Journal articles: 'Slavery West Indies'

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Lee, Julia Sun-Joo. "THE (SLAVE) NARRATIVE OF JANE EYRE." Victorian Literature and Culture 36, no. 2 (September 2008): 317–29. http://dx.doi.org/10.1017/s1060150308080194.

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InImperialism at Home, Susan Meyer explores Charlotte Brontë's metaphorical use of race and empire in Jane Eyre. In particular, she is struck by Brontë's repeated allusions to bondage and slavery and wonders, “Why would Brontë write a novel permeated with the imagery of slavery, and suggesting the possibility of a slave uprising, in 1846, after the emancipation of the British slaves had already taken place?” (71). Meyer speculates, “Perhaps the eight years since emancipation provided enough historical distance for Brontë to make a serious and public, although implicit, critique of British slavery and British imperialism in the West Indies” (71). Perhaps. More likely, I would argue, is the possibility that Brontë was thinking not of West Indian slavery, but of American slavery.

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Petterson, Christina. "Spangenberg and Zinzendorf on Slavery in the Danish West Indies." Hiperboreea 21, no. 1 (June 2021): 34–59. http://dx.doi.org/10.5325/jmorahist.21.1.34.

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Abstract This publication is a transcription and translation of two texts that relate to slavery in the Danish West Indies. The first text is the second half of a letter by August Spangenberg to Isaac le Long just after Spangenberg’s return to Skippack from the Danish West Indies. It contains Spangenberg’s impressions of life and the mission in St. Thomas six years after its commencement. The second text is a German version of the farewell speech Zinzendorf gave to government officials and slaves in February 1739 concluding his sojourn on St. Thomas. In Zinzendorf’s speech we see the distinction between the enslaved, mortal body and the free, eternal soul, which legitimates slavery within Christianity. Both of these texts are well known from studies on Moravian missions and slavery, but here the full text provides us with a fuller view of the political and social contexts of the early Moravian missions to the Danish West Indies and the complicated history of slavery and Christianity.

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Richards, Helen. "Distant Garden: Moravian Missions and the Culture Of Slavery in the Danish West Indies, 1732-1848." Journal of Moravian History 2, no. 1 (2007): 55–74. http://dx.doi.org/10.2307/41179825.

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Abstract The author traces the effects of Moravian mission work on the slave culture of the Danish West Indies. She describes the colonization of the islands, including the context of its religious foundations and role of Moravian missionaries from their arrival in 1732 through the ultimate emancipation of the slave population in 1848. Although Moravians understood slavery as a condition ordained by God, they believed in the spiritual equality of all souls. One of the first missionaries, Friedrich Martin, became a strong advocate of teaching literacy among slaves in order to spread the gospel. Plantation owners initially resisted this instruction, but as the abolition movement swelled over the next hundred years, Moravians inadvertently became facilitators of peace and education. In 1839 all schools for free and slave negroes were placed under Moravian control. In their indirect role as teachers and purveyors of the gospel, Moravian missionaries nurtured a sense of dignity and equality among slaves, which contributed greatly to the emancipation movement in the Danish West Indies.

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QUINAULT, ROLAND. "GLADSTONE AND SLAVERY." Historical Journal 52, no. 2 (May 15, 2009): 363–83. http://dx.doi.org/10.1017/s0018246x0900750x.

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ABSTRACTWilliam Gladstone's views on slavery and the slave trade have received little attention from historians, although he spent much of his early years in parliament dealing with issues related to that subject. His stance on slavery echoed that of his father, who was one of the largest slave owners in the British West Indies, and on whom he was dependent for financial support. Gladstone opposed the slave trade but he wanted to improve the condition of the slaves before they were liberated. In 1833, he accepted emancipation because it was accompanied by a period of apprenticeship for the ex-slaves and by financial compensation for the planters. In the 1840s, his defence of the economic interests of the British planters was again evident in his opposition to the foreign slave trade and slave-grown sugar. By the 1850s, however, he believed that the best way to end the slave trade was by persuasion, rather than by force, and that conviction influenced his attitude to the American Civil War and to British colonial policy. As leader of the Liberal party, Gladstone, unlike many of his supporters, showed no enthusiasm for an anti-slavery crusade in Africa. His passionate commitment to liberty for oppressed peoples was seldom evident in his attitude to slavery.

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Beckles, Hilary McD. "Historicizing Slavery in West Indian Feminisms." Feminist Review 59, no. 1 (June 1998): 34–56. http://dx.doi.org/10.1080/014177898339442.

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This paper traces the evolution of a coherent feminist genre in written historical texts during and after slavery, and in relation to contemporary feminist writing in the West Indies. The paper problematizes the category ‘woman’ during slavery, arguing that femininity was itself deeply differentiated by class and race, thus leading to historical disunity in the notion of feminine identity during slavery. This gender neutrality has not been sufficiently appreciated in contemporary feminist thought leading to liberal feminist politics in the region. This has proved counter productive in the attempts of Caribbean feminist theorizing to provide alternative understandings of the construction of the nation-state as it emerged out of slavery and the role of women themselves in the shaping of modern Caribbean society.

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Blouet, Olwyn M. "Earning and Learning in the British West Indies: an Image of Freedom in the Pre-Emancipation Decade, 1823–1833." Historical Journal 34, no. 2 (June 1991): 391–409. http://dx.doi.org/10.1017/s0018246x00014199.

