Captured While Attempting to Smuggle Slaves to Freedom in 1844, the Only Man Branded in a Courtroom by a United States Marshal
Sailing around the Florida Keys in 1844, forty-five-year-old Jonathan Walker had a price on his head. On board the small boat he had built that winter in Alabama were seven fugitives from slavery. The Cape Cod sailor and abolitionist was wanted in Pensacola, Florida, for his crime: stealing slaves. The slaves’ owners had posted $100 each as reward money for their property and $1,000 for Walker’s apprehension. Only a day’s sail from their goal of freedom in British-controlled Bahamas, Walker and the slaves were stopped and seized by bounty hunters and taken to a Key West court. Ordered back to Pensacola for trial, Walker ended up spending a year in jail. He was fined and sentenced to stand in the pillory; in addition, he was to suffer a unique punishment in American history: while a packed courtroom watched, a United States marshal was ordered to use a hot branding iron to burn the letters SS, for “slave stealer,” into Walker’s right hand.

Walker survived his ordeal, spending much of his incarceration in isolation. Once released, he remained active in the antislavery movement even while he and his devoted wife Jane raised their nine children. His attempt to help form a new colony in Mexico for runaway American slaves also led to punishing experiences for Walker and one of his sons. Living later with his family in Plymouth, Massachusetts, in the years before the Civil War, Walker made room in his crowded house to shelter runaway slaves along the Underground Railroad. He participated in abolitionist lecture tours across the North where he would be urged to reveal his branded hand—made famous by John Greenleaf Whittier’s poem “The Branded Hand”—to astonished audiences. Too old to enlist in the Civil War, Walker instead headed to Virginia in the war’s final year to help educate African Americans fleeing Confederate forces. In The Man With the Branded Hand: The Life of Jonathan Walker, Abolitionist, distinguished journalist Alvin F. Oickle relates this entire remarkable story of a life devoted to the supposition that “all men are created equal.”

Explores the legal relationships of enslaved people and their descendants during the sixteenth and seventeenth centuries in Spanish America
 
Atlantic slavery can be overwhelming in its immensity and brutality, as it involved more than 15 million souls forcibly displaced by European imperialism and consumed in building the global economy. Mastering the Law: Slavery and Freedom in the Legal Ecology of the Spanish Empire lays out the deep history of Iberian slavery, explores its role in the Spanish Indies, and shows how Africans and their descendants used and shaped the legal system as they established their place in Iberoamerican society during the seventeenth century.
 
Ricardo Raúl Salazar Rey places the institution of slavery and the people involved with it at the center of the creation story of Latin America. Iberoamerican customs and laws and the institutions that enforced them provided a common language and a forum to resolve disputes for Spanish subjects, including enslaved and freedpeople. The rules through which Iberian conquerors, settlers, and administrators incorporated Africans into the expanding Empire were developed out of the need of a distant crown to find an enforceable consensus. Africans and their mestizo descendants, in turn, used and therefore molded Spanish institutions to serve their interests.Salazar Rey mined extensively the archives of secular and religious courts, which are full of complex disputes, unexpected subversions, and tactical alliances among enslaved people, freedpeople, and the crown.
 
The narrative unfolds around vignettes that show Afroiberians building their lives while facing exploitation and inequality enforced through violence. Salazar Rey deals mostly with cases originating from Cartagena de Indias, a major Atlantic port city that supported the conquest and rule of the Indies. His work recovers the voices and indomitable ingenuity that enslaved people and their descendants displayed when engaging with the Spanish legal ecology. The social relationships animating the case studies represent the broader African experience in the Americas during the sixteenth and seventeenth centuries.

How media shapes our actions and feelings about race
 

Amid fervent conversations about antiracism and police violence, Media and the Affective Life of Slavery delivers vital new ideas about how our feelings about race are governed and normalized by our media landscape. Allison Page examines U.S. media from the 1960s to today, analyzing how media culture instructs viewers to act and feel in accordance with new racial norms created for an era supposedly defined by an end to legal racism.

