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The Interesting Narrative of the Life of Olaudah Equiano
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The Interesting Narrative of the Life of Olaudah Equiano, Or Gustavus Vassa, The African
Cover image
Author
Olaudah Equiano
Country
Great Britain
Language
English
Subject
Autobiography
Publication date
1789
OCLC
23633870
LC Class
HT869.E6 A3 1794
Green plaque at Riding House Street, London, noting the place where Equiano lived and published his narrative.
The Interesting Narrative of the Life of Olaudah Equiano, Or Gustavus Vassa, The African, first published in 1789 in London,[1] is the autobiography of Olaudah Equiano. The narrative is argued to be a variety of styles, such as a slavery narrative, travel narrative, and spiritual narrative.[2] The book describes Equiano's time spent in enslavement, and documents his attempts at becoming an independent man through his study of the Bible, and his eventual success in gaining his own freedom and in business thereafter.
Contents
[hide]
1 Main themes
2 Summary
3 Controversy about origins
4 Reception
5 Notes
6 References
7 External links
Main themes[edit]
Slavery in West Africa and how the experience differed from slavery in the Americas
The African slave's voyage from Africa (Bini) to the Americas and England[3]
The journey from slavery to freedom and parallel journey from heathenism to Christianity
Institutional slavery can raise the master as above man as the slave is forced beneath, both corrupting the master with power and crippling the slave with the lack thereof
Summary[edit]
Preface
Prior to Chapter 1, Equiano writes: "An invidious falsehood having appeared in the Oracle of the 25th, and the Star of the 27th of April 1792, with a view to hurt my character, and to discredit and prevent the sale of my Narrative."[4] Like many literary works written by black people during this time, Equiano's work was discredited as a false presentation of his slavery experience. To combat these accusations, Equiano includes a set of letters written by white people who "knew me when I first arrived in England, and could speak no language but that of Africa."[4] In his article, Preface to Blackness: Text and Pretext[5] Henry Louis Gates Jr. discusses the use of prefaces by black authors to humanize their being, which in turn made their work credible. In this section of the book, Equiano includes this preface to avoid further discrediting. Other notable works with a "preface to blackness" include the poems of Phyllis Wheatley.
Chapter 1
Equiano opens his Narrative by explaining the struggle that comes with writing a memoir. He is very passionate about the hardships that memoir writers go through. He explains that they often have to defend themselves from those who remain critical about the truth of their work. He apologizes to his readers in advance for not having the most exciting story, but hopes that it serves to be helpful to other slaves in his position. He states, "I am neither a saint, a hero, nor a tyrant." He begins his story with a description of his homeland and the district in which he was born. He was born in the kingdom of Benin. Benin was a part of Guinea. The specific district that he represented was Eboe, which is in the same area as what is now Nigeria. Within the district, Equiano was born in Essake, a small province, in 1745. He goes into detail concerning his district and the isolation of his province.[6]
Eboe, Equiano’s district, was very established when it came to rules and laws of governing. Their system of marriage and law were strictly enforced. His father was an elder in the district, and he was in charge of punishing criminals and resolving issues of conflict within the society. Within the district, women were held to higher standards than men. Marriage was seen as extremely important. The bride’s family was responsible for providing gifts for the family of the husband, and the wife was seen as "owned by her husband".[7]
Dancing was a huge part of the culture within the kingdom. All dancing as separated into four divisions of groups of people, and they all represented an important part of life and an important event in life. The kingdom was made up of many musicians, singers, poets, dancers, and artists. The people of the kingdom lived a simple life. Nothing was luxurious. Clothes and homes were very plain and clean. The only type of luxuries in their eyes were perfumes and on occasions alcohol. Women were in charge of creating clothing for the men and women to wear. But, as far as occupation goes, agriculture was the primary occupation. The kingdom sat on rich soil, thus allowing for health food and abundant growth. Slaves were also present in the kingdom, but in Eboe, only slaves who were prisoners of war or convicted criminals were traded.
Some hardships came with an unusual amount of locusts and nonstop random wars with other districts. If another district’s chief waged war and won, then they would acquire all slaves, but in losses, the chief would be put to death. Religion was extremely important in the Equiano’s society. The people of Eboe believed in one "Creator." They believed that the Creator lived in the sun and was in charge of major occurrences: life, death, and war. They believed that those who died transmigrated into spirits, but their friends and family who did not transmigrate protected them from evil spirits. They believed in circumcision. Equiano compared this practice of circumcision to that of the Jews.
Equiano goes on to explain the customs of his people. Children were named after events or virtues of some sort. Olaudah meant fortune, but it also served as a symbol of command of speech and his demanding voice. Two of the main themes of the Eboe religion were cleanliness and decency. Touching of women during their menstrual cycle and the touching of dead bodies were seen as unclean. As Equiano discusses his people, he explains the fear of poisons within the community. Snakes and plants contained poisons that were harmful to the Eboe people. He describes an instance where a snake once slithered through his legs without harming him. He considered himself extremely lucky.[8]
Equiano makes numerous references to the similarity between the Jews and his people. Like the Jews, not only did his people practice circumcision, but they also practiced sacrificing, burnt offerings, and purification. He explains how Abraham’s wife was African, and that the skin colour of Eboan Africans and modern Jews differs due to the climate difference. At the end of the first chapter, Equiano asserts that Africans were not inferior people. The Europeans saw them as inferior because they were ignorant of the European language, history, and customs. He explains that it is important to remember that the ancestors of the Europeans were once uncivilized and barbarians at one point or another. He states, "Understanding is not confined to feature or colour."
Chapter 2
Equiano begins the chapter by explaining how he and his sister were kidnapped. The pair are forced to travel with their captors for a time, when one day, the two children are separated. Equiano becomes the slave-companion to the children of a wealthy chieftain. He stays there for about a month, until he runs away after accidentally killing one of his master's chickens. Equiano hides in the shrubbery and woods surrounding his master's village, but after several days without food, steals away into his master's kitchen to eat. Exhausted, Equiano falls asleep in the kitchen and is discovered by another slave who takes Equiano to the master. The master is forgiving and insists that Equiano shall not be harmed.
Soon after, Equiano is sold to a group of travellers. One day, his sister appears with her master at the house and they share a joyous reunion; however, she and her company depart, and Equiano never sees his sister again. Equiano is eventually sold to a wealthy widow and her young son. Equiano lives almost as an equal among them and is very happy until he is again taken away and forced to travel with "heathens" to the seacoast.[9]
Equiano is forced onto a slave ship and spends the next several weeks on the ship under terrible conditions. He points out the "closeness of the place, and the heat of the climate, added to the number in the ship" suffocates them; some slaves even preferred to drown, and one was saved but to be flogged later, as he had chosen to die rather that accept to be a slave. At last they reach the island of Barbados, where Equiano and all the other slaves are separated and sold. The author mentions the impact of their selling away, as "on the signal given, (as the beat of a drum), the buyers rush at once into the yard where they are confined, and make choice of that parcel they like best. [...] The noise and clamour [...] serve not a little to increase the apprehension of the Terrified Africans."
