By Philip Gould
Eighteenth-century antislavery writers attacked the slave alternate as "barbaric traffic"--a perform that might corrupt the mien and manners of Anglo-American tradition to its center. much less inquisitive about slavery than with the slave alternate in and of itself, those writings expressed an ethical uncertainty in regards to the nature of business capitalism. this can be the argument Philip Gould advances in Barbaric site visitors. a massive paintings of cultural feedback, the e-book constitutes a rethinking of the elemental time table of antislavery writing from pre-revolutionary the US to the top of the British and American slave trades in 1808. learning the rhetoric of varied antislavery genres--from pamphlets, poetry, and novels to slave narratives and the literature of disease--Gould exposes the shut relation among antislavery writings and advertisement capitalism. via distinguishing among reliable trade, or the uploading of commodities that sophisticated manners, and undesirable trade, just like the slave exchange, the literature provided either a critique and an summary of applicable kinds of advertisement capitalism. A problem to the idea that objections to the slave alternate have been rooted in glossy laissez-faire capitalism, Gould's paintings revises--and expands--our knowing of antislavery literature as a kind of cultural feedback in its personal correct.
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Extra info for Barbaric Traffic: Commerce and Antislavery in the (18th) Eighteenth-Century Atlantic World
11. 12. 23 only with skimming a triﬂing portion of trade upon the sea-coast of Africa? Whether the greatest hindrance and obstruction to the Europeans cultivating a humane and Christian-like commerce with those populous countries, has not wholly proceeded from the unjust, inhumane, and unchristian-like trafﬁc called the SLAVE TRADE, which is carried on by the Europeans? Whether this trade, and this only, was not the primary cause, and still continues to be the chief cause, of those eternal and incessant broils, quarrels and animosities, which subsist between the negro princes and chiefs; and consequently, of those eternal wars which subsist among them, and which they are induced to carry on, in order to make prisoners of one another for the sake of the slave trade?
This was especially true of writers who offered eyewitness accounts of the slave trade such as Alexander Falconbridge, who had served as ship’s surgeon aboard an English slave trader. His account of the “scramble” for African slaves depicts the depravity encompassing both subject and object of commercial exchange: As soon as the hour agreed on arrived, the doors of the yard were suddenly thrown open, and in rushed a considerable number of purchasers, with all the ferocity of brutes. Some instantly seized such of the negroes as they could conveniently lay hold of with their hands.
This conclusion is part of the “consumer revolution” of the eighteenth century, which transformed cultural standards of taste and produced new habits of consumption. 61 During the Revolutionary era, as T. H. 63 Both British and American antislavery writers branded the slave trade as a form of cultural degeneration derived from the consumption of illicit goods. The West Indian export economy—the sugar, rum, tobacco, and indigo that ﬂooded into colonial and metropolitan ports—became their main target.
Barbaric Traffic: Commerce and Antislavery in the (18th) Eighteenth-Century Atlantic World by Philip Gould