This book is an innovative comparative study of persons of African origin and descent in two urban environments of the early modern Atlantic world. The author follows these men and women as they struggle with slavery, negotiations of manumission, and efforts to adapt to a life in freedom, ultimately illustrating how their choices and actions placed them at the foreground of the development of Atlantic urban slavery and emancipation.

African slavery was pervasive in Spain's Atlantic empire yet remained in the margins of the imperial economy until the end of the eighteenth century when the plantation revolution in the Caribbean colonies put the slave traffic and the plantation at the center of colonial exploitation and conflict. The international group of scholars brought together in this volume explain Spain's role as a colonial pioneer in the Atlantic world and its latecomer status as a slave-trading, plantation-based empire. These contributors map the broad contours and transformations of slave-trafficking, the plantation, and antislavery in the Hispanic Atlantic while also delving into specific topics that include: the institutional and economic foundations of colonial slavery; the law and religion; the influences of the Haitian Revolution and British abolitionism; antislavery and proslavery movements in Spain; race and citizenship; and the business of the illegal slave trade.

Product information not available.

In a groundbreaking examination of the antislavery origins of liberal Protestantism, Molly Oshatz contends that the antebellum slavery debates forced antislavery Protestants to adopt an historicist understanding of truth and morality. Unlike earlier debates over slavery, the antebellum slavery debates revolved around the question of whether or not slavery was a sin in the abstract. Unable to use the letter of the Bible to answer the proslavery claim that slavery was not a sin in and of itself, antislavery Protestants, including William Ellery Channing, Francis Wayland, Moses Stuart, Leonard Bacon, and Horace Bushnell, argued that biblical principles opposed slavery and that God revealed slavery's sinfulness through the gradual unfolding of these principles. Although they believed that slavery was a sin, antislavery Protestants' sympathy for individual slaveholders and their knowledge of the Bible made them reluctant to denounce all slaveholders as sinners. In order to reconcile slavery's sinfulness with their commitments to the Bible and to the Union, antislavery Protestants defined slavery as a social rather than an individual sin. Oshatz demonstrates that the antislavery notions of progressive revelation and social sin had radical implications for Protestant theology. Oshatz carries her study through the Civil War to reveal how emancipation confirmed for northern Protestants the antislavery notion that God revealed His will through history. She describes how after the war, a new generation of liberal theologians, including Newman Smyth, Charles Briggs, and George Harris, drew on the example of antislavery and emancipation to respond to evolution and historical biblical criticism. The theological innovations rooted in the slavery debates came to fruition in liberal Protestantism's acceptance of the historical and evolutionary nature of religious truth.

When American slaveholders looked west in the mid-nineteenth century, they saw an empire unfolding before them. They pursued that vision through war, diplomacy, political patronage, and perhaps most effectively, the power of migration. By the eve of the Civil War, slaveholders and their allies had transformed the southwestern quarter of the nation--California, New Mexico, Arizona, and parts of Utah--into an appendage of the South's plantation states. Across this vast swath of the map, white southerners extended the institution of African American chattel slavery while also defending systems of Native American bondage. This surprising history uncovers the Old South in unexpected places, far west of the cotton fields and sugar plantations that exemplify the region. Slaveholders' western ambitions culminated in a coast-to-coast crisis of the Union. By 1861, the rebellion in the South inspired a series of separatist movements in the Far West. Even after the collapse of the Confederacy, the threads connecting South and West held, undermining the radical promise of Reconstruction. Kevin Waite brings to light what contemporaries recognized but historians have described only in part: The struggle over slavery played out on a transcontinental stage.

Slaves, convicts, and unfree immigrants have traveled the oceans throughout human history, but the conventional Atlantic World historical paradigm has narrowed our understanding of modernity. This provocative study contrasts the Atlantic conflation of freedom and the sea with the complex relationships in the Indian Ocean in the long 19th century.

Frederick Douglass spent four months in Ireland at the end of 1845 that proved to be, in his own words, 'transformative'. He reported that for the first time in his life he felt like a man, and not a chattel. Whilst in residence, he became a spokesperson for the abolition movement, but by the time he left the country in early January 1846, he believed that the cause of the slave was the cause of the oppressed everywhere. This book adds new insight into Frederick Douglass and his time in Ireland. Contemporary newspaper accounts of the lectures that Douglass gave during his tour of Ireland (in Dublin, Wexford, Waterford, Cork, Limerick, and Belfast) have been located and transcribed. The speeches are annotated and accompanied by letters written by Douglass during his stay. In this way, for the first time, we hear Douglass in his own words. This unique approach allows us to follow the journey of the young man who, while in Ireland, discovered his own voice.

