The Blind African Slave recounts the life of Jeffrey Brace (né Boyrereau Brinch), who was born in West Africa around 1742. Captured by slave traders at the age of sixteen, Brace was transported to Barbados, where he experienced the shock and trauma of slave-breaking and was sold to a New England ship captain. After fighting as an enslaved sailor for two years in the Seven Years War, Brace was taken to New Haven, Connecticut, and sold into slavery. After several years in New England, Brace enlisted in the Continental Army in hopes of winning his manumission. After five years of military service, he was honorably discharged and was freed from slavery. As a free man, he chose in 1784 to move to Vermont, the first state to make slavery illegal. There, he met and married an African woman, bought a farm, and raised a family. Although literate, he was blind when he decided to publish his life story, which he narrated to a white antislavery lawyer, Benjamin Prentiss, who published it in 1810. Upon his death in 1827, Brace was a well-respected abolitionist. In this first new edition since 1810, Kari J. Winter provides a historical introduction, annotations, and original documents that verify and supplement our knowledge of Brace's life and times.

"I am a human being; I am a woman; I am a black woman; I am an African. Once I was free; then I was captured and became a slave; but inside me, here and here, I am still a free woman." During a period of four hundred years, European slave traders ferried some 12 million enslaved Africans across the Atlantic. In the Americas, teaching a slave to read and write was a criminal offense. When the last slaves gained their freedom in Brazil, barely a thousand of them were literate. Hardly any stories of the enslaved and transported Africans have survived. This novel is an attempt to recreate just one of those stories, one story of a possible 12 million or more.Lawrence Hill created another in The Book of Negroes (Someone Knows my Name in the U.S.) and, more recently, Yaa Gyasi has done the same in Homegoing. Ama occupies center stage throughout this novel. As the story opens, she is sixteen. Distant drums announce the death of her grandfather. Her family departs to attend the funeral, leaving her alone to tend her ailing baby brother. It is 1775. Asante has conquered its northern neighbor and exacted an annual tribute of 500 slaves. The ruler of Dagbon dispatches a raiding party into the lands of the neighboring Bekpokpam. They capture Ama. That night, her lover, Itsho, leads an attack on the raiders’ camp. The rescue bid fails. Sent to collect water from a stream, Ama comes across Itsho’s mangled corpse. For the rest of her life she will call upon his spirit in time of need. In Kumase, the Asante capital, Ama is given as a gift to the Queen-mother. When the adolescent monarch, Osei Kwame, conceives a passion for her, the regents dispatch her to the coast for sale to the Dutch at Elmina Castle. There the governor, Pieter de Bruyn, selects her as his concubine, dressing her in the elegant clothes of his late Dutch wife and instructing the obese chaplain to teach her to read and write English. De Bruyn plans to marry Ama and take her with him to Europe. He makes a last trip to the Dutch coastal outstations and returns infected with yellow fever. On his death, his successor rapes Ama and sends her back to the female dungeon. Traumatized, her mind goes blank. She comes to her senses in the canoe which takes her and other women out to the slave ship, The Love of Liberty. Before the ship leaves the coast of Africa, Ama instigates a slave rebellion. It fails and a brutal whipping leaves her blind in one eye. The ship is becalmed in mid-Atlantic. Then a fierce storm cripples it and drives it into the port of Salvador, capital of Brazil. Ama finds herself working in the fields and the mill on a sugar estate. She is absorbed into slave society and begins to adapt, learning Portuguese. Years pass. Ama is now totally blind. Clutching the cloth which is her only material link with Africa, she reminisces, dozes, falls asleep. A short epilogue brings the story up to date. The consequences of the slave trade and slavery are still with us. Brazilians of African descent remain entrenched in the lower reaches of society, enmeshed in poverty. “This is story telling on a grand scale,” writes Tony Simões da Silva. “In Ama, Herbstein creates a work of literature that celebrates the resilience of human beings while denouncing the inscrutable nature of their cruelty. By focusing on the brutalization of Ama's body, and on the psychological scars of her experiences, Herbstein dramatizes the collective trauma of slavery through the story of a single African woman. Ama echoes the views of writers, historians and philosophers of the African diaspora who have argued that the phenomenon of slavery is inextricable from the deepest foundations of contemporary western civilization.” Ama, a Story of the Atlantic Slave Trade, won the 2002 Commonwealth Writers Prize for the Best First Book.