From the classic television miniseries Roots to the edutainment video game Mission 2: Flight to Freedom and the popular website slaveryfootprint.org, Media and the Affective Life of Slavery provides an in-depth look at the capitalist and cultural artifacts that teach the U.S. public about slavery. Page theorizes media not only as a system of representation but also as a technology of citizenship and subjectivity, wherein race is seen as a problem to be solved. Ultimately, she argues that visual culture works through emotion, a powerful lever for shaping and managing racialized subjectivity. 

Media and the Affective Life of Slavery delivers compelling, provocative material and includes a wealth of archival research into such realms as news, entertainment, television, curricula, video games, and digital apps, providing new and innovative scholarship where none currently exists. 

Widely regarded as the most comprehensive study of its kind, this volume offers valuable insight into the alleged medical differences between whites and blacks that translated as racial inferiority and were used to justify slavery and discrimination.

In Medicine and Slavery, Todd L. Savitt evaluates the diet, hygiene, clothing, and living and working conditions of antebellum African Americans, slave and free, and analyzes the diseases and health conditions that afflicted them in urban areas, at industrial sites, and on plantations.
 

From the seventeenth century into the nineteenth, thousands of Madagascar’s people were brought to American ports as slaves. In Memories of Madagascar and Slavery in the Black Atlantic, Wendy Wilson-Fall shows that the descendants of these Malagasy slaves in the United States maintained an ethnic identity in ways that those from the areas more commonly feeding the Atlantic slave trade did not. Generations later, hundreds, if not thousands, of African Americans maintain strong identities as Malagasy descendants, yet the histories of Malagasy slaves, sailors, and their descendants have been little explored.

Wilson-Fall examines how and why the stories that underlie this identity have been handed down through families—and what this says about broader issues of ethnicity and meaning-making for those whose family origins, if documented at all, have been willfully obscured by history.

By analyzing contemporary oral histories as well as historical records and examining the conflicts between the two, Wilson-Fall carefully probes the tensions between the official and the personal, the written and the lived. She suggests that historically, the black community has been a melting pot to which generations of immigrants—enslaved and free—have been socially assigned, often in spite of their wish to retain far more complex identities. Innovative in its methodology and poetic in its articulation, this book bridges history and ethnography to take studies of diaspora, ethnicity, and identity into new territory.

Metaphor and the Slave Trade provides compelling evidence of the hidden but unmistakable traces of the transatlantic slave trade that persist in West African discourse. Through an examination of metaphors that describe the trauma, loss, and suffering associated with the commerce in human lives, this book shows how the horrors of slavery are communicated from generation to generation.

Laura T. Murphy’s insightful new readings of canonical West African fiction, autobiography, drama, and poetry explore the relationship between memory and metaphor and emphasize how repressed or otherwise marginalized memories can be transmitted through images, tropes, rumors, and fears. By analyzing the unique codes through which West Africans have represented the slave trade, this work foregrounds African literary contributions to Black Atlantic discourse and draws attention to the archive that metaphor unlocks for scholars of all disciplines and fields of study.

Winner of a 2011 “Distinguished Achievement in Literature” award, Missouri Humanities Council

Civil War Missouri stood at the crossroads of America. As the most Southern-leaning state in the Middle West, Missouri faced a unique dilemma. The state formed the gateway between east and west, as well as one of the borders between the two contending armies. Moreover, because Missouri was the only slave state in the Great Interior, the conflicts that were tearing the nation apart were also starkly evident within the state. Deep divisions between Southern and Union supporters, as well as guerrilla violence on the western border, created a terrible situation for civilians who lived through the attacks of bushwhackers and Jayhawkers.

The documents collected in Missouri's War reveal what factors motivated Missourians to remain loyal to the Union or to fight for the Confederacy, how they coped with their internal divisions and conflicts, and how they experienced the end of slavery in the state. Private letters, diary entries, song lyrics, official Union and Confederate army reports, newspaper editorials, and sermons illuminate the war within and across Missouri's borders.

Missouri's War also highlights the experience of free and enslaved African Americans before the war, as enlisted Union soldiers, and in their effort to gain rights after the end of the war. Although the collection focuses primarily on the war years, several documents highlight both the national sectional conflict that led to the outbreak of violence and the effort to reunite the conflicting forces in Missouri after the war.