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In 1833 slavery was abolished in the British West Indian colonies. A labour system that had been in operation for two hundred years, ended. A campaign based on the concept of freedom came to fruition. The idea of freedom was central to enlightenment thought. Freedom of speech, freedom of religion, freedom of conscience, freedom of movement, a free press, free trade and free labour were all part of enlightenment ideology. The institution of slavery, which limited all freedoms, came under pressure in an enlightened environment. Unlike the ancients who believed there could not be a civilized society without slaves, enlightenment philosophers developed the view that slavery was antithetical to civilization.

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Simonsen, Gunvor. "Sovereignty, Mastery, and Law in the Danish West Indies, 1672–1733." Itinerario 43, no. 02 (August 2019): 283–304. http://dx.doi.org/10.1017/s0165115319000275.

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AbstractIn the late seventeenth and early eighteenth centuries, officers of the Danish West India and Guinea Company struggled to balance the sovereignty of the company with the mastery of St. Thomas’ and St. John's slave owners. This struggle was central to the making of the laws that controlled enslaved Africans and their descendants. Slave laws described slave crime and punishment, yet they also contained descriptions of the political entities that had the power to represent and execute the law. Succeeding governors of St. Thomas and St. John set out to align claims about state sovereignty with masters’ prerogatives, and this balancing act shaped the substance of slave law in the Danish West Indies. Indeed, the slave laws pronounced by and the legal thinking engaged in by island governors suggest that sovereignty was never a stable state of affairs in the Danish West Indies. It was always open to renegotiation as governors, with varying degrees of loyalty to the company and at times with questionable capability, strove to determine what sovereignty ought to look like in a time of slavery.

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Thompson, Krista. "The Evidence of Things Not Photographed: Slavery and Historical Memory in the British West Indies." Representations 113, no. 1 (2011): 39–71. http://dx.doi.org/10.1525/rep.2011.113.1.39.

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Slavery and apprenticeship came to an end in the British West Indies in 1838, the year photography was developed as a fixed representational process. No photographs of slavery in the region exist or have been found. Despite this visual lacuna, some recent historical accounts of slavery reproduce photographs that seem to present the period in photographic form. Typically these images date to the late nineteenth century. Rather than see such uses of photography as flawed, or the absence of a photographic archive as prohibitive to the historical construction of slavery, both circumstances generate new understandings of slavery and its connection to post-emancipation economies, of history and its relationship to photography, and of archival absence and its representational possibilities.

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Burnard, Trevor, and Kit Candlin. "Sir John Gladstone and the Debate over the Amelioration of Slavery in the British West Indies in the 1820s." Journal of British Studies 57, no. 4 (October 2018): 760–82. http://dx.doi.org/10.1017/jbr.2018.115.

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AbstractSir John Gladstone made a fortune as a Demerara sugar-planter and a key supporter of the British policy of amelioration in which slavery would be “improved” by making it more “humane.” Unlike resident planters in the British West Indies, who were firmly opposed to any alteration to the conditions of enslavement, and unlike abolitionists, who saw amelioration as a step toward abolition, Gladstone was a rare but influential metropolitan-based planter with an expansive imperial vision, prepared to work with British politicians to guarantee his investments in slavery through progressive slave reforms. This article intersects with recent historiography highlighting connections between metropole and colony but also insists on the influence of Demerara, including the effects of a large slave rebellion centered on Gladstone's estates (which illustrated that enslaved people were not happy with Gladstone's supposedly enlightened attitudes) on metropolitan sensibilities in the 1820s. Gladstone's strategies for an improved slavery, despite the contradictions inherent in championing such a policy while maintaining a fierce drive for profits, were a powerful counter to a renewed abolitionist thrust against slavery in the mid to late 1820s. Gladstone showed that that the logic of gradual emancipation still had force in imperial thinking in this decade.

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Abel, Sarah, George F. Tyson, and Gisli Palsson. "From Enslavement to Emancipation: Naming Practices in the Danish West Indies." Comparative Studies in Society and History 61, no. 2 (April 2019): 332–65. http://dx.doi.org/10.1017/s0010417519000070.

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AbstractIn most contexts, personal names function as identifiers and as a locus for identity. Therefore, names can be used to trace patterns of kinship, ancestry, and belonging. The social power of naming, however, and its capacity to shape the life course of the person named, becomes most evident when it has the opposite intent: to sever connections and injure. Naming in slave society was primarily practical, an essential first step in commodifying human beings so they could be removed from their roots and social networks, bought, sold, mortgaged, and adjudicated. Such practices have long been integral to processes of colonization and enslavement. This paper discusses the implications of naming practices in the context of slavery, focusing on the names given to enslaved Africans and their descendants through baptism in the Lutheran and Moravian churches in the Danish West Indies. Drawing on historiographical accounts and a detailed analysis of plantation and parish records from the island of St. Croix, we outline and contextualize these patterns and practices of naming. We examine the extent to which the adoption of European and Christian names can be read as an effort toward resistance and self-determination on the part of the enslaved. Our account is illuminated by details from the lives of three former slaves from the Danish West Indies.

