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Journal articles on the topic 'Slavery in Jamaica'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2025

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1

Shamsul Haq Thoker. "Theme of Identity: A Study of Andrea Levy’s The Long Song." Creative Launcher 4, no. 5 (2019): 37–40. http://dx.doi.org/10.53032/tcl.2019.4.5.06.

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The Long Song (2010) is a contemporary Caribbean neo-slave narrative written by Andrea Levy. The novel revisits the period of slavery in the early nineteenth century Jamaica depicting the experiences of a slave girl, July at Amity - a sugarcane plantation in Jamaica. Written in the background of a famous Jamaican slave rebellion, the Baptist War erupted in 1831, the abolition of slavery in 1833 and its aftermath, the novel details the life of the slaves on Jamaican plantations before and after the period of emancipation. Replete with the theme of identity, the novel explores the ethnic and cul

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2

Parry, Tyler D., and Charlton W. Yingling. "Slave Hounds and Abolition in the Americas*." Past & Present 246, no. 1 (2020): 69–108. http://dx.doi.org/10.1093/pastj/gtz020.

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Abstract The lash and shackles remain two primary symbols of material degradation fixed in the historical memory of slavery in the Americas. Yet as recounted by states, abolitionists, travellers, and most importantly slaves themselves, perhaps the most terrifying and effective tool for disciplining black bodies and dominating their space was the dog. This article draws upon archival research and the published materials of former slaves, novelists, slave owners, abolitionists, Atlantic travelers, and police reports to link the systems of slave hunting in Cuba, Jamaica, Haiti, and the US South t

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3

Sheridan, Richard B. "The condition of the slaves on the sugar plantations of Sir John Gladstone in the colony of Demerara, 1812-49." New West Indian Guide / Nieuwe West-Indische Gids 76, no. 3-4 (2002): 243–69. http://dx.doi.org/10.1163/13822373-90002536.

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Reconstructs the business activities of the Scottish-born Liverpool merchant and plantation owner John Gladstone, placed within the context of slavery and the abolition of slavery, and the general colonial history of British Guiana, particularly in the Demerara colony. Author describes how Gladstone acquired several plantations with slaves in Demerara, and how he responded to the increasing criticism of slavery, and the bad conditions of slaves in these Demerara plantations. He describes how Gladstone was an absentee owner in Jamaica and Guyana, where he never set foot, and depended on informa

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4

Hickling, Frederick W. "Psychiatry in Jamaica." International Psychiatry 7, no. 1 (2010): 9–11. http://dx.doi.org/10.1192/s1749367600000928.

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The intense historical relationship linking Jamaica and Britain to 300 years of the transatlantic slave trade and 200 years of colonialism has left 2.7 million souls living in Jamaica, 80% of African origin, 15% of mixed Creole background and 5% of Asian Indian, Chinese and European ancestry. With a per capita gross domestic product of US$4104 in 2007, one-third of the population is impoverished, the majority struggling for economic survival. The prevailing religion is Protestant, although the presence of African retentions such as Obeah and Pocomania are still widely and profoundly experience

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5

Livesay, Daniel. "Elder Protest in Jamaican Slavery: Navigating Paternalism through Longevity." William and Mary Quarterly 82, no. 2 (2025): 177–204. https://doi.org/10.1353/wmq.2025.a957884.

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Abstract: This article analyzes the growing labor demands on elder enslaved Jamaicans at the turn of the nineteenth century, and the ways that those aging individuals resisted their enslavers' coercions. As England moved to abolish its slave trade in 1807, Jamaican planters drove enslaved elders harder than ever before to make up for labor shortfalls. This intensification produced a backlash, as those who had expected to "age out" of hard labor were forced to continue performing strenuous tasks. Elders resisted by running away from plantations, refusing to work, and bringing grievances before

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6

Hall, Catherine. "A Jamaica of the Mind: Gender, Colonialism, and the Missionary Venture." Studies in Church History 34 (1998): 361–90. http://dx.doi.org/10.1017/s0424208400013759.

