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The first chapter examines the changing landscape of slavery and freedom that developed in North America in the revolutionary era. It explores how and why opportunities for enslaved people to permanently escape bondage expanded significantly between the colonial era and the early nineteenth century. The chapter begins with a discussion of how slave flight was characterized during the colonial period, underscoring the informal nature of sancturary spaces and the lack of any spaces of "formal freedom" throughout the continent, as slavery was legally sanctioned everywhere. It then delves into the major transitions that occurred in the Age of Revolutions, with the abolition of slavery in the Northern United States, British Canada, and Mexico; as well as the wave of manumissions in the southern states that greatly bolstered urban free black communities. By the mid-1830s, enslaved people who found themselves trapped in the second slavery of the American South saw potential "spaces of freedom" in every direction: informal freedom within urban areas in the South itself; semi-formal (contested) freedom in the Northern United States; and formal freedom beyond the borders of the United States.
This essay explores the vast range of treatments that black corpses received in the antebellum South, arguing that death and the dead bodies of the enslaved were important sites for expressing and challenging social claims in others. The treatment of the dead in the slave South reflected, in magnified terms, how planters and bondspeople thought of themselves and each other. Death and the dead body are important sites for historians' analyses, precisely because Southerners used them to stake claims of kinship and respectability. The bodies of enslaved people were valuable to slaveholders in two distinct ways: as sources of labor and as sources of ideological power. For masters seeking to control their slaves through violence and terror, the black corpse was disposable. The dead body of a slave could no longer produce material wealth, but the ideological profit was still there for the stealing.
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