The nameless and the forgotten: maternal grief,sacred protection,and the archive of slavery

ABSTRACT

Death, particularly of enslaved infants and children, cast a long shadow over the experiences of enslaved mothers. Almost half of all enslaved infants died within the first two weeks of birth and another quarter died by age two. Although profit–loss calculations tabulate the frequent deaths of enslaved youngsters, these accounts reveal very little about cultural conventions on maternal grief or how enslaved mothers responded to their children’s deaths. In addition to using the rhetorical to draw attention to the loss women experienced and archival silences on maternal grief, this article challenges the claims that enslaved Africans welcomed and celebrated death because it freed loved ones from bondage and reunited captive Africans with their ancestors. Attention to expressions of grief and evolving grieving practices reveal the transformation of enslaved people’s culture and the invisible suffering of the enslaved, which are sometimes overshadowed by narratives of resistance and the resilience of African culture and black mothers.     

Black Purgatory: Enslaved Women's Resistance in Nineteenth-Century Rio Grande do Sul,Brazil

This article explores the cases of two Brazilian-born enslaved women who were convicted of infanticide and murder in the city of Porto Alegre (Rio Grande do Sul, Brazil) in the 1820s. Maria was convicted of slitting the throats of her two children with her master's razor. Mônica was convicted of killing her master, André Dias, with five axe blows. Although the crimes these two women perpetrated differed in some ways, their sentences were similar. They were not sentenced to death, the typical fate of enslaved individuals who committed murder. Instead, they were publicly flogged then sent into degredo (penal exile) in Benguela, two Portuguese colonies in West Central Africa. These cases suggest that in the context of slavery in Rio Grande do Sul, the limited possibilities of negotiation between masters and slaves resulted in enslaved women committing violent acts of individual resistance, which, although apparently desperate acts, were also the result of a larger strategy. The article shows that in both prosperous and poor households in the domestic environment, enslaved women experienced various forms of daily violence. It also sheds light on how early in Rio Grande do Sul's history, public defenders started condemning physical violence by slave owners against enslaved women, and how the judicial system recognized the legitimacy of their arguments by sentencing the women to penal exile rather than the death penalty. For the two unmarried enslaved women who were constant victims of abuse, and who very probably did not have any close relatives, being exiled to Benguela was perhaps a blessing in disguise.     

Up from Childhood: When African-American Enslaved Children Learned of Their Servile Status

There came a moment in enslaved children's lives when they perceived that they were ‘different’ from their white playmates: they became cognisant of being slaves. This moment was part of a three-part process, which must be studied collectively in order to understand its full impact on child-slave identity formation. The first stage comprised a period of ‘blissful ignorance’ and many children spent several years unaware that they were chattel. The second stage of development forced children to confront their servile status. This realisation could be an instantaneous recognition; however, the full repercussions took children much longer to understand. In the final stage, enslaved children questioned their identity; they had to ‘learn’ that they were racially different from others, and that by virtue of being different, they were inferior. This study further tests David Bailey's findings that the slave autobiographies portrayed a more ‘traumatic’ childhood experience than did the Works Progress Administration (WPA) interviews [David Bailey, ‘A Divided Prism: Two Sources of Black Testimony on Slavery’, Journal of Southern History 46, no. 3 (1980): 381–404]. But the sources do not necessarily tell two conflicting stories; rather the data collected by the WPA concur with the autobiographies. The age at which former slaves realised that they were enslaved greatly shaped their memories. Applying the three-stage theory to Bailey's findings suggests that many of the WPA interviewees were too young to have experienced stage two before Emancipation. Thus, their renditions of slavery correspond to the step one blissful memories from the autobiographers, suggesting that the two sources are perhaps not so antithetic when employed together.     

‘My master and Miss … warn’t nothing but poor white trash’: poor white slaveholders and their slaves in the antebellum South

While the majority of enslaved people lived on large plantations, there were a significant minority who lived on smaller farms where they and their families were the only slaves owned by their master (or mistress). This article uses 22 Works Progress Administration (WPA) interviews conducted in the 1930s with former slaves from across the South to investigate the lives of enslaved people living with masters or mistresses that they described as ‘poor’, and argues that enslaved experiences on small farms owned by poor whites varied widely, but were marked particularly by violence, material deprivation, and intense loneliness.     

