Racism in Song of Solomon, Push and Life of Olaudah...

Expressing Racism in Song of Solomon, Push and The Interesting Narrative of the Life of Olaudah Equiano African-Americans often are discriminated against, suffer from a barrage of racial remarks, and even endure racially based acts of violence. Unfortunately, this crime against humanity goes both ways. Those being oppressed may retaliate as a matter of self-defense, sometimes becoming that which they despise most. In many cases the Black man is forced into developing racist mores against the White man due to past history and to the fact that Whites discriminate against them. The victim of oppression can become the oppressor and, in fact, this reverse racism may easily develop into a feeling of superiority for Black people.†¦show more content†¦In comparing the cultural aspects of his home country of Africa he says, We are almost a nation of dancers, musicians, and poets. All joyful occasions are celebrated with great ceremonies of dancing, feasting, and music. The women wear golden jewelry (14), both men and women perfume themselves, and cleanliness is of the utmost importance (15). Neighbors help one another build homes and there are plenty of all natural resources. Equiano states, we live in a country where nature is prodigal of her favours, our wants are few, and easily supplied (16). Our land is uncommonly rich and fruitful, and produces all kinds of vegetable in great abundance (17). Equianos opinion of America is not as positive. In America he must deal with the frustration of not being able to speak the same language as fellow slaves. He is introduced to many new, frightening and curious contraptions. For example, he witnesses a female slave in an iron muzzle, he sees a picture of a man on a wall that frightens him, and he discovers a clock for the first time. Equiano, who was fanning his master while he slept, kept a watchful eye on the clock and was afraid it would tell the gentleman anything [he] might do amiss. Equiano also must suffer the disrespect of not being able to keep his own name. During his time en route to Virginia, and once there, he bears the name of Michael, Jacob, and finally Gustavus Vassa (39-40). But it is the