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

In an interdisciplinary study of black intellectual history at the dawn of the nineteenth century, Stefan M. Wheelock shows how black antislavery writers were able to counteract ideologies of white supremacy while fostering a sense of racial community and identity. The major figures he discusses—Ottobah Cugoano, Olaudah Equiano, David Walker, and Maria Stewart—engaged the concepts of democracy, freedom, and equality as these ideas ripened within the context of racial terror and colonial hegemony. Wheelock highlights the ways in which religious and secular versions of collective political destiny both competed and cooperated to forge a vision for a more perfect and just society. By appealing to religious sensibilities and calling for emancipation, these writers addressed slavery and its cultural bearing on the Atlantic in varied, complex, and sometimes contradictory ways during a key period in the development of Western political identity and modernity.

Unsettling Colonialism illuminates the interplay of race and gender in a range of fin-de-siècle Spanish narratives of empire and colonialism, including literary fictions, travel narratives, political treatises, medical discourse, and the visual arts, across the global Hispanic world. By focusing on texts by and about women and foregrounding Spain's pivotal role in the colonization of the Americas, Africa, and Asia, this book not only breaks new ground in Iberian literary and cultural studies but also significantly broadens the scope of recent debates in postcolonial feminist theory to account for the Spanish empire and its (former) colonies. Organized into three sections: colonialism and women's migrations; race, performance, and colonial ideologies; and gender and colonialism in literary and political debates, Unsettling Colonialism brings together the work of nine scholars. Given its interdisciplinary approach and accessible style, the book will appeal to both specialists in nineteenth-century Iberian and Latin American studies and a broader audience of scholars in gender, cultural, transatlantic, transpacific, postcolonial, and empire studies.

The heinous transatlantic chattel slave trade in African bodies was executed by a presidium syndication of royals, Quakers, churches, theologians, philosophers of religion, historians, intellectuals, anthropologists, scientists, European invented Jews ( The Jews and the Expansion of Europe to the West. 1450-1800, edited by Paolo Bernardini and Norman Fiering) The Society for the Propagation of the Gospel in Foreign parts and Intellectuals. The slave trade was a nefarious system and institution based on cultural racism, avariciousness, inveterate mendacities, economic rapacity for empire building and political hegemony of Britain in Europe and the world. There was no sodality or encomium in the slave trade. Rather, it was the most egregious and unparalleled holocaust-genocide, racial- war in mans chronological history. The syndication of peoples and institutions used the apparition of an invented Caucasian Jesus Christ as Redeemer of the world without any historical evidence to brutally enslaved and murdered Africans that they had kidnapped into forceful displacement, deracination, morcellation and enslavement. Africans were deracinated (forcefully displaced) (brutally uprooted without any regard for the community, customs, traditions, religious customs- practices) with morcellation that truncated gregarious African families, societies institutions, kingdoms and communities. Reparations were made by Britain at the end of the slave trade to the planters and nothing to the African slaves. (20,000.000). (Nicholas Draper-The Price of Emancipation Slave-ownership, Compensation and British Society at the End of Slavery). African slaves were left in a state of penury, facing systems and institutions of racism, inverse-development, abandonment and destitution. The legacy and impact of the profligate slave trade on Africa is pandemic in Africa today with the psychological and theological impact on Africans confidence, self-determination, economic empowerment, heuristic critical theological liberation and technological advancement are at a point of paralysis throughout Africa and it is horrendous to experience it in the twenty first century.

The first slaves imported to America did not see themselves as "African" but rather as Temne, Igbo, or Yoruban. In Becoming African in America, James Sidbury reveals how an African identity emerged in the late eighteenth-century Atlantic world, tracing the development of "African" from a degrading term connoting savage people to a word that was a source of pride and unity for the diverse victims of the Atlantic slave trade. In this wide-ranging work, Sidbury first examines the work of black writers--such as Ignatius Sancho in England and Phillis Wheatley in America--who created a narrative of African identity that took its meaning from the diaspora, a narrative that began with enslavement and the experience of the Middle Passage, allowing people of various ethnic backgrounds to become "African" by virtue of sharing the oppression of slavery. He looks at political activists who worked within the emerging antislavery moment in England and North America in the 1780s and 1790s; he describes the rise of the African church movement in various cities--most notably, the establishment of the African Methodist Episcopal Church as an independent denomination--and the efforts of wealthy sea captain Paul Cuffe to initiate a black-controlled emigration movement that would forge ties between Sierra Leone and blacks in North America; and he examines in detail the efforts of blacks to emigrate to Africa, founding Sierra Leone and Liberia. Elegantly written and astutely reasoned, Becoming African in America weaves together intellectual, social, cultural, religious, and political threads into an important contribution to African American history, one that fundamentally revises our picture of the rich and complicated roots of African nationalist thought in the U.S. and the black Atlantic.