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Tyson, Thomas N., and David Oldroyd. "Accounting for slavery during the Enlightenment: Contradictions and interpretations." Accounting History 24, no. 2 (March 19, 2018): 212–35. http://dx.doi.org/10.1177/1032373218759971.

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This article discusses Enlightenment principles and describes how they were manifested in the debates on slavery. It then analyzes the role of accounting during the slave era in the United States and British West Indies. The key areas discussed are property rights, the humanity of slaves, economic incentives, and self-improvement. The article finds that belief in progress through reason, the common denominator of Enlightenment thinking, was not generally evident in the management and accounting practices on plantations and that the utility of accounting to slaveholders was limited. These practices were not geared toward improving productivity. Instead, short-term gains were achieved by driving the slaves harder, or longer term ones by treating slaves more benevolently to extend life spans or acquiring new plantations to expand capacity. The rate of productivity on plantations tended to be governed by established social norms and was not susceptible to change nor was it noticeably impacted by accounting.

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Van Gent, Jacqueline. "Rethinking savagery: Slavery experiences and the role of emotions in Oldendorp’s mission ethnography." History of the Human Sciences 32, no. 4 (July 22, 2019): 28–42. http://dx.doi.org/10.1177/0952695119843210.

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By the late 18th century, the Moravian mission project had grown into a global enterprise. Moravian missionaries’ personal and emotional engagements with the people they sought to convert impacted not only on their understanding of Christianity, but also caused them to rethink the nature of civilization and humanity in light of their frontier experiences. In this article I discuss the construction of ‘savagery’ in the mission ethnography of C. G. A. Oldendorp (1721–87). Oldendorp’s journey to slave-holding societies in the Danish West Indies, where Moravian missions had been established in the 1730s, and his own experiences of the violence of these societies had such an impact on him that his proto-ethnographic descriptions of all the inhabitants of the Danish West Indies – from slaves to slaveholders – broke with traditional representations of savagery. He suggested two different paths for emotional transformation: one for slaves, and another for slaveholders. His views aligned with those of the later abolitionists, yet he was writing sixty years before those movements first gained public momentum in Great Britain. In many ways, therefore, this early mission ethnography reshaped contemporary understandings of ‘savagery’. I consider how Oldendorp did this in relation to a Moravian theology of the heart and love of Christ, the emerging Scottish Enlightenment philosophy of ‘love of humanity’ and its use in colonial encounters between missionaries and local people, and especially the emotions that were provoked by the extreme violence of the slavery system in this colonial contact zone.

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McNairn, Jeffrey L. "British Travellers, Nova Scotia’s Black Communities and the Problem of Freedom to 1860." Journal of the Canadian Historical Association 19, no. 1 (May 28, 2009): 27–56. http://dx.doi.org/10.7202/037425ar.

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Abstract British travellers commented frequently on those of African descent they encountered in colonial Nova Scotia, especially their material conditions and prospects. Those who published accounts at the peak of the campaign to abolish slavery in the British Empire intervened directly in debates about whether former slaves would prosper under conditions of colonial freedom. They cast themselves as objective imperial observers and Nova Scotia’s black communities as experiments in free labour. Attending to how most crafted and reworked their observations to argue against emancipation in the West Indies situates Nova Scotia and travel texts in intellectual histories of the production of colonial knowledge, debates about slavery, and the nature of nineteenth-century liberalism.

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Petterson. "Spangenberg and Zinzendorf on Slavery in the Danish West Indies." Journal of Moravian History 21, no. 1 (2021): 34. http://dx.doi.org/10.5325/jmorahist.21.1.0034.

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Handler, Jerome S., and Matthew C. Reilly. "Contesting “White Slavery” in the Caribbean." New West Indian Guide 91, no. 1-2 (2017): 30–55. http://dx.doi.org/10.1163/22134360-09101056.

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Seventeenth-century reports of the suffering of European indentured servants and the fact that many were transported to Barbados against their wishes has led to a growing body of transatlantic popular literature, particularly dealing with the Irish. This literature claims the existence of “white slavery” in Barbados and, essentially, argues that the harsh labor conditions and sufferings of indentured servants were as bad as or even worse than that of enslaved Africans. Though not loudly and publicly proclaimed, for some present-day white Barbadians, as for some Irish and Irish-Americans, the “white slavery” narrative stresses a sense of shared victimization; this sentiment then serves to discredit calls for reparations from the descendants of enslaved Africans in the United States and the former British West Indies. This article provides a detailed examination of the sociolegal distinctions between servitude and slavery, and argues that it is misleading, if not erroneous, to apply the term “slave” to Irish and other indentured servants in early Barbados. While not denying the hardships suffered by indentured servants, referring to white servants as slaves deflects the experiences of millions of persons of African birth or descent. We systematically discuss what we believe are the major sociolegal differences and the implications of these differences between indentured servitude and the chattel slavery that uniquely applied to Africans and their descendants.

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Freedman, Katherine. "Sustaining Faith." Journal of Global Slavery 3, no. 3 (August 8, 2018): 211–33. http://dx.doi.org/10.1163/2405836x-00303002.