For almost four thousand years, men and women with power have exploited vulnerable populations for cheap or free labor. These slaves, serfs, helots, tenants, peons, bonded or forced laborers, etc., built pyramids and temples, dug canals and mined the earth for precious metals and gemstones. They built the palaces and mansions in which the powerful lived, grown the food they ate, spun the cloth that clothed them. This second edition of Historical Dictionary of Slavery and Abolition relates the long and brutal history of slavery and the struggle for abolition using several key features: .Chronology .Introductory essay .Appendixes .Extensive bibliography .Over 500 cross-referenced entries on forms of slavery, famous slaves and abolitionists, sources of slaves, and current conditions of modern slavery around the world This book is an excellent access point for students, researchers, and anyone wanting to know more about slavery and abolition."

The incredible true story of the last ship to carry enslaved people to America, the remarkable town its survivors founded after emancipation, and the complicated legacy their descendants carry with them to this day-by the journalist who discovered the ship's remains. Fifty years after the Atlantic slave trade was outlawed, the Clotilda became the last ship in history to bring enslaved Africans to the United States. The ship was scuttled and burned on arrival to hide evidence of the crime, allowing the wealthy perpetrators to escape prosecution. Despite numerous efforts to find the sunken wreck, Clotilda remained hidden for the next 160 years. But in 2019, journalist Ben Raines made international news when he successfully concluded his obsessive quest through the swamps of Alabama to uncover one of our nation's most important historical artifacts. Traveling from Alabama to the ancient African kingdom of Dahomey in modern-day Benin, Raines recounts the ship's perilous journey, the story of its rediscovery, and its complex legacy. Against all odds, Africatown, the Alabama community founded by the captives of the Clotilda, prospered in the Jim Crow South. Zora Neale Hurston visited in 1927 to interview Cudjo Lewis, telling the story of his enslavement in the New York Times bestseller Barracoon. And yet the haunting memory of bondage has been passed on through generations. Clotilda is a ghost haunting three communities-the descendants of those transported into slavery, the descendants of their fellow Africans who sold them, and the descendants of their American enslavers. This connection binds these groups together to this day. At the turn of the century, descendants of the captain who financed the Clotilda's journey lived nearby-where, as significant players in the local real estate market, they disenfranchised and impoverished residents of Africatown. From these parallel stories emerges a profound depiction of America as it struggles to grapple with the traumatic past of slavery and the ways in which racial oppression continue to this day. And yet, at its heart, The Last Slave Ship remains optimistic - an epic tale of one community's triumphs over great adversity and a celebration of the power of human curiosity to uncover the truth about our past and heal its wounds.

The persistence of a raced-based division of labor has been a compelling reality in all former slave societies in the Americas. One can trace this to nineteenth-century abolition movements across the Americas which did not lead to (and were not intended to result in) a transition from race-based slave labor to race-neutral wage labor for former slaves. Rather, the abolition of slavery led to the emergence of multi-racial societies wherein capital/labor relations were characterized by new forms of extra-market coercion that were explicitly linked to racial categories. Post-slavery Brazilian society is a classic example of this pattern. Working within the context of the origin of the wage labor category in classical political economy, Baronov begins by questioning the central role of wage-labor within capitalist production through an examination of key works by Smith, Ricardo, and Marx, as well as the historical conditions informing their analyses. The study then turns to the specific case of Brazil between 1850-1888, comparing the abolition of slavery in three Brazilian regions: the northeast sugar region, the Paraiba Valley, and Western Sao Paulo. Through this analysis, Baronov provides a critique of the dominant interpretation of abolition (as a transition from slave labor to wage labor) and suggests an alternative interpretation that places a greater emphasis on the role of non-wage labor forms and extra-market factors in the shaping of the post-slavery social order.