Throughout the whole passage, Equiano refers to white people as cruel, greedy, and mean. He is very surprised by the way they relate to each other, as they are even cruel between them, not only to the slaves. However, as he meets more white people and learns about their culture he comes to the conclusion that the white men are not inherently evil but that institutional slavery has made them cruel and callous.
Chapter 3
Equiano was lonely at the new plantation and didn’t have anyone to talk to. He did his work by himself. One day, when he was in the kitchen, he saw one of the women slaves with an iron muzzle on, and that shocked him. As he continued looking around the house he saw a watch on the wall and a painting. He was paranoid by both of these objects because he thought they were spying for the Master. This shows just how little he knew about the common technology of the time. On the plantation he was called Jacob, instead of his real name. One day, a man, whose name is Michael Henry Pascal, came to the Master's house and wanted to purchase Equiano. He paid thirty to forty pounds for him and Equiano left to work on a ship. He liked it a lot better on the ship because the other people aboard were nicer to him and he ate better than he did previously. He was renamed again to Gustavus Vassa, which he didn’t like but got used to so he didn’t get punished. On the ship Equiano made a friend whose name was Richard Baker. Richard became a companion and interpreter for Equiano because he didn’t understand the language everyone else was speaking. They became very close. Richard died in 1759 and it was hard on Equiano.[10]
Chapter 4
It has now been two or three years since Equiano first came to England. He has spent the majority of his time at sea. He didn’t mind the work he was doing and has spent so much time there he almost considered himself an Englishman. He could speak English decently, but he could perfectly understand everything that was being said to him. He also started viewing the others on the ship as superiors to him instead of barbaric and scary. He wanted to be like them. Equiano went to London with his Master and was sent to serve for the Guerins. He liked it there and they provided him an education. He got baptized with the help of Miss Guerins. After a while his Master got called back to sea, so Equiano had to leave school to work for his Master. They went to Gibraltar, which allowed him to get cheap fruit and tell the story of losing his sister. A person who lived in the area told him that he saw his sister and took him to her, but it ended up not being his sister. Equiano met Daniel Queen while working for his Master and he quickly became a big part of his life. He taught him a variety of things like religion, education, and how to shave. Equiano viewed him almost like a father and tried to repay him with sugar or Tabaco whenever he could afford it. The ship left to go to London in December because they heard talk to peace and the end of the war. When they got there his Master gave him away to Captain Doran, even though he didn’t want to go.[10]
Chapter 5
In the middle of May, Equiano was summoned by Captain Doran and was told he had been sold to a new Master, whose name was Mr. Robert King. King wanted to purchase him because he liked his character and how much of a hard worker he is. Other people offered King up to one hundred guineas for Equiano. King was good to Equiano and said he would put him in school and fit him for a clerk. King fed his slaves well and sometimes got criticized by others for it. King’s philosophy was: the better fed the slave; the harder the slave would work. King had Equiano do a new job on the ship, which is called gauging. Gauging is measuring the depth of the boat or a compartment of a boat. He also put Equiano in charge of the Negro cargo on the ship. While working for King, Equiano saw clerks and other white men rape women, which made him angry, especially because he couldn’t do anything about it.[10]
Chapter 6
Chapter 6 opens with Equiano explaining that he has seen a lot of bad and unfair things happen as a slave. He recounts a specific event that happened in 1763. He and a companion were trying to sell limes and oranges that were in bags. Two white men came up to them and took the fruit away from them. They begged them for the bags back and explained that it was everything they owned, but the white men threatened to flog them if they continued begging. They walked away because they were scared, but after a while they went back to the house and asked for their stuff back again. The men gave them two of the three bags back. The bag that they kept was all of the companions fruit, so Equiano gave him about one-third of his fruit. They went off to sell the fruit and ended up getting 37 bits for it, which was surprising. During this time Equiano started working as a sailor and selling and trading items like gin and tumblers. When he was in the West Indies, he witnessed a free mulatto man, whose name is Joseph Clipson, be taken in and made a slave by a white man. Equiano says that happens a lot in that area. He decides that he can’t be free until he leaves the West Indies. With the money he is earning from selling items he is saving it to buy his freedom.[10]
Before Equiano and his captain leave for a trip to Philadelphia, his captain hears that Equiano was planning on running away. His Master reminds him how valuable he is and how he will just find him and get him back if he tries to run away. Equiano explains that he didn’t plan on running away and if he wanted to run away he would have done it by now given all the freedom the Master and the captain give him. The captain confirms what Equiano said and decided it was just a rumor. Equiano tells the Master then that he is interested in buying his freedom eventually.[10]
When they get to Philadelphia, he goes and sells what his Master gave him and also talked to Mrs. Davis. Mrs. Davis is a wise woman who reveals secrets and foretells events. She tells him he wouldn’t be a slave for long. The ship continues on to Georgia and while they are there, Doctor Perkins beats Equiano up and leaves him laying on the ground unable to move. Police pick him up and put him in jail. His captain finds out when he doesn’t come back the night before and gets him out of jail. He also has the best doctors treat him. He tries to sue Doctor Perkins, but a lawyer explains that there is not a case because Equiano is a black man. Equiano slowly recovers and gets back to work.[10]
Chapter 7
Equiano is getting close to purchasing his freedom with all the money he has saved from selling items. The ship was supposed to go to Montserrat, where he thought he would get the last of the money he needed, but they get an order to go to St. Eustatia and then Georgia instead. He sells some more items and earned enough money to buy his freedom. He goes to the captain to consult with him about what to say to his Master. The captain says to come by on a certain morning when he and the Master will be having breakfast. He goes in that day and proposes to purchase his own freedom for 70 pounds. With a little convincing from the captain, he agrees, and Equiano is granted complete freedom. The narrative ends with Equiano’s Montserrat in full text.[10]
Controversy about origins[edit]
The Interesting Narrative of the Life of Olaudah Equiano, or Gustavus Vass, The African, originally published in 1789, played a large role in "[altering] public opinion" towards the slave trade in Britain. Equiano was viewed as "an authority" in relation to the slave trade. His claim to being born in Eboe, now southern Nigeria, and being captured and traded as a child gave him definite credibility. But his credibility came to question in the 1790s in order to destroy the negative opinion on the slave trade. There were rumours that Equiano was actually born in the West Indies, but these claims were thrown away for being "politically motivated."[11]
Decades after The Interesting Narrative of the Life of Olaudah Equiano, Or Gustavus Vassa, The African, was published and newly edited in 1967 by Paul Edwards a debate was sparked on the validity of the origins of Equiano’s story.
