All across the United States, in the last few years, there has been a resurgence of Black protest against structural racism and other forms of racial injustice. Black Resistance in the Americas draws attention to this renewed energy and to how this theme of resistance intersects with other communities of Black people around the world. This edited collection examines in-depth stories of resistance against slavery; narratives of resistance in African American, Afro-Caribbean, and Afro-Latin American literature; resistance in politics, education, religion, music, dance, and film, exploring a range of new perspectives from established and emerging researchers on Black communities. The chapters in this pivotal book discuss some of the mechanisms that Black communities have used to resist bondage, domination, disempowerment, inequality, and injustices resulting from their encounters with the West, from colonization to forced migration.

All across the United States, in the last few years, there has been a resurgence of Black protest against structural racism and other forms of racial injustice. Black Resistance in the Americas draws attention to this renewed energy and to how this theme of resistance intersects with other communities of Black people around the world. This edited collection examines in-depth stories of resistance against slavery; narratives of resistance in African American, Afro-Caribbean, and Afro-Latin American literature; resistance in politics, education, religion, music, dance, and film, exploring a range of new perspectives from established and emerging researchers on Black communities. The chapters in this pivotal book discuss some of the mechanisms that Black communities have used to resist bondage, domination, disempowerment, inequality, and injustices resulting from their encounters with the West, from colonization to forced migration.

"The contributors to this volume have found the language and concepts by which to interpret Leonard Howell and the origins of the Rastafari movement in the 1930s. This volume is richly documented from the archives, and from interviews, and is informed by multidisciplinary methods, so the reader is treated to an authoritative and comprehensive collection of essays. "Leonard Howell was persecuted over five decades by the British colonial state and by Jamaican governments since independence in 1962. It is in this context that Howell defined the main tenets of the movement, a movement that has now spread globally. All the major themes of his thinking, such as African redemption, the divinity of Haile Selassie, repatriation, and the struggle for freedom and self-reliance are discussed. Howell challenged British colonialism and Jamaican elites in a very different way from the approaches used by the middle-class intelligentsia. He focused, rather, on a new way of seeing God, King and self, thus creating an alternative way of being in the world. Developing Marcus Garvey's focus on Africa, Leonard Howell and his followers reclaimed their ancestral identity from the dehumanized condition left by British slavery and colonialism. Howell's communal settlement on `Pinnacle' was an alternative communal space for Rastafari artisans, musicians and peasant farmers."-Rupert Lewis, Professor Emeritus, Department of Government, University of the West Indies, Mona, Jamaica

In Agency of the Enslaved: Jamaica and the Culture of Freedom in the Atlantic World, D.A. Dunkley challenges the notion that enslavement fostered the culture of freedom in the former colonies of Western Europe in the Americas. Dunkley argues the point that the preconception that out of slavery came freedom has discouraged scholars from fully exploring the importance of the agency displayed by enslaved people. This study examines those struggles and argues that these formed the real basis of the culture of freedom in the Atlantic societies. These struggles were not for freedom, but for the acknowledgment of the freedom that enslaved people knew was already theirs. Agency of the Enslaved reveals several major incidents in which the enslaved in Jamaica-a country Dunkley uses as a case study with wider applicability to the Atlantic world-demonstrated that they viewed slavery as an immoral, illegal, unnecessary, temporary, and socially deprecating imposition. These views inspired their attempts to undermine the slave system that the British had established in Jamaica shortly after they captured the island in 1655. Acts of resistance took place throughout the island-colony and were recorded on the sugar plantations and in the courts, schools, and Christian churches. The slaveholders envisaged all of these sites as participants in their attempts to dominate the enslaved people. Regardless, the enslaved had re-envisioned and had used these places as sites of empowerment, and to show that they would never accept the designation of 'slave.'

In Agency of the Enslaved: Jamaica and the Culture of Freedom in the Atlantic World, D.A. Dunkley challenges the notion that enslavement fostered the culture of freedom in the former colonies of Western Europe in the Americas. Dunkley argues the point that the preconception that out of slavery came freedom has discouraged scholars from fully exploring the importance of the agency displayed by enslaved people. This study examines those struggles and argues that these formed the real basis of the culture of freedom in the Atlantic societies. These struggles were not for freedom, but for the acknowledgment of the freedom that enslaved people knew was already theirs. Agency of the Enslaved reveals several major incidents in which the enslaved in Jamaica a country Dunkley uses as a case study with wider applicability to the Atlantic world demonstrated that they viewed slavery as an immoral, illegal, unnecessary, temporary, and socially deprecating imposition. These views inspired their attempts to undermine the slave system that the British had established in Jamaica shortly after they captured the island in 1655. Acts of resistance took place throughout the island-colony and were recorded on the sugar plantations and in the courts, schools, and Christian churches. The slaveholders envisaged all of these sites as participants in their attempts to dominate the enslaved people. Regardless, the enslaved had re-envisioned and had used these places as sites of empowerment, and to show that they would never accept the designation of slave.'"