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Abstract This article uses the case study of the small Quaker community on seventeenth-century Antigua, as well as sources from Quakers on Barbados and from Quaker missionaries travelling throughout Britain’s Atlantic empire, to question the role of Quakers as anti-slavery pioneers. Quaker founder George Fox used a paternalistic formulation of hierarchy to contend that enslavement of other human beings was compatible with Quakerism, so long as it was done in a nurturing way—an argument that was especially compelling given the sect’s desperate need in the seventeenth century to establish itself economically or risk its destruction by the post-Restoration British State. By exploring the crucial economic role that the slave-based economies of the West Indies played in establishing the Quakers as a powerful sect in the eighteenth-century North American colonies, this article demonstrates that it was impossible for Quakers to follow through in establishing a nurturing form of slavery, particularly within the brutal context of the West Indian sugar colonies.

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Tyson, Thomas N., David Oldroyd, and Richard K. Fleischman. "ACCOUNTING, COERCION AND SOCIAL CONTROL DURING APPRENTICESHIP: CONVERTING SLAVE WORKERS TO WAGE WORKERS IN THE BRITISH WEST INDIES, C.1834–1838." Accounting Historians Journal 32, no. 2 (December 1, 2005): 201–31. http://dx.doi.org/10.2308/0148-4184.32.2.201.

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The paper describes the nature and role of accounting during apprenticeship – the transition period from slavery to waged labor in the British West Indies. Planters, colonial legislators, and Parliamentary leaders all feared that freed slaves would flee to open lands unless they were bound to plantations. Thus, rather than relying entirely on economic incentives to maintain viable plantations, the Abolition Act and subsequent local ordinances embodied a complex synthesis of paternalism, categorization, penalties, punishments, and social controls that were collectively intended to create a class of willing waged laborers. The primary role of accounting within this structure was to police work arrangements rather than to induce apprentices to become willing workers. This post-emancipation, pre-industrial formalization of punishment, valuation, and task systems furnish powerful insights into the extent of accountancy's role in sustaining Caribbean slave regimes.

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Mullen, Stephen. "John Lamont of Benmore: A Highland Planter who Died ‘in harness’ in Trinidad." Northern Scotland 9, no. 1 (May 2018): 44–66. http://dx.doi.org/10.3366/nor.2018.0144.

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This article traces the rise of John Lamont, a Highland planter in nineteenth-century Trinidad. The island was subsumed into the British Empire in 1802, the third wave of colonization in the British West Indies and just thirty-two years before slavery was abolished. Many Scots travelled in search of wealth and this article reveals how one West India fortune was accumulated and repatriated to Scotland. John Lamont travelled from Argyll in the early 1800s, eventually becoming part of the Trinidad's plantocracy class and recipient of a major sum of compensation on the emancipation of slavery in 1834. Unlike many other Scots in the British West Indies, however, Lamont remained in situ in the post-emancipation period and was thus an exception to the sojourning mindset identified in previous studies. Lamont's status as an ‘every-day planter’ undoubtedly contributed to his major fortune which, despite his residency in the colonies, was dispersed in the lower Highlands of Scotland amongst his paternal family, the Lamonts of Knockdow. The article also surveys modern representations of John Lamont: a Highland planter who, in his own words, achieved his wish to die ‘in harness’ in Trinidad.

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Weiner, Melissa F. "(E)RACING SLAVERY." Du Bois Review: Social Science Research on Race 11, no. 2 (2014): 329–51. http://dx.doi.org/10.1017/s1742058x14000149.

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AbstractTextbooks are explicitly racial texts that offer important insights into national memories of slavery and colonialism. The Dutch have long engaged in the social forgetting of slavery even as race served as an organizing principal during centuries of colonial domination of the Dutch West Indies and Suriname. While the Dutch have recently begun to address their history of enslavement, they have yet to sufficiently address how the discursive legacies of slavery continue to impact the lives of Afro-Dutch descendants of enslaved2 Africans and White Dutch in The Netherlands today. This paper uses qualitative content and discourse analytic methods to examine the depiction of slavery, The Netherlands’ role in the slave trade and enslavement, and the commemoration of slavery in all Dutch primary school history textbooks published since 1980 to address questions of whether textbooks feature scientific colonialism to perpetuate The Netherlands’ social forgetting of slavery in a nation that denies the existence of race even as racialized socioeconomic inequalities persist. A Eurocentric master narrative of racial Europeanization perpetuates Dutch social forgetting of slavery and scientific colonialism to both essentialize Afro-Dutch and position their nation squarely within Europe’s history of enslavement even while attempting to minimize their role within it. Findings have important implications for both The Netherlands and all nations with histories of enslavement as the discourses and histories presented in textbooks impact generations of students, who shape local and national policy regarding racial minorities, racial identities, and ideologies.

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Eltis, David, and Clarence J. Munford. "The Black Ordeal of Slavery and Slave Trading in the French West Indies, 1625-1715." Hispanic American Historical Review 73, no. 2 (May 1993): 316. http://dx.doi.org/10.2307/2517778.

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Eltis, David. "The Black Ordeal of Slavery and Slave Trading in the French West Indies, 1625-1715." Hispanic American Historical Review 73, no. 2 (May 1, 1993): 316–17. http://dx.doi.org/10.1215/00182168-73.2.316.

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Gras, Delphine. "Revisiting the Past in the Age of Posts: Rememory in Toni Morrison’s God Help the Child and Gisèle Pineau’s Femmes des Antilles." Contemporary Women's Writing 13, no. 3 (November 2019): 270–86. http://dx.doi.org/10.1093/cww/vpaa010.