In 1999, Vincent Carretta published findings of two records which raised questions regarding Equiano's account of being born in Africa.[12] In particular, he located two documents disproving Equiano credibility. Carretta found Equiano's baptismal record dated February 9, 1759 from a church in Westminster (England), where Equiano was recorded as "Gustavus Vassa, a Black born in Carolina, 12 years old", and a naval muster roll from 1773 where Equiano likewise identified his birthplace as "South Carolina".[13] These documents were enough for Carretta to believe that Equiano's claims about his early life were "probably fictitious".[14] Aside from contradicting Equiano's account directly, these records suggested that, even if Equiano were born in Africa, he would have been at most seven or eight years old when he was sold into slavery (given that he must have been purchased by Michael Henry Pascal in Virginia no later than December 1754); to Carretta, this cast doubt on reliability of Equiano's first-hand descriptions of his home "country" and "countrymen".[15] Carretta believes that his findings are possible evidence that Equiano had borrowed his account of Africa from others. Carretta goes on to say the timing of the publication of The Interesting Narrative was not an accident,[16] noting "the revelation that Gustavus Vassa was a native-born Igbo originally named Olaudah Equiano appears to have evolved during 1788 in response to the needs of the abolitionist movement."[17]
Carretta explains that Equiano presumably knew what parts of his story could be corroborated by others, and, more importantly if he was combining fiction with fact, what parts could not easily be contradicted.[16]
"Equiano’s fellow abolitionists were calling for precisely the kind of account of Africa and the Middle Passage that he supplied. Because only a native African would have experienced the Middle Passage, the abolitionist movement needed an African, not an African-American, voice. Equiano’s autobiography corroborated and even explicitly drew upon earlier reports of Africa and the Middle Passage by some white observers, and challenged those of others."
Paul E. Lovejoy disputes Carretta’s claim that Vassa was born in South Carolina because of Vassa’s knowledge of the Igbo society. Lovejoy refers to Equiano as Vassa because he never used his African name until he wrote his narrative.[18] Lovejoy believes Vassa's description of his country and his people is sufficient confirmation that he was born where he said he was, and based on when boys received the ichi scarification, that he was about 11 when he was kidnapped, as he claims, which suggests a birth date of about 1742, not 1745 or 1747.[19] Lovejoy thoughts on the baptismal record are that Vassa couldn't have made up his origins because he would have been too young. Lovejoy goes on to say:[19]
"If Carretta is correct about Vassa's age at the time of baptism, accepting the documentary evidence, then he was too young to have created a complex fraud about origins. The fraud must have been perpetrated later, but when? Certainly the baptismal record cannot be used as proof that he committed fraud, only that his godparents might have."
Lovejoy also believes that Equiano’s godparents, the Guerins and Pascals, wanted people to think that Vassa was creole born, and not a native African, because he had mastered English so well by then or for other reasons relating to perceived higher status for creoles.[20]
In 2007, Carretta wrote a response to Lovejoy’s claims about the Equiano’s Godparents saying: "Lovejoy can offer no evidence for such a desire or perception."[16] Carretta went on to say: "Equiano’s age on the 1759 baptismal record to be off by a year or two before puberty is plausible. But to have it off by five years, as Lovejoy contends, would place Equiano well into puberty at the age of 17, when he would have been far more likely to have had a say in, and later remembered, what was recorded. And his godparents and witnesses should have noticed the difference between a child and an adolescent."[21]
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The Interesting Narrative of the Life of Olaudah Equiano was one of the first widely read slave narratives. Eight editions were printed during the author's lifetime, and it was translated into Dutch and German.[22] The structure and rhetorical strategies of the book were influential and created a model for subsequent slave narratives.[22] The different kinds of aspects and ideas in his narrative, such as travel, religion, and slavery, cause some readers to debate what kind of narrative his writing is: a slavery narrative, a spiritual narrative, or a travel narrative.[2]
The work has proven so influential in the study of African and African-American literature that it is frequently taught in both English literature and History classrooms in universities. The work has also been republished in the influential Heinemann African Writers Series.
Notes[edit]
Jump up ^ The Interesting Narrative of the Life of Olaudah Equiano, Or Gustavus Vassa, The African – Written By Himself at project Gutenberg.
^ Jump up to: a b Collins, Janelle (2006). "Passage to Slavery, Passage to Freedom: Olaudah Equiano and the Sea". Midwest Quarterly. Retrieved 11 November 2015.
Jump up ^ Gates 1989, p. 154.
^ Jump up to: a b Louis Gates Jr, Henry (2012). The Classic Slave Narratives. New American Library. p. 3. ISBN 9780451532138.
Jump up ^ Louis Gates Jr., Henry. "Preface to Blackness: Text and Pretext". Afro-American Literature: The Reconstruction of Instruction.
Jump up ^ Carey, Brycchan. "Olaudah Equiano: An Illustrated Biography". Brycchan Carey homepage. Retrieved 3 December 2014.
Jump up ^ Public Broadcasting Service. "Africans in America:Part 1-Olaudah Equiano". www.pbs.org. Resource Bank: Public Broadcasting Service. Retrieved 5 December 2014.
Jump up ^ The Equiano Project (2007). "Olaudah Equiano: 1745–1797". www.equiano.org. Worcestershire Records Office. Retrieved 1 December 2014.
Jump up ^ "Equiano in Africa". IMDb. Retrieved 4 January 2015.
^ Jump up to: a b c d e f g Equiano, Olaudah (2013). The Interesting Narrative of the Life of Olaudah Equiano, or Gustavus Vassa, the African, Written by Himself. United States of America: W.W. Norton & Company. pp. 355–387. ISBN 978-0-393-91885-4.
Jump up ^ Layson, Hanna; Tikoff, Valentina. "Olaudah Equiano and the Eighteenth-Century Debate over Africa and the Slave Trade". Digital Collections for the Classroom. Newberry Library. Retrieved 12 November 2017.
Jump up ^ Blackburn, Robin. "The True Story of Equiano". The Nation. Missing or empty |url= (help)
Jump up ^ "Equiano the African: Biography of a Self-made Man".
Jump up ^ Chambers, Douglas. ""Almost and Englishmen: Vincent Carretta". H-Net. H-Atlantic. Retrieved 12 November 2017.
Jump up ^ ""Almost an Englishman": Carretta's Equiano" (PDF).
^ Jump up to: a b c Carretta, Vincent (2007). "Response to Paul Lovejoy's 'Autobiography and Memory: Gustavus Vassa, alias Olaudah Equiano, the African'". Slavery & Abolition. 28 (1): 116.
Jump up ^ Carretta, Vincent. Equiano, the African: Biography of a self-made man. Athens: University of Georgia Press.
Jump up ^ Lovejoy, Paul E. (2006). "Autobiography and Memory: Gustavus Vassa, alias Olaudah Equiano, the African". Slavery And Abolition. 27 (3): 318.
