Data for African slave populations in Trinidad, Guyana and other British Caribbean colonies in the early nineteenth century are analyzed and compared with Cuban and United States slave populations
Examines changes in enslaved women's working lives as planters sought to increase birth rates to replenish declining laboring populations. Establishes that enslaved women in Jamaica experienced a considerable shift in their work responsibilities and their subjection to discipline as slaveholders sought to capitalize on their abilities to reproduce. Enslaved women's reproductive capabilities were pivotal for slavery and the plantation economy's survival once legal supplies from Africa were discontinued.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
160 p., Chronicles the history of slavery in Haiti through a recitation of the brutality of the colonisers and the often mundane and trivial ways in which they attempted to dehumanize Haitians. It seeks to illustrate how Haitians' 300-year journey to freedom was illuminated by the African philosophy of Ubuntu, a world view that embodies human solidarity, respect, dignity, justice, liberty, and love. In this philosophy, Africans found an unmatched strength to resist slavery.
Maintains that the period between 1750 and 1850 represented an age of interrelated revolutions, and events in Haiti constitute an integral part of the history of the Atlantic world
Addresses change and continuity in mortuary practices from the eighteenth to the twentieth centuries within enslaved and free populations on the former Danish and current US Virgin Island of St. John. St. John's former residents created diverse burial sites for practical and symbolic reasons related to environment, kinship, socio-cultural politics, and religion. Reveals how people historically transformed identities of selves and communities as they perceived and commemorated the dead through meaningful mortuary sites and practices within dynamic local and regional contexts.
"This essay aims to provide a systematic analysis of Cuban slave prices in the vital period of plantation growth in the mid-nineteenth century. The analysis also measures price differentials between male and female slaves and between African-- and native-born (creole) slaves with different occupations." (authors)
During the period of slavery in the West Indies some slaves became literate. This enhanced their social status and allowed them to move into occupations such as artisan or overseer
Francis Humberston Mackenzie of Seaforth (1754-1815) was a Highland proprietor in what has become known as 'The First Phase of Clearance', was governor of Barbados (1801-6) in the sensitive period immediately before the abolition of the British slave trade and was himself a plantation owner in Berbice (Guiana). It is suggested that his concern for his Highland small tenants was paralleled by his ambition in Barbados to make the killing of a slave by a white a capital offence, by his attempts to give free coloureds the right to testify against whites and by his aim to provide good conditions for his own enslaved labourers in Berbice.
Discusses how ephemeral artifacts of daily material culture, such as marquillas -- the colorful lithographed papers that were used to wrap bundles of cigarettes during the second half of the nineteenth century in Cuba -- partook of the symbolization of emergent forms of racialized governability towards the end of slavery on the island.
"As I examined the Pearse Archive, a paper-clipped set of ten transcribed songs, called "trumpet songs," came to my attention. I recalled hearing these songs earlier as rousing choruses in songs of the Trinidad Spiritual Baptists. I felt that some were North American Negro spirituals, but could not, at that point, explain their explain their use in that place and time.... My thesis is that the songs were introduced to Trinidad during the early nineteenth century by black North American soldiers who were liberated from slavery after their service in the British navy." (author)
Argues that free African and African-descended women participated in Spain's colonization of the Caribbean to a degree that has not been fully recognized. Regularly described as vecinas (heads of household) and as spouses to Iberian men in key port cities, free women of color played active roles in the formation and maintenance of Spanish Caribbean society during the late sixteenth and early seventeenth centuries, not as peripheral or marginalized figures, but as non-elite insiders who pursued their own best interests and those of their families and associates.
Obeah encompasses a wide variety of beliefs and practices involving the control or channelling of supernatural/spiritual forces, usually for socially beneficial ends such as treating illness, bringing good fortune, protecting against harm, and avenging wrongs. Although obeah was sometimes used to harm others, Europeans during the slave period distorted its positive role in the lives of many enslaved persons. In post-emancipation times, colonial officials, local white elites and their ideological allies exaggerated the antisocial dimensions of obeah, minimizing or ignoring its positive functions. This negative interpretation became so deeply ingrained that many West Indians accept it to varying degrees today, although the positive attributes of obeah are still acknowledged in most parts of the anglophone Caribbean. [PUBLICATION ABSTRACT];
Details of several books published during the past year that examine human ownership as experienced in Africa, Britain, South America, the United States, and the West Indies
Hall examines the wealth of materials in the diaries of Thomas Thistlewood, a young man with considerable experiences and full of curiosity. Thistlewood's diaries are of special interest, for he entertained representatives from both of the land of gentry and, because of the slaves and free blacks and coloureds.;
