Trevor Burnard - Academia.edu (original) (raw)
Papers by Trevor Burnard
Routledge eBooks, Nov 25, 2022
New West Indian Guide / Nieuwe West-Indische Gids
University of Chicago Press eBooks, 2015
University of Chicago Press eBooks, 2015
XVII-XVIII, Dec 31, 2019
Revue de la Société d'études anglo-américaines des XVIIe et XVIIIe siècles
The English Historical Review, Sep 25, 2019
times, the theological phrasing in Robertson's writings cries out for a closer reading, but Smitt... more times, the theological phrasing in Robertson's writings cries out for a closer reading, but Smitten is not an expert in historical theology: the Book of Acts is not 'a gospel' (p. ), and the idea of assurance of faith is characteristic of orthodox Calvinism rather than alien to it (p. ). Yet he does make very good use of manuscript notes on Robertson's sermons, showing his close engagement with the biblical text and his articulation of the doctrines of sin, redemption and sanctification. We are reminded that the pulpit of Old Greyfriars was not the only thing that Robertson shared in common with the Evangelical John Erskine, who admired his colleague's piety and even vouched for his orthodoxy. Smitten overlooks the fact that Erskine and Robertson were cosignatories to John Warden's A system of revealed religion (), but this confirms Erskine's claim that Robertson did not favour Arian and Socinian heterodoxy. Both Erskine and another Evangelical, Sir Henry Wellwood Moncrieff, emphasised that Robertson was opposed to the push (led by some of his fellow Moderates) to end clerical subscription to the Westminster Confession. This reflected his determination to manage rather than inflame party divisions within the Kirk, and his reluctance to make an open breach with Reformed theology, even if he preached in a distinctly neo-Arminian voice. Moreover, for all his secular impartiality, Robertson wrote historical works that still carried a providentialist undertone; David Hume complained of 'the godly Strain of his History' (p. ). JOHN COFFEY UNIVERSITY OF LEICESTER Christian slavery. Conversion and race in the Protestant Atlantic world. By Katharine Gerbner. (Early American Studies.) Pp. xii + incl. figs and maps. Philadelphia, PA: University of Pennsylvania Press, . £. JEH () ; doi:./S Christian slavery examines the religious history of slavery in the late seventeenth-and early eighteenth-century Caribbean. Historians have long downplayed the role of religion in the region and dismissed colonists, white planters and the enslaved African majority alike, as irreligious. As Gerbner shows, however, the Caribbean was home to many churches and the focus of intense missionary activity. Religious life in the Protestant areas of the Caribbean was nevertheless unique. Local control of religious institutions and the plantation economy posed problems for missionaries who desired to convert Africans to Christianity and the enslaved men and women who sought to become Christians. Gerbner makes a threefold argument to better understand slavery and religion in the early Protestant Caribbean. First, in the seventeenth century planters and other whites articulated an ideology of 'Protestant supremacy' that justified slavery because Africans were not Christians. Second, as missionaries-Anglican, Quakers and Moraviansbegan arriving in the region, they found whites, inculcated in ideas of religious supremacy, hostile to slave conversion. Planters feared that Christianisation would bring manumission. In response, missionaries envisioned a 'Christian slavery' that made slavery and Protestantism compatible. These missionaries sought to change the minds of the planters and ensure that conversion did not bring freedom by changing the law. Thus, 'Christian slavery' helped to racialise slavery. Instead of religion being used to justify slavery, race
The English Historical Review, Sep 25, 2019
Journal of American Studies, Apr 17, 2013
Hahr-hispanic American Historical Review, Feb 1, 2018
University of Chicago Press eBooks, 2015
Slavery & Abolition, Dec 1, 2008
As the bicentenary of the abolition of the Atlantic slave trade approached, the past few years sa... more As the bicentenary of the abolition of the Atlantic slave trade approached, the past few years saw a great outpouring of scholarship on subjects related to the relationship between Britain, slavery, race and empire, with particular focus upon Britain's entry into participation in the slave trade and plantation agriculture, and upon the rise of popular opposition to slavery. Yet despite this intense interest in the English, and then British, encounter with slavery, and in the ways in which slavery affected both Africa and the plantation colonies, little emphasis has thus far been allotted to the important question of how England itself was changed by its encounter with slavery. It is this issue upon which Susan Dwyer Amussen centres her new monograph, limning the nature of the new ideas, practices, objects and people which English colonists brought back with them from the West Indies, and exploring the place which these islands assumed in the