^ Jump up to: a b Lovejoy, Paul E. (2006). "Construction of Identity: Olaudah Equiano or Gustavus Vassa?". Historically Speaking. 7 (3): 9.
Jump up ^ Lovejoy, Paul E. (2006). "Autobiography and Memory: Gustavus Vassa, alias Olaudah Equiano, the African". Slavery And Abolition. 27 (3): 337.
Jump up ^ Carretta, Vincent (2007). "Response to Paul Lovejoy's 'Autobiography and Memory: Gustavus Vassa, alias Olaudah Equiano, the African'". Slavery & Abolition. 28 (1): 118.
^ Jump up to: a b Gates 1989, p. 153.
References[edit]
Wikisource has original text related to this article:
The Interesting Narrative of the Life of Olaudah Equiano, or Gustavus Vassa, the African
Equiano, Olaudah (2001), Sollors, Werner, ed., The Interesting Narrative of the Life of Olaudah Equiano, or Gustavus Vassa, the African written by himself; authoritative text, contexts, criticism (1st ed.), New York: Norton, ISBN 0393974944, LCCN 00058386
Gates, Henry Louis, Jr. (1989). The Signifying Monkey: A Theory of African-American Literary Criticism. Oxford University Press. ISBN 9780195060751.
External links[edit]
The Interesting Narrative of the Life of Olaudah Equiano, Or Gustavus Vassa, The African at Project Gutenberg
Catalog record for The Interesting Narrative of the Life of Olaudah Equiano, Or Gustavus Vassa, The African at the United States Library of Congress
The Interesting Narrative of the Life of Olaudah Equiano public domain audiobook at LibriVox
The Interesting Narrative of Olaudah Equiano: A short animation partially adapted from the book with a third act set in 1838 when slavery is abolished.
"North American Slave Narratives: Alphabetical List of Slave and Ex-Slave Narratives". Documenting the American South. The University Library, The University of North Carolina at Chapel Hill. 2004. Retrieved 12 September 2012.
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Harriet Tubman
Wallace Turnage
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Booker T. Washington
Wallace Willis (19th century Indian Territory)
Harriet E. Wilson
Zamba Zembola (b. c. 1780 Congo)
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Frederick Douglass and the White Negro (2008)
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Flag of Hungary
From Wikipedia, the free encyclopedia
Jump to: navigation, search
Hungary
Use
Civil and state flag
Proportion
1:2
Adopted
May 23, 1957[1] (as state flag)
June 19, 1990[2] (reaffirmed)
Design
A horizontal triband of red, white and green
Variant flag of Hungary
Use
Civil flag and ensign
Proportion
2:3
Adopted
August 18, 1957[3] (as civil ensign)
Design
A horizontal tricolour of red, white, and green
Variant flag of Hungary
Use
Unofficial state flag[note 1]
Proportion
1:2
Adopted
October 10, 1995[4]
Design
A horizontal tricolor of red, white and green with the state coat of arms in the center.
Variant flag of Hungary
Use
Unit colour
Proportion
3:4
Adopted
March 15, 1991[5]
Variant flag of Hungary
Use
Naval ensign
Proportion
3:4
Adopted
1991[5]
The flag of Hungary (Hungarian: Magyarország zászlaja) is a horizontal tricolour of red, white and green. In this exact form, it has been the official flag of Hungary since May 23, 1957. The flag's form originates from national republican movements of the 18th and 19th centuries, while its colours are from the Middle Ages. The current Hungarian tricolour flag is the same as the republican movement flag of the United Kingdom (used since 1816).
Contents
[hide]
1 Current flag
1.1 Evolution
1.2 Exact description and legislature
2 Gallery
2.1 Historical flags
2.2 Head of state standards
3 See also
4 Notes
5 References
6 External links
Current flag[edit]
The nation of Hungary originated from the national freedom movement from before 1848, which culminated in the Hungarian Revolution of 1848. The revolution was not only in opposition against the monarchy but also the Habsburg Empire, as well as to form an independent republic. Accordingly, the Hungarian flag features a tricolour element, which is based upon the French flag, as a reflection of the ideas of the French revolution; while red, white, and green are colours derived from the historical Hungarian coat of arms, which have essentially remained in the same form since the mid-15th century, with exception to some minor differences, and were marshalled from arms that first appeared in the late 12th and early 13th century as arms of the Árpáds, Hungary's founding dynasty. The stripes are horizontal rather than vertical to prevent confusion with the Italian flag, which had also been designed after the French flag. According to other data, the recent form of the Hungarian tricolour had been already used from 1608 at the coronation of Mathias II of Hungary.[citation needed]
Folklore of the romantic period attributed the colours to virtues: red for strength, white for faithfulness and green for hope. Alternatively, red for the blood spilled for the fatherland, white for freedom and green for the land, for the pastures of Hungary. The new constitution, which took effect on 1 January 2012, makes the ex-post interpretation mentioned first official (in the semi-official translation: strength (erő), fidelity (hűség) and hope (remény)).
Evolution[edit]
Hungarian national colors on the wall, Hungarian coronation of Leopold II in Pozsony in 1790, 58 years before the Hungarian revolution
As described above, the red-white-green tricolour emerged as a sign of national sovereignty during the 1848–1849 revolution against the Habsburgs. After the revolution was defeated, the tricolour flag was prohibited by the Austrian Emperor; after the Compromise of 1867, however, the tricolour became not only legal, but also the official flag of Hungary. The flag had the so-called minor arms (also known as the Kossuth coat of arms) of Hungary with archangels as supporters were used as a badge on the flag. This configuration was used until the end of the Habsburg Empire in 1918.
After the fall of the Habsburg Empire, the years 1918 to 1920 were highly turbulent, and several hard-to-trace minor changes took place. The red-green-white tricolour stayed the same, but small differences emerged in terms of the badge. A short interlude and exception was the 1919 Hungarian Soviet Republic, which lasted for four-and-a-half months; it used a solid red banner.
It seems that from 1920–1944 or 1945 the tricolour displayed the minor arms of Hungary, but the version without them was also used.
Between 1946 and 1949 the crown was removed from the top of the arms serving as the badge.
With the onset of Communist rule in 1949, a new coat of arms featuring a Communist red star was placed on the flag as the badge.
During the anti-Soviet uprising in 1956, revolutionaries cut out the Hammer and Sickle emblem and used the resulting tricolour with a hole in the middle as the symbol of the revolution. For some months the new government changed the flag to bear the minor arms without the crown as the badge again.
In 1957, during the Stalinist restoration after the revolution was defeated by the Soviet Red Army, the new government created a "new" coat of arms, which however was never officially put onto the flag. Therefore, the official flag of Hungary has been a pure red-white-green tricolour since 1957.
After the fall of communism in 1989 there was no need to change the flag, as it did not bear any communist insignia.