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Mary Ann Middleditch, a young woman of twenty in 1833, living in Wellingborough in Northamptonshire and working in a school, confided in her letters her passionate feelings about Jamaica and the emancipation of slaves. The daughter of a Baptist minister, she had grown up in the culture of dissent and antislavery and felt deeply identified with the slaves whose stories had become part of the books she read, the sermons she heard, the hymns she sang, the poems she quoted, and the missionary meetings she attended. In 1833, at the height of the antislavery agitation, Mary Ann followed the progress

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7

Ellis, Harold. "Mary Seacole: Self Taught Nurse and Heroine of the Crimean War." Journal of Perioperative Practice 19, no. 9 (2009): 304–5. http://dx.doi.org/10.1177/175045890901900907.

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Mary Jane Seacole was born Mary Grant in Kingston Jamaica in 1805. Her father was a Scottish army officer and her mother a free Jamaican black, (slavery was not fully abolished in Jamaica until 1838). Her mother ran a hotel, Blundell Hall, in Kingston and was a traditional healer. Her skill as a nurse was much appreciated, as many of her residents were disabled British soldiers and sailors. It was from her mother that Mary learned the art of patient care, and she also assisted at the local British army hospital.

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8

Myers, Jacob. "Keeping the Rat-Book: Marly and Visceral Histories of Jamaican Agriculture." Early American Literature 60, no. 1 (2025): 21–41. https://doi.org/10.1353/eal.2025.a951902.

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Abstract: This essay analyzes descriptions of cane-rats, and rat-eating in particular, in Jamaica during the age of abolition. Reading the anonymous 1828 white creole novel Marly alongside natural histories and vernacular texts, I argue that the rat's viscerality—its ability to evoke strong, unmanageable feeling—disrupted proslavery writers' attempts to leverage the animal for their propaganda. Enslaved Jamaicans, in particular, kept their own histories of the cane-rat, its importation to the island, and its associated cuisine which centered their endurance in the face of enslaver cruelty and

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9

Huang, Kristina. "“Ameliorating the Situation” of Empire: Slavery and Abolition in The Woman of Colour." Eighteenth-Century Fiction 34, no. 2 (2021): 167–86. http://dx.doi.org/10.3138/ecf.34.2.167.

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In this essay, I examine how The Woman of Colour (1808) extends from the ameliorative context of the British slavery debates that were about reforming imperial rule overseas in the wake of the 1807 British abolition of the slave trade. By thinking alongside the work of Lisa Lowe’s The Intimacies of Four Continents, I argue that The Woman of Colour abstracts plantation slavery while positioning the protagonist Olivia Fairfield, a mixed-race heiress of a Jamaican plantation, as a figure of British imperial tutelage. The abstraction manifests through Dido, a secondary character whose relationship

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Rauhut, Claudia. "Reassessing the Compensation Payments to British Slave Owners in Current Caribbean Claims to Reparations." Sociologus: Volume 70, Issue 2 70, no. 2 (2020): 123–41. http://dx.doi.org/10.3790/soc.70.2.123.

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This paper deals with the compensation paid to British slave owners at the end of slavery in the 1830s. It explores its current reassessment within Caribbean claims to slavery reparations, exemplified by Jamaican activists and scholars, who have always been at the forefront of calls for reparations across the whole Americas in different regions and periods. Based on anthropological research and interviews I conducted with members of National Council for Reparations in Kingston in 2014 and 2017, I analyse how they trace back the legacies of slavery and compensation, link them to current social

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11

Pak, Yumi. "“Through some kind of veil”: Queering Race and the Maternal in Patricia Powell’s The Pagoda." Women, Gender, and Families of Color 9, no. 1 (2021): 42–60. http://dx.doi.org/10.5406/womgenfamcol.9.1.0042.

