Explore the vast range of titles available.

InBrethren by Nature, Margaret Ellen Newell reveals a little-known aspect of American history: English colonists in New England enslaved thousands of Indians. Massachusetts became the first English colony to legalize slavery in 1641, and the colonists' desire for slaves shaped the major New England Indian wars, including the Pequot War of 1637, King Philip's War of 1675-76, and the northeastern Wabanaki conflicts of 1676-1749. When the wartime conquest of Indians ceased, New Englanders turned to the courts to get control of their labor, or imported Indians from Florida and the Carolinas, or simply claimed free Indians as slaves.Drawing on letters, diaries, newspapers, and court records, Newell recovers the slaves' own stories and shows how they influenced New England society in crucial ways. Indians lived in English homes, raised English children, and manned colonial armies, farms, and fleets, exposing their captors to Native religion, foods, and technology. Some achieved freedom and power in this new colonial culture, but others experienced violence, surveillance, and family separations. Newell also explains how slavery linked the fate of Africans and Indians. The trade in Indian captives connected New England to Caribbean and Atlantic slave economies. Indians labored on sugar plantations in Jamaica, tended fields in the Azores, and rowed English naval galleys in Tangier. Indian slaves outnumbered Africans within New England before 1700, but the balance soon shifted. Fearful of the growing African population, local governments stripped Indian and African servants and slaves of legal rights and personal freedoms. Nevertheless, because Indians remained a significant part of the slave population, the New England colonies did not adopt all of the rigid racial laws typical of slave societies in Virginia and Barbados. Newell finds that second- and third-generation Indian slaves fought their enslavement and claimed citizenship in cases that had implications for all enslaved peoples in eighteenth-century America. InBrethren by Nature, Margaret Ellen Newell reveals a little-known aspect of American history: English colonists in New England enslaved thousands of Indians. Massachusetts became the first English colony to legalize slavery in 1641, and the colonists' desire for slaves shaped the major New England Indian wars, including the Pequot War of 1637, King Philip's War of 1675-76, and the northeastern Wabanaki conflicts of 1676-1749. When the wartime conquest of Indians ceased, New Englanders turned to the courts to get control of their labor, or imported Indians from Florida and the Carolinas, or simply claimed free Indians as slaves. Drawing on letters, diaries, newspapers, and court records, Newell recovers the slaves' own stories and shows how they influenced New England society in crucial ways. Indians lived in English homes, raised English children, and manned colonial armies, farms, and fleets, exposing their captors to Native religion, foods, and technology. Some achieved freedom and power in this new colonial culture, but others experienced violence, surveillance, and family separations. Newell also explains how slavery linked the fate of Africans and Indians. The trade in Indian captives connected New England to Caribbean and Atlantic slave economies. Indians labored on sugar plantations in Jamaica, tended fields in the Azores, and rowed English naval galleys in Tangier. Indian slaves outnumbered Africans within New England before 1700, but the balance soon shifted. Fearful of the growing African population, local governments stripped Indian and African servants and slaves of legal rights and personal freedoms. Nevertheless, because Indians remained a significant part of the slave population, the New England colonies did not adopt all of the rigid racial laws typical of slave societies in Virginia and Barbados. Newell finds that second- and third-generation Indian slaves fought their enslavement and claimed citizenship in cases that had implications for all enslaved peoples in eighteenth-century America.

The deposition of a white colonist in Massachusetts Bay named Lydia Draper, which was recorded in 1723, provided evidence for an investigation into the disappearance of twenty-seven pounds in bills of credit. While her account implicates two enslaved Native men, James and Titus, as the guilty parties in this alleged act of theft, it also describes the involvement of an enslaved black African man, Primus. Primus is a tangential presence in Draper’s testimony, but her relation both preserves his speech and provides an important perspective on a system of bondage in which Native persons and black Africans were held together