There was a recommendation of the Committee of Symbols in the 2000s, that the coat of arms should be part of the state flag, while the national flag should remain plain (as is the status quo).[6] This has not been implemented in law, though in case of most state use the arms are legally permitted on the flag (see below).
Exact description and legislature[edit]
The Hungarian Constitution does not explicitly state anything about the width:length ratio of the flag;[7][8][9] but, there is a law from 1957 that is in force stating that seagoing merchant vessels shall hoist the red–white–green tricolour in 2:3 ratio.[citation needed]
By a government decree from 2000, the ratio (which is neither defined in the Constitution nor in 1995[10] or 2000[11] legislation) of flags used on government building is 1:2.
Summarized, this would mean:[10]
A red–white–green tricolour. Actually many variations might be used though according to 1995/LXXXIII §11 (3) "(3) In cases specified in paragraphs (1) and (2), the arms and the flag can be used also in their historical forms.", as (1) reads as: 1995/LXXXIII §11 (1) "(1) For the purpose of declaring their belonging to the nation, private persons can use the arms and the flag, subject to the limitations in this law."
red–white–green tricolour, ratio 1:2 (by decree from 2000). According to 1995/LXXXIII §11 (4), the official coat of arms of Hungary might be placed onto it as a badge.
White background with green red alternated flammulette ("flame tongues", triangles with wavy edge) border, coat of arms in the center, embraced by oak branches from the left, olive branches from the right. Ratio not defined. ( 1995/LXXXIII §8 (1) )
2:3 (ratio defined by 1957 law) red-white-green tricolour (there is a merchant fleet)[12]
Unknown or unspecified;
White background with green red alternated triangle border, coat of arms at 1/3 of the flag, nearer to the pole. Ratio not defined. ( 1995/LXXXIII §8 (2) )
Gallery[edit]
Further information: List of Hungarian flags
Unofficial civil flag of Hungary
Unofficial state flag of Hungary
State flag of Hungary (vertical version)
Unofficial state flag of Hungary (vertical version)
Historical flags[edit]
Standard of the Grand Prince of the Principality of Hungary between 895–1000.
Royal Standard of the Kingdom of Hungary under the rule of Stephen I (1000–1038).
Royal Standard of Hungary from 1046 to 1172.
Rectangular variant of the royal standard of Hungary used from 1046 to 1172.
Royal Standard of Hungary under the rule of Béla III (1172–1196).
Royal Standard of the Kingdom of Hungary in the 13th century.
Standard of the Árpád dynasty in the 13th century.
Royal Standard of the Kingdom of Hungary under the Angevin dynasty from 1301–1382.
Royal Standard of Hungary under the rule of Sigismund (1387–1437).
Royal Standard of Hungary under the rule of Vladislaus I (1440–1444).
Royal Standard of Hungary under the rule of Matthias I (1458–1490).
Royal Standard of Hungary under the rule of Matthias I (1458–1490).
Royal Standard of Hungary under the rule of Vladislaus II (1490–1516).
Royal Standard of Hungary under the rule of Louis II (1516–1526).
Flag of the Kingdom of Hungary, used from the 18th century to 1848 and between 1849–1867.
Flag of the Kingdom of Hungary, used between 1848–1849 and 1867–1869.
Flag of the Kingdom of Hungary from 1869 to 1874 with the Hungarian small coat of arms.
Flag of the Kingdom of Hungary from 1874 to 1896.
Flag of the Kingdom of Hungary from 1896 to 1915.
A variant of the flag of Hungary, used between 1896–1915, while part of Austria-Hungary.
Flag of the Kingdom of Hungary from 1915 to 1918.
A variant of the flag of Hungary used between 1915–1918.
Flag of the short-lived Hungarian People's Republic, used between 1918–1919 under the rule of Károlyi.
Flag of the Hungarian Soviet Republic, used briefly in 1919.
Flag of Hungary, used between 1919–1946 with the Hungarian small coat of arms.
Flag of Hungary, used between 1946–1949 and 1956–1957 with the Kossuth coat of arms.
Flag of the Hungarian People's Republic, used between 1949–1956, bearing the Communist Rákosi coat of arms.
This flag, from which the Rákosi era coat of arms has been cut out, became the symbol of the Hungarian Revolution of 1956.
Government ensign of Hungary, used between 1957–1990.
Flag of Hungary, used from 1957.
Head of state standards[edit]
Ensign of the Regent, used between 1921–1939.
Standard of the Regent as supreme warlord of the Royal Hungarian Army, used between 1939–1944.
Ensign of the President, used between 1948–1950.
Standard of the President, used between 1990–2012.
Standard of the President, used from 2012.
See also[edit]
List of Hungarian flags
Flags of Hungarian history
Coat of arms of Hungary
Himnusz
Notes[edit]
Jump up ^ The official Hungarian state flag does not contain the Hungarian coat of arms, but the variant defaced with the coat of arms is often used during solemn occasions.
References[edit]
Jump up ^ "1957. évi II. törvény a Magyar Népköztársaság Alkotmányának módosításáról" [Act II of 1957 on the Amendment of the Constitution of the Hungarian People's Republic]. hu.wikisource.org (in Hungarian). Retrieved 23 February 2017.
Jump up ^ "1990. évi XL. törvény a Magyar Köztársaság Alkotmányának módosításáról" [Act XL of 1990 on the Amendment of the Constitution of the Hungarian Republic]. Törvények és országgyűlési határozatok (in Hungarian). Retrieved 14 March 2018.
Jump up ^ "51/1957. (VIII. 18.) Korm. számú rendelet a magyar tengeri kereskedelmi hajók lobogójáról" [Decree of the Government No. 51/1957. (VIII. 18.) on the Ensign of the Hungarian Maritime Merchant Vessels]. hu.wikisource.org (in Hungarian). Retrieved 23 February 2017.
Jump up ^ "1995. évi LXXXIII. törvény a Magyar Köztársaság nemzeti jelképeinek és a Magyar Köztársaságra utaló elnevezésnek a használatáról" [Act LXXXIII of 1995 on the usage of the national symbols and name of the Hungarian Republic]. Törvények és országgyűlési határozatok (in Hungarian). Retrieved 14 March 2018.
^ Jump up to: a b "A Magyar Honvédség új felségjelzése és hadilobogói" [The new insignia and war ensigns of the Hungarian Defence Forces]. Haditechnika. 25 (3): 3–4. 1991.
Jump up ^ Halasz, Ivan; Schweitzer, Gabor (16 March 2011). "National and State Symbols in the Hungarian Legal System (Excerpts)" (PDF). Legal Compass: 3.
Jump up ^ The Fundamental Law of Hungary
Jump up ^ Magyarország Alaptörvénye
Jump up ^ The Constitution of the Hungarian Republic
^ Jump up to: a b Law 1995/LXXXIII
Jump up ^ Law 2000/XXXVIII
Jump up ^ Volker Preuß. "Flagge Ungarns" (in German). Retrieved 2002-12-10.
