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Journal articles on the topic 'White slaves'

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Published: 4 June 2021

Last updated: 4 February 2022

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1

Fatah-Black, Karwan. "Slaves and Sailors on Suriname's Rivers." Itinerario 36, no. 3 (2012): 61–82. http://dx.doi.org/10.1017/s0165115313000053.

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On transatlantic slave ships the Africans were predominantly there as cargo, while Europeans worked the deadly job of sailing and securing the vessel. On the plantations the roles changed, and the slaves were transformed into a workforce. European sailors and African slaves in the Atlantic world mostly encountered each other aboard slave ships as captive and captor. Once the enslaved arrived on the plantations new hierarchies and divisions of labour between slave and free suited to the particular working environment were introduced. Hierarchies of status, rank and colour were fundamental to th

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2

Baepler, Paul. "White Slaves, African Masters." ANNALS of the American Academy of Political and Social Science 588, no. 1 (2003): 90–104. http://dx.doi.org/10.1177/0002716203588001007.

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3

Thohiriyah, Thohiriyah. "Solidifying the White Domination through Racism and Slavery in Toni Morrison’s Beloved." Language Circle: Journal of Language and Literature 14, no. 1 (2019): 89–92. http://dx.doi.org/10.15294/lc.v14i1.21323.

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Beloved is a novel written by American author, Toni Morrison. Through Beloved, Toni Morrison successfully depicts a heartbreaking phenomenon of slavery that happened in the USA in 1873. Morrison describes the phenomenon of dominance-submission interrelation patterns in a master-slave relationship. By using the concept of racism and slavery, the paper aims at scrutinizing how the whites perform racism and slavery to solidify their domination over the blacks. Besides, it is aimed at investigating the impacts of slavery and racism done by the whites which are experienced by the slaves. Library re

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4

Handler, Jerome S. "Escaping slavery in a Caribbean plantation society : marronage in Barbados, 1650s-1830s." New West Indian Guide / Nieuwe West-Indische Gids 71, no. 3-4 (1997): 183–225. http://dx.doi.org/10.1163/13822373-90002605.

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Disputes the idea that Barbados was too small for slaves to run away. Author describes how slaves in Barbados escaped the plantations despite the constraints of a relatively numerous white population, an organized militia, repressive laws, and deforestation. Concludes that slave flight was an enduring element of Barbadian slave society from the 17th c. to emancipation.

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5

Wong, Sam. "Slaves to the white stuff." New Scientist 229, no. 3060 (2016): 24–25. http://dx.doi.org/10.1016/s0262-4079(16)30318-9.

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6

Fogleman, Aaron Spencer. "A Moravian Mission and the Origins of Evangelical Protestantism among Slaves in the Carolina Lowcountry." Journal of Early Modern History 21, no. 1-2 (2017): 38–63. http://dx.doi.org/10.1163/15700658-12342529.

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This article investigates the German Moravian slave mission in South Carolina (1738-1740), including its role in beginning evangelical Protestantism among Lowcountry slaves. It documents responses of planters, townspeople, and especially slaves and shows how the mission was connected to the transatlantic evangelical Protestant awakening. Following Wesley’s brief encounter in 1737 and preceding Whitefield’s visit in 1740 and the subsequent slave revival in Port Royal, the Moravians offered sustained contact with the new religious style. Several slaves responded enthusiastically, including a wom

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7

Coughlin, Anne M. "Of White Slaves and Domestic Hostages." Buffalo Criminal Law Review 1, no. 1 (1997): 109–36. http://dx.doi.org/10.1525/nclr.1997.1.1.109.

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8

Frances, Raelene. "‘White Slaves’ and White Australia: prostitution and Australian Society1." Australian Feminist Studies 19, no. 44 (2004): 185–200. http://dx.doi.org/10.1080/0816464042000226483.

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9

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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10

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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11

Johnson, Marion. "The Slaves of Salaga." Journal of African History 27, no. 2 (1986): 341–62. http://dx.doi.org/10.1017/s0021853700036707.