In this study of literature and law from the Constitutional founding through the Civil War, Hoang Gia Phan demonstrates how American citizenship and civic culture were profoundly transformed by the racialized material histories of free, enslaved, and indentured labor. Bonds of Citizenship illuminates the historical tensions between the legal paradigms of citizenship and contract, and in the emergence of free labor ideology in American culture. Phan argues that in the age of Emancipation the cultural attributes of free personhood became identified with the legal rights and privileges of the citizen, and that individual freedom thus became identified with the nation-state. He situates the emergence of American citizenship and the American novel within the context of Atlantic slavery and Anglo-American legal culture, placing early American texts by Hector St. John de Crèvecœur, Benjamin Franklin, and Charles Brockden Brown alongside Black Atlantic texts by Ottobah Cugoano and Olaudah Equiano. Beginning with a revisionary reading of the Constitution’s “slavery clauses,” Phan recovers indentured servitude as a transitional form of labor bondage that helped define the key terms of modern U.S. citizenship: mobility, volition, and contract. Bonds of Citizenship demonstrates how citizenship and civic culture were transformed by antebellum debates over slavery, free labor, and national Union, while analyzing the writings of Frederick Douglass and Herman Melville alongside a wide-ranging archive of lesser-known antebellum legal and literary texts in the context of changing conceptions of constitutionalism, property, and contract. Situated at the nexus of literary criticism, legal studies, and labor history, Bonds of Citizenship challenges the founding fiction of a pro-slavery Constitution central to American letters and legal culture. Hoang Gia Phan is Associate Professor of English at the University of Massachusetts, Amherst. In the America and the Long 19th Century series An ALI book

British Churches Enslaved and Murdered Black Atlantic Slaves: Contextualization-De-contextualization-Marginalization of the Transatlantic Chattel Slave Trade. DR. Milwood has written this thesis on Contextualization as a companion to his other two books on African Humanity. Shaking Foundations: A Sociological, Theological, Psychological Study and Western European and British Barbarity, Savagery and Brutality in the Transatlantic Chattel Slave Trade: Homologated By The Churches and Intellectuals in the Seventeenth- Nineteenth Century. These should be read says DR. Milwood synoptically in order to fully understand the tremendous impact and significance of the heinous and nefarious slave trade in African bodies. The transatlantic chattel slave trade has shaped the world. The transatlantic chattel slave trade is the singular system-institution that has literally shaped the world economically, industrially, politically, technologically and theologically. On this foundation, contextualization is supremely significant to the study of the transatlantic chattel slave trade, social history, systematic theology, philosophy of religion, historical history and theology. The slave trade was not a congenial institution executed by the Royals, Churches, ie the ministers of religion, bishops, Archbishops, Intellectuals, theologians, philosophers of religion, Quakers, Society for the Propagation of the Gospel in Foreign parts, intellectuals, historians and scientists. It was rather the most egregious holocaust- genocide in man's chronological history. The slave trade was motivated by profound cultural racism expressed in psychic distance psychologically by Britain. It was a nefarious and nefandous brutal system that defied imagination and rationality. DR. Milwood has unearthed the historical facts of historical distortions, intellectual suppression and historical falsification of facts practiced by Britain who was the pre-eminent protangonists in the brutal and profligate enslaved and murdered Black Atlantic slave trade. Using the study and tools of social history, systematic theology and historical history DR. Milwood now recognized how Britain consciously used de-contextualization and marginalization techniques to make recondite the profligate-ness of the horrendous transatlantic chattel slave trade in African bodies. What DR. Milwood finds most sardonic is that Britain used semantic cultural Christianity and messed up the biblical and theological concepts of Africans and African descendants. On top of this moral crime, Britain refused consistently to make Reparations to Africa and the Caribbean for crimes against humanity according to International Laws and Moral Christianity. DR. Milwood therefore has laid the foundation with historical veritable that the crimes committed by Britain demands an un-equivocal apology to black people and full Reparations for the nefarious, racial, avaricious and brutal crimes committed in the name of a white God and the apparition of a Caucasian Jesus Christ as Redeemer of the World without any historical evidence invented by Britain. For DR. Milwood, contextualization is the hermeneutic cadence-force and challenge to Britain's de-contextualization and marginalization of the greatest holocaust- genocide crimes committed against Almighty God and humanity according to International Laws. Full Reparation from Britain is the only redemption and means for reconciliation and justice.