Vesey knew the horrors of slavery first hand. Since he had lived in St. Dominique as a youth, he followed the events there with particular interest. Men from the area and surrounding plantations would attack the city, take control of the guardhouse and block the bridges and roads, killing every white person in sight.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
208 p., Illustrates the way enslaved Africans lived and helped to shape Jamaican society in the three decades before British abolition of the slave trade. Audra Diptee's in-depth investigations reveal unexpected insights into the demographics of those captured in Africa and legally transported on British slave ships.
Denying Haiti credit where credit is due is an established tradition. In 1893, at the end of the century that started with Haitian Independence and the Slave Trade Act, the orator, statesman and emancipated slave Frederick Douglass told an audience at the Chicago World's Fair how Haiti "taught the world the danger of slavery and the value of liberty." He pointed out that: The world had a chance to recognize Haiti three years ago, during the celebration of Haiti's bicentennial. But once again, Haiti was penalized. On the big day, January 1, 2004, Thabo Mbeki, President of the most powerful African nation, South Africa, came to celebrate. But the former slaveholding nations, led by the United States, boycotted the events, and forced the less powerful countries of Africa and the Caribbean to stay away. Instead of sending congratulations to the Haitian people's elected representatives, the United States sent guns and money to those trying to overthrow the government. When the international spotlight came to Haiti in 2004, it was to witness the return to dictatorship rather than to celebrate freedom from slavery.
The article focuses on the criticisms made by reviewers on Marika Sherwood's book After Abolition: Britain and the Slave Trade. Richard Drayton, Imperial History senior lecturer at the University of Cambridge in England, pointed out the book questions the triumphalist narrative of British abolition. Stephen Small of the University of California, Berkeley and University of Lagos, Nigeria's history professor Ayodeji Olukoju were among the other reviewers of the work.
Traditional Maroon culture was, however, determined to be in need of safeguarding and protection because of several factors. Chief among these was the fact that transmission of traditional knowledge from elders to younger generations was not taking place on the scale it was used to and the fact that migration patterns saw large numbers of Maroon youth leaving the traditional sites of settlements. In response, UNESCO was petitioned to assist in safeguarding traditional Maroon culture in Jamaica, in particular, that of the Maroons of Moore Town, who were deemed to be the most remote. In November 2003, UNESCO declared the Maroon Heritage of Moore Town as a Masterpiece of the Oral and Intangible Heritage of Humanity. This action facilitated the implementation of measures geared toward documenting, for posterity, traditional Maroon cuisine, language, the Kromanti play and the craftsmanship associated with the creation of tools and implements such as their unique Prentin drum, fishpots, spears and the abeng.
Behn,Aphra (Author), Gallagher,Catherine (Editor), and Stern,Simon (Contributor)
Format:
Book, Whole
Publication Date:
2013
Published:
Lexington, KY: Simon & BrownI
Location:
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
77 p., A short novel written by English female author Aphra Behn, published in 1688. It is the story of an African prince who deeply loves the beautiful Imoinda. Imoinda is eventually sold as a slave and is taken to Suriname which is under British rule. Oroonoko is taken prisoner, is sold, and finds himself and Imoinda enslaved on the same plantation. Contents: 1. To the right honourable the Lord Maitland. 2. The history of the royal slave.