External links[edit]
Wikimedia Commons has media related to Flags of Hungary.
Hungary at Flags of the World
Flag of Hungary at www.rbvex.it
2011 CCII law (on the use of Hungary's coat of arms and flag, as well as awards) from njt.hu
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Jessalyn Gilsig
From Wikipedia, the free encyclopedia
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Jessalyn Gilsig
Gilsig at the 69th Annual Peabody Awards
Born
Jessalyn Sarah Gilsig
(1971-11-30) November 30, 1971 (age 46)
Montreal, Quebec, Canada
Nationality
Canadian-American
Alma mater
McGill University (B.A., 1993)
Harvard University
Occupation
Actress, voice actress
Years active
1984–present
Spouse(s)
Bobby Salomon
(m. 2005; div. 2010)
Children
1
Jessalyn Sarah Gilsig (born November 30, 1971) is a Canadian-American actress known for her roles in television series, e.g. as Lauren Davis in Boston Public, Gina Russo in Nip/Tuck, Terri Schuester in Glee, and as Siggy Haraldson on the History Channel series Vikings.
Contents
[hide]
1 Early life
2 Education
3 Career
4 Personal life
5 Filmography
6 Further reading
7 References
8 External links
Early life[edit]
She was born on November 30, 1971 in Montreal, Quebec, Canada, the daughter of Claire, a writer and translator, and Toby Gilsig, an engineer.[1] She began her acting in a voice work part at age 12 for a National Film Board of Canada production, Masquerade.[1]
Education[edit]
Gilsig attended McGill University in Montreal, from 1989 to 1993, graduating with a Bachelor of Arts degree in English in 1993.[2] She later pursued her acting studies further at Harvard University's Institute for Advanced Theater Training.[2]
Career[edit]
Jessalyn Gilsig at premiere party of TV series, Glee, Santa Monica, California in May 11, 2009
Gilsig began her career as a voice actress.[1] She has done voices in the films such as Masquerade,[1] and for television series such as Young Robin Hood.[3]
She moved to New York City in 1995 where she appeared in several off-Broadway plays.[4] However, it was her association with David E. Kelley that led to her starring role in Boston Public.[5]
After guest-starring in two episodes of Kelley's The Practice, Gilsig was cast in two episodes of another Kelley program, the short-lived Snoops.[5] Although the series was cancelled before Gilsig's episodes were broadcast, Kelley wrote the part of Lauren Davis in Boston Public specifically for her, a series that premiered in September 2000 on FOX;[5] Gilsig would leave the series after the end of the second season in May 2002.[6]
Following her departure from Boston Public, Gilsig joined the cast of Nip/Tuck in 2003 as Gina Russo, a role she continued until 2008.[7] In 2004, she appeared in five episodes of NYPD Blue,[7] followed by four episodes of FOX's Prison Break in 2005.[8]
In addition to her extensive credits in television and theatre, Gilsig has appeared in film, beginning with a small role in the 1998 film The Horse Whisperer.[5] She then provided the speaking voice for Kayley in the animated film Quest for Camelot (1998), with Andrea Corr performing the character's songs.[5] In 2004 she appeared in Chicks with Sticks,[9] as well as See This Movie,[10] and in one of the lead roles in the 2007 movie, Flood.[11]
In 2007-2008 she had recurring roles in two television series, playing Shelley, the sister of Tami Taylor, on NBC's Friday Night Lights,[12] and Claire Bennet's biological mother, Meredith Gordon, on Heroes.[13] Gilsig went on to play the main role of Terri Schuester on the Fox show, Glee, from 2009-2012.[14]
In 2013, Gilsig was a series regular, portraying Siggy Haraldson, wife of Earl Haraldson and paramour of Ragnar Lothbrok's brother, Rollo, on the History Channel series Vikings until 2015.[15][16] In 2017 she will be joining the cast of Scandal.[17]
Personal life[edit]
Gilsig met and briefly dated her future husband Bobby Salomon as a high school student - he was the football team quarterback she described as a "cool guy"; after Salomon, a film producer, moved to Hollywood in 2002, he and Gilsig renewed their friendship, began dating again,[18] and married on January 1, 2005 in a traditional Jewish wedding (Gilsig being Jewish on her father's side).[18][19] Gilsig and Salomon have a daughter, Penelope, born on September 26, 2006.[20]
Gilsig filed for divorce from Salomon on September 8, 2010, citing irreconcilable differences, having been separated since 2009.[19][21] In 2013 Gilsig became an American citizen.[4]
Filmography[edit]
Jessalyn Gilsig and Jayma Mays at the Golden Globe Awards, January 17, 2010
Film
Year
Title
Role
Notes
1984 Masquerade (voice)[1] Short film
1989 Journey Home, TheThe Journey Home Short film
Jacknife His Girlfriend
1998 The Horse Whisperer Lucy[5]
Quest for Camelot Kayley (voice)[5]
2004 Chicks with Sticks Paula Taymore[9]
See This Movie Annie Nicole[10]
2007 Flood Samantha 'Sam' Morrison[11]
2008 Prom Night Aunt Karen Turner
2009 Stepfather, TheThe Stepfather Julie King[22]
2011 About Fifty Jessica
2013 Somewhere Slow Anna Thompson[15]
Television
Year
Title
Role
Notes
1991 Little Flying Bears, TheThe Little Flying Bears Tina (voice) TV series
1991–1992 Young Robin Hood Gertrude of Griswald (voice)[3] 26 episodes
1992 Gulliver's Travels Folia (voice) TV series
1998 To Have & to Hold Paula Episode: "Stuck in the Blizzard with You"
Viper Alyssa Episode: "Family Matters"
1999 Seven Days Carla Boyles Episode: "Last Card Up"
Sentinel, TheThe Sentinel RJ Shannon Episode: "The Real Deal"
Cooler Climate, AA Cooler Climate Callie TV movie
Practice, TheThe Practice ADA Jennifer[5] Episode: "Loser's Keepers"
Episode: "Victimless Crimes"
2000 Snoops Suzanne Shivers[5] Episode: "Swan Chant"
Episode: "The Stolen Diskette"
2000–2002 Boston Public Lauren Davis[5] 44 episodes
2002 Haunted Elise Martin Episode: "Three Hour Tour"
2003 Without a Trace Whitney Ridder Episode: "Confidence"
2003–2008 Nip/Tuck Gina Russo[7] 17 episodes
2004 NYPD Blue Det. Kelly Ronson[7] 5 episodes
2005 Fathers and Sons Dianne (uncredited) TV movie
Prison Break Lisa Rix[8] 4 episodes
2006 Law & Order Angela Burquette Episode: "Heart of Darkness"
2007 Backyards & Bullets Eileen[23] TV movie
Destination: Infestation Dr. Carolyn Ross[24] TV movie
2007–2008 Friday Night Lights Shelley Hayes[12] 6 episodes
Heroes Meredith Gordon[13] 10 episodes
2008 Apostles, TheThe Apostles Christine Rydell[25] TV movie
CSI: NY Jordan Gateshttp[26] 3 episodes
XIII Kim Rowland[27] TV miniseries
2008–2009 Imaginary Bitches Jessalyn[28] Episode: "A New Leper in the Colony"
Episode: "Three Bitches Is an Imaginary Crowd (Part Two)"
Episode: "Bitches Emmy Special"
2009–2012,
2015 Glee Terri Schuester[14] Seasons 1-2 - Series Regular
Season 4 - Guest Star (1 episode, "Glee, Actually")
Season 6 - Recurring (2 episodes, "2009" & "Dreams Come True")
Glee Encore
2012 Smart Cookies Julie Sterling[29] TV movie
2013–2015 Vikings Siggy[15] Main cast
Nominated - Golden Maple Award for Best Actress in a TV series broadcasted in the U.S (2015)[30]
2013 The Good Wife Janie Ludwig[15] 1 episode
2014 Angels and Ornaments Corrine Nelson[31] TV movie
2015 Evil Men Adela[32] TV movie
2016 Scandal Vanessa Moss 5 episodes
Further reading[edit]
Rohan, Virginia (2001). "Gilsig Goes 'Public' And Grapples With Racism". Chicago Tribune (online, February 6): 8 (print). Retrieved 27 October 2015.
