Military Slavery in the Sudan during the Turkiyya, 1820–1885

Our Maryland research suggests that it might be possible to integrate the labour supply and planter preferences approach to the transition to slavery by thinking of it as a process that occurred in two stages. During the first stage a small number of ‘Early Plungers’ demonstrated by example that African slavery could be employed profitably. They also created the legal and institutional structures needed to guarantee property rights in slaves. Prominent among the early plungers was a group of Barbadians, perhaps recruited by Lord Calvert specifically for their expertise operating within that island's slave system. The activities of these early plungers brought a small but noticeable population of African descent to Maryland. During the second stage, late in the seventeenth century, when the labour shortage occurred, their activities helped to persuade a majority of planters to invest in Africans.     

Margaret Morgan's Story: A Threshold between Slavery and Freedom, 1820–1842

This article goes beyond previous interpretations of the Prigg v. Pennsylvania opinion by focusing on the historical circumstances and lived experiences of Margaret Morgan and her family and other African Americans who lived along the Mason–Dixon line. By examining the ambiguity of slavery and freedom as revealed in Margaret Morgan's status in Maryland and in Pennsylvania, as well as looking closely at the development of case law in both states, this article also provides a thorough understanding of the issues in the Prigg case.     

‘The Slavery of East and West’: Abolitionists and ‘Unfree’ Labour in India, 1820–1833

This article explores abolitionist treatments of East Indian slavery in the 1820s. It argues that rather than resulting from a lack of information or a conception of the qualitative difference between East and West Indian slavery, ambivalent and muted abolitionist responses to this issue prior to 1833 were conditioned by the wider imperatives of the anti-slavery campaign. Abstentionist substitution of ‘free-grown’ East India sugar for morally tainted West Indian produce, together with wider economic arguments about the equalisation of the sugar duties and the potential of India to provide a free labour alternative to the West Indian slave system, marked points of intersection between abolitionist and East India economic interests that relied on the assumption that labour in India, however cheap, was fundamentally ‘free’. As a result, rather than engaging with the various forms of slavery in India, abolitionists focused on discursively distancing them both from sugar production and from their campaign. This response suggests that abolitionist ideology was intersected by pragmatic political, economic, and discursive imperatives that precluded the universal application of humanitarian anti-slavery ideals.     

Quakers,colonies and colonials, 1938–48

Scholars have barely scratched the surface of the history of ‘Black’ peoples in the United Kingdom before the brief episode of immigration which began in 1948. For example, very little is known about the response of ‘white’ organizations, whether religious, philanthropic or political, to colonial issues or to ‘colonials’ in Britain. This article looks at the attitudes, as revealed by central committee minutes, of the Society of Friends, a religious body with a strong anti‐slavery and public service tradition.     

Caribbean Exchanges: Slavery and the Transformation of English Society, 1640–1700

This article argues that the terms of identity claimed by and ascribed to Africans and their descendants in the Americas during the era of the trans-Atlantic slave trade functioned less as claims of provenance than as complicated, shifting and highly contested languages of political logic. Focusing on the ‘Kromanti’ identity associated with all major acts of resistance and maroonage in the eighteenth-century British- and Dutch-colonized Caribbean, this article connects a strategy developed by the Asante state for coping with a particular moment of beheading of the body politic in 1717 to oath-taking strategies employed by maroons of diverse origins to reconstitute viable communities. Examining the ways in which political claims were made through a language of Obeah, or social health and healing, this article argues that ritual practices comprised the discursive field of political action for eighteenth-century Africans and their descendants in Jamaica and beyond.     

Slavery,Sugar, and the Culture of Refinement: Picturing the British West Indies, 1700–1840

This article delineates the economic frameworks that structured the slave trade in the Arabian Sea and traces their persistence beyond the supposed abolition of these traffics after 1873. The author argues that British officials entrusted with suppressing the slave trade in fact neglected the smuggling traffic, condoned those slave purchases which resembled kinship transactions, and privileged British businesses in transactions of ‘free’ labour. The assumption that labour was always transacted through markets permitted labour brokers to easily evade, accommodate and ultimately exploit abolitionist policies and profit from the traffic in coerced labour.     

Slavery and redemption in the Catholic missions of the Upper Congo, 1878–1909

The French Catholic Société des missionnaires d’Alger, also known as the White Fathers, sought to abolish slavery in the Upper Congo by creating mission outposts of liberated slaves. The missionaries purchased (‘redeemed’) young African slaves, captives, and dependents, and placed them in mission orphanages. The White Fathers claimed to have liberated these redeemed orphans, even while they ensured, often through force, that they remained alienated from their natal communities and subjugated dependents. In much the same fashion as domestic and Islamic slavery in the immediate environs, the slow integration of these orphans drove the expansion of Catholic mission communities. Through studying Catholic mission slave redemptions at the end of the nineteenth century, this article explores the interactions and development of pre-colonial African, Zanzibar Islamic, and European Christian ideas of slavery and freedom.     

Abolition,Economic Transition,Gender and Slavery: The Expansion of Women's Slaveholding in Ghana, 1807–18741

The British withdrawal from the Atlantic Slave Trade fostered the expansion, rather than retrenchment of slavery within Africa. It also spurred a shift in the pre-nineteenth-century gendered pattern of slaveholding. This paper examines the extent to which radical economic changes altered the gendered structure of slaveholding in post-abolition Ghana. It argues that the British prohibition liberalised slaveholding conditions and resulted in a reconceptualisation of the value of slaves which breached the tradition of restricted female proprietorship of slaves, and also led to increased women's earning capacity, slave acquisition and use, as well as the scale of their holdings.     

Slavery,emancipation and the creole world view of Jamaican colonists, 1800–1834

Focussing on the early nineteenth century, this article examines the ways in which white slaveholders in Jamaica developed a distinctive local ideology based on the institution of slavery. Whites were in a minority in Jamaican slave society, slaveholding was widespread amongst white settlers, and all white men experienced privileges in a society organised around racialised boundaries of rule. These factors helped to ensure that Jamaican colonists developed a distinctively local, or creole, world view characterised by the defence of slavery and a culture of white male solidarity. However, local slaveholders maintained close links with Britain and were militarily dependent on the metropole. Metropolitan culture influenced their ideology, and Jamaican slaveholders saw themselves as loyal subjects of the British Crown. They were therefore colonial creoles and, in spite of the rise of abolitionism in the metropole, they maintained that their local practices were reconcilable with their status as transplanted Britons. By the 1830s changed circumstances in Britain and Jamaica forced slaveholders to reach a compromise with the British Government and to accept the abolition of slavery, but in spite of the important changes that this entailed, the main features of their creole world view persisted.