From the perspective of the North, the Civil War began as a war to restore the Union and ended as a war to make a more perfect Union. The Civil War not only changed the moral meaning of the Union, it changed what the Union stood for in political, economic, and transnational terms. This volume examines the transformations the Civil War brought to the American Union as a politico-constitutional, social, and economic system. It explores how the war changed the meaning of the Union with regard to the supremacy of the federal government over the states, the right of secession, the rights of citizenship, and the political balance between the union's various sections. It further considers the effect of the war on international and transnational perceptions of the United States. Finally, it considers how historical memory has shaped the legacy of the Civil War in the last 150 years.

"Slavery is terrible for men, but it is far more terrible for women," Harriet Jacobs states plainly in this riveting account of her life as a slave, and then sets out to recount, in chilling detail, the particular horrors for women caught in that terrible snare. Published in 1861 under the pseudonym Linda Brent, Incidents was the first account of slavery to explore the sexual abuse female slaves endured... in Jacobs' case, a catalog of harassment she suffered while working in the home of a doctor known to have sold children he'd fathered with slave women. Long believed to have been written by a white author as a fictional novel, Incidents in the Life of a Slave Girl rings with a ghastly truth that still has the power to haunt modern readers.

This powerful narrative tells the triumphant story of the men and women who spent their lives and fortunes trying to abolish the institution of slavery in the United States. The practice of African slavery has been described as the United States's most shameful sin. Undoing this practice was a long, complex struggle that lasted centuries and ultimately drove America to a bitter civil war. After an introduction that places the United States's form of slavery into a global, historical perspective, author T. Adams Upchurch shows how an ancient custom evolved into the American South's peculiar institution. The gripping narrative will fascinate readers, while excerpts from primary documents provide glimpses into the minds of key abolitionists and proslavery apologists. The book's glossary, annotated bibliography, and chronology will be indispensable tools for readers researching and writing papers on slavery or abolitionists, making this text ideal for high school and college-level students. Contains excerpts from speeches and writings of William Lloyd Garrison, Frederick Douglass, John C. Calhoun, and others, as well as documents from the American Anti-Slavery Society and the Liberty party Provides a chronological history beginning with the colonial era and ending with the Civil War, covering every major event in the abolition movement Includes a biographical profiles section containing several mini-biographies of the most important abolitionists A glossary defines terms used commonly in discussing American slavery and abolitionism such as "chattel," "mulatto," and "moral suasion"

In this text, Wayne Mahood examines the life of Brevet General James S. Wadsworth. Wadsworth was a successful lawyer and influential New York politician when the Civil War broke out. His wealth, strong anti-slavery views and active support of President Lincoln made him a controversial public figure in the early war years. In 1863, he was given a field command and proved himself to be one of the Union's most able and daring commanders, although he died before the war ended. His battlefield boldness and righteous resolve to end slavery is, as former US Congressman James W. Symington says, a vivid reminder that our Civil War was, indeed, fought on moral grounds.

In this immensely wide-ranging and fascinating study, Avalos critiques the common claim that the abolition of slavery was due in large part to the influence of biblical ethics. Such a claim, he argues, is characteristic of a broader phenomenon in biblical scholarship, which focuses on defending, rather than describing, the ethical norms encountered in biblical texts. The first part of Avalos's critique explores how modern scholars have praised the supposed superiority of biblical ethics at the cost of diminishing or ignoring many similar features in ancient Near Eastern cultures. These features include manumission, fixed terms of service, familial rights, and egalitarian critiques of slavery. At the same time, modern scholarship has used the standard tools of biblical exegesis in order to minimize the ethically negative implications of many biblical references to slavery. The second part of the book concentrates on how the Bible has been used throughout Christian history both to maintain and to extend slavery. In particular, Avalos offers detailed studies of papal documents used to defend the Church's stance on slavery. Discussions of Gregory of Nyssa, Aquinas and Luther, among others, show that they are not such champions of freedom as they are often portrayed. Avalos's close readings of the writings of major abolitionists such as Granville Sharp, William Wilberforce and Frederick Douglass show an increasing shift away from using the Bible as a support for abolitionism. Biblical scholars have rarely recognized that pro-slavery advocates could use the Bible just as effectively. According to Avalos, one of the complex mix of factors leading to abolition was the abandonment of the Bible as an ethical authority. The case of the biblical attitude to slavery is just one confirmation of how unsuitable the Bible is as a manual of ethics in the modern world.