking to contemporary readers is the fact that slave affair in this region was basic solelyy a black-on-black experience, where black traders from neighboring districts or states would obtain prisoners either through trade with local headings or outright kidnapping. Many local wars were w get alongd over the acquisition of slaves, but Equiano (p. 40) does admit that this behavior may chip in been macrocosmifested by European goods entering the region through Oye-Eboe merchants: "Perhaps they were incited by those traders who brought European goods I handstioned, among us. Such a mode of obtaining slaves in Africa is common; and I believe more be procured this way, and by kidnapping, than any other. When a trade wants slaves, he applies to a chief for them, and tempts him with his w bes. It is not extraordinary?he yields to the temptation?and accepts the price of his match creature's liberty."

We see that European culture did promote the slave trade, as slaves were viewed as little more than an inexpensive means of drudgery in Equiano's era. We see that industry and trade, much more modern in Europe, influenced indigenous cultures in ways that included promotional material of fierceness, cultural exchange, and culinary influence. Each tribe or village was a mini-warring state prepared to erupt in battle at the slightest provocatio

The main sympathies of the spring appear to be with his own bulk; those he feels are exploited by European-supplied merchants, the slave trade, and the ample supply of weapons of violence that he sees as increasing the bloodshed among indigenous neighbors. Equiano views his people as living in a virtual field of operations of war, one in which their blazonry accompany them at all times during their daily tasks. In Equiano's village, no matter what their gender, age or state of health, all individuals are prepared for legions combat at an early age.

However, the arms of others that threaten them and the arms by which they hope to protect themselves are those supplied via European lines of trade, "We have fire-arms, bows and arrows, broad two-edged swords and javelins; we have shields also which cover a man from head to foot. All are taught the use of these weapons; even our wo custody are warriors," (Equiano, p. 40).

n from other states or districts. However, it was through the trade of slaves and the heading of merchants that Equiano's culture was able to acquire to tools or goods it required or desired. As Equiano (p. 38) relates, "These [markets] are sometimes visited by stout mahogany-colored men from the south-west of us: we call them Oye-Eboe, which term signifies the red men living at a distance. They generally bring us fire-arms, gun-powder, hats, breads, and dried fish."

In conclusion, as Equiano's testimony in this maintain reveals an expanded consciousness with respect to slavery, it has a similar usurpation on the reader. By and large, Equiano lived through an era in which serviceman beings who were slaves, often taken against their will or sold by their own tribesmen, were viewed solely as property. We see how exploitation of slaves cauline from both European and indigenous cultures, as well as how cultural exchange occurred on many levels of
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