Recent scholarship on slavery has explored the lives of enslaved people beyond the watchful eye of their masters. Building on this work and the study of space, social relations, gender, and power in the Old South, Stephanie Camp examines the everyday containment and movement of enslaved men and, especially, enslaved women. In her investigation of the movement of bodies, objects, and information, Camp extends our recognition of slave resistance into new arenas and reveals an important and hidden culture of opposition. Camp discusses the multiple dimensions to acts of resistance that might otherwise appear to be little more than fits of temper. She brings new depth to our understanding of the lives of enslaved women, whose bodies and homes were inevitably political arenas. Through Camp's insight, truancy becomes an act of pursuing personal privacy. Illegal parties ("frolics") become an expression of bodily freedom. And bondwomen who acquired printed abolitionist materials and posted them on the walls of their slave cabins (even if they could not read them) become the subtle agitators who inspire more overt acts. The culture of opposition created by enslaved women's acts of everyday resistance helped foment and sustain the more visible resistance of men in their individual acts of running away and in the collective action of slave revolts. Ultimately, Camp argues, the Civil War years saw revolutionary change that had been in the making for decades.

Recent scholarship on slavery has explored the lives of enslaved people beyond the watchful eye of their masters. Building on this work and the study of space, social relations, gender, and power in the Old South, Stephanie Camp examines the everyday cont

Focusing on female slaves' everyday forms of resistance--such as truancy, theft, and illegal parties--Camp argues that the Civil War years saw revolutionary change that had been in the making for decades, as slaves broke rules, spoke their minds, and ran away.

Recent scholarship on slavery has explored the lives of enslaved people beyond the watchful eye of their masters. Building on this work and the study of space, social relations, gender, and power in the Old South, Stephanie M.H. Camp examines the everyday containment and movement of enslaved men and, especially, enslaved women. In her investigation of the movement of bodies, objects, and information, she extends our recognition of slave resistance into new arenas and reveals an important and hidden culture of opposition. Camp discusses the multiple dimensions to acts of resistance that might otherwise appear to be little more than fits of temper. She brings new depth to our understanding of the lives of enslaved women, whose bodies and homes were inevitably political arenas. Through Camp's insight, truancy becomes an act of pursuing personal privacy. Illegal parties (''frolics'') become an expression of bodily freedom. And bondwomen who acquired printed abolitionist materials and posted them on the walls of their slave cabins (even if they could not read them) become the subtle agitators who inspire more overt acts. The culture of opposition created by enslaved women's everyday resistance helped foment and sustain the more visible resistance of men in the individual act of running away and in the collective action of slave revolts. Ultimately, Camp argues, the Civil War years saw revolutionary change that had been in the making for decades.

Cassandra Pybus adds greatly to the work of [previous] scholars by insisting that slaves stand at the center of their own history . . . Her 'biographies' of flight expose the dangers that escape entailed and the courage it took to risk all for freedom. Only by measuring those dangers can the exhilaration of success be comprehended and the unspeakable misery of failure be appreciated.--Ira Berlin, from the Foreword During the American Revolution, thousands of slaves fled their masters to find freedom with the British. Epic Journeys of Freedom is the astounding story of these runaways and the lives they made on four continents. Having emancipated themselves, with the rhetoric about the inalienable rights of free men ringing in their ears, these men and women struggled tenaciously to make liberty a reality in their own lives. This alternative narrative of freedom fought for and won is uniquely compelling; historian Cassandra Pybus's groundbreaking research has uncovered individual stories of runaways who left America to forge difficult new lives in far-flung corners of the British Empire. Harry, for example, one of George Washington's slaves, escaped from Mount Vernon in 1776, was evacuated to Nova Scotia in 1783, and eventually relocated to Sierra Leone in West Africa with his wife and three children. Ralph Henry, who ran away from the Virginia firebrand Patrick Henry in 1776, took a similar path to precarious freedom in Sierra Leone, while others, such as John Moseley and John Randall, were evacuated with the British forces to England. Stranded in England without skills or patronage during a period of high unemployment, they were among thousands of newly freed poor blacks who struggled just to survive. While some were relocated to Sierra Leone, others, like Moseley and Randall, found themselves transported to the distant penal colony of Botany Bay, in Australia. Epic Journeys of Freedom, written in the best tradition of history from the bottom up, is a fascinating insight into the meaning of liberty; it will change forever the way we think about the American Revolution.

Two young slave girls escape from a plantation in Mississippi and wind a hazardous route toward freedom in Canada via the Underground Railroad.

In American Slavery, Irish Freedom, Angela F. Murphy examines the interactions among abolitionists, Irish nationalists, and American citizens as the issues of slavery and abolition complicated the first transatlantic movement for Irish independence. For Irish Americans, the call of Old World loyalties, perceived duties of American citizenship, and regional devotions collided as the slavery issue intertwined with their efforts on behalf of their homeland. By looking at the makeup and rhetoric of the American repeal associations, the pressures on Irish Americans applied by both abolitionists and American nativists, and the domestic and transatlantic political situation that helped to define the repealers' response to antislavery appeals, Murphy investigates and explains why many Irish Americans did not support abolitionism.