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Daniel Livesay’s first monograph comes at an opportune moment. With the recent release of digital projects such as the University of Glasgow’s Runaway Slaves in Britain database, historical attention has focused in on the lives of people of colour in early modern Britain.
It is difficult to believe now that generations of scholars in the 20th century argued with insistence that the indigenous cultures of the Americas were destroyed by European imperial expansion.
Ikuko Asaka opens this ambitious book by referencing the climatic and geographic rebuttal of black journalist and abolitionist Mary Ann Shadd.
Bought by the Harry Ransom Center for a reported $2,000,000, the around 270,000 papers of Gabriel García Márquez’s personal archive – collected in 79 document boxes, 15 oversize boxes, 3 oversize folders and 67 computer disks – provides a literally inexhaustible archive on his life and work.
One of the rare occasions on which a French Overseas Department has ever made both national and international headlines occurred in March and April 2017 when, over the course of one turbulent month, demonstrators filled the streets in towns in Guyane, French South America.
Many years ago, J. H. Overton drew a fine line between Non-Jurors on the one hand and Jacobites on the other. The former, according to Overton, were ‘in no active sense of the term Jacobites’ because they were ‘content to live peacefully and quietly without a thought of disturbing the present government’.
The greatest indictment of the hard-driving slave system in the 18th-century British Caribbean was that the enslaved population never achieved natural population increase (except briefly in Barbados but only by 1810). Abolitionists seized on the failure of slave populations to thrive as a sign that slavery was immoral.
In 1833, after centuries of resistance and rebellion by enslaved people, decades of popularly-mobilized antislavery protests, and years of economic struggle on colonial plantations, England’s Parliament initiated the process of slave emancipation in the British Empire.
Although ostensibly a book focused on New Orleans, in Slavery’s Metropolis Rashauna Johnson uses the experiences of individuals and groups of African heritage who resided in the city, as well as those who left from, arrived in, and passed through from local and transnational locations to outline a theory of ‘confined cosmopolitanism’.
The Cry of the Renegade begins with the ending of the story. The book starts by mapping the procession that took place on 1 October 1920, when thousands took to the streets to pay their respects and say farewell to José Domingo Gómez Rojas, a poet, university student, and municipal clerk. In his narrative of the procession, Raymond B.