The life and adventures of Olaudah Equiano; or Gustavus Vassa, the African. : From an account written by himself. /

"Juvenile books, published by Samuel Wood & Sons, New York.": page [4] of cover.

The interesting narrative of the life of Olaudah Equiano, or Gustavus Vassa, the African. /

Volume 1: "A list of subscribers": pages [2]-[16] (2nd count); "Errata" slip pasted on blank page [17] (2nd count).

The interesting narrative of the life of Olaudah Equiano; or Gustavus Vassa, the African. /

Text continuous (despite pagination).

L'homme au latin, ou La destinée des savans, histoire sans vraisemblance.

Mode of access: Internet.

Learning Not to Curse: Swearing, Testimony, and Truth in Olaudah Equiano’s The Interesting Narrative

This article addresses swearing and testimony in Olaudah Equiano’s The Interesting Narrative (1789) by reading the work in the context of a broader contemporary discourse concerning profane swearing and cursing. Acts of profane enunciation inform a number of key episodes in Equiano’s life, and bear particular significance for his spiritual development and abolitionist witnessing. Within the Narrative, swearing is cast as a failure of piety, civility, and humanity, and shown to be actively avenged by a retributive deity. In Britain, profane swearing was also thought to undermine the validity of legal testimony; while, in the British West Indies, slaves were denied recourse to such testimony against their oppressors. By disavowing profane swearing and cursing, the essay argues, Equiano sought to assert both the validity of his oath and the truth of his testimony against the iniquities of the British slave trade.

Letters from Timothy Pickering to his brother and father, 1797-1798

These two handwritten letters by Timothy Pickering were written on February 14, 1797 and June 14, 1798 to his brother John Pickering and his father Timothy Pickering, respectively. The letter to his brother, John, discusses mutual friends, classmate Thomas Lee, and John’s recent attendance at a sermon by Dr. Joseph Priestley. The letter from Timothy to his father includes a discussion of Timothy’s expenses and the amount of money needed to pay his debts, a request for new shoes for commencement, the news of Timothy’s invitation to join honor society Phi Beta Kappa, and a few comments on his forensics course at Harvard.

El trabajo esclavo en Costa Rica

Introducción Cuando Olaudah Equiano (1745-97) fue tomado como prisionero, convertido en esclavo, y transportado en barco fuera de su tierra natal en la bahía Biafra, África, temia profundamente por su vida. Todo lo que vio ese primer diá parecía confirmar las viejas historias de que los blancos, a quienes creía espiritus malignos, lo habían adquirido para comérselo o tan vez para sacrificarlo a sus dioses. Cuando Equiano fue llevado al barco vio a bordo a otras personas que su “propia nación”, quienes contaron al joven lo poco que sabían: en un lugar muy lejos. Al final de la larga travesía a través del Atlántico llegaron a la isla de Barbados, donde el temor de ser comudos volvió a sus mentes.

Corrections: Association of variants in MMEL1 and CTLA4 with rheumatoid arthritis in the Han Chinese population (Annals of the Rheumatic Diseases (2011) 70, (1793-1797))

Patrick Danoy, Meng Wei, Hadler Johanna, et al. Association of variants in MMEL1 and CTLA4 with rheumatoid arthritis in the Han Chinese population. Ann Rheum Dis 2011;70:1793–97. The following authors were listed as contributing equally to the study...

Efeito do inseticida Match e sua interação com os inimigos naturais no controle de Spodoptera frugiperda (Smith, 1797), na cultura do milho.

2005

Milho Bt: avaliação preliminar da resistência de híbridos comerciais à lagarta-do-cartucho, Spodoptera frugiperda (J. E. Smith 1797).

2008

Edmund Burke and the heritage of oral culture

The dissertation proposes that one of the more fruitful ways of interpreting Burke's work is to evaluate him as an oral performer rather than a literary practitioner and it argues that in his voice can be heard the modulations of the genres and conventions of oral composition of eighteenth-century Gaelic Ireland. The first chapter situates Burke in the milieu of the Gaelic landed class of eighteenth-century Ireland. The next chapter examines how the rich oral culture of the Munster Gaelic gentry, where Burke spent his childhood days, was to provide a lasting influence on the form and content of Burke's work. His speeches on the British constitution are read in the context of the historical and literary culture of the Jacobites, specifically the speculum principis, Párliament na mBán. The third chapter surveys the tradition of Anglo-Irish theoretical writings on oratory and discusses how Burke is aligned with this school. The focus is on how Burke's thought and practice, his 'idioms', might be understood as being mediated through the criterion of orality rather than literature. The remaining chapters discuss Burke's politics and performance in the light of Gaelic cultural practices such as the rituals of the courts of poetry, the Warrant Poems or Barántas; the performance of funeral laments and elegies, Caoineadh, the laments for the fallen nobility, Marbhna na daoine uaisle, the satires and the political vision allegories of Munster, Aislingí na Mumhan; to show how they provide us with a remarkable context for discussing Burke's poetical-political performance. In hearing Burke's voice through the body of Gaelic culture our understanding of Burke's position in the wider world of the eighteenth century (and hence his meaning) is profoundly affected.