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It is often thought that slaveholders only began to show an interest in female slaves' reproductive health after the British government banned the importation of Africans into its West Indian colonies in 1807. However, as Sasha Turner shows in this illuminating study, for almost thirty years before the slave trade ended, Jamaican slaveholders and doctors adjusted slave women's labor, discipline, and health care to increase birth rates and ensure that infants lived to become adult workers. Although slaves' interests in healthy pregnancies and babies aligned with those of their masters, enslaved mothers, healers, family, and community members distrusted their owners' medicine and benevolence. Turner contends that the social bonds and cultural practices created around reproductive health care and childbirth challenged the economic purposes slaveholders gave to birthing and raising children. Through powerful stories that place the reader on the ground in plantation-era Jamaica,Contested Bodiesreveals enslaved women's contrasting ideas about maternity and raising children, which put them at odds not only with their owners but sometimes with abolitionists and enslaved men. Turner argues that, as the source of new labor, these women created rituals, customs, and relationships around pregnancy, childbirth, and childrearing that enabled them at times to dictate the nature and pace of their work as well as their value. Drawing on a wide range of sources-including plantation records, abolitionist treatises, legislative documents, slave narratives, runaway advertisements, proslavery literature, and planter correspondence-Contested Bodiesyields a fresh account of how the end of the slave trade changed the bodily experiences of those still enslaved in Jamaica.

This study examines childhood and slavery in Jamaica from the onset of improved conditions for the island's slaves to the end of all forced or coerced labor throughout the British Caribbean. As Colleen A. Vasconcellos discusses the nature of child development in the plantation complex, she looks at how both colonial Jamaican society and the slave community conceived childhood-and how those ideas changed as the abolitionist movement gained power, the fortunes of planters rose and fell, and the nature of work on Jamaica's estates evolved from slavery to apprenticeship to free labor. Vasconcellos explores the experiences of enslaved children through the lenses of family, resistance, race, status, culture, education, and freedom. In the half-century covered by her study, Jamaican planters alternately saw enslaved children as burdens or investments. At the same time, the childhood experience was shaped by the ethnically, linguistically, and culturally diverse slave community. Vasconcellos adds detail and meaning to these tensions by looking, for instance, at enslaved children of color, legally termed mulattos, who had unique ties to both slave and planter families. In addition, she shows how traditions, beliefs, and practices within the slave community undermined planters' efforts to ensure a compliant workforce by instilling Christian values in enslaved children. These are just a few of the ways that Vasconcellos reveals an overlooked childhood-one that was often defined by Jamaican planters but always contested and redefined by the slaves themselves.

This article explores relations between free people of colour and white men in early nineteenth-century Jamaica. Using evidence from wills and other contemporary sources, it considers the types of bequests that white slaveholders made to free people of colour and to white people. In a slave society divided by racialized boundaries of rule, slaveholders' liaisons with non-white concubines and the existence of mixed-race children had the potential to undermine the local social order. However, slaveholders sought to limit the wealth of non-whites and did not recognize mixed-race children as their legitimate heirs. Therefore, free people of colour gained only limited benefits from their relations with white men. While free non-whites frequently received bequests of land, personal property and slaves from white testators, the main beneficiaries of slaveholders' wills were almost always white men. These practices kept wealth mainly in the hands of whites and perpetuated racialized boundaries of rule in Jamaica. However, they also led to the emergence of a relatively privileged coloured section of local society that became an important element in social and political life.