Stebbins, Sarah (2005). "School Ties". InStyle (Special Issue, July 4): 272f (print). Retrieved 27 October 2015.
Anon. (2015). "Jessalyn Gilsig—Actor, Painter". Hollywood.com (online). Retrieved 27 October 2015.
References[edit]
^ Jump up to: a b c d e Editors (2013). "Jessalyn Gilsig, Biography, Theater Actress, Film Actress, Television Actress (1971–)". Biography.com (online). Retrieved 27 October 2015.
^ Jump up to: a b McCabe, Daniel (2010). "Alumni Profiles [Jessalyn Gilsig]: Grateful for a Gleeful Gig". McGill News (Alumni Magazine, online, Spring-Summer). Montréal, QC, CA: McGill University. Retrieved 29 October 2015.
^ Jump up to: a b Rowan, Terry. Character-Based Film Series Part 1. Terry M. Rowan. p. 176. ISBN 9781365021282. Retrieved 11 November 2016.
^ Jump up to: a b London, Todd (31 August 2015). "15 After 20, Part 1: Actors Who Trained Together in the Mid-'90s, and Where They Are Now". AMERICAN THEATRE. Retrieved 11 November 2016.
^ Jump up to: a b c d e f g h i j "Tough Lesson – Vol. 56 No. 21". PEOPLE.com. 19 November 2001. Retrieved 11 November 2016.
Jump up ^ "Gilsig Makes A `Public' Exit". tribunedigital-orlandosentinel. Retrieved 11 November 2016.
^ Jump up to: a b c d "Catching Up With... Jessalyn Gilsig". Backstage.com. Retrieved 11 November 2016.
^ Jump up to: a b Fernandez, Maria Elena (15 May 2009). "A fond farewell to 'Prison Break'". Los Angeles Times. Retrieved 11 November 2016.
^ Jump up to: a b "Jessalyn Gilsig". South Beach Magazine. 3 September 2004. Retrieved 11 November 2016.
^ Jump up to: a b "Seth Meyers and Jessica Paré's absurd Montreal movie". Cult MTL. Retrieved 11 November 2016.
^ Jump up to: a b Dodd, Stacy (15 February 2006). "Jessalyn Gilsig". Variety. Retrieved 11 November 2016.
^ Jump up to: a b "Jessalyn Gilsig to Appear on New Season of 'Friday Night Lights'". buddytv.com. Retrieved 11 November 2016.
^ Jump up to: a b "Jessalyn Gilsig Returns for 'Heroes' Season 3". buddytv.com. Retrieved 11 November 2016.
^ Jump up to: a b "Case of the Ex: Glee's Jessalyn Gilsig on Terri's Return — and Why It's Necessary". TVGuide.com. 15 November 2010. Retrieved 11 November 2016.
^ Jump up to: a b c d Radish, Christina (2013). "Jessalyn Gilsig Talks "Vikings," Being Part of the History Channel's First Scripted Series and Her Character's Dynamics, Plus Her Upcoming Projects". Collider (online, March 10). Retrieved 27 October 2015.
Jump up ^ Monte J. (2013). "Jessalyn Gilsig Talks About Being Siggy on 'Vikings,' the Historical Role of Viking Women" (interview). STAGEDOORdish (online, March 27). Retrieved 27 October 2015.
Jump up ^ Ausiello, Michael (5 August 2016). "Scandal Recast: Glee Alum Takes Over Role of Jake's Wife in Season 6". TVLine. Retrieved 11 November 2016.
^ Jump up to: a b Bloom, Nate (2007). "Celebrity Jews: Gilsig and Gitelman". jweekly.com (online, February 9). Retrieved 27 October 2015.
^ Jump up to: a b Shira, Dahvi (2010). "Glee Star Jessalyn Gilsig Files for Divorce". People (online, October 13). Retrieved 27 October 2015.
Jump up ^ "Actress Jessalyn Gilsig welcomes a daughter". PEOPLE.com. Retrieved 11 November 2016.
Jump up ^ Us Weekly Staff (2010). "Glee Star Jessalyn Gilsig Files for Divorce". Us Weekly (online, October 13). Retrieved 27 October 2015.
Jump up ^ "Dustin Putman's Review: The Stepfather (2009) - [TheMovieBoy]". www.thefilmfile.com. Retrieved 11 November 2016.
Jump up ^ "'Nip/Tuck' Actress Joins the Cast of NBC Pilot". buddytv.com. Retrieved 11 November 2016.
Jump up ^ "Destination: Infestation (2007) - Dread Central". Dread Central. 11 July 2007. Retrieved 11 November 2016.
Jump up ^ "Rants & Reviews - The Futon's First Look: "Apostles, The" (FOX) | TheFutonCritic.com". www.thefutoncritic.com. Retrieved 11 November 2016.
Jump up ^ "Exclusive: Nip/Tuck Diva Relocates to CSI: NY". tvguide.com. Retrieved 11 November 2016.
Jump up ^ "XIII -- TV Review". The Hollywood Reporter. Retrieved 11 November 2016.
Jump up ^ "Imaginary Bitches: Sexy Single Chicks and a Not-So-Imaginary Bitch". daytimeconfidential.com. Retrieved 11 November 2016.
Jump up ^ "Smart Cookies: Hallmark Channel movie a delight". NewsOK.com. 15 August 2012. Retrieved 11 November 2016.
Jump up ^ Levine, Sydney. "Golden Maple Awards'15 Winners Include Brandon Jay McLaren and Amanda Crew | IndieWire". www.indiewire.com. Retrieved 11 November 2016.
