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In 1812 a series of revolts known collectively as the Aponte Rebellion erupted across the island of Cuba, comprising one of the largest and most important slave insurrections in Caribbean history. Matt Childs provides the first in-depth analysis of the rebellion, situating it in local, colonial, imperial, and Atlantic World contexts.Childs explains how slaves and free people of color responded to the nineteenth-century \"sugar boom\" in the Spanish colony by planning a rebellion against racial slavery and plantation agriculture. Striking alliances among free people of color and slaves, blacks and mulattoes, Africans and Creoles, and rural and urban populations, rebels were prompted to act by a widespread belief in rumors promising that emancipation was near. Taking further inspiration from the 1791 Haitian Revolution, rebels sought to destroy slavery in Cuba and perhaps even end Spanish rule. By comparing his findings to studies of slave insurrections in Brazil, Haiti, the British Caribbean, and the United States, Childs places the rebellion within the wider story of Atlantic World revolution and political change. The book also features a biographical table, constructed by Childs, of the more than 350 people investigated for their involvement in the rebellion, 34 of whom were executed.

A bittersweet and vital play that throws a spotlight on 'Generation Rent' and the lengths they will go to in order to get that first step on the property ladder.Rachel and Ben want to buy a flat in London. And so do their friends, Melanie and Sam. But what with rent, tax, student loans and bills, it's impossible to save for a deposit.So the foursome come up with a fast-track solution to the problem: live together. Sneakily split the rent and bills on a tiny one-bedroom flat for a year. But with paper-thin walls and space growing sparser by the day, which will they sacrifice first - the friendship, the relationship, or the dream of buying their own property?Matt Hartley's play Deposit premiered at Hampstead Theatre Downstairs in 2015, and was revived there (in this revised and updated version) in 2017. [Texto de la editorial]

This article examines the 1763 slave uprising in Dutch Berbice, a small colony next to Suriname on the Caribbean coast of South America. Interested in the lived experiences of all enslaved people, I move beyond the military conflict between rebel leaders and colonial slave owners on which historians most often focus. Using the unusually rich records generated in Berbice over more than a year of insurgency, I argue that the rebellion did not encompass all enslaved people in the colony, but was the work of a determined minority who used coercion, including re-enslavement, to get others to join. Many enslaved Berbicians were neither purposeful rebels nor committed collaborators or loyalists. Eager to stay alive and preserve their independence once slavery was overthrown, such people, many of them women, struggled to dodge both the Dutch and the rebels. A focus on the internal politics of rebellion, or the struggle over who will rule at home, reveals that as an emancipatory process, armed rebellion was profoundly gendered, hierarchical, and exacerbated existing divisions within the enslaved community. For many, agency in rebellion consisted of accommodation and self-preservation, rather than outright rebellion.

Prior to the American Revolution, the Stono Rebellion of 1739 was the largest uprising of enslaved people in the thirteen colonies.

Episodes of slave rebellions such as Nat Turner's are central to speculations on the trajectory of black history and the goal of black spiritual struggles. Using fiction, history, and oral poetry drawn from the United States, the Caribbean, and Africa, this book analyzes how writers reinterpret episodes of historical slave rebellion to conceptualize their understanding of an ideal \"master-less\" future. The texts range from Frederick Douglass's The Heroic Slave and Alejo Carpentier's The Kingdom of this World to Yoruba praise poetry and novels by Nigerian writers Adebayo Faleti and Akinwumi Isola. Each text reflects different \"national\" attitudes toward the historicity of slave rebellions that shape the ways the texts are read. This is an absorbing book about the grip of slavery and rebellion on modern black thought.

From the late seventeenth century onward, the central aim of missionary Christianity in the British Atlantic was to Christianize slavery; that is, to render the institution morally and theologically acceptable within a Christian framework. This work of “amelioration” was envisioned as a gradual process, with missionaries from both the established Church of England and a host of dissenting denominations playing a central role in its advancement. Collectively, they promoted a discourse of Christian slavery that aimed both to reassure slaveowners of the compatibility between slavery and Christianity and to frame the conversion of enslaved people as a means of producing a more obedient, industrious, and morally disciplined labor force. To be sure, in promoting a Christianized vision of slavery, missionary societies were deeply complicit in the exploitation of enslaved Africans. Yet, ironically, the very tools they employed to pacify and discipline (biblical instruction and literacy) were repurposed to articulate a platform of resistance, ultimately contributing to slavery’s undoing. This essay employs critical discourse analysis to examine how these dynamics unfolded in two pivotal uprisings in the British Atlantic world: the Demerara Rebellion of 1823 and the Christmas Rebellion of 1831 in Jamaica. In both cases, missionary endeavors contributed to the counter-discursive appropriation of biblical theology that played a critical role in transforming enslaved people into agents of political change. Still, reimagining scripture was only part of the story. Crucially, it was the alignment of a new religious consciousness with unfolding political events, that transformed simmering discontent into open revolt.

Explore the gripping tale of the Amistad! In 1839, this ship departed from Havana, Cuba, carrying 53 African captives bound for slavery. But these captives, belonging to the Mende tribe, bravely rose up, seized control of the ship, and demanded to be sailed back to Africa. They overpowered the captain and cook, yet the plantation owners cunningly altered course, steering the ship toward the United States instead.

The 1733 St. Jan Slave Rebellion in the Danish West Indies was an ephemeral event, from an archaeological perspective. Lasting only eight months and diffused across the 52-km 2 island, the rebellion lacks a traditional archaeological signature even from battlefield methodologies. However, it is useful to apply archaeological questions to topics that are difficult to approach through dirt and shovel. This paper will discuss the application of spatial history/digital humanities methods to analyze the slave rebellion from multiple temporal vantage points, including social conditions leading up to the rebellion, and how creative uses of spatializing textual data may allow researchers to gain new insights into difficult-to-see past people such as enslaved freedom fighters.

On August 21–22, 1831, led by Nat Turner, a group of free and enslaved Black men engaged in the largest slave rebellion to ever take place on US soil. Marching across Southampton County, VA, this rebellion created a Black freedom trail. This freedom trail, however, has no official memorials, monuments, or tours – unlike those found in places like Boston or Philadelphia. By employing the theoretical and methodological processes, rememory (a place where images of the past can be stored), and remembering (the act of using memory to reassemble that which has been broken apart), or Black Feminist Hauntology, this article investigates why Nat Turner’s Freedom Trail is denied memorialization. Black Feminist Hauntology works against traditional memory to highlight how violence against Black people is made legitimate by geography, in the form of state-sponsored roads, historical markers, and restored houses.

While some scholars imply that only the struggle for freedom was legitimate, Jenny Sharpe complicates the linear narrative-from slavery to freedom and literacy-that emerged from the privileging of autobiographical accounts like that of Frederick Douglass. She challenges a paradigm that equates agency with resistance and self-determination, and introduces new ways to examine negotiations for power within the constraints of slavery.