William L. Ramsey provides a thorough reappraisal of the Yamasee War, an event that stands alongside King Philip's War in New England and Pontiac's Rebellion as one of the three major \"Indian wars\" of the colonial era. By arguing that the Yamasee War may be the definitive watershed in the formation of the Old South, Ramsey challenges traditional arguments about the war's origins and positions the prewar concerns of Native Americans within the context of recent studies of the Indian slave trade and the Atlantic economy. The Yamasee War was a violent and bloody conflict between southeastern American Indian tribes and English colonists in South Carolina from 1715 to 1718. Ramsey's discussion of the war itself goes far beyond the coastal conflicts between Yamasees and Carolinians, however, and evaluates the regional diplomatic issues that drew Indian nations as far distant as the Choctaws in modern-day Mississippi into a far-flung anti-English alliance. In tracing the decline of Indian slavery within South Carolina during and after the war, the book reveals the shift in white racial ideology that responded to wartime concerns, including anxieties about a \"black majority,\" which shaped efforts to revive Anglo-Indian trade relations, control the slave population, and defend the southern frontier. In assessing the causes and consequences of this pivotal conflict,The Yamasee Warsituates it in the broader context of southern history.

This sweeping, richly evocative study examines the origins and legacies of a flourishing captive exchange economy within and among native American and Euramerican communities throughout the Southwest Borderlands from the Spanish colonial era to the end of the nineteenth century. Indigenous and colonial traditions of capture, servitude, and kinship met and meshed in the borderlands, forming a \"slave system\" in which victims symbolized social wealth, performed services for their masters, and produced material goods under the threat of violence. Slave and livestock raiding and trading among Apaches, Comanches, Kiowas, Navajos, Utes, and Spaniards provided labor resources, redistributed wealth, and fostered kin connections that integrated disparate and antagonistic groups even as these practices renewed cycles of violence and warfare. Always attentive to the corrosive effects of the \"slave trade\" on Indian and colonial societies, the book also explores slavery's centrality in intercultural trade, alliances, and \"communities of interest\" among groups often antagonistic to Spanish, Mexican, and American modernizing strategies. The extension of the moral and military campaigns of the American Civil War to the Southwest in a regional \"war against slavery\" brought differing forms of social stability but cost local communities much of their economic vitality and cultural flexibility.

Background The Afrikaner population of South Africa is the descendants of European colonists who started to colonize the Cape of Good Hope in the 1600s. In the early days of the colony, mixed unions between European males and non-European females gave rise to admixed children who later became incorporated into either the Afrikaner or the Coloured populations of South Africa. Differences in ancestry, social class, culture, sex ratio and geographic structure led to distinct and characteristic admixture patterns in the Afrikaner and Coloured populations. The Afrikaner population has a predominant European composition, whereas the Coloured population has more diverse ancestries. Genealogical records previously estimated the contribution of non-Europeans into the Afrikaners to be between 5.5 and 7.2%. Results To investigate the genetic ancestry of the Afrikaner population today (11–13 generations after initial colonization), we genotyped approximately five million genome-wide markers in 77 Afrikaner individuals and compared their genotypes to populations across the world to determine parental source populations and admixture proportions. We found that the majority of Afrikaner ancestry (average 95.3%) came from European populations (specifically northwestern European populations), but that almost all Afrikaners had admixture from non-Europeans. The non-European admixture originated mostly from people who were brought to South Africa as slaves and, to a lesser extent, from local Khoe-San groups. Furthermore, despite a potentially small founding population, there is no sign of a recent bottleneck in the Afrikaner compared to other European populations. Admixture amongst diverse groups from Europe and elsewhere during early colonial times might have counterbalanced the effects of a small founding population. Conclusions While Afrikaners have an ancestry predominantly from northwestern Europe, non-European admixture signals are ubiquitous in the Afrikaner population. Interesting patterns and similarities could be observed between genealogical predictions and our genetic inferences. Afrikaners today have comparable inbreeding levels to current-day European populations.

