Slavery in the United States continues to loom large in our national consciousness and is a major curricular focus in African American studies, during Black History Month, and for slavery units. This is the first encyclopedia to focus on the typical experiences and roles and material life of female slaves in the United States from Colonial times to Emancipation. More than 150 essay entries written by a host of experts offer a unique perspective on the material life, events, typical experiences, and roles of enslaved women and girls in both their interactions with their owners and the little private time they could manage. This groundbreaking volume is an exciting focus for research and general browsing and belongs in all American History, Women's Studies, and African American Studies collections.

The coverage includes entries illuminating women's work, on the plantation, from the big house to the field and slave cabin as well as individual entrepeneurialship. Aspects of daily life such as food procurement and meals, folk medicine and healing, and hygiene are revealed. Material life is uncovered through entries such as Auction Block, Clothing and Adornments, and Living Quarters. Life cycle events from pregnancy and birthing to childcare to holidays and death and funeral customs are discussed. The resistance to slavery and its horrors are enumerated in many entries such as Abolition, Sexual Violence, and the Underground Railroad. A wider understanding of the different ways that slavery played out for various enslaved women can be seen in entries regarding African origins and that depict regions in the North and South such as Low Country and groups such as Maroon Communities. Profiles of noted female slaves and their works are also included. Accompanying the entries are suggestions for further reading. Further scholarly value is added with a chronology and selected bibliography. Numerous photos and sidebars complement the essays, with quotations from oral history and literature plus document excerpts.

Addressing the unprecedented challenges facing public leaders brought about by the Covid-19 pandemic, this comprehensive Research Handbook reframes the public leadership debate by offering new ways of thinking about leadership practices. Bringing together contributions from leading scholars across the world, this insightful Research Handbook illustrates how the decisions made by global leaders today will have widespread consequences for future generations. Chapters evaluate innovative leadership models including cooperative leadership and spiritual leadership, analyse international perspectives on leadership in response to the Covid-19 pandemic, and discuss the role of public leadership in practice. Exploring important contemporary case studies including the issues of county lines in the UK and public leadership in the Small Island States of the Anglophone Caribbean (SIDS), it concludes by advocating for a new post-pandemic paradigm of public leadership. Focusing on learning from the practices and experiences of the Covid-19 pandemic, the Research Handbook will be essential reading for students and scholars in business management, economics, public leadership, and public policy and politics. It will also be beneficial for civil servants, politicians, and leadership practitioners in healthcare, education, and non-public sectors.

When a country experiences a civil war, media reports are mainly brought to the attention of the outside world by those who can only report on the surface impressions obtained during a short visit or from the comfort of a studio thousands of miles away. My experiences, living and working at the grass roots level, during and after the crisis in Nigeria in the 1960s has a different perspective. As a young Scotswoman married to a Nigerian from the breakaway republic of Biafra we lived as refugees with our young family, forced to leave our home seven times in the 30 months of the civil war as the war raged around us. Cut off from the outside world, in a situation the British High Commissioner in Nigeria had predicted at the onset, would be over in two weeks, we lived a life full of experiences which gave me a `qualification in survival' no university could have imparted. Without electricity, gas, petrol or phones, and often without money, medicine or safe drinking water we learned to appreciate the basic necessities of life. I was 18 years old, living in Dunfermline, Scotland when the man I was to marry asked me for a dance at the Kinema Ballroom. Two years later my career plan to qualify as a nurse was over and I was married to Len Ofoegbu, with a baby daughter and we were on our way to a new and very different life. Our first home was in the capital, Lagos, and was a big culture shock to Len and I. The newly independent West African country was already experiencing political and civil unrest, leading to violence, massacres, coups, and the inability of the central government to control the situation. Hundreds of thousands of Easterners who had settled throughout the whole of the country now `went home' as they had become the targets of slaughtering mobs. The secession of the Eastern Region, calling itself Biafra, followed and a David and Goliath bitter conflict ensued. The word `kwashiorkor' and pictures of starving children and adults appeared in the Western press for the first time. I was one of around a dozen, mainly British, foreign wives of Biafrans who remained with their husband throughout the civil war. I worked voluntarily with relief agencies in feeding centres, clinics, an orphanage and, after Biafra surrendered in January 1970, in a children's hospital in return for food for my growing family. In May 1970 we moved back to live in Lagos where we went through more crises as a family. I became an early member of Nigerwives, an organisation for foreign wives and partners of Nigerians which became like an extended family as we gave mutual support and strove to resolve anomalies in Nigerian laws which put unnecessary restrictions affecting our particular circumstances. By the 1980s I accepted that my husband and I had grown so far apart that I could no longer remain with him. My legal reason to remain in Nigeria was `to accompany him' and he could withdraw his immigration responsibility for me at any time. I needed a security which he could not give me and I left him and Nigeria to begin a new life and career in Britain in 1985. I was advised when I completed the original manuscript in the 1970s not have it published as Nigeria was extremely sensitive about any account which was sympathetic to the Biafran side of the civil war. In 1986 a much shorter version of Together in Biafra, titled Blow The Fire, telling the story up to 1970 was printed by Tana Press in Nigeria. I retain the copyright. It was published under my married name Leslie Jean Ofoegbu. It has been cited in academic papers. An example is A Lingering Nightmare: Achebe, Ofoegbu and Adichie on Biafra, Francoise Ugochukwu 2011.