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Abstract Patricia Powell’s The Pagoda, published in 1998, is an aesthetic actualization of the in-betweenness of Jamaica’s purported self-definition as diasporic, hybrid, multiple. Jamaica, as with many countries in the Caribbean that withstood and resisted their respective European colonizing nations, is a site that makes visible its histories of Indigenous servitude and genocide, the importing of African slaves and subsequent indentured laborers from Asia, and the continuous presence of hegemonic systems of repressive and ideological powers. Taking place in 1893, after the abolition of slave

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12

Beckles. "Running in Jamaica: A Slavery Ecosystem." William and Mary Quarterly 76, no. 1 (2019): 9. http://dx.doi.org/10.5309/willmaryquar.76.1.0009.

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13

Johnson, Amy M. "Jamaica’s Windward Maroon “Slaveholders”." New West Indian Guide / Nieuwe West-Indische Gids 94, no. 3-4 (2020): 273–92. http://dx.doi.org/10.1163/22134360-bja10010.

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Abstract This article is a quantitative analysis of data sets from 1810–20 related to Maroon “slaveholding” in the Proceedings of the Honourable House of Assembly Relative to the Maroons, which have been published in the Journals of the House of Assembly of Jamaica. Colonial officials in Jamaica identified some Maroons in the Charles Town and Moore Town census records as slaves or slaveholders. The data provide important insights into how bondage may have functioned in Maroon settlements. The data, in combination with an analysis of nontraditional slavery, suggest that slaveholding practices a

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Burnard, Trevor. "Slaves and Slavery in Kingston, 1770–1815." International Review of Social History 65, S28 (2020): 39–65. http://dx.doi.org/10.1017/s0020859020000073.

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AbstractHistorians have mostly ignored Kingston and its enslaved population, despite it being the fourth largest town in the British Atlantic before the American Revolution and the town with the largest enslaved population in British America before emancipation. The result of such historiographical neglect is a lacuna in scholarship. In this article, I examine one period of the history of slavery in Kingston, from when the slave trade in Jamaica was at its height, from the early 1770s through to the early nineteenth century, and then after the slave trade was abolished but when slavery in the

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15

Petley, Christer. "Managing “Property”." Journal of Global Slavery 6, no. 1 (2021): 81–107. http://dx.doi.org/10.1163/2405836x-00601004.

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Abstract Probate inventories helped to support the established social and economic order in colonial Jamaica. These documents were part of the legal process of winding up an estate after a death and presented an account of personal possessions that had belonged to a decedent. They facilitated the transfer of property to heirs and identified those parts of an estate that were available for the repayment of debts. The inventories contain lists of enslaved people, representing them as a type of “property,” and so these documents form a major part of the archive of Jamaican slavery. This article e

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Seth, Suman. "Materialism, Slavery, and The History of Jamaica." Isis 105, no. 4 (2014): 764–72. http://dx.doi.org/10.1086/679423.

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17

Green, Cecilia A. "Hierarchies of whiteness in the geographies of empire: Thomas Thistlewood and the Barrets of Jamaica." New West Indian Guide / Nieuwe West-Indische Gids 80, no. 1-2 (2006): 5–43. http://dx.doi.org/10.1163/22134360-90002486.

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Shows how a racial solidarity between whites in colonial Jamaica during slavery developed, but covered class differences between whites. Author examines the differences between the lesser-white, socially mobile settlers, and the upper plantocracy. She looks especially at social-structural factors, in particular genealogy and reproduction, that separated upper plantocratic families and dynasties, with connections with Britain, e.g. through absentee plantation owners, from less wealthy white settlers, that obtained intermediate positions as overseers, and generally were single males. She relates

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Green, Cecilia A. "Hierarchies of whiteness in the geographies of empire: Thomas Thistlewood and the Barrets of Jamaica." New West Indian Guide / Nieuwe West-Indische Gids 80, no. 1-2 (2008): 5–43. http://dx.doi.org/10.1163/13822373-90002486.