Modernity Disavowed is a pathbreaking study of the cultural, political, and philosophical significance of the Haitian Revolution (1791–1804). Revealing how the radical antislavery politics of this seminal event have been suppressed and ignored in historical and cultural records over the past two hundred years, Sibylle Fischer contends that revolutionary antislavery and its subsequent disavowal are central to the formation and understanding of Western modernity. She develops a powerful argument that the denial of revolutionary antislavery eventually became a crucial ingredient in a range of hegemonic thought, including Creole nationalism in the Caribbean and G. W. F. Hegel’s master-slave dialectic.

Fischer draws on history, literary scholarship, political theory, philosophy, and psychoanalytic theory to examine a range of material, including Haitian political and legal documents and nineteenth-century Cuban and Dominican literature and art. She demonstrates that at a time when racial taxonomies were beginning to mutate into scientific racism and racist biology, the Haitian revolutionaries recognized the question of race as political. Yet, as the cultural records of neighboring Cuba and the Dominican Republic show, the story of the Haitian Revolution has been told as one outside politics and beyond human language, as a tale of barbarism and unspeakable violence. From the time of the revolution onward, the story has been confined to the margins of history: to rumors, oral histories, and confidential letters. Fischer maintains that without accounting for revolutionary antislavery and its subsequent disavowal, Western modernity—including its hierarchy of values, depoliticization of social goals having to do with racial differences, and privileging of claims of national sovereignty—cannot be fully understood.

The Moment Is Now: Carl Bernhard Wadström’s Revolutionary Voice on Human Trafficking and the Abolition of the African Slave Trade represents the efforts made by a wide variety of international scholars to give voice to the spirit of Swedish–British humanitarian cooperation that abolitionist and author Carl Bernhard Wadström (1746–99) started in London in the 1780s and '90s. Particularly focusing on Wadström’s often-overlooked life, work, and impact, this book demonstrates how the historical accounts and arguments related to the slavery issue can inform our modern understanding of human trafficking, racism, and systemic violence.

The Moment Is Now includes the proceedings of The International Carl Bernhard Wadström Conference on Human Rights and the Abolition of Slavery, which was held in London on June 2–4, 2015. Accessing source materials in different languages that were previously scattered throughout English, French, and Swedish archives, the scholars involved have been able to successfully investigate Wadström’s work and influence in such diverse areas as economics, science, abolitionism, travel writing, African colonial history, Swedenborgianism, philanthropy, utopianism, and human rights.

As its title makes clear, this book not only offers a glimpse into a significant moment in history but also serves as a call to action and a primer to be used in the here and now—a guide from which we can learn how to deal with those horrific forms of human oppression that Wadström and others like him sought to bring to an end.

The Moment Is Now is the twenty-second installment in the Swedenborg Studies scholarly series.

When Fort Sumter fell to Confederate troops in April 1861, most states quickly declared their allegiances to the North or South. Kentucky, however, assumed an antiwar posture that outlasted Fort Sumter by five months, begrudgingly joining the Union cause only when Confederate troops marched into the state and seized the town of Columbus. With its hesitancy to make an immediate commitment and faced with the conflicting sentiments of its people, Kentucky stood as a microcosm of the nation’s dilemma. In the first comprehensive examination of Kentucky’s secession crisis in nearly ninety years, Gary R. Matthews examines the antebellum social, economic, and political issues that distinguished Kentucky from the rest of the slave and border states, identifying it instead with a national perspective and its own peculiar form of Unionism.
            On the eve of the Civil War, Kentucky’s affinity for the South was based on historical and cultural similarities, including the presence of slavery and a powerful “master class.” However, the planter class that dominated early Kentucky was supplanted in the 1830s by an urban middle class that challenged both the need for slavery and the authority of the master class. Matthews analyzes the dichotomy of these two groups, examines emancipation efforts in Kentucky, and explores the intricacies of Whig politics to show how Kentucky differed from the “southern” model in significant ways. He also explains how geographical components, most importantly the southern Appalachian Mountains and the Ohio-Mississippi River system, helped define Kentucky’s singular role in antebellum America.
            As Matthews shows, Kentuckians desired both Union and slavery, and saw secession as a threat to both. The state’s unique political and economic identities had been established long before the sectional crisis, and its self-interests could be best served in a national as opposed to a sectional environment. By choosing neutrality and then Unionism, the Kentucky of 1861 proved it was more American than southern.