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Abstract In this article, I examine how Toni Morrison and Gisèle Pineau provide timely pieces against the historical amnesia characteristic of post-racial discourse in the USA and in France. Studying Morrison’s God Help the Child (2015) and Pineau’s Femmes des Antilles: Traces et Voix (1998) side by side reveals how Morrison’s rememory is a global concept as pertinent today as when first coined in Beloved (1987). The term’s original use in the context of slavery also suggests a lens through which to read Morrison’s non-slavery era works like God Help the Child. What ultimately comes to the fore in both authors’ potent expositions of the specter of slavery haunting black women in the USA, France, and the West Indies is a rejection of historical silencing.

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Bredwa-Mensah, Yaw. "GLOBAL ENCOUNTERS: SLAVERY AND SLAVE LIFEWAYS ON NINETEENTH CENTURY DANISH PLANTATIONS ON THE GOLD COAST, GHANA." Journal of African Archaeology 2, no. 2 (October 25, 2004): 203–27. http://dx.doi.org/10.3213/1612-1651-10028.

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The global processes unleashed due to the European maritime exploration and commercial activities as from 1500 AD onwards affected indigenous peoples and cultures of the Atlantic world. In West Africa, the European presence precipitated the Atlantic slave trade, which involved the exportation of millions of Africans into slavery. In the nineteenth century a so-called legitimate trade in colonial agricultural commodities replaced the Atlantic slave trade. As a result, the Danes established agricultural plantations on the Gold Coast and exported tropical crops for processing and consumption in Denmark and the West Indies. Enslaved Africans were used by the Danes to cultivate the plantations in the foothills of the Akuapem Mountains and along the estuary of the Volta River. This paper combines information from written sources, ethnography, oral information and archaeology to investigate the living conditions of the enslaved workers on the plantations. The archaeological data was recovered from the Frederiksgave plantation at Sesemi near Abokobi in the Akuapem Mountains of southeastern Gold Coast (Ghana).

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Luo, Li. "A Symbolic Reading of Wide Sargasso Sea." Theory and Practice in Language Studies 8, no. 9 (September 1, 2018): 1221. http://dx.doi.org/10.17507/tpls.0809.17.

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Wide Sargasso Sea is acclaimed as the masterpiece of the British female writer Jean Rhys. In the novel, Rhys reshapes the mad wife of Rochester, Bertha Mason, who is imprisoned in the attic in Jane Eyre. With her own life experience as a white Creole and her experience living in West Indies as a blueprint, setting the abolition of slavery in West Indies in the nineteenth century as the background of the times, Rhys restores Antoinette a real state of survival under colonialism and patriarchy, with a sense of identity loss and confusion. The use of symbolism is one of the most outstanding styles in description. Owing to the use of symbolism, the historical situation of Jamaica under colonialism and patriarchy has been successfully displayed and the abstract moral themes have been vividly conveyed. This paper seeks to set symbolism as a theoretical basis, classify and analyze the symbols in the novel in accordance with their roles in revealing the themes, illustrating a complete interpretation of the complicated racial conflicts and patriarchy oppression in West Indies.

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Lounissi, Carine. "The Impact of the American Revolution on French Anticolonial and Antislavery Views in the 1780s." Early American Studies: An Interdisciplinary Journal 22, no. 1 (January 2024): 126–55. http://dx.doi.org/10.1353/eam.2024.a920462.

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Abstract: The American Revolution happened as Raynal and Diderot were working on the third edition of their monumental Philosophical and Political History of the Settlements and Trade of the Europeans in the East and West Indies . Beyond this bestseller of the 1770s and 1780s, many lesser-known authors started to consider the impact of the American Revolution on the issue of colonies and empires. Among them were journalists and essayists who lived in the French colony of Saint-Domingue. The American Revolution appeared to them, as well as to other French cosmopolitan writers of the same generation and profile, as the starting point of a liberation of the whole American continent from European imperial rule and potentially from the slave trade and slavery. The gradual abolition of slavery in Northern American States was seen as a logical consequence of the American Revolution. However, the writers who thought about the consequences of the American Revolution in terms of decolonization were not the same as those who engaged in a thorough reflection on slavery, a debate in which more well-known figures, like Condorcet and Brissot, played a key role.

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Craton, Michael, and Richard B. Sheridan. "Sugar and Slavery: An Economic History of the British West Indies, 1623-1775." Hispanic American Historical Review 76, no. 4 (November 1996): 784. http://dx.doi.org/10.2307/2517978.

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Paton, Diana. "Claudius K. Fergus. Revolutionary Emancipation: Slavery and Abolitionism in the British West Indies." American Historical Review 119, no. 5 (December 2014): 1741–42. http://dx.doi.org/10.1093/ahr/119.5.1741.

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Craton, Michael. "Sugar and Slavery: An Economic History of the British West Indies, 1623-1775." Hispanic American Historical Review 76, no. 4 (November 1, 1996): 784–86. http://dx.doi.org/10.1215/00182168-76.4.784.

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Dial, Andrew. "Antoine Lavalette, Slave Murderer: A Forgotten Scandal of the French West Indies." Journal of Jesuit Studies 8, no. 1 (December 15, 2020): 37–55. http://dx.doi.org/10.1163/22141332-0801p003.

