Telling Lies, Telling Tales and Telling (and Doing) the Truth: Racism, Moral Repair and the Case for Reparations

First, in the section ‘Telling Lies’, this article attempts to illustrate recent everyday racism. Racism has a history and takes many different forms. I describe a particular practice of racism (found in Britain, circa 1970), which relied, for its doctrine, on supposedly scientific assumptions about biology and breeding—and received a confirming fillip through the celebration of monarchy, empire and rose-tinted history. Second, in ‘Telling Tales’, the story of Zacchaeus is taken as exemplifying a form of moral repair in which telling and doing the truth are intimately related. Third, in ‘Telling and Doing the Truth’, I contend that telling and doing the truth in relation to racism requires not only a clear naming of racism’s lies but also the making of reparations, for the reason that the lies of racism subtended manifold injustices, of which Atlantic slavery and the exploitation of colonies are notable instances. I take the history of the West Indies as providing a clear case where moral repair is (over)due, and I consider the form that reparations might take.

Penal Slavery in Early Modern Scandinavia

In Scandinavia, a penal institution known as “slavery” existed from the sixteenth to the nineteenth centuries. Penal slaves laboured in the creation and maintenance of military infrastructure. They were chained and often stigmatized, sometimes by branding. Their punishment was likened and, on a few occasions, linked to Atlantic slavery. Still, in reality, it was a wholly distinct form of enslavement that produced different experiences of coercion than those of the Atlantic. Such forms of penal slavery sit uneasily in historiographies of punishment but also offers a challenge for the dominant models of global labour history and its attempts to create comparative frameworks for coerced labour. This article argues for the need for contextual approaches to what such coercion meant to both coercers and coerced. Therefore, it offers an analysis of the meaning of early modern penal slavery based on an exceptional set of sources from 1723. In these sources, the status of the punished was negotiated and practiced by guards and slaves themselves. Court appearances by slaves were usually brief—typically revolving around escapes as authorities attempted to identify security breaches. The documents explored in this article are different: They present multiple voices speaking at length, negotiating their very status as voices. From that negotiation and its failures emerge a set of practiced meanings of penal “slavery” in eighteenth-century Copenhagen tied to competing yet intertwined notions of dishonour.

The Art of Running Away: Escapes and Flight Movements During the Great Depression in São Tomé e Príncipe, 1930–1936

As a coerced labour force living under repressive conditions, contract workers in São Tomé e Príncipe's cocoa plantations belong to a wider phenomenon of global plantation experience during the nineteenth and twentieth centuries. Flight appears as an important element of that experience and this article is an attempt to interpret the strategies of runaways in São Tomé's turbulent Great Depression years after 1930. The work set out here benefitted from a large selection of unexplored sources of the island's labour inspectorate, which can be found in the archipelago itself. Its analysis has enabled interpretation of the motives of escaping workers, and with it discussion of three principal strategic contexts of flight: the experiences of runaways who formed communities; attempts by escaped workers to hide and become part of “native” (forro) communities in rural areas or in the city of São Tomé; and the agency of workers trying to run away to subsequently renegotiate their conditions with labour inspectors or with plantation administrators sympathetic to their situation. The last part of the article attempts to locate that experience in the global history of runaways, connecting it with the types of “ecosystems of running” discussed for Atlantic slavery and later indentured labour systems.

Capitalism

As a conceptual apparatus for the analysis of complex historical phenomena, “capitalism” has been a powerful tool for historians of the Atlantic World. Capitalism, used as a concept in the sense derived from the work of Karl Marx, generates analyses that integrate the processes of production, consumption, and exchange with the historical development of consciousness and social systems. It is a critique, rather than simply an alternative form, of political economy. How exactly to conduct such critical analysis has been a matter of prolific and sophisticated argument for over a century, and specific definitions of capitalism as an object of historical study vary as functions of that debate. Indeed, debates about the precise formulation and usefulness of capitalism as a concept, and about its geographical and temporal scope as a historical object, have run on similar though by no means parallel lines to debates over the “Atlantic World.” These discourses intersect most vibrantly in the study of Atlantic slavery. From the 19th to the 21st centuries, the relationship of slavery to capitalism has remained a site of intense conceptual struggle. All serious contributions to such debates, and to the study of historical capitalism generally, have relied to some extent on the evidence and analysis of scholars who were not themselves engaged in that study. This bibliography, however, will deal for the most part only with work that deploys the term “capitalism,” signifying a more or less conscious engagement with the tradition and debates that derive from Marx’s work.