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Shows how a racial solidarity between whites in colonial Jamaica during slavery developed, but covered class differences between whites. Author examines the differences between the lesser-white, socially mobile settlers, and the upper plantocracy. She looks especially at social-structural factors, in particular genealogy and reproduction, that separated upper plantocratic families and dynasties, with connections with Britain, e.g. through absentee plantation owners, from less wealthy white settlers, that obtained intermediate positions as overseers, and generally were single males. She relates

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19

Cleve, George Van. "Somerset's Caseand Its Antecedents in Imperial Perspective." Law and History Review 24, no. 3 (2006): 601–46. http://dx.doi.org/10.1017/s073824800000081x.

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James Somerset was taken from Africa as a slave to the Americas in 1749. He was sold in Virginia to Charles Steuart, a Scottish merchant and slave trader in Norfolk who served after 1765 as a high-ranking British customs official. In 1769, Steuart took Somerset with him to England. After two years in England, Somerset escaped from Steuart, but was recaptured. Steuart decided to sell Somerset back into slavery in Jamaica, and, in late November 1771, Somerset was bound in chains on a ship on the Thames, theAnn and Mary, awaiting shipment.

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Perkins, Anna K., and Dane C. Lewis. "“Human Trafficking Is Modern Day Slavery”: Rev. Margaret Fowler, Sex Work and Trafficking." Religions 14, no. 6 (2023): 687. http://dx.doi.org/10.3390/rel14060687.

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The late Rev. Margaret Fowler, United Church Minister, was a key supporter of LGBTQ rights and a vocal advocate against human trafficking in Jamaica. As the founder of the Theodora Project, Rev. Fowler served many persons coerced into sex work or subject to sexual exploitation. She argued that human trafficking is a complex connection of economy, gender, social dynamics, law, and foreign relations. She called for the Church to be involved in anti-trafficking work as to do nothing risks “the very real possibility of Jamaica becoming another major area of sex tourism”. As we celebrate her life a

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21

Thame, Maziki. "Jamaica, Covid-19 and Black freedom." Cultural Dynamics 33, no. 3 (2021): 220–32. http://dx.doi.org/10.1177/09213740211014331.

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This essay is concerned with the conditions of Black life in the 21st century and the continued need to imagine Black freedom as projects of self-sovereignty, in the current moment of global protests centered on the socio-economic inequities that people especially those of color face, deepened by the devastating effects of Covid-19. The essay’s focus is on the Caribbean island of Jamaica. I highlight the articulation of race and class that springs from a world history of anti-blackness, historicized through plantation slavery. The essay addresses the enduring violence manifest in physical assa

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22

Hossain, Sanjeeda. "Not Merely a Tourist Site: Jamaica Kincaid’s Evocation of Antigua in A Small Place." Spectrum 18 (January 15, 2025): 31–39. https://doi.org/10.3329/spectrum.v18i1.76356.

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Jamaica Kincaid in her book A Small Place (1981) describes Antigua as a holiday destination. As she revisits her homeland after a long period, she adopts a postcolonial perspective in viewing the island’s contemporary socio-political system. Though the British colonizers and slave-traders have left, the colonial legacy persists with their heirs' continual arrival to the island as tourists. Meanwhile, Kincaid notes that the majority of Antiguans, who were descendants of former slaves, remain subjugated. The writer argues that the histories of slavery and colonialism are hindrances to Antigua’s

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Vasconcellos, Colleen A. "Contested Bodies: Pregnancy, Childrearing, and Slavery in Jamaica." Journal of Interdisciplinary History 49, no. 1 (2018): 173–74. http://dx.doi.org/10.1162/jinh_r_01255.

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Berry, Daina Ramey. "Contested Bodies: Pregnancy, Childrearing, and Slavery in Jamaica." Journal of American History 105, no. 3 (2018): 675–76. http://dx.doi.org/10.1093/jahist/jay328.

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25

Becker, Michael. "Slavery, Childhood, and Abolition in Jamaica, 1788–1838." Caribbean Quarterly 64, no. 3-4 (2018): 605–7. http://dx.doi.org/10.1080/00086495.2018.1531572.

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Koretsky, Deanna P. "Contested Bodies: Pregnancy, Childrearing, and Slavery in Jamaica." Women's Writing 25, no. 3 (2017): 401–3. http://dx.doi.org/10.1080/09699082.2017.1413731.