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Salaga was one of the leading slave-markets of West Africa in the 1880s. The story of the slaves – where they came from, who brought them to Salaga, who bought them, and what happened to them afterwards – can be pieced together from the reports of a great variety of travellers, black and white, officials, soldiers, merchants and missionaries, of various nationalities, African and European. Thus, on the eve of the European occupation which put an end to it, it is possible to lift the veil that usually conceals the internal slave trade of pre-colonial Africa, and gain some idea of its scale and

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12

Weiss, Holger. "Det svenska kolonialprojektets komplexa rum: om slaveri under svensk flagg i slutet av 1700-talets karibiska och atlantiska värld." 1700-tal: Nordic Journal for Eighteenth-Century Studies 9 (December 10, 2014): 59–92. http://dx.doi.org/10.7557/4.3247.

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The Complex Space of the Swedish Colonial Project: Slavery under the SwedishFlag in the Late Eighteenth-Century Caribbean and Atlantic WorldWhen Sweden took over Saint Barthélemy in the Caribbean in 1784, the island was inhabited by French colonists and their slaves. As the island was too small and barren for large-scale plantations, the Swedish authorities decided to declare it a free-port, outlined the site for a new town, and issued an invitation to traders and merchants of any nationality to settle on the island. Within the space of a few years, a Swedish cosmopolitan town, Gustavia, was i

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13

SCHERMERHORN, CALVIN. "Arguing Slavery's Narrative: Southern Regionalists, Ex-slave Autobiographers, and the Contested Literary Representations of the Peculiar Institution, 1824–1849." Journal of American Studies 46, no. 4 (2012): 1009–33. http://dx.doi.org/10.1017/s002187581100140x.

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AbstractIn the twenty-five years before 1850, southern writers of regional literature and ex-slave autobiographers constructed a narrative of United States slavery that was mutually contradictory and yet mutually influential. That process involved a dynamic hybridization of genres in which authors contested meanings of slavery, arriving at opposing conclusions. They nevertheless focussed on family and the South's distinctive culture. This article explores the dialectic of that argument and contends that white regionalists created a plantation-paternalist romance to which African American ex-sl

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LOCKLEY, TIMOTHY. "Slaveholders and slaves in Savannah's 1860 census." Urban History 41, no. 4 (2014): 647–63. http://dx.doi.org/10.1017/s0963926814000121.

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ABSTRACT:This article re-examines the 1860 census for Savannah Georgia. It melds the free and slave census to gain insights into slave ownership, owners’ occupations and makes tentative suggestions as to slave occupations. It argues that the concentration of slaveholding among a minority of locally born residents explains both the tensions evident in white society during the 1850s and actions taken to ease them. It also demonstrates that the widely used data for the number of urban slaves in Savannah overstates the actual number by c. 20 per cent. The census thus complicates our understanding

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15

Cassuto, Leonard. "Frederick Douglass and the Work of Freedom: Hegel's Master-Slave Dialectic in the Fugitive Slave Narrative." Prospects 21 (October 1996): 229–59. http://dx.doi.org/10.1017/s0361233300006542.

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When Frederick L. Olmstead came face to face with slavery in his travels through the South, he wrote that it was “difficult” to treat a human as property, but “embarrass[ing]” to treat property as human. Olmstead's dilemma encapsulates the difficulties that white slaveholders had in objectifying their slaves. American slaveholders tried to treat the slave as property, but couldn't consistently maintain that stance because they understood all along that the slave was human. Furthermore, the owners had to exploit that humanity in daily practice in order to manage the slave as property. Alexis de

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16

Bentley, Nancy. "White Slaves: The Mulatto Hero in Antebellum Fiction." American Literature 65, no. 3 (1993): 501. http://dx.doi.org/10.2307/2927391.

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17

Montgomery, Benilde. "White Captives, African Slaves: A Drama of Abolition." Eighteenth-Century Studies 27, no. 4 (1994): 615. http://dx.doi.org/10.2307/2739443.

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18

Watts, James W. "The Historical Role of Leviticus 25 in Naturalizing Anti-Black Racism." Religions 12, no. 8 (2021): 570. http://dx.doi.org/10.3390/rel12080570.

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Leviticus 25:39–46 describes a two-tier model of slavery that distinguishes Israelites from foreign slaves. It requires that Israelites be indentured only temporarily while foreigners can be enslaved as chattel (permanent property). This model resembles the distinction between White indentured slaves and Black chattel slaves in the American colonies. However, the biblical influence on these early modern practices has been obscured by the rarity of citations of Lev. 25:39–46 in sixteenth- and seventeenth-century sources about slavery. This article reviews the history of slavery from ancient Mid

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19

Palley, Howard A. "The White Working Class and the Politics of Race in the United States." Open Political Science 4, no. 1 (2021): 174–79. http://dx.doi.org/10.1515/openps-2021-0016.

