Trapped in a world of brutal physical punishment and unremitting, back-breaking labor, Frederick Douglass mused that it was the friendships he shared with other enslaved men that carried him through his darkest days. In this pioneering study, Sergio A. Lussana offers the first in-depth investigation of the social dynamics between enslaved men and examines how individuals living under the conditions of bondage negotiated masculine identities. He demonstrates that African American men worked to create their own culture through a range of recreational pursuits similar to those enjoyed by their white counterparts, such as drinking, gambling, fighting, and hunting. Underscoring the enslaved men's relationships, however, were the sex-segregated work gangs on the plantations, which further reinforced their social bonds. Lussana also addresses male resistance to slavery by shifting attention from the visible, organized world of slave rebellion to the private realms of enslaved men's lives. He reveals how these men developed an oppositional community in defiance of the regulations of the slaveholder and shows that their efforts were intrinsically linked to forms of resistance on a larger scale. The trust inherent in these private relationships was essential in driving conversations about revolution. My Brother Slaves fills a vital gap in our contemporary understanding of southern history and of the effects that the South's peculiar institution had on social structures and gender expression. Employing detailed research that draws on autobiographies of and interviews with former slaves, Lussana's work artfully testifies to the importance of social relationships between enslaved men and the degree to which these fraternal bonds encouraged them to resist.

Trapped in a world of brutal physical punishment and unremitting, back-breaking labor, Frederick Douglass mused that it was the friendships he shared with other enslaved men that carried him through his darkest days. In this pioneering study, Sergio A. L

"Draws on Positioning Theory to offer a fresh reading of Philemon and challenge traditional interpretations that argue for a pro-slavery perspective in the letter"--

A novel on the exploitation of the poor in the Caribbean. The hero is a Haitian peasant who becomes politicized while in jail. Forced to work as a sugar-cane cutter in the Dominican Republic, he participates in a strike which ends in a massacre.

Decades after this celebrated work of narrative nonfiction won the National Book Award and changed the American conversation about race, Slaves in the Family is reissued by FSG Classics, with a new preface by the author. The Ball family hails from South Carolina—Charleston and thereabouts. Their plantations were among the oldest and longest-standing plantations in the South. Between 1698 and 1865, close to four thousand black people were born into slavery under the Balls or were bought by them. In Slaves in the Family, Edward Ball recounts his efforts to track down and meet the descendants of his family's slaves. Part historical narrative, part oral history, part personal story of investigation and catharsis, Slaves in the Family is, in the words of Pat Conroy, "a work of breathtaking generosity and courage, a magnificent study of the complexity and strangeness and beauty of the word ‘family.'"

LONGLISTED FOR THE BAILLIE GIFFORD PRIZE 'An incredible work of scholarship' Sathnam Sanghera Through the story of his own family’s history as slave and plantation owners, Alex Renton looks at how we owe it to the present to understand the legacy of the past. When British Caribbean slavery was abolished across most of the British Empire in 1833, it was not the newly liberated who received compensation, but the tens of thousands of enslavers who were paid millions of pounds in government money. The descendants of some of those slave owners are among the wealthiest and most powerful people in Britain today. Blood Legacy explores what inheritance – political, economic, moral and spiritual – has been passed to the descendants of the slave owners and the descendants of the enslaved. He also asks, crucially, how the former – himself among them – can begin to make reparations for the past.