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Barnes, Elizabeth. "Contested bodies: pregnancy, childrearing, and slavery in Jamaica." Women's History Review 27, no. 4 (2018): 658–59. http://dx.doi.org/10.1080/09612025.2018.1455326.

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Bunkle, Phillida. "Contested bodies: pregnancy, childrearing and slavery in Jamaica." Women's History Review 27, no. 6 (2018): 1032–33. http://dx.doi.org/10.1080/09612025.2018.1504467.

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Reid, Ahmed. "Sugar, Slavery and Productivity in Jamaica, 1750–1807." Slavery & Abolition 37, no. 1 (2015): 159–82. http://dx.doi.org/10.1080/0144039x.2015.1061815.

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Browne, Randy M. "Contested bodies: pregnancy, childrearing, and slavery in Jamaica." Slavery & Abolition 39, no. 2 (2018): 439–40. http://dx.doi.org/10.1080/0144039x.2018.1460077.

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31

Paton, Diana. "Slavery, Childhood, and Abolition in Jamaica, 1788–1838." Hispanic American Historical Review 97, no. 4 (2017): 737–38. http://dx.doi.org/10.1215/00182168-4214441.

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Burnard, Trevor. "Ties that bind: the black family in post-slavery Jamaica, 1834–1882/Slavery, childhood, and abolition in Jamaica, 1788–1838." Slavery & Abolition 37, no. 2 (2016): 477–79. http://dx.doi.org/10.1080/0144039x.2016.1174449.

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33

Tomich, Dale. "The Second Slavery and World Capitalism: A Perspective for Historical Inquiry." International Review of Social History 63, no. 3 (2018): 477–501. http://dx.doi.org/10.1017/s0020859018000536.

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AbstractThe concept of the second slavery radically reinterprets the relation of slavery and capitalism by calling attention to the emergence of extensive new zones of slave commodity production in the US South, Cuba, and Brazil as part of nineteenth-century industrialization and world-economic expansion. This article examines the conceptual framework and methodological procedures that inform this interpretation. It reformulates the concept of the capitalist world-economy by emphasizing the mutual formation and historical interrelation of global–local relations. This open conception of world-e

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Baptista de Sousa, José. "“Anti-Slave Trade Cruzader”: Lord Holland’s Contribution to the Abolition of the Transatlantic Slave Trade and its Impact on the Anglo-Portuguese Political and Diplomatic Relations." Revista de Estudos Anglo-Portugueses/Journal of Anglo-Portuguese Studies, no. 27 (2018): 163–98. http://dx.doi.org/10.34134/reap.1991.208.274.

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This article investigates the role of Lord Holland in the abolition of the Slave Trade and in the enforcement of abolition on other nations. Holland, nephew of Charles James Fox, was the embodiment of Whig idealism, yet there was ambiguity in his position. In the frst place much of Holland’s income came from a sugar plantation in Jamaica so that his support for the abolition of slavery itself was highly qualifed. Secondly, Holland was an ardent lusophile and British attempts to suppress the Portuguese Slave Trade produced strains in an alliance that had lasted since the fourteenth century.

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35

Paton, Diana. "MARY WILLIAMSON'S LETTER, OR, SEEING WOMEN AND SISTERS IN THE ARCHIVES OF ATLANTIC SLAVERY." Transactions of the Royal Historical Society 29 (November 1, 2019): 153–79. http://dx.doi.org/10.1017/s0080440119000070.

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ABSTRACT‘I was a few years back a slave on your property of Houton Tower, and as a Brown woman was fancied by a Mr Tumming unto who Mr Thomas James sold me.’ Thus begins Mary Williamson's letter, which for decades sat unexamined in an attic in Scotland until a history student became interested in her family's papers, and showed it to Diana Paton. In this article, Paton uses the letter to reflect on the history and historiography of ‘Brown’ women like Mary Williamson in Jamaica and other Atlantic slave societies. Mary Williamson's letter offers a rare perspective on the sexual encounters betwee

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Thomas, Adam. "“A Bargain with His Brother”." Journal of Global Slavery 6, no. 2 (2021): 218–47. http://dx.doi.org/10.1163/2405836x-00602005.