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Abstract The Declaration of Independence asserts that “All men are created equal, and that they are endowed by their Creator with certain inalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.” Nevertheless, the United States, at its foundation has been faced with the contradiction of initially supporting chattel slavery --- a form of slavery that treated black slaves from Africa purely as a commercial commodity. George Washington and Thomas Jefferson, both of whom had some discomfort with slavery, were slaveholders who both utilized slaves as a commodity. Article

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20

Anderson, Lisa M. "From Blackface to ‘Genuine Negroes’: Nineteenth-Century Minstrelsy and the Icon of the ‘Negro’." Theatre Research International 21, no. 1 (1996): 17–23. http://dx.doi.org/10.1017/s0307883300012669.

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In 1855, the first ‘coloured’ minstrel troupe, the Mocking Bird Minstrels, appeared on a Philadelphia stage. While this company did not stay together long, it heralded a change in the ‘face’ of minstrelsy in the United States. Many other black minstrel troupes would quickly follow, drawing attention away from the white minstrels who had until then dominated the scene. However, the white minstrel show had already iconized a particular representation of the ‘Negro’, which ultimately paved the way for black anti-minstrel attitudes at the end of the nineteenth century. The minstrel show existed in

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21

Haimes-Bartolf, Melanie D. "The Social Construction of Race and Monacan Education in Amherst County, Virginia, 1908–1965: Monacan Perspectives." History of Education Quarterly 47, no. 4 (2007): 389–415. http://dx.doi.org/10.1111/j.1748-5959.2007.00107.x.

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That's all you heard, everywhere we went, or whatever we done, “oh, he's one of those issues.” We couldn't work with white people, we couldn't be in schools with them, we couldn't associate with them, we couldn't eat [with them]. I think they came up with the slang word “free issue.” They had this hatred; they just had this ungodly hatred. They couldn't accept you as a human.At the prodding of Thomas Jefferson, the Virginia General Assembly in 1782 passed legislation that allowed slave owners to manumit their slaves by issuing slaves a copy of their emancipation papers and making them “free is

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22

Hardesty, Jared Ross. "Disappearing from Abolitionism's Heartland: The Legacy of Slavery and Emancipation in Boston." International Review of Social History 65, S28 (2020): 145–68. http://dx.doi.org/10.1017/s0020859020000176.

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AbstractThis article examines why Boston's slave and free black population consisted of more than 1,500 people in 1750, but by 1790 Boston was home to only 766 people of African descent. This disappearing act, where the town's black population declined by at least fifty per cent between 1763 and 1790, can only be explained by exploring slavery, abolition, and their legacies in Boston. Slaves were vital to the town's economy, filling skilled positions and providing labor for numerous industries. Using the skills acquired to challenge their enslavement, Afro-Bostonians found freedom during the A

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23

Kleintop, Amanda Laury. "Life, liberty, and property in slaves: white Mississippians seek ‘just compensation’ for their freed slaves in 1865." Slavery & Abolition 39, no. 2 (2017): 383–404. http://dx.doi.org/10.1080/0144039x.2017.1397334.

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24

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 “

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25

Diah, Istiwarni, and Latifah Nuraini. "THE STRUGGLE OF THE MAIN CHARACTER IN THE MOVIE DJANGO UNCHAINED BY QUENTIN TARANTINO." Journal of English Language and Literature (JELL) 3, no. 01 (2018): 143–54. http://dx.doi.org/10.37110/jell.v3i01.47.

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The purpose of this research is to find out how struggle of the main character against injustice from the white people around them. The research is conducted by using qualitative method; the writer uses two data sources, namely primary and secondary data source. The primary data is movie Django Unchained directed by Quentin Tarantino. The secondary data sources are the other sources related to this thesis like books about the movie. There are three objectives of this study. First, the kind of struggle of the main character as a slave that shows in movie. Second, factors that influenced black p

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Henderson, E. "Personal Property: Wives, White Slaves, and the Market in Women." American Literature 73, no. 4 (2001): 872–73. http://dx.doi.org/10.1215/00029831-73-4-872.