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Abstract The name Antoine Lavalette (1708–67) is infamous within the Society of Jesus. The superior of the Martinique mission in the mid-eighteenth century, he is known for triggering the 1764 expulsion from France. Less known is his torture to death of four enslaved men and women. The visitor sent to investigate Lavalette’s commercial activities, Jean-François de la Marche (1700–62), discovered these murders and reported them to Rome. This paper analyzes La Marche’s account of the atrocities within their Caribbean context. It demonstrates that Lavalette’s killings were within the established norms of the planter class. It further argues that his actions were part of the Society’s attempts to reconcile its religious calling with the gruesome realities of plantation slavery.

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Beardsley, Edward H., and Richard B. Sheridan. "Doctors and Slaves: A Medical and Demographic History of Slavery in the British West Indies, 1680-1834." Journal of Interdisciplinary History 17, no. 4 (1987): 879. http://dx.doi.org/10.2307/204658.

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Thoms, D. W., and Richard B. Sheridan. "Doctors and Slaves: A Medical and Demographic History of Slavery in the British West Indies, 1680-1834." Economic History Review 39, no. 1 (February 1986): 158. http://dx.doi.org/10.2307/2596139.

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Morrissey, Marietta, and Richard B. Sheridan. "Doctors and Slaves: A Medical and Demographic History of Slavery in the British West Indies, 1680-1834." Contemporary Sociology 15, no. 1 (January 1986): 114. http://dx.doi.org/10.2307/2070962.

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Savitt, Todd L., and Richard B. Sheridan. "Doctors and Slaves: A Medical and Demographic History of Slavery in the British West Indies, 1680-1834." William and Mary Quarterly 43, no. 3 (July 1986): 499. http://dx.doi.org/10.2307/1922496.

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Clarke, Paul. "Doctors and slaves. A medical and demographic history of slavery in the British West Indies, 1680–1834." Transactions of the Royal Society of Tropical Medicine and Hygiene 79, no. 5 (January 1985): 644. http://dx.doi.org/10.1016/0035-9203(85)90179-8.

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Craton, Michael, and Richard B. Sheridan. "Doctors and Slaves: A Medical and Demographic History of Slavery in the British West Indies, 1680-1834." American Historical Review 91, no. 2 (April 1986): 496. http://dx.doi.org/10.2307/1858333.

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Ell, Stephen R. "Doctors and Slaves: A Medical and Demographic History of Slavery in the British West Indies, 1680-1834." JAMA: The Journal of the American Medical Association 255, no. 9 (March 7, 1986): 1200. http://dx.doi.org/10.1001/jama.1986.03370090126037.

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37

Chanson, Philippe. "Créolité and Theology: A Theology of Créolité in the French West Indies." Exchange 34, no. 4 (2005): 291–305. http://dx.doi.org/10.1163/157254305774851538.

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AbstractAdopting 'Négritude', the Negro cultural and spiritual values of Aimé Césaire, the recent emergence of 'Créolité' (French for Creolity or Creoleness), the Creole movement led by brilliant French West Indies intellectuals, can no longer be ignored by a Creole Christianity that is much too far removed from its own culture. Créolité and theology must, however, come to terms with a difficult inheritance — that of the past colonial slavery to which the church was an accessory. The Créolité movement, by intercepting and reinterpreting the whole of the Christian theological vocabulary and its Bible-based concepts, has overcome this obstacle in a truly remarkable way. Theological thought must now, however, take note of this and seek a dialogue. Given that their aims are ultimately identical this could only be fruitful and would enable a genuine Creole theology to become a reality.

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Hauser, Mark W. "Land, Labor, and Things: Surplus in a New West Indian Colony (1763–1807)." Economic Anthropology 1, no. 1 (January 2014): 49–65. http://dx.doi.org/10.1002/sea2.12003.

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Surplus becomes a very interesting word when one considers slavery in the Caribbean. By asking the question how did people on the ground make surplus, we get a lot clearer picture of how slavery actually worked. Famous for the wealth of the planting class, the high mortality rates and low fertility rates of enslaved laborers, the complicated system of provisioning put in place to meet crises in population subsistence, plantation society in the British West Indies was anything but sustainable. Yet it did for nearly a century. Space plays a large role in that. The distance between cane field and teapot was large enough to ensure the person drinking the sweetened tea never thought about the enslaved African who cut the cane. I expand upon these issues by focusing on the colonial economies of the Eastern Caribbean. To map the intersecting interests born out of putative surplus, I look specifically at the commercial networks that emerged in relation to one island's intensification of export‐oriented crop production. I then consider the material record of plantation life as one index of relational surplus and its uneven distribution across the island. Together these observations suggest that an institutional arrangement of people and things inverts traditional understandings of surplus in studies of slavery.

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Coleman, Deirdre. "Anti-Slavery, African Colonization, and the Natural History of Ballooning." Romanticism 25, no. 1 (April 2019): 32–44. http://dx.doi.org/10.3366/rom.2019.0399.