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Abstract In August 1831, around sixty enslaved people fought a war against enslavers in Southampton County, Virginia. It became known as the “Nat Turner Revolt.” Four months later, perhaps sixty thousand enslaved people fought their own emancipation war, commonly known as the “Baptist War,” throughout much of Jamaica. These uprisings differed in size, strategy, and outcome. The Virginian episode allowed slaveholders to strengthen their grip on slavery, while the Jamaican one catalyzed Britain’s capitulation to abolition. Historians have detailed the significant role kinship played in the more

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37

KITLV, Redactie. "Book Reviews." New West Indian Guide / Nieuwe West-Indische Gids 65, no. 1-2 (1991): 67–105. http://dx.doi.org/10.1163/13822373-90002017.

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-A. James Arnold, Michael Gilkes, The literate imagination: essays on the novels of Wilson Harris. London: Macmillan, 1989. xvi + 180 pp.-Jean Besson, John O. Stewart, Drinkers, drummers, and decent folk: ethnographic narratives of village Trinidad. Albany, New York: State University of New York Press, 1989. xviii + 230 pp.-Hymie Rubinstein, Neil Price, Behind the planter's back. London: MacMillan, 1988. xiv + 274 pp.-Robert Dirks, Joseph M. Murphy, Santería: an African religion in America. Boston: Beacon Press, 1988. xi + 189 pp.-A.J.R. Russell-Wood, Joseph C. Miller, Way of Death: merchant c

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38

Weaver, Wayne. "The Making of Jamaica's ‘First Composer’: Rethinking Samuel Felsted." Eighteenth Century Music 20, no. 2 (2023): 137–58. http://dx.doi.org/10.1017/s1478570623000209.

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AbstractThis article examines the links between the music of Anglo-Jamaican organist and composer Samuel Felsted (1743–1802) and his environment of late eighteenth-century Kingston, building on research published since the 1980s. Although Felsted, a person of English-American heritage who was born in Jamaica, was part of the island's European-origin community, most of his local contemporaries were people of African descent. Like many of his friends, family members and acquaintances, Felsted was a slave owner, and, as I argue here, his various literary and artistic outputs demonstrate how he wa

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McCaw-Binns, Affette. "Safe motherhood in Jamaica: from slavery to self-determination." Paediatric and Perinatal Epidemiology 19, no. 4 (2005): 254–61. http://dx.doi.org/10.1111/j.1365-3016.2005.00650.x.

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Sheridan, Richard B. "From chattel to wage slavery in Jamaica, 1740–1860." Slavery & Abolition 14, no. 1 (1993): 13–40. http://dx.doi.org/10.1080/01440399308575082.

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Burnard, Trevor. "Livestock, Sugar and Slavery: Contested Terrain in Colonial Jamaica." Slavery & Abolition 33, no. 3 (2012): 507–9. http://dx.doi.org/10.1080/0144039x.2012.698227.

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42

Heuman, Gad. "Livestock, Sugar and Slavery: Contested Terrain in Colonial Jamaica." Journal of Imperial and Commonwealth History 38, no. 4 (2010): 668–69. http://dx.doi.org/10.1080/03086534.2010.523986.

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Singleton, Theresa Ann. "Archaeology of marronage in the Caribbean Antilles." Revista do Museu de Arqueologia e Etnologia, no. 35 (December 21, 2020): 1–13. http://dx.doi.org/10.11606/issn.2448-1750.revmae.2020.164882.