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27

Beer, Janet, and Margit Stange. "Personal Property: Wives, White Slaves, and the Market in Women." Yearbook of English Studies 31 (2001): 310. http://dx.doi.org/10.2307/3509450.

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28

Ashcraft, Karen Lee, and Lisa A. Flores. ""Slaves with white collars": Persistent performances of masculinity in crisis." Text and Performance Quarterly 23, no. 1 (2003): 1–29. http://dx.doi.org/10.1080/10462930310001602020.

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29

Walser, Hannah. "Under Description: The Fugitive Slave Advertisement as Genre." American Literature 92, no. 1 (2020): 61–89. http://dx.doi.org/10.1215/00029831-8056595.

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Abstract This essay analyzes the discourse of the fugitive slave advertisement (FSA) to argue that these texts form what I call a “genre of personhood.” Centered on physical and behavioral descriptions of escaped slaves, FSAs offer a window into the heuristics that slaveholders used to identify, explain, and anticipate slaves’ behavior in the antebellum era, constructing an implicit model of enslaved personhood by means of consistent syntactic patterns and semantic tropes. I argue for the continuity of these texts’ descriptive and scriptive (or instructive) functions, finding that FSAs conscri

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30

Silverman, Aaron J. "In Search of the White Idyll." Journal of Early American History 4, no. 3 (2014): 239–67. http://dx.doi.org/10.1163/18770703-00403003.

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The Haitian Revolutionary Era prompted Virginian elites to reconsider their revolutionary commitment to manumission. In 1782 Virginia became the first and only North American plantation society to liberalize manumission, but rescinded the bill in 1806, and forbid permanent residence to newly freed ex-slaves. As a result, white Virginians turned to colonization as the solution to the problem of liberalism in a slavery society. In rejecting the possibility of a free and multiracial society, Virginia elites resurrected social colonialism, and relegated slavery to the new national body politic.

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Rasiah, Rasiah, Ansor Putra, Fina Amalia Masri, Arman Arman, and Suci Rahmi Pardilla. "JUST LIKE BLACK, ONLY BETTER: POOR WHITE IN ANTEBELLUM SOUTH OF AMERICA DEPICTED IN SOLOMON NORTHUP’S NOVEL TWELVE YEARS AS A SLAVE." Diksi 29, no. 1 (2021): 10–19. http://dx.doi.org/10.21831/diksi.v29i1.33081.

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(Title: Just Like Black, Only Better: Poor White in Antebellum South of America Depicted in Solomon Northup’s Novel “Twelve Years as A Slave”). Antebellum era, the period before the Civil War occured, or before the year 1861, in the United States is used to relate to the enslavement of black American. In fact, the era was not merely about black, but also poor white. This study is purposed to describe the poor whites’ life in antebellum America as reflected in Twelve Years As A Slave (1855), a narrative biography novel written by Solomon Northup. Set up the story in New York, Washingotn DC, and

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Cowan, William Tynes. "Plantation comic modes." Humor – International Journal of Humor Research 14, no. 1 (2001): 1–24. http://dx.doi.org/10.1515/humr.14.1.1.

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AbstractThis essay attempts to synthesize disparate sources regarding African-American humor in the antebellum South into a comprehensive view of comic modes on the plantation. In part, the essay addresses the question of slave compliance with white demands that the slave be funny on demand. Such compliance provided slaveholders with evidence that their slaves were not only content in their social position but also happy. I try to navigate through the various arguments related to the Sambo stereotype by examining slave humor in various realms of the plantation: from the big house to the quarte

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Allison, Robert J., and Paul Baepler. "White Slaves, African Masters: An Anthology of American Barbary Captivity Narratives." William and Mary Quarterly 57, no. 2 (2000): 459. http://dx.doi.org/10.2307/2674496.

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34

Mitchell, Lee. "White Slaves and Purple Sage: Plotting Sex in Zane Grey's West." American Literary History 6, no. 2 (1994): 234–64. http://dx.doi.org/10.1093/alh/6.2.234.

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35

Alexander, Karen, and Paul Baepler. "White Slaves, African Masters: An Anthology of American Barbary Captivity Narratives." Journal of the Early Republic 20, no. 2 (2000): 318. http://dx.doi.org/10.2307/3124711.