Born to a wealthy family in West Africa around 1770, Omar Ibn Said was abducted and sold into slavery in the United States, where he came to the attention of a prominent North Carolina family after filling “the walls of his room with piteous petitions to be released, all written in the Arabic language,” as one local newspaper reported. Ibn Said soon became a local celebrity, and in 1831 he was asked to write his life story, producing the only known surviving American slave narrative written in Arabic.
    In A Muslim American Slave, scholar and translator Ala Alryyes offers both a definitive translation and an authoritative edition of this singularly important work, lending new insights into the early history of Islam in America and exploring the multiple, shifting interpretations of Ibn Said’s narrative by the nineteenth-century missionaries, ethnographers, and intellectuals who championed it.
    This edition presents the English translation on pages facing facsimile pages of Ibn Said’s Arabic narrative, augmented by Alryyes’s comprehensive introduction, contextual essays and historical commentary by leading literary critics and scholars of Islam and the African diaspora, photographs, maps, and other writings by Omar Ibn Said. The result is an invaluable addition to our understanding of writings by enslaved Americans and a timely reminder that “Islam” and “America” are not mutually exclusive terms.
    This edition presents the English translation on pages facing facsimile pages of Ibn Said’s Arabic narrative, augmented by Alryyes’s comprehensive introduction and by photographs, maps, and other writings by Omar Ibn Said. The volume also includes contextual essays and historical commentary by literary critics and scholars of Islam and the African diaspora: Michael A. Gomez, Allan D. Austin, Robert J. Allison, Sylviane A. Diouf, Ghada Osman, and Camille F. Forbes.  The result is an invaluable addition to our understanding of writings by enslaved Americans and a timely reminder that “Islam” and “America” are not mutually exclusive terms.


Best Books for General Audiences, selected by the American Association of School Librarians

In this book, a make-believe cocaine museum becomes a vantage point from which to assess the lives of Afro-Colombian gold miners drawn into the dangerous world of cocaine production in the rain forest of Colombia's Pacific Coast. Although modeled on the famous Gold Museum in Colombia's central bank, the Banco de la República, Taussig's museum is also a parody aimed at the museum's failure to acknowledge the African slaves who mined the country's wealth for almost four hundred years.

Combining natural history with political history in a filmic, montage style, Taussig deploys the show-and-tell modality of a museum to engage with the inner life of heat, rain, stone, and swamp, no less than with the life of gold and cocaine.

This effort to find a poetry of words becoming things is brought to a head by the explosive qualities of those sublime fetishes of evil beauty, gold and cocaine. At its core, Taussig's museum is about the lure of forbidden things, charged substances that transgress moral codes, the distinctions we use to make sense of the world, and above all the conventional way we write stories.

Preacher, teacher, and postmistress, Charlotte Levy Riley was born into slavery but became a popular evangelist after emancipation. Although several nineteenth-century accounts by black preaching women in the northern states are known, this is the first discovery of such a memoir in the South.
            Born in 1839 in Charleston, South Carolina, Riley was taught to read, write, and sew despite laws forbidding black literacy. Raised a Presbyterian, she writes of her conversion at age fourteen to the African Methodist Episcopal (AME) church, embracing its ecstatic worship and led by her own spiritual visions. Her memoir is revelatory on many counts, including life in urban Charleston before and after emancipation, her work as a preacher at multiracial revivals, the rise of African American civil servants in the Reconstruction era, and her education and development as a licensed female minister in a patriarchal church.
            Crystal J. Lucky, who discovered Riley’s forgotten book in the library archives at Wilberforce University in Ohio, provides an introduction and notes on events, society, and religious practice in the antebellum era and during the Civil War and Reconstruction, and places A Mysterious Life and Calling in the context of other spiritual autobiographies and slave narratives.