Rethinking runaways in the British Atlantic World: Britain,the Caribbean,West Africa and North America

This essay utilises four exceptional case studies to explore the various causes, experiences and results of escape from slavery in the late-eighteenth- and early-nineteenth-century British Atlantic World. These are: Johnny Beckles in Barbados, Jamie Montgomery in Scotland, Castle Slaves at Cape Coast Castle on the West African Gold Coast; and Harriet and Beverly Hemings in Virginia. This essay illuminates the diverse forms of enslavement and escape, showing that while some sought escape from slavery and even their race, others sought sanctuary within slave society and even on plantations, while others used escape as a means of pressuring for changes in their lives and work as enslaved people.     

‘[S]he could … spare one ample breast for the profit of her owner’: white mothers and enslaved wet nurses’ invisible labor in American slave markets

ABSTRACT

This essay examines the market that white mothers created for enslaved wet nurses, the intimate labor that they performed in southern households, and the ways that this market intersected with slave marketplaces in the antebellum era. It argues that white mothers’ desires and demands for enslaved wet nurses transformed bondwomen’s ability to suckle into a largely invisible, yet skilled form of labor, and created a niche sector of the slave market. In these ways, white mothers were crucial to the commodification of enslaved women’s reproductive bodies, their breast milk, and the nutritive and maternal care they provided to white children.     

Master–Horse–Slave: Mobility,Race and Power in the British West Indies,c.1780–1838

This article examines a particular social practice that attracted attention from visitors to the eighteenth- and nineteenth-century British West Indies: enslaved footmen accompanying white riders on horseback, often seeking to keep up by holding onto the horses’ tails. Referred to here as ‘master–horse–slave’, this is interpreted as a ‘hybrid co-mobility’ (or co-present mobility involving humans and animals). The article argues that master–horse–slave was a manifestation of slavery as everyday social practice. More broadly, the article argues for the importance of practices of mobility as significant features of Caribbean slave societies and the place of animals in these.     

The enslaved wet nurse as nanny: the transition from free to slave labor in childcare in Barcelona after the Black Death (1348)

ABSTRACT

After the Black Death (1348–1400), Barcelona elites moved from hiring free wet nurses to purchasing enslaved women. This was not simply because the supply of slaves increased making enslaved wet nurses affordable. The gold standard before the plague was a married wet nurse of good reputation who lived in. Such women had families; as the labor market turned in their favor, they negotiated terms that benefited them, for example, bringing their child with them. Employers wanted wet nurses without children who could not leave their positions over those with what they deemed good characters. The slave’s inability to negotiate terms for herself or her child or to cut her period of service short made her more desirable.     

In pursuit of autonomous womanhood: nineteenth-century black motherhood in the U.S. North

ABSTRACT

African Americans who resided in the antebellum North were subjected to forms of disenfranchisement that informed their political activism. These experiences were especially pronounced for black women whose identities existed at the intersections of race and gender, and black children who in some cases remained enslaved and indentured beyond their parents. The development of discourse on Northern black motherhood, produced in nineteenth-century black print culture and black women’s activism, countered indeterminate conditions of Northern freedom by promoting the empowering potential of black maternal authority.     

The dairymaid and the prince: race,memory, and the story of Benjamin Banneker’s grandmother

The list of white Englishwomen, who formed intimate relationships with African men between 1680 and 1750 in Maryland, is impressive, more so because by 1664, Maryland laws made interracial marriages between white women and African men illegal. Court records exist documenting the punishment of women both for ‘fornicating’ with men of African descent and for having children by them, though how rigorously early colonial Maryland marriage laws were enforced remains unknown. What is known and what increasingly stringent marriage laws in Maryland suggest is that after 1664 white English women continued to choose black partners (both slave and free), regardless of serious social consequences that included social exclusion, lengthened indenture service, forced servitude of their children and of their sexual partners, and public physical punishment including whipping. By 1715, it became illegal in Maryland for black women to engage in intimate relationships with men. Mixed-race women, commonly called ‘mulatto’ in early records, found themselves with few choices in their sexual partners, since legally they were not allowed to engage in intimate relationships with either white or black men. One of these women, Molly Welsh, serves as a reminder of the unusual and unique position for women during the seventeenth century as servants, slave owners, property owners, and as partners in interracial relationships.     

Lionel Smith in Barbados, 1833–1836: imperialist and abolitionist rhetoric in emancipation-era Caribbean governance

After 20 years of service in the British Army in India, Sir Lionel Smith, KCB (1777–1842) was appointed Governor of Barbados and Governor General of the Windward Islands in order to enact the abolition of slavery in the West Indies. During his three-year tenure, Smith relied on two major rhetorical strategies to advocate for the rights of free Afro-Barbadians and enslaved/apprenticed people. In general, Smith invoked utilitarian arguments, derived from his experience in India, when presenting free Afro-Barbadian men’s demands for equal voting rights, but also resorted to a more humanitarian mode, characteristic of abolitionist rhetoric, when arguing for judicial system reforms that would benefit enslaved and apprenticed people. This essay analyzes the ways in which Smith’s positions resonated with or diverged from those of the Colonial Office, and from those of Barbadian people of color, based on correspondence with the Colonial Office, including two documents written by free men of color, and one by an apprentice. Although Smith was eager to apply the British colonial policy he experienced in India to the impending social changes in the West Indies, the Colonial Office was not as willing to draw these parallels, responding more enthusiastically to Smith’s use of abolitionist rhetoric.     

Redeeming the "Character of the Creoles": Whiteness, Gender and Creolization in Pre-Revolutionary Saint Domingue

This article examines the political significance of white creolization in pre-revolutionary French Saint Domingue. Eighteenth-century Europeans tended to view white creoles as having physically, morally, and culturally degenerated due to the tropical climate, the monotony of plantation life, and their interaction with enslaved and free people of color. Yet elite white colonists in Saint Domingue claimed that white creoles possessed certain positive traits due to their new world birth, traits that rendered them physically stronger and potentially more virtuous than the French. Focusing on little-known publications authored by the white creole Moreau de Saint-Méry, this article highlights the deployment of gendered notions of virtue and noble savagery in debates over white creolization. Moreau's claims, when placed in the context of a conflict between local colonial magistrates and the French Colonial Ministry, challenge interpretations of white creolization as an undesirable, subversive side-effect of colonial slavery. Rather, white colonial men claimed that white colonists knew best how to ensure the obedience of the enslaved precisely because of their creolization.     

Custom and law: The status of enslaved Africans in seventeenth-century Barbados

The island of Barbados provides an ideal case study to explore the beginnings of slavery and definitions of slave status in England's early American colonies. Africans and Europeans confronted each other earlier and on a larger scale in Barbados than in any other English colony. By tracing the development of slavery from the colony's settlement in 1627 this article argues that the legitimization or legalization of African slavery and the status of slaves were established in custom long before any slave laws were passed. Focus is on slave status as a point of analysis, implicitly defined by three major features: chattel property, lifetime (or permanent) servitude, and inheritance of slave condition from an enslaved mother. In examining the evidence for these features, the article contends they were part of the culture of the Euro-Atlantic world and English worldview by the time the island was settled. None of the features was ever defined in any law; rather, they were implicit in any Barbados law that mentioned slaves.     

Merchant networks,the guarantee system and the British slave trade to Jamaica in the 1790s

This paper contributes to the literature on payments for slave sales in the later phase of the British slave trade. It analyses the procedures used in the ‘guarantee’ system in transatlantic slaving whereby merchants in British ports forged close connections with African factors in British America and with British businessmen who guaranteed to pay the factors’ bills presented as payments for slave sales. This was an important institutional procedure in the history of the transatlantic slave trade. Though the ‘guarantee’ system has been explained in outline in previous studies, the case study presented here offers the most detailed appraisal of this system. Examining the British slave trade to Jamaica in 1790s, then the most significant disembarkation centre for enslaved people taken on British vessels, the paper explains the coordination necessary between groups of British merchants, their African factors in Jamaica and their British guarantee in order to secure payments for slave sales at a time of considerable volatility in the demand for slaves in Jamaica. The paper suggests that cooperation between merchants in different British ports in connection with the slave trade is as worthy of investigation as the rivalry between the British ports involved in the ‘Guinea’ traffic.     

African music: negotiating a space in contemporary society

This paper explores the notion of African music as a way forward to negotiate a ‘space’ in contemporary society. The word ‘space’ is used as a metaphor to explore and experiment with the dynamics of culture and hybridity. The authors view themselves as ‘agents of change’ and knowledgeable professionals in the teaching of African music, one based in South Africa (Johannesburg) and the other in Australia (Melbourne). They reflect on examples from their own teaching and learning experiences as they argue that the translation of ‘traditional’ African music can only be brought about by means of cultural dialogue, within cultures and between cultures. This paper also addresses the issues of cultural authenticity as a redefined and renegotiated space when teaching and learning African music. The authors also consider the difficulties of addressing ‘difference’ and ‘otherness’ when teaching African music, with South Africa and Australia both previously seen as outposts of the British Empire. They contend that such differences can prove to be productive and rewarding through subtle mediation and accommodation when crossing cultural borders.     

Back to Africa: Second Chances for the Children of West African Immigrants

This paper examines the phenomenon of West African parents living in Europe and North America who send their older children back home: from places of high immigrant aspiration to those of hardship and privation. Drawing on a project on West African immigration to Europe and on previous field studies in Africa, we conclude that West African immigrants fearing the consequences of their children's indiscipline in the West, where racism and hostility can endanger the entire family, may send unruly children back to the home country. In doing so, we believe, they build on long‐standing African disciplinary efforts in hopes of toughening their children's resilience to the challenges in the new place and wait for the risk to dissipate.     

Bad breeders and monstrosities: racializing childlessness and congenital disabilities in slavery and freedom

ABSTRACT

By the antebellum years, popular and professional thinking about infertility and the birth of children with congenital disabilities followed a racialized pattern that hewed to the familiar contours of the United States’ larger racial and gender ideologies that legitimized slavery. Whites routinely blamed enslaved women for these conditions through toxic, intersecting discourses about race, gender, and disability that trafficked in racist stereotypes of black women’s supposed lasciviousness and immorality. At the same time, white women of elite or middling social stature were absolved of any imagined responsibility for these very same conditions on the grounds that their pure, delicate physicality left them vulnerable and susceptible to these ‘afflictions.’     

Creolization and creativity

Abstract ‘A bit of this and a bit of that; that is how newness enters the world’, according to Salman Rushdie. In Ulf Hannerz's varied and voluminous work on cultural creolization, creativity and cultural ‘newness’ are often described. Examining this view of creativity, the essay contrasts processual and hybrid aspects of culture with its stable and structural aspects, showing how each implies a particular view of creativity. The contrast is developed through three very different kinds of examples: postcolonial literature, information technology and minority youth in Western Europe.     

Maternal struggles and the politics of childlessness under pronatalist Caribbean slavery

ABSTRACT

This article considers the relationship of enslaved and apprenticed women in the Anglophone Caribbean to the embodied experience of childbearing, motherhood, and childlessness. It places this analysis in the context of a discussion of the development and implementation of pronatalist policies in the Anglophone Caribbean during the late period of slavery. It examines the experience of pronatalist policies by enslaved women, using as a case study a microhistory from Jamaica during the apprenticeship period (1834–1848). Although the existence of pronatalist policies gave some women (mothers with large numbers of children) a position from which to claim reduced workloads and other ‘rights’, they made the situation of childless women more difficult. In historians' attention to the struggles of mothers, we have sometimes paid insufficient attention to the perspective of childless and bereaved women.