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36

Joslin, Katherine. "Personal Property: Wives, White Slaves, and the Market in Women (review)." MFS Modern Fiction Studies 45, no. 4 (1999): 1038–40. http://dx.doi.org/10.1353/mfs.1999.0077.

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37

Kraay, Hendrik. "Bystander interventions and literary portrayals: white slaves in Brazil, 1850s–1880s." Slavery & Abolition 41, no. 3 (2020): 599–622. http://dx.doi.org/10.1080/0144039x.2020.1711565.

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38

Cahyawati, Erna. "THE SPIRIT OF FREEDOM AGAINST DEHUMANIZATION IN FREDERICK DOUGLASS’ THE NARRATIVE LIFE OF FREDERICK DOUGLASS, AN AMERICAN SLAVE." SEMIOTIKA: Jurnal Ilmu Sastra dan Linguistik 21, no. 1 (2020): 10. http://dx.doi.org/10.19184/semiotika.v21i1.15658.

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American romanticism is a literary movement in the 19th century that upholds individualism, and freedom from all forms of confinement of convention, oppression or tyranny. This study focuses on abolitionism or the anti-slavery movement found in Frederick Douglass's autobiographical novel entitled The Narrative Life of Frederick Douglass, An American Slave. This study explores American romantic literature's characteristics in the book by capturing the dehumanization experienced by black American slaves and their spirit of resistance to the white oppression. The method used is the inductive meth

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39

Glazener, Nancy. "Personal Property: Wives, White Slaves, and the Market in Women. Margit Stange." Modern Philology 99, no. 3 (2002): 482–85. http://dx.doi.org/10.1086/493108.

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40

Williams, Daniel E. "White Slaves, African Masters: An Anthology of American Barbary Captivity Narratives (review)." Early American Literature 36, no. 2 (2001): 314–20. http://dx.doi.org/10.1353/eal.2001.0023.

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López-Calvo, Ignacio. "From Interethnic Alliances to the “Magical Negro”: Afro-Asian Interactions in Asian Latin American Literature." Humanities 7, no. 4 (2018): 110. http://dx.doi.org/10.3390/h7040110.

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This essay studies Afro-Asian sociocultural interactions in cultural production by or about Asian Latin Americans, with an emphasis on Cuba and Brazil. Among the recurrent characters are the black slave, the china mulata, or the black ally who expresses sympathy or even marries the Asian character. This reflects a common history of bondage shared by black slaves, Chinese coolies, and Japanese indentured workers, as well as a common history of marronage. These conflicts and alliances between Asians and blacks contest the official discourse of mestizaje (Spanish-indigenous dichotomies in Mexico

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42

Smith, Stacey L. "Remaking Slavery in a Free State: Masters and Slaves in Gold Rush California." Pacific Historical Review 80, no. 1 (2011): 28–63. http://dx.doi.org/10.1525/phr.2011.80.1.28.

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Hundreds of white Southerners traveled to Gold Rush California with slaves. Long after California became a free state in 1850, these masters transplanted economic and social practices that sustained slavery in the American South to the goldfields. At the same time, enslaved people realized that Gold Rush conditions disrupted customary master-slave relationships and pressed for more personal autonomy, better working conditions, and greater economic reward. The result was a new regional version of slavery that was remarkably flexible and subject to negotiation. This fluidity diminished, however,

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Afeadie, Philip Atsu. "Spoken Reminiscences of Political Agents in Northern Nigeria II." History in Africa 35 (January 2008): 25–62. http://dx.doi.org/10.1353/hia.0.0005.

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Q. Sir, I would like to know something about messengers and interpreters like Adamu Jakada.A. Adamu Jakada was the messenger between Emir Abbas and the Europeans. Some of the messengers and interpreters were employed by the emir, and they were royal slaves. Whenever they did something wrong they were replaced by others. Adamu was a slave of the emir.Q. Where and when was he born?A. He was born in Kano, and he came from the family of slaves.Q. Is there any story about him?A. All we know is that he was chosen by the District Officer (D.O.) He would take messages from the emir to the white men an

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Ertola, Emanuele. "‘White slaves’: labor, whiteness, and settler colonialism in Italian East Africa (1935-1941)." Labor History 61, no. 5-6 (2020): 551–67. http://dx.doi.org/10.1080/0023656x.2020.1820974.

