Eighteenth-century antislavery writers attacked the slave trade as "barbaric traffic"--a practice that would corrupt the mien and manners of Anglo-American culture to its core. Less concerned with slavery than with the slave trade in and of itself, these writings expressed a moral uncertainty about the nature of commercial capitalism. This is the argument Philip Gould advances in Barbaric Traffic. A major work of cultural criticism, the book constitutes a rethinking of the fundamental agenda of antislavery writing from pre-revolutionary America to the end of the British and American slave trades in 1808. Studying the rhetoric of various antislavery genres--from pamphlets, poetry, and novels to slave narratives and the literature of disease--Gould exposes the close relation between antislavery writings and commercial capitalism. By distinguishing between good commerce, or the importing of commodities that refined manners, and bad commerce, like the slave trade, the literature offered both a critique and an outline of acceptable forms of commercial capitalism. A challenge to the premise that objections to the slave trade were rooted in modern laissez-faire capitalism, Gould's work revises--and expands--our understanding of antislavery literature as a form of cultural criticism in its own right. Table of Contents: Introduction 1. The Commercial Jeremiad 2. The Poetics of Antislavery 3. American Slaves in North Africa 4. Liberty, Slavery, and Black Atlantic Autobiography 5. Yellow Fever and the Black Market Epilogue Notes Index This is a very important book which convincingly rethinks the fundamental agenda of Anglo-American anti-slavery literature from 1775 to 1808 (the end of the British slave trade). This is no small feat. Anti-slavery texts, Gould argues, offered less a critique of slavery than a critique of the slave trade. By distinguishing between good commerce (the importing of commodities that refined the manners) and bad commerce (the importation of slaves), these texts both critiqued commercial capitalism and outlined its acceptable and necessary forms. Thus anti-slavery texts endlessly deferred the issue of abolition in order to serve as a site of moral uncertainty about whether commercial capitalism would debase or civilize modern society. Sin is less feared than the depravity of manners which could corrupt Anglo-American culture at its core. Because virtuous and vicious commerce turned on the nature and regulation of passions, much was at stake. Closely attending to a vast number of transatlantic texts, Gould defines and demonstrates a "commercial aesthetic" that inflects the language of race and sentiments with issues of economic and social change. Gould's next move is to argue with reference to what he calls "the commercial jeremiad" that the very ideological discourse of civilization and savagery is rooted in trade. The concept of race is largely produced by this oppositional discourse rather than founded on its prior existence. --Jay Fliegelman, author of Prodigals and Pilgrims and Declaring Independence This is a very important book with compelling and new insights throughout. It is the first book to examine such a wide range of both literary and historical sources on 18th century Anglo-American antislavery, and it does so with superb textual readings. --John Stauffer, author of The Black Hearts of Men and John Brown and the Coming of the Civil War Extensively researched and carefully argued, Barbaric Traffic demonstrates an admirably sure-footed, clearsighted awareness of how transatlantic Enlightenment discourses of aesthetics, commerce, liberty, race, religion, and sentiment pursue distinct logics of their own yet cannot be pried apart. --Lawrence Buell, author of Emerson and Writing for an Endangered World Barbaric Traffic: Commerce and Antislavery in the 18th Century Atlantic World appears as a welcome addition to debates about slavery, sentimentality, and culture in American studies. Its readings are meticulous, historically grounded, and theoretically informed. The writing is clear and persuasive. Gould has an original and sometimes really stunning sense of the relation between ethics and manners in eighteenth century interpretations of capitalism and slavery exposed so trenchantly by earlier critics like Eric Williams. In particular, he is very good at deciphering what he calls "the ideological movement from theology to ethics" that appears through debates about slavery and commerce in the period. Gould presents excellent interpretations of the Christian sentiments of Phillis Wheatley, of the under-interpreted political context of Slaves of Algiers, of the expose of the slave ship by the Philadelphian Mathew Carey, and of the racialized ambivalence attached to the yellow fever panic of 1793 in Philadelphia. Few critics writing today show the range of concerns and depth of research that appears in Gould's work, which reminds me of the historical depth and clarity of David Brion Davis, and also of the commitment to paradigm shifts of Thomas Haskell. In short, Philip Gould is one of the most thoughtful and engaged critics working in American literature and culture today. --Shirley Samuels, author of Romances of the Republic