Alternative Soundscape Paradigms from Kamau Brathwaite and the Mighty Sparrow

This essay asks how the soundscapes represented in Caribbean literature and music provide alternative paradigms for conceptualizing noise and silence. As American and European sound studies have drawn from the writings of John Cage, Murray Schafer, and Jacques Attali to articulate alternative practices of listening and soundmaking, they have marginalized black experience. Caribbean noise, formed out of resistance to slavery and colonialism, has been excluded from informing those alternative practices. The depths of sonic experience revealed by soundscapes of Kamau Brathwaite’s poetry and the Mighty Sparrow’s calypsos concern the impact of centuries of Atlantic slavery on black hearing and speaking. They expose the racial and economic determinants of sound studies’ advocacy of indifferent listening and pure sound environments. In contrast, Caribbean histories of resourceful hearing and soundmaking bring distinctive sonic cultures to challenge established listening practices and provide ways of questioning canonical definitions of noise and silence.

Scotland’s Atlantic Visions, 1660–1691

This chapter focuses on Scottish Atlantic literature from the 1660s to the early 1690s. It explores how colonial utopian writing broadened in the mid-seventeenth century to include drama, life writing, legal sources, and abolitionist texts, including not only literature directly linked to Atlantic expansion but also texts usually associated with domestic Scottish literature, such as Thomas Sydserf's Tarugo's Wiles: Or, the Coffee-House (1668) or Archibald Pitcairne's The Assembly; Or, Scotch Reformation (1691). Engaging with recent works on Scotland's role in Atlantic slavery and the Black Atlantic, the chapter seeks to broaden understandings of how Scottish literature and culture participated in the development of the Black Atlantic and Eurocentric thought. The chapter further looks at legal and governmental sources relating to New Jersey and the Middle Colonies from the 1680s onwards, at abolitionist writings, and texts that pertain to the Six Nations and indigenous populations of the Americas. All of these bring out the paradoxes of possession versus dispossession and of freedom versus enslavement in Scottish colonial literature. They illustrate how aesthetic devices of utopianism work towards spatializing the colonial sphere and trying to stabilize boundaries between colonizing and colonized subjects.

The Ontological Work of Genre and Place: Wuthering Heights and the Case of the Occulted Landscape

This essay shows how genre and place enable the “ontological reading” of narrative fiction. Such sense-making dialectics enable readers to infer the terms of existence that shape fictional worlds. World-systems thinkers have theorized the critical premise of material worlds shaped though ongoing processes of combined and uneven development. Ontological reading is a comparative practice for studying the narrative work of “figuring out” those processes—for example, through the “occulted landscapes” of Yorkshire noir. Emily Brontë's Wuthering Heights () can be likened to a species of crime fiction in prefiguring the “hardboiled” pull from epistemological certainty to ontological complication. Whereas David Peace's millennial Red Riding series of novels and films palimpsestically layers multiple pasts and presents, Wuthering Heights’ photomontage-like landscape airbrushes the seams of combined and uneven histories. Both narratives evoke moorland terrains conducive to a long history of woolens manufacturing reliant on the energized capital and trade flows of Atlantic slavery. Both works body forth occulted landscapes with the capacity to narrate widely: their troubling of ontological difference—between human and animal, life and death, past and present, nature and supernature—lays the ground for generically flexile stories of regional becoming. Ontological reading thus widens literary study.