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Hasan Marwan Yahay Al Saleem. "Aspects of the Narratives of Slavery in the Afro-American Literature as Represented by Harriet Jacobs and Frederick Douglass’ Works." Creative Launcher 6, no. 3 (2021): 105–9. http://dx.doi.org/10.53032/tcl.2021.6.3.21.

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Harriet Ann Jacobs’ Incidents in the life of a Slave Girl (1861) and Frederick Douglass’ Narrative of the Life of Frederick Douglass: An American Slave (1845) are two very significant works to show slave narratives Afro-American Literature. They provide many aspects in attempting to portray the complex sufferings and different kinds of frustrations, especially that the threat to the existence of their families and their rights as human beings in American society. The works present real stories and scenes lived by both writers in that dark era. The article makes a kind of comparison between the

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46

Lytvynova, Tetiana. "“White Planters” of “White Slaves”: the Nobility of the Left- Bank Ukraine on the Eve of the Great Reform." Kyiv Historical Studies 12, no. 1 (2021): 44–57. http://dx.doi.org/10.28925/2524-0757.2021.16.

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The article is devoted to the historiographical estimation of the participation of the nobility of the Left Bank Ukraine in the preparation of the peasant reform of 1861. An attempt is made to overcome the simplified ideas about the peculiarities of serfdom on the Left Bank and outlined the main ways to overcome historiographical inertia in the perception of noble-peasant interaction in the pre-reform period. The main focus is on identifying the basic stereotypes about the role and position of the nobility in the social transformations of the mid-nineteenth century. The position on the readine

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Rust, Marion. "Invisible woman: female slavery in the New World." New West Indian Guide / Nieuwe West-Indische Gids 66, no. 1-2 (1992): 83–88. http://dx.doi.org/10.1163/13822373-90002006.

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[First paragraph]Slave women in Caribbean society, 1650-1838, by BARBARA BUSH. Bloomington:Indiana University Press, 1990. xiii + 190 pp. (Cloth US$ 29.95,Paper US$ 12.50) [Published simultaneously by: James Curry, London, &Heinemann Publishers (Caribbean), Kingston.]Within the plantation household: Black and White women of the Old South,by ELIZABETH FOX-GENOVESE. Chapel Hill: University of North CarolinaPress, 1988. xvii + 544 pp. (Cloth US$ 34.95, Paper US$ 12.95)Slave women in the New World: gender stratiftcation in the Caribbean, byMARIETTA MORRISSEY. Lawrence: University Press of Kans

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Frank, Dana. "White Working-Class Women and the Race Question." International Labor and Working-Class History 54 (1998): 80–102. http://dx.doi.org/10.1017/s0147547900006220.

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In Towards the Abolition of Whiteness David Roediger tells the story of Covington Hall, the editor of a newsletter published by the Brotherhood of Timber Workers in Louisiana in 1913 and 1914. Roediger deftly analyzes efforts by Hall and other white writers in the brotherhood to construct cross-racial unity within an otherwise racially torn working class. He shows how Hall redrew the lines of solidarity: On one side were the degraded, of any race.On the other were enlightened workers who eschewed racial divisions, racist language, and stereotypes. “There are white men, Negro men, and Mexican m

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de Sánchez, Sieglinde Lim. "Crafting a Delta Chinese Community: Education and Acculturation in Twentieth-Century Southern Baptist Mission Schools." History of Education Quarterly 43, no. 1 (2003): 74–90. http://dx.doi.org/10.1111/j.1748-5959.2003.tb00115.x.

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During Reconstruction between one-fourth and one-third of the southern African-American work force emigrated to northern and southern urban areas. This phenomenon confirmed the fears of Delta cotton planters about the transition from slave to wage labor. Following a labor convention in Memphis, Tennessee, during the summer of 1869, one proposed alternative to the emerging employment crisis was to introduce Chinese immigrant labor, following the example of countries in the Caribbean and Latin America during the mid nineteenth century. Cotton plantation owners initially hoped that Chinese “cooli

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Wills, Gary, and Winthrop D. Jordan. "How Thomas Jefferson Rode into the White House on the Backs of Black Slaves." Journal of Blacks in Higher Education, no. 42 (2003): 126. http://dx.doi.org/10.2307/3592460.

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