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Henry Smeathman (1742–86) was a self-taught naturalist who collected naturalia in West Africa and the West Indies for wealthy London sponsors. In 1783 he travelled to Paris with letters of introduction to Benjamin Franklin with the aim of finding supporters in either France or America for a free African settlement which would undermine the slave trade through ‘legitimate’ commerce. His arrival coincided with the launch of the Montgolfier balloons, followed by the race to invent a mode of aerial transportation. Drawing on Smeathman's eye-witness accounts of the ascents, many of which have never been published, this essay explores his use of biomimetics to design a steerable balloon which would fund his return to Africa at the head of a mixed-race colony. His collaborators in Paris and London included Barthélemy Faujas de Saint-Fond, Le Marquis d'Arlandes, Paolo Andreani, and Jean-Pierre Blanchard.

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40

Blouet, Olwyn Mary. "Slavery and Freedom in the British West Indies, 1823-33: The Role of Education." History of Education Quarterly 30, no. 4 (1990): 625. http://dx.doi.org/10.2307/368950.

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41

Kerr-Ritchie, Jeffrey R. "Revolutionary Emancipation: Slavery and Abolitionism in the British West Indies by Claudius K. Fergus." Register of the Kentucky Historical Society 112, no. 3 (2014): 505–7. http://dx.doi.org/10.1353/khs.2014.0106.

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42

Jensen, Niklas Thode, and Gunvor Simonsen. "Introduction: The historiography of slavery in the Danish-Norwegian West Indies, c. 1950-2016." Scandinavian Journal of History 41, no. 4-5 (October 4, 2016): 475–94. http://dx.doi.org/10.1080/03468755.2016.1210880.

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43

Egerton, Douglas R. "Revolutionary Emancipation: Slavery and Abolitionism in the British West Indies by Claudius K. Fergus." Journal of the Civil War Era 4, no. 3 (2014): 446–48. http://dx.doi.org/10.1353/cwe.2014.0052.

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Greene, Jack P. "Liberty, slavery, and the transformation of British identity in the eighteenth‐century West Indies." Slavery & Abolition 21, no. 1 (April 2000): 1–31. http://dx.doi.org/10.1080/01440390008575293.

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Tobin, Beth Fowkes. "Slavery, Sugar, and the Culture of Refinement: Picturing the British West Indies, 1700–1840." Slavery & Abolition 31, no. 1 (March 2010): 139–41. http://dx.doi.org/10.1080/01440390903481712.

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Geiger, H. Jack. "Book ReviewDoctors and Slaves: A medical and demographic history of slavery in the British West Indies, 1680–1834." New England Journal of Medicine 313, no. 24 (December 12, 1985): 1551. http://dx.doi.org/10.1056/nejm198512123132426.

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Johnson, Howard. "“A Modified Form of Slavery”: The Credit and Truck Systems in the Bahamas in the Nineteenth and Early Twentieth Centuries." Comparative Studies in Society and History 28, no. 4 (October 1986): 729–53. http://dx.doi.org/10.1017/s0010417500014201.

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In historical writing on the British West Indies, discussion of the transition from slavery to other forms of labour control after emancipation has been largely confined to the plantation colonies. It is usually argued that planters were most successful in controlling former slaves in colonies where they were able to limit the freedman's access to land and thus create a dependent wage-earning proletariat. Such an analysis cannot, however, be readily applied to the Bahamas, where the plantation system based on cotton production had collapsed before emancipation and where the sea provided an important source of subsistence and employment. This article examines the control mechanisms which enabled a white mercantile minority to consolidate its position as a ruling elite in the postemancipation period. Rather than a monopoly of land, the important elements in this elite's economic and social control were a monopoly of the credit available to the majority of the population and the operation of a system of payment in truck. The credit and truck systems frequently left the lower classes in debt and, as a governor of the colony in the late nineteenth century remarked, in a position of “practical slavery. ”

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48

Patnaik, Utsa. "On Capitalism and Agrestic Unfreedom." International Review of Social History 40, no. 1 (April 1995): 77–92. http://dx.doi.org/10.1017/s0020859000113033.

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The proposition is not new that the freedom of labour is not a necessary accompaniment of the growth of capitalist production; and that conditions of non-market duress upon labour ranging from outright slavery to indenture and restrictions on mobility have been a typical feature of the world-wide growth of capitalism. Indeed the very title of Eric Williams' seminal book Capitalism and Slavery, which explored the interlinkages between the rise of capitalist manufacturing industry in Britain and the exploitation of the slave labour-based plantation system of the West Indies, exemplified this understanding. Ernest Mandel in his Marxist Economic Theory, which in fact dealt as much with historical description as with theory, also analysed the role of duress in the operation of the colonial system, as did P. A. Baran in his Political Economy of Growth. To the present author who shares Williams's perception, in particular that the colonial system and the later working of imperialism were crucially dependent on the imposition of unfree conditions upon Third World labour (particularly wherever labour migration was induced), Tom Brass's general emphasis on the lack of correspondence between capitalism and freedom of labour seems quite unexceptionable.

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KITLV, Redactie. "Book Reviews." New West Indian Guide / Nieuwe West-Indische Gids 59, no. 3-4 (January 1, 1985): 225–78. http://dx.doi.org/10.1163/13822373-90002074.