When a country experiences a civil war, media reports are mainly brought to the attention of the outside world by those who can only report on the surface impressions obtained during a short visit or from the comfort of a studio thousands of miles away. My experiences, living and working at the grass roots level, during and after the crisis in Nigeria in the 1960s has a different perspective. As a young Scotswoman married to a Nigerian from the breakaway republic of Biafra we lived as refugees with our young family, forced to leave our home seven times in the 30 months of the civil war as the war raged around us. Cut off from the outside world, in a situation the British High Commissioner in Nigeria had predicted at the onset, would be over in two weeks, we lived a life full of experiences which gave me a `qualification in survival' no university could have imparted. Without electricity, gas, petrol or phones, and often without money, medicine or safe drinking water we learned to appreciate the basic necessities of life. I was 18 years old, living in Dunfermline, Scotland when the man I was to marry asked me for a dance at the Kinema Ballroom. Two years later my career plan to qualify as a nurse was over and I was married to Len Ofoegbu, with a baby daughter and we were on our way to a new and very different life. Our first home was in the capital, Lagos, and was a big culture shock to Len and I. The newly independent West African country was already experiencing political and civil unrest, leading to violence, massacres, coups, and the inability of the central government to control the situation. Hundreds of thousands of Easterners who had settled throughout the whole of the country now `went home' as they had become the targets of slaughtering mobs. The secession of the Eastern Region, calling itself Biafra, followed and a David and Goliath bitter conflict ensued. The word `kwashiorkor' and pictures of starving children and adults appeared in the Western press for the first time. I was one of around a dozen, mainly British, foreign wives of Biafrans who remained with their husband throughout the civil war. I worked voluntarily with relief agencies in feeding centres, clinics, an orphanage and, after Biafra surrendered in January 1970, in a children's hospital in return for food for my growing family. In May 1970 we moved back to live in Lagos where we went through more crises as a family. I became an early member of Nigerwives, an organisation for foreign wives and partners of Nigerians which became like an extended family as we gave mutual support and strove to resolve anomalies in Nigerian laws which put unnecessary restrictions affecting our particular circumstances. By the 1980s I accepted that my husband and I had grown so far apart that I could no longer remain with him. My legal reason to remain in Nigeria was `to accompany him' and he could withdraw his immigration responsibility for me at any time. I needed a security which he could not give me and I left him and Nigeria to begin a new life and career in Britain in 1985. I was advised when I completed the original manuscript in the 1970s not have it published as Nigeria was extremely sensitive about any account which was sympathetic to the Biafran side of the civil war. In 1986 a much shorter version of Together in Biafra, titled Blow The Fire, telling the story up to 1970 was printed by Tana Press in Nigeria. I retain the copyright. It was published under my married name Leslie Jean Ofoegbu. It has been cited in academic papers. An example is A Lingering Nightmare: Achebe, Ofoegbu and Adichie on Biafra, Francoise Ugochukwu 2011.

This book asks why socially innovative initiatives, including attempts to rejuvenate democracy by introducing new modes of participation, are not leading to a democratization of the State or overcoming the gap between political leaders and people. It offers a vivid and thought-provoking conversation on why we are at such an impasse and explores concrete possibilities for change. Offering insights on the failures of modern democracies from three leading voices of contemporary social science, the book interrogates the possibilities of progressive socio-political agendas, strategies, and movements seeking to overcome these failures. It highlights examples of bottom-linked forms of governance that provide signs of positive change and focuses on the essential role that progressive institutions play in enabling socio-political transformation. It also analyses how processes of self-emancipation driven by social innovation and political mobilization movements represent the most promising form of political engagement today. Students and scholars of social innovation and governance will find this to be an invigorating read. It will also be helpful to politicians and government officials seeking to understand, respond to, and explore efforts towards democratizing political change.

Comparing the structures and challenges of democratic constitutionalism in India and the European Union, this book explores how democracy is possible within vastly diverse societies of continental scale, and why a constitutional framework is best able to secure the ideals of collective autonomy and individual dignity. It contributes to an emerging comparative discussion on structures of power, separation of powers and a comparative law of democracy, which has been long neglected in comparative constitutional studies. This timely and invigorating book showcases a novel comparative approach termed "slow comparison" counters the conceptual focus on nation-states in comparative studies and develops a broader understanding of democratic constitutionalism. In the context of the contemporary crisis of constitutional democracy, triggered by populism, majoritarianism and authoritarianism, chapters continue older ongoing debates about multiculturalism, identity politics and democratic equality that hold important insights for both India and the EU to deal with contemporary challenges. This book will be an important read for scholars of comparative constitutional law and theory. It will also benefit those studying EU law and Indian constitutional law.