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Zoellner documents in vivid detail the base violence and inhumanity of institutionalised slavery in plantation-era Jamaica. But he also tells a story of irrepressible resistance and self-organisation that generated the slave rebellion of Island on Fire is not light reading. The details recounted by Zoellner, who draws on extensive historical documentation, are often harrowing.
However, his storytelling ability makes this history extremely readable, if not less painful. Island on Fire Tom Zoellner Harvard University Press May Nine out of ten Jamaicans were enslaved. It was therefore inherently unstable. The resident white plantocracy ruled colonial Jamaica as a small minority living in constant fear of the Jamaica Hammer population upon whom their wealth and privilege depended.
British colonialism chiefly meted out its violence and pernicious greed against the kidnapped and enslaved bodies of black Africans, but it was also not uncommon for guns to be drawn when disputes broke out between local white political figures. Jamaica Hammer Atlantic slave trade thus became the pivotal element in an international accumulation process.
A region of West Africa — Hijab Teen Nude comprised of the nations of Benin, Ghana, Togo, and parts of Nigeria — became the vile hunting ground for European merchants. Britain Cet Auteur to rule the slave trade as well as the waves. The deadly passage, the auction in human flesh, and Abdl Furry brutal exploitation of labour in conditions that C.
It was organised around working the slaves to death. However, religion proved to Jamaica Hammer a contradictory terrain. The Baptist Missionary Society took an interest Jamaica Hammer the island, largely through the person of William Knibb, who arrived on the island from England in The Jamaica Hammer of the Baptist missionaries focused on saving the souls of the oppressed.
But the religious challenge to slavery was not only or even primarily a Christian-inspired phenomenon. A slave leader called Tacky headed an earlier, localised rebellion inrecruiting rebels through rituals of special drinks combined with loyalty to resist. In a movement that prefigured later waves of Jamaican rebellion against colonialism and capitalism, slaves expressed protest through what I have elsewhere referred to as a religious idiom where Biblical text intersected with indigenous African practices.
It gave rise to collectivities of worship among the enslaved in which some degree of self-governance could take place Jamaica Hammer from white control. Lessons in Bible reading, which fostered literacy among the enslaved labourers, terrified the plantocracy, and with good reason.
Samuel Sharpe was one of these deacons. If God was one master, the white plantocracy could not be another. In time, the religious merged with the political to consolidate a mass rebellion of immense, transformative proportions. The rebellion Jamaica Hammer, not coincidentally, over the Christmas holiday season, on December 27, First there was a fire that a watchman called Colonel George Lawson reported while standing at the top of a colonial courthouse in Montego Bay.
Then another fire erupted close by, and another. The fires Jamaica Hammer across the sugar plantations of Jamaica for nearly two weeks as a carefully planned, highly organised tactic of rebellion. If the idiom was religious, the content of the movement was economic and political.
Sharpe read discarded newspapers from Jamaica Hammer that Jamaica Hammer the debates of the time, including those about the role of slavery in the British colonial empire and its implications. As Zoellner summarises it:.
Sugar was the central commodity produced in Jamaica, and the sugar plantations could only profit through the brutal and continuous exploitation of enslaved labor. One chapter begins with the description of an elderly Queen Elizbeth I, who spoke with a mumble and was rarely known to smile. She was covering Jamaica Hammer the pain and disfigurement of teeth worn to blackened stumps from decay thanks to a diet laced with sugar. Supplies originally came from the Mediterranean region, but West Indian plantations expanded over the following centuries to supply the domestic market for sugar.
Diabetes, first identified in the s, followed the same upward curve as sugar intake. This sweet habit was drenched in blood. At a time when Enlightenment thinking promised to expand notions of liberty and reason, European society Jamaica Hammer the kidnapped agricultural populations of Africa from its conception of what it was to be human. Even liberal icons such as John Locke were defenders of the trade. The racial violence of the Atlantic slave trade and plantation slavery in the Caribbean is not simply a feature of the past historically, or of the global South geographically.
The wealth that was stolen in the form of land and Jamaica Hammer, the profits that accrued from violent exploitation, and the inherited privileges passed on through the generations produced a template of race and power that has proven to be painfully resilient. There was resistance at every point, and there were contradictions in the system. The colonial authorities parcelled out provision grounds to slaves, on hillside lands considered useless for plantation production, so they could cultivate food produce that would otherwise be unavailable.
Sunday markets took shape where slave produce would also service the plantocracy. Zoellner pays attention to the gendered dimensions of colonialism and resistance.
Plantation slavery was a society based on constant and continuous rape. The slaveowners used enslaved women as sexual concubines. But women were also central to the rebellion. The white plantocracy showed Busty Teens Naked such care or mercy. They had Sam Sharpe executed amidst a wave of state-led repression that included executions, public floggings, and a wave of white vigilante terror that Zoellner portrays as anticipating the violence of the Ku Klux Klan following the US Civil War.
The Baptist missionaries also found themselves in the crosshairs of this violent reaction. William Knibb had not been informed about the rebellion and was not an advocate for it. However, he insisted on speaking graphically about the conditions of brutal repression that characterised plantation slavery. Their motivation was overwhelmingly pragmatic: they recognised the likelihood of further revolts and deemed the cost of repression to be prohibitive in Fernanda Brandao Naked long run.
Knibb was among the 32 witnesses who addressed 8, questions from the committee over the summer of Inthe British parliament passed the Slavery Abolition Act. Jamaica Hammer is an important text. It has, of course, some limitations. Island on Fire reminds us of what Jamaica Hammer Trotz demonstrates to be the epistemic centrality of the Caribbean. It also drives home the message that emancipation is the result of self-activity by the subaltern, and that those who have come before us inspire the long march to freedom today.
Abigail Bakan is professor in the Department of Social Justice in Education SJEJamaica Hammer the Ontario Institute for Studies in Education OISEand cross-appointed to the Jamaica Hammer of Political Science, University of Toronto.
Her books include Ideology and Class Conflict in Jamaica: The Politics of Rebellion and, with Yasmeen Abu-Laban, Israel, Palestine and Jamaica Hammer Politics of Race: Exploring Identity and Power in a Global Context. This article was published on Jacobin.