Slavery and the Law in the ProQuest “History Vault:”
Diana Paton, No Bond but the Law: Punishment, Race, and Gender in Jamaican State Formation, 1780–1870. Duke University Press, 2004.
via Duke U Press:
Keynote Address by Professor Jennifer Morgan, New York University to the conference Pregnancy, Childbearing and Infant Care: Historical Perspectives from Slave and Non-Slave Societies
Part of the Research Network ‘Mothering Slaves: Comparative Perspectives on Motherhood, Childlessness and the Care of Children in Atlantic Slave Societies’
Newcastle University, 8 April 2015
Sophie White on slave testimony and engaging the archive:
via Here & Now:
There have been violent protests against the police in Ferguson, Missouri, for more than a week, since police shot and killed an unarmed black teenager named Michael Brown.
An African-American professor watching the situation sees a link between what’s happening in Missouri today and what happened in the state in the 1800s when it was at the center of the national debate and divide over slavery.
Blair Kelley, who teaches history at North Carolina State University, finds parallels between Michael Brown and Dred Scott, a slave who sued for his freedom and ultimately lost his case in the U.S. Supreme Court in 1857.
Few historical events have had such tragic, widespread, and lingering consequences as the exportation of slaves from Africa. While the abolition of western Africa’s transatlantic slave trade is well documented, the events and legal framework that led to the abolition of the slave trade in East Africa remain practically untold. There, an unlikely hero championed abolition: Missionary and explorer Dr. David Livingstone. His method: an ambitious publicity stunt to dramatically change international law.
This article will illustrate how explorer David Livingstone’s advocacy profoundly affected the legal landscape to restrict the slave trade in East Africa, and eventually dealt the deathblow abolishing it forever. Further, this article will illustrate how a lack of enforcement of the law and a policy of incremental restrictions on the slave trade, in lieu of outright abolition, was destructive to East and Central Africa, intensifying the slave trade with ramifications that can still be felt today. Finally, it will demonstrate, by modern analog, how strict enforcement of the rule of law is necessary in the developing world today.
Colin Dayan recently received a Vanderbilt University Chancellor’s Award for her research and book The Law Is a White Dog: How Legal Rituals Make and Unmake Persons (Princeton University Press, 2011), which was selected by Choice as one of top 25 books for 2011…
Description (excerpt): Moving seamlessly across genres and disciplines, Dayan considers legal practices and spiritual beliefs from medieval England, the North American colonies, and the Caribbean that have survived in our legal discourse, and she explores the civil deaths of felons and slaves through lawful repression. Tracing the legacy of slavery in the United States in the structures of the contemporary American prison system and in the administrative detention of ghostly supermax facilities, she also demonstrates how contemporary jurisprudence regarding cruel and unusual punishment prepared the way for abuses in Abu Ghraib and Guantánamo.
In response to Tacky’s Rebellion in 1760 in Jamaica, the colony’s House of Assembly passed a law naming a new crime, “obeah.” This important statute led the way in establishing obeah as a phenomenon understood by colonial authorities as a singular and dangerous problem. Investigating the Jamaica assembly’s decision within a wider Caribbean and Atlantic context and alongside the near-contemporaneous “Makandal conspiracy” in Saint Domingue, which was interpreted by French planters as a mass outbreak of poisoning, shows how similar practices came to be interpreted and constructed in different ways in different colonial cultures. The practices used by Tacky’s “obeah man” and Makandal’s followers were conceptually and practically similar, deriving from African understandings of medicine in which substances could be imbued with spiritual power. Why, then, did the French colonists emphasize poison while the British emphasized obeah (which they glossed with the term “witchcraft”)? In addition to the differences between developments in the colonies, an important context for understanding this distinction was the European experience of the decriminalization of witchcraft. In France decriminalization led to heightened anxiety about poison, while in England witchcraft decriminalization was not connected to poison but made the term and legal category of witchcraft a difficult one for planters to invoke.