Throughout this important volume, the author provides an invaluable addition to the limited literature now available on the visual images associated with slavery and abolition, integrated into a sophisticated analysis of their meaning and legacy today. of color images. 150 illustrations.

A Pulitzer Prize-winning history of the mistreatment of black Americans. In this 'precise and eloquent work' - as described in its Pulitzer Prize citation - Douglas A. Blackmon brings to light one of the most shameful chapters in American history - an 'Age of Neoslavery' that thrived in the aftermath of the Civil War through the dawn of World War II. Using a vast record of original documents and personal narratives, Blackmon unearths the lost stories of slaves and their descendants who journeyed into freedom after the Emancipation Proclamation and then back into the shadow of involuntary servitude thereafter. By turns moving, sobering and shocking, this unprecedented account reveals these stories, the companies that profited the most from neoslavery, and the insidious legacy of racism that reverberates today.

In Subjects of Slavery, Agents of Change Kari J. Winter compares the ways in which two marginalized genres of women's writing - female Gothic novels and slave narratives - represent the oppression of women and their resistance to oppression. Analyzing the historical contexts in which Gothic novels and slave narratives were written, Winter shows that both types of writing expose the sexual politics at the heart of patriarchal culture and both represent the terrifying aspects of life for women. Female Gothic novelists such as Emily and Charlotte Bronte, Ann Radcliffe, and Mary Shelley uncover the terror of the familiar - the routine brutality and injustice of the patriarchal family and of conventional religion, as well as the intersecting oppressions of gender and class. They represent the world as, in Mary Wollstonecraft's words, "a vast prison" in which women are "born slaves." Writing during the same period, Harriet Jacobs, Nancy Prince, and other former slaves in the United States expose the "all-pervading corruption" of southern slavery. Their narratives combine strident attacks on the patriarchal order with criticism of white women's own racism and classism. These texts challenge white women to repudiate their complicity in a racist culture and to join their black sisters in a war against the "peculiar institution." Winter explores as well the ways that Gothic heroines and slave women resisted subjugation. Moments of escape from the horrors of patriarchal domination provide the protagonists with essential periods of respite from pain. Because this escape is never more than temporary, however, both types of narrative conclude tensely. The novelists refuse to affirm either hope or despair, thereby calling into question conventional endings of marriage or death. And although slave narratives were typically framed by white-authored texts, containment of the black voice did not diminish the inherent revolutionary conclusion of antislavery writing. According to Winter, both Gothic novels and slave narratives suggest that although women are victims and mediators of the dominant order they also can become agents of historical change.

An original, thought-provoking meditation on the corrosive legacy of slavery from the 16th century to the present.--Elizabeth Schmidt, "The New York Times."

As a young man, John B. Prentis (1788–1848) expressed outrage over slavery, but by the end of his life he had transported thousands of enslaved persons from the upper to the lower South. Kari J. Winter's life-and-times portrayal of a slave trader illuminates the clash between two American dreams: one of wealth, the other of equality. Prentis was born into a prominent Virginia family. His grandfather, William Prentis, emigrated from London to Williamsburg in 1715 as an indentured servant and rose to become the major shareholder in colonial Virginia's most successful store. William's son Joseph became a Revolutionary judge and legislator who served alongside Thomas Jefferson, Patrick Henry, and James Madison. Joseph Jr. followed his father's legal career, whereas John was drawn to commerce. To finance his early business ventures, he began trading in slaves. In time he grew besotted with the high-stakes trade, appeasing his conscience with the populist platitudes of Jacksonian democracy, which aggressively promoted white male democracy in conjunction with white male supremacy. Prentis's life illuminates the intertwined politics of labor, race, class, and gender in the young American nation. Participating in a revolution in the ethics of labor that upheld Benjamin Franklin as its icon, he rejected the gentility of his upbringing to embrace solidarity with “mechanicks,” white working-class men. His capacity for admirable thoughts and actions complicates images drawn by elite slaveholders, who projected the worst aspects of slavery onto traders while imagining themselves as benign patriarchs. This is an absorbing story of a man who betrayed his innate sense of justice to pursue wealth through the most vicious forms of human exploitation.