This beautifully written book, now in its second edition, tells the haunting saga of a quintessentially American family. In the late 1790s, Shoe Boots, a famed Cherokee warrior and successful farmer, acquired an African slave named Doll. Over the next thirty years, Shoe Boots and Doll lived together as master and slave and also as lifelong partners who, with their children and grandchildren, experienced key events in American history-including slavery, the Creek War, the founding of the Cherokee Nation and subsequent removal of Native Americans along the Trail of Tears, and the Civil War. This is the gripping story of their lives, in slavery and in freedom.Meticulously crafted from historical and literary sources,Ties That Bindvividly portrays the members of the Shoeboots family. Doll emerges as an especially poignant character, whose life is mostly known through the records of things done to her-her purchase, her marriage, the loss of her children-but also through her moving petition to the federal government for the pension owed to her as Shoe Boots's widow. A sensitive rendition of the hard realities of black slavery within Native American nations, the book provides the fullest picture we have of the myriad complexities, ironies, and tensions among African Americans, Native Americans, and whites in the first half of the nineteenth century.Updated with a new preface and an appendix of key primary sources, this remains an essential book for students of Native American history, African American history, and the history of race and ethnicity in the United States.

Fifty Years Later—The Legacy of Alfred Crosby’s “The Columbian Exchange: Biological and Cultural Consequences of 1492.” It has been 50 years since the publication of Alfred Crosby’s revolutionary book on what he coined the “Columbian Exchange.” Crosby’s observations have stood the test of time and remain rock solid. There has been little argument about his central premise that the arrival of the Iberians in the New World was a collision that dramatically changed the whole world. All the work following his classic text has been of addition and expansion, not correction. Much greater detail has been provided on the “Great Dying” associated with the arrival of European diseases and the homogenization of New and Old World crops and livestock in the Americas. Information has also been generated on related topics little explored by Crosby including the following: 1) intra-hemispheric crop movements before the voyages of Columbus, 2) the crop homogenization that occurred during the European colonization of North America, 3) the role of the Portuguese and their African slave trade on the dissemination of crops across the world, 4) the inter-hemispheric exchange of wild plant species associated with migration, and 5) the cultural aspects associated with the Columbian Exchange. Herein is a review of the literature that has been published on the Columbian Exchange since Crosby’s ground-breaking masterpiece first appeared.

This book focuses on alternative types of slave narratives, especially courtroom testimony, and interrogates how such narratives were produced, the societies (both those that were majority slave societies and those in which slaves were a distinct minority of the population) in which testimony was permitted, and the meanings that can be attached to such narratives. The chapters in this book provide valuable information about the everyday lives-including the inner and spiritual lives-of enslaved African American and Native American individuals in the British and French Atlantic World, from Canada to the Caribbean. It explores slave testimony as a form of autobiographical narrative, and in ways that allow us to foreground enslaved persons' lived experience as expressed in their own words.

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.

Northern Brazil experienced consequential socio-economic and legal transformation by the mid-eighteenth century in the context of imperial reforms. If the region relied for decades on the enslavement of Indigenous Americans, the Portuguese crown banned the practiced in 1755. To develop a plantation economy, the monarchy created a trading company responsible for shipping unprecedented number of enslaved Africans. This article discusses ruptures and continuities on the enslavement of Indigenous Americans. It focuses on one city, São Luís, and makes extensive use of Catholic sources (baptisms and marriages), notarial records, and legal cases. The article analyzes the connection between mechanisms that allowed the resilience of slavery (or forms that resembled slavery) and attempts to claim and preserve freedom or autonomy, in this case the strategic use of the índio status. The article develops two of those mechanisms: social dependencies created within the households and the use of socio-racial classifications by the colonial society. I make two interconnected arguments. First, I propose a bottom-up process of Indigenous slavery abolition. Indigenous workers were savvy litigants and they fought for their place as mobile wage laborers within the city. Second, in that moment of socio-economic and legal transformations, slaveholders developed vernacular practices stressing black maternal origins to slaves.