Aphra Behn's Oroonoko & Historical Context
This article examines the historical context and theme slavery of Aprha Behn's novel Oroonoko.
The Restoration concerns the restoration of the monarchy when Charles II, after an eleven-year period in which the kingdom was controlled by parliament, was returned to the throne of England. This political activity corresponds with the developments in British literature, science, and cultural life (and, in some ways, is accountable for these developments).
The significance of human reason and a pragmatic philosophy was given a priority during this time, which considered that understanding of the universe was through the senses and the application of reason to what we get via our senses. The reason was a unique and unchangeable human trait that functioned as a man's guidance. So, the age of reason or of enlightenment is commonly dubbed this century. Observing the consistent and stable nature of human nature, they were surprised.
Aphra Behn's Oroonoko was published in this century. She was appreciated at the time, but her hideous savagery didn't match the preferences of the 18th century, and the story rapidly became a romantic drama and a sympathetic anti-slavery fable. It was Behn's most renowned piece in the 20th century, considered strong, original enslavement, an "accurate history," with changing points of view and astonishing scenes from actual life and heroic romance. Today, inaccurate portrayals of gender, ethnicity and social status can still shock readers.
British audiences had previously been accustomed to a strict hierarchy, even among white people (for example, the divinity of monarchs to rule over others), and had traditionally viewed slavery as advantageous for races, such as Africans, whom they regarded as "weak." Slavery, as indicated by Oroonoko's turn from the slave master to his own slave, was in fact, a major concern among both whites and blacks at that time.
When Behn introduced Coramantien and Suriname to slave-holding culture, she made no mention of whether she thought the institution was morally correct or wrong. Indeed, its narrator states expressly that it wishes readers to determine what they think of Oroonoko's trait of slavery by the Captain. The narrator's actions to preserve slavery by the British and Coramantians fail miserably in this regard. It presents an enlightening time of the separations between families, the sale of opposing African tribes, and even slave dealers with human chattels to Europeans. It also reveals how slave dealers made money.
Oroonoko is too exceptional and too nice to be a slave, and so the narrator goes to a considerable extent. The people of Oroonoko, Imoinda, likewise, think like this. They give her special attention even before they discover her kingdom since they respect her beauty and her balance.
At first, Oroonoko refuses the thought of improved care and quits being treated like other enslaved people. Of course, it just never occurs. The narrator and Trefry, a slaveholder of Oroonoko's (related) kind, agree to support Oroonoko in his freedom after meeting him and seeing his nobility, his brilliance, and his attractiveness.
The struggle for freedom of Oroonoko and his criticism of dealers of slaves demonstrates the social side of slave ownership. He and Imoinda lack their own lives and body capacity. His nobility is tested when Oroonoko is taken. For the hero, slavery is a character test. In the beginning, he fights, utilizing his diplomatic talents. He negotiated his freedom from shackles with the ship's captain and advised his fellow slaves to face their fate bravely. However, he learns in Suriname that good behavior does not improve enslavement.
Regardless of how honorably he and other people strive to tolerate it, the circumstances are horrible. Furthermore, because they don't honor their commitments, he can't bargain with the European slave owners. Oroonoko feels he is imprisoned like a slave, no matter what, after failed attempts to buy his freedom from Trefry. In revolt and revolt, he decides the only method to combat violence is to use it. He was subsequently cruelly punished by his captors. The narrative reveals that the darkest and most vicious of human emotions are brought out by enslavement.
The British Empire was spread over the world through colonialism, the practice of invading and governing another country. Behn does not denounce colonialism—they see England as a vital element of trade dominance over other countries. She still analyzes the effects of colonialism on indigenous communities and on their own conquerors.
The narrator imagines the indigenous people who lived in a beautiful connection with nature before colonists reached Suriname. Her naivety implies that she has no notion of dishonesty, sin or evil.
Behn parallels the attempts of the colonists to civilize the indigenous peoples with the terrible knowledge of people who were well without it. Colonizers established religion and regulations, and European habits are essential to maintain order but Behn's narrator maintains that these traditions merely educate indigenous people to lie, plan, and influence. The Coramantien African country has strict regulations but the residents follow and respect them. Even the skillful King, who abuses his marriage power with Imoinda, feels bad because he did not grant her an honest death. Behn presents Coramantien as more civilized and self-regulating than the European society that enslaves the inhabitants of Coramantia.
They are compelled to rule their slaves through terror and coercion; Byam transmits parts of the body to the slave owners, causing them to fear compliance with their slaves. Behn presents certain slave owners as genuinely kind individuals, like Trefry and Colonel Martin, but they don't have the same authority as others who are ready to rule by violence. Caesar's judgment and execution cannot be stopped.
Source: