Slavery: Annual bibliographical supplement (1998)

Author: HARRILL, J. ALBERT; The Manumission of Slaves in Early Christianity; Reviewer: Andrew Chester; Author: MENARD, RUSSELL R.; Migrants, Servants and Slaves: Unfree Labor in Colonial British America; Reviewer: Alison Games; Author: MORGAN, KENNETH; Slavery and Servitude in North America, 1607-1800; Reviewer: Alison Games; Author: WOOD, MARCUS; Blind Memory: Visual Representations of Slavery in England and America, 1780-1865; Reviewer: Judie Newman; Author: SCHWARTZ, MARIE JENKINS; Born in Bondage: Growing Up Enslaved in the Antebellum South; Reviewer: Emily West; Author: SMITH, JOHN DAVID; Slavery, Race and American History: Historical Conflict, Trends and Method, 1866-1953; Reviewer: John B. Boles; Author: LANDERS, JANE; Black Society in Spanish Florida; Reviewer: Jennifer L. Baszille; Author: SUSSMAN, CHARLOTTE; Consuming Anxieties: Consumer Protest, Gender and British Slavery, 1713-1833; Reviewer: Claire Midgley; Author: DELLE, JAMES A.; An Archaeology of Social Space Analyzing Coffee Plantations in Jamiaca's Blue Mountains; Reviewer: Kathleen E.A. Monteith.     

Slavery: Annual bibliographical supplement (1993)

Ignatius Sancho: An African Man of Letters. Edited by Reyahn King. London: National Portrait Gallery. 1997. 126pp. (paper). £10.95. ISBN 1–85514–192–2.

Unchained Voices: An Anthology of Black Authors in the English‐speaking World of the Eighteenth Century. Edited by Vincent Carretta. Lexington: The University Press of Kentucky. 1996. xi, 385pp. $42.95 (cloth); $19.95 (paper). ISBN 0–8131–1976–6; 0–8131–0884–5.     

Slavery: Current bibliographical supplement (1987)

Belief in the afterlife was of central importance to slave converts, who ascribed double-meanings to heaven and hell, as places to which the dead would go, and as metaphors for freedom and slavery. After the war, the continued prominence of the afterlife in ex-slave religion found vocal critics among the black intellectual elite, who saw it as a vestige of the past. Yet many black intellectuals were believers too, and developed their own visions of a progressive and redemptive hereafter. This article argues that, despite class, educational, and religious differences, which translated into contrasting visions of the afterlife among ex-slaves and black intellectuals (material vs. mental, physical vs. abstract), African Americans in all walks of life took a doctrine that could encourage ignoring the inequalities of the present in anticipation of a better life after death, and turned it into a central tenet of an activist faith in an era of hope and disillusionment.