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-John F. Szwed, Richard Price, First-Time: the historical vision of an Afro-American people. Baltimore and London: The Johns Hopkins University Press, Johns Hopkins Studies in Atlantic History and Culture, 1983, 191 pp.-Thomas J. Spinner Jr., Reynold Burrowes, The Wild Coast: an account of politics in Guyana. Cambridge MA: Schenkman Publishing Company, 1984. xx + 348 pp.-Gad Heuman, Edward L. Cox, Free Coloreds in the slave societies of St. Kitts and Grenada, 1763-1833. Knoxville: University of Tennessee Press, 1984. xiii + 197 pp.-H. Michael Erisman, Anthony Payne, The international crisis in the Caribbean. Baltimore: The Johns Hopkins University Press, 1984. 177 p.-Lester D. Langley, Richard Newfarmer, From gunboats to diplomacy: new U.S. policies for Latin America. Baltimore and London: The Johns Hopkins University Press, 1984. xxii + 254 pp.-Trevor W. Purcell, Diane J. Austin, Urban life in Kingston, Jamaica: the culture and class ideology of two neighbourhoods. New York: Gordon and Breach Science Publishers, Caribbean Studies Vol. 3, 1984. XXV + 282 PP.-Robert A. Myers, Richard B. Sheridan, Doctors and slaves: a medical and demographic history of slavery in the British West Indies, 1680-1834. Cambridge, Cambridge University Press, 1985. xxii + 420 pp.-Michéle Baj Strobel, Christiane Bougerol, La médecine populaire á la Guadeloupe. Paris: Editions Karthala, 1983. 175 pp.-R. Parry Scott, Annette D. Ramirez de Arellano ,Colonialism, Catholicism, and contraception: a history of birth control in Puerto Rico. Chapel Hill, NC: University of North Carolina Press, 1983. xii + 219 pp., Conrad Seipp (eds)-Gervasio Luis García, Francis A. Scarano, Sugar and slavery in Puerto Rico: the plantation economy of Ponce, 1800-1850. Madison WI and London: The University of Wisconsin Press, 1984. xxv + 242 pp.-Fernando Picó, Edgardo Diaz Hernandez, Castãner: una hacienda cafetalera en Puerto Rico (1868-1930). Rio Piedras, Puerto Rico: Editorial Edil, 1983. 139 pp.-John V. Lombardi, Laird W. Bergad, Coffee and the growth of agrarian capitalism in nineteenth-century Puerto Rico. Princeton NJ: Princeton University Press, 1983. xxvii + 242 pp.-Robert A. Myers, Anthony Layng, The Carib Reserve: identity and security in the West Indies. Washington, D.C.: University Press of America, 1983. xxii + 177 pp.-Lise Winer, Raymond Quevedo, Atilla's Kaiso: a short history of Trinidad calypso. St. Augustine, Trinidad: Department of Extra-Mural Studies, University of the West Indies, 1983. ix + 205 pp.-Luiz R.B. Mott, B.R. Burg, Sodomy and the pirate tradition: English sea rovers in the seventeenth-century Caribbean. New York: New York University Press, 1983, xxiii + 215 pp.-Humphrey E. Lamur, Willem Koot ,De Antillianen. Muiderberg, The Netherlands: Dick Coutihno, Migranten in de Nederlandse Samenleving nr. 1, 1984. 175 pp., Anco Ringeling (eds)-Gary Brana-Shute, Paul van Gelder, Werken onder de boom: dynamiek en informale sektor: de situatie in Groot-Paramaribo, Suriname. Dordrecht, The Netherlands: Foris, 1985, xi + 313 pp.-George L. Huttar, Eddy Charry ,De Talen van Suriname: achtergronden en ontwikkelingen. With the assistance of Sita Kishna. Muiderberg, The Netherlands: Dick Coutinho, 1983. 225 pp., Geert Koefoed, Pieter Muysken (eds)-Peter Fodale, Nelly Prins-Winkel ,Papiamentu: problems and possibilities. (authors include also Luis H. Daal, Roger W. Andersen, Raúl Römer). Zutphen. The Netherlands: De Walburg Pers, 1983, 96 pp., M.C. Valeriano Salazar, Enrique Muller (eds)-Jeffrey Wiliams, Lawrence D. Carrington, Studies in Caribbean language. In collaboration with Dennis Craig & Ramon Todd Dandaré. St. Augustine, Trinidad: Society for Caribbean Linguistics, University of the West Indies, 1983. xi + 338 pp.

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Andersen, Astrid Nonbo. "Hvornår er sager om historiske uretfærdigheder forældede? – dynamikken mellem historieforståelse, erstatningskrav og retsopgør." Slagmark - Tidsskrift for idéhistorie, no. 60 (March 9, 2018): 53–67. http://dx.doi.org/10.7146/sl.v0i60.103988.

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The Durban Conference in 2011 brought international attention to the question of the descendants of victims of slavery and colonialism were entitled to reparations. Shortly after the Durban Conference several cases were filed in the USA by amongst other The Herero People Reparation Corporation claiming reparations from the German State for the Genocide on the Herero-people in 1904-07. These types of cases raise a host of complex questions – amongst others the question of when a historical injustice is too old to be subject for reparations. But as this paper explores the answer to this question depends not only on law but also the dominating politics of history, political will, and historical consciousness. A fact that might also have some influence on the Danish debate on reparations for slavery in the former Danish West-Indies.

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Journal articles on the topic 'Slavery West Indies'

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