Jump up ^ "Jessalyn Gilsig in Angels and Ornaments | Hallmark Movies and Mysteries". Hallmark Movies and Mysteries. Retrieved 11 November 2016.
Jump up ^ Andreeva, Nellie (25 November 2014). "Parminder Nagra & Jessalyn Gilsig To Co-Star In 'Evil Men' USA Pilot". Deadline. Retrieved 11 November 2016.
External links[edit]
Jessalyn Gilsig on IMDb
Jessalyn Gilsig at AllMovie
Jessalyn Gilsig at the Internet Off-Broadway Database
Jessalyn Gilsig at the TCM Movie Database
Jessalyn Gilsig at Rotten Tomatoes
Jessalyn Gilsig at TVGuide.com
[hide]
v
t
e
Screen Actors Guild Award for Outstanding Performance by an Ensemble in a Comedy Series
Will & Grace, season 2/season 3 (2000): Hayes; McCormack; Messing; Mullally
Sex and the City, season 4 (2001): Cattrall; Davis; Nixon; Parker
Everybody Loves Raymond season 6/season 7 (2002): Boyle; Garrett; Heaton; Roberts; Romano; Sweeten
Sex and the City, season 6 (2003): Cattrall; Davis; Nixon; Parker
Desperate Housewives, season 1 (2004): Bowen; Chavira; Cross; Culp; Denton; Hatcher; Huffman; Kasch; Longoria; Metcalfe; Moses; Sheridan; Strong
Desperate Housewives, season 1/season 2 (2005): Bart; Bowen; Brooks; Chavira; Cross; Culp; Denton; Hatcher; Huffman; B. Kinsman; S. Kinsman; Longoria; Moses; Savant; Sheridan; Strong; Woodard
The Office, season 2/season 3 (2006): Baker; Baumgartner; Carell; Denman; Fischer; Flannery; Hardin; Kaling; Kinsey; Krasinski; Lieberstein; Novak; Nunez; Smith; Wilson
The Office, season 3/season 4 (2007): Baker; Baumgartner; Carell; Denman; Fischer; Flannery; Hardin; Kaling; Kinsey; Krasinski; Lieberstein; Novak; Nunez; Smith; Wilson
30 Rock, season 2/season 3 (2008): Adsit; Baldwin; Bowden; Fey; Friedlander; Krakowski; McBrayer; Morgan; Powell
Glee, season 1 (2009): Agron; Colfer; Gallagher; Gilsig; Lynch; Mays; McHale; Michele; Monteith; Morris; Morrison; Riley; Rivera; Salling; Shum; Sussman; Talton; Theba; Ushkowitz
Complete list
(1994–1999)
(2000–2009)
(2010–2019)
Authority control
WorldCat Identities
VIAF: 106858292
LCCN: no2010003950
ISNI: 0000 0001 1880 7855
GND: 1011377500
MusicBrainz: 7613c081-9d94-4f33-877c-0111860319c5
Retrieved from "https://en.wikipedia.org/w/index.php?title=Jessalyn_Gilsig&oldid=829659997"
Categories:
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Institute for Advanced Theater Training, Harvard University alumni
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Living people
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21st-century American actresses
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text:
List of countries with left-hand traffic
From Wikipedia, the free encyclopedia
Jump to: navigation, search
This is a list of 78 countries and territories with left-hand traffic.[1][2]
Right-hand side traffic
Left-hand side traffic
Countries with left- and right-side traffic nowadays and formerly. Changes since 1858 when Finland changed to the right are taken into account.
Right-hand side traffic
Now right-hand side, formerly left-hand side
Left-hand side traffic
Now left-hand side, formerly right-hand side
Formerly different rules in different parts of the country, now right-hand side traffic
Countries by handedness of traffic, coupled with the distance/speed unit
Left-hand traffic, kilometers
Left-hand traffic, miles
Right-hand traffic, kilometers
Right-hand traffic, miles
Right-hand traffic, miles per hour (for speed limits) and kilometers (for distances)
Contents
[hide]
1 In Asia
2 In Africa
3 In Australia and Oceania
4 In Europe
5 In South America
6 In West Indies
7 On islands of the Atlantic Ocean
8 On islands of the Indian Ocean
9 See also
10 References
In Asia[edit]
Bangladesh
Bhutan
Brunei
East Timor
Hong Kong
India
Indonesia
Japan
Macau
Malaysia
Maldives
Nepal
Pakistan
Singapore
Sri Lanka
Thailand
In Africa[edit]
Botswana
Kenya
Lesotho
Malawi
Mozambique
Namibia
South Africa
Swaziland
Tanzania
Uganda
Zambia
Zimbabwe
In Australia and Oceania[edit]
Australia
Christmas Island (Australia)
Cocos (Keeling) Islands (Australia)
Cook Islands (New Zealand)
Fiji
Kiribati
Nauru
New Zealand
Niue
Norfolk Island (Australia)
Papua New Guinea
Pitcairn Islands (U.K. Overseas Territory)
Solomon Islands
Samoa (since September 1, 2009)
Tokelau (New Zealand)
Tonga
Tuvalu
In Europe[edit]
Guernsey (Crown dependency of the United Kingdom)
Cyprus
Ireland
Isle of Man (Crown dependency of the United Kingdom)
Jersey (Crown dependency of the United Kingdom)
Malta
Northern Cyprus (dependency of the Cyprus)
United Kingdom
In South America[edit]
Guyana
Suriname
In West Indies[edit]
Anguilla (U.K. Overseas Territory)
Antigua and Barbuda
Bahamas
Barbados
British Virgin Islands (U.K. Overseas Territory)
Cayman Islands (U.K. Overseas Territory)
Dominica
Grenada
Jamaica
Montserrat (U.K. Overseas Territory)
Saint Kitts and Nevis
Saint Lucia
Saint Vincent and the Grenadines
Trinidad and Tobago
Turks and Caicos Islands (U.K. Overseas Territory)
U. S. Virgin Islands (USA)
On islands of the Atlantic Ocean[edit]
Bermuda (U.K. Overseas Territory)
Falkland Islands (U.K. Overseas Territory)
Saint Helena, Ascension and Tristan da Cunha (U.K. Overseas Territory)
South Georgia and the South Sandwich Islands (U.K. Overseas Territory)
On islands of the Indian Ocean[edit]
Maldives
Mauritius
Seychelles
See also[edit]
Left- and right-hand traffic
References[edit]
Jump up ^ Kiprop, Joseph (15 February 2018). "List Of Countries Who Drive On The Left". worldatlas.com.
Jump up ^ "List of left- & right-driving countries". worldstandards.eu. 13 January 2018.
Retrieved from "https://en.wikipedia.org/w/index.php?title=List_of_countries_with_left-hand_traffic&oldid=835288332"
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