On 29 January 2008 Philip Gould was told he had cancer. He was stoical, and set about his treatment, determined to fight his illness. In the face of difficult decisions he sought always to understand the disease and the various medical options open to him, supported by his wife Gail and their two daughters, Georgia and Grace. In 2010, after two hard years of chemotherapy and surgery, the tests came up clear - Philip appeared to have won the battle. But his work as a key strategist for the Labour party took its toll, and feeling ill six months later, he insisted on one extra, precautionary test, which told him that the cancer had returned. Thus began Philip's long, painful but ultimately optimistic journey towards death, during which time he began to appreciate and make sense of his life, his work and his relationships in a way he had never thought possible. He realized something that he had never heard articulated before: death need not be only negative or painful, it can be life-affirming and revelatory. Written during the last few months of his life, When I Die describes the journey Philip took with his illness, leaving to us what he called his lessons from the death zone. This courageous, profoundly moving and inspiring work is as valuable a legacy to the world as anyone could wish to bestow - hugely uplifting, beautifully written with extraordinary insight.

The first and best inside story of the rise of New Labour by one of its principal architects, reissued with new material.

The death of Philip Gould, former Labour Party Communications Director, in 2011 deprived Britain of one of its most acute and well-respected political minds. In this book his friends and colleagues including David Miliband and Lord Mandelson discuss his life from his early years in the Labour Party to his ultimately doomed fight against cancer.

"Imagine," writes Philip Gould, "a remote club nestled in a rural community that is barely on the map, where upon entering through worn screen doors one feels the flow of air from the wall-sized floor fans working hard to relieve the sultriness. Folks of all ages glide across a worn wooden dance floor as a Cajun or zydeco band belts out spirited two-steps and waltzes..." In this engaging book Gould takes us into the fascinating world of south Louisiana's celebrated musical cultures. Cajun Music and Zydeco contains more than one hundred color photographs of the performers, dance halls, and appreciative fans that have made the state's indigenous music a national, even worldwide, phenomenon. The photographs span a period of some ten years. They include portraits of Cajun musicians like Zachary Richard, Dewey Balfa, Wayne Toups, Michael Doucet, and Steve Riley and such zydeco performers as Terrance Simien, the Ardoin family, Canray Fontenot, Boozoo Chavis, and the legendary Clifton Chenier. Gould photographs many of the venues in which these musicians have performed, including El Sid O's Club and Hamilton's Place, in Lafayette; La Poussiere and Mulate's, in Breaux Bridge; Smiley's Bayou Club, in Erath; Slim's Y Ki Ki, in Opelousas; and Tipitina's, in New Orleans -- not to mention Carnegie Hall. He also shows throngs of music lovers at annual events such as the Zydeco Festival in Plaisance and Lafayette's Festival International de Louisiane. Many of the images reinforce the importance of family and community among the musicians, and others emphasize the sheer power the music holds over performers and listeners alike. Philip Gould first came to Louisiana in 1974, just as the revival of Cajun music and zydeco was beginning to take shape. Indeed, one of his early assignments as a photographer for the Daily Iberian newspaper was to cover the first Tribute to Cajun Music, which was held in Lafayette on March 26, 1974. A driving force behind that magical event was Barry Jean Ancelet, whose informed Introduction to this book provides a brief history of Cajun music and zydeco. Ancelet describes the multivarious ethnic mix that contributed to the development of the two musics, outlines their waning popularity during the early years of this century, and celebrates their reenergized vitality since the mid-1970s. He provides a vivid description of the 1974 festival, which unexpectedly attracted more than twelve thousand spectators. It proved to be a watershed in the renaissance not only of Cajun music and zydeco but of Cajun and Creole culture in general. Deeply rooted in the unique world of south Louisiana, Cajun music and zydeco are an important part of the American folk tradition. This beautiful book is a fitting tribute to their enduring appeal.

Ghosts of Good Times: South Louisiana Dance Halls Past and Present examines a world of Cajun dance halls, Zydeco clubs, Chitlin' Circuit R&B night clubs, Swamp-Pop Honkytonks and other venues that at one time were prevalent throughout the region. Photographs by Philip Gould blend architectural imagery of buildings still standing with historic photographs of the clubs that he took in their heyday. Herman Fuselier and other writers provide a rich selection of historic accounts and essays about their personal experiences in the clubs. The book also examines the dance hall scene today and how the venues have changed. The music following remains strong and people still come to dance. The surviving old dance halls and newer venues are still in full swing. Old or new, they are icons, a proud south Louisiana legacy of Good Times.

Writing the Rebellion presents a cultural history of loyalist writing in early America, dissolving the old legend that loyalists were more British than American, and patriots the embodiment of a new sensibility.