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The archaeological study of maroons in the Caribbean Antilles presents both opportunities and challenges. On small islands, runaways had few places where they could seek refuge from slavery and elude capture for long periods of time. Consequently, such sites were occupied briefly and have been difficult to locate and identify. The Greater Antilles (Cuba, Jamaica, Hispaniola, and Puerto Rico) had both short-term refuge sites and long-term settlements comparable to quilombos. Archaeologists have been most successful in their investigations maroons in Cuba and Jamaica. In Hispaniola, where I am w

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GRAHAM, AARON. "JAMAICAN LEGISLATION AND THE TRANSATLANTIC CONSTITUTION, 1664–1839." Historical Journal 61, no. 2 (2017): 327–55. http://dx.doi.org/10.1017/s0018246x1700022x.

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AbstractBetween its first meeting in January 1664 and the final session held under unfree labour in December 1838, the volume of legislation passed by the house of assembly in Jamaica increased exponentially. As in Britain and Ireland, this reflected the growing administrative capacity and political power of the legislature and also the enormous demand for laws and law-making among local interest groups. The rise and fall of slavery and the slave society in the island was therefore underpinned in a large part by the power of its colonial legislature, which also operated within the broader tran

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Armstrong, Douglas V. "Degrees of freedom in the Caribbean: archaeological explorations of transitions from slavery." Antiquity 84, no. 323 (2010): 146–60. http://dx.doi.org/10.1017/s0003598x00099828.

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The anniversary of the abolition of slavery was justly celebrated worldwide in 2007. But what is the character of freedom, how does it relate to material culture, and how can archaeology study it? The author here summarises ideas he has been developing in Jamaica and York over the past two years.

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Jones, Rachael. "Frank Utten Purchas 1861–1909: Physician in Wales and descendant of slave owners." Journal of Medical Biography 28, no. 4 (2018): 194–98. http://dx.doi.org/10.1177/0967772018778413.

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Frank Utten Purchas was born into a family which had a long history of benefitting from slavery. He was born in Jamaica where both his paternal and maternal lines owned slaves who were forced to work on their sugar plantations. Purchas left this life behind him, however, trained in medicine in Edinburgh and became a respected and committed physician in Wales. He married into a prominent local family, and lived through a time that saw significant political, religious and medical changes. He contributed to the founding of an infirmary that exists to this day although he himself did not live to s

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Pestana (review), Carla Gardina, Pieter Emmer (review), James Robertson (review), and Trevor Burnard (response). "Trevor Burnard, Planters, Merchants, and Slaves: Plantation Societies in British America, 1650–1820." Journal of Early American History 5, no. 3 (2015): 271–310. http://dx.doi.org/10.1163/18770703-00503001.

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This book forum focuses on Trevor Burnard’s book, Planters, Merchants, and Slaves: Plantation Societies in British America, 1650–1820 (University of Chicago Press, 2015). In his book, Burnard argues that white men did not choose to develop and maintain the plantation system out of virulent racism or sadism, but rather out of economic logic. While plantations required racial divisions to exist, their successes were always measured in gold, rather than skin or blood. Burnard argues that the best example of plantations functioning as intended is not those found in the fractious and poor North Ame

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James Roberston. "A 1748 “Petition of Negro Slaves” and the Local Politics of Slavery in Jamaica." William and Mary Quarterly 67, no. 2 (2010): 319. http://dx.doi.org/10.5309/willmaryquar.67.2.319.

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Zacek, Natalie. "Holding the Whip-Hand." Journal of Global Slavery 6, no. 1 (2021): 55–80. http://dx.doi.org/10.1163/2405836x-00601007.

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Abstract This article examines two female slaveholders, one real and one fictional, to explore the relationship between gender and slave management in both history and popular culture. Annie Palmer, the “White Witch of Rose Hall” plantation in Jamaica, although the creation of folklore and journalistic exaggeration, has functioned for a century and a half as a symbol not only of the evils of slavery but of the idea that female slaveholders’ cruelty threatened the system of slavery in a way in which that practiced by males did not. In New Orleans, Delphine Lalaurie, an elite woman renowned for

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Dadzie, Stella. "Searching for the invisible woman: slavery and resistance in Jamaica." Race & Class 32, no. 2 (1990): 21–38. http://dx.doi.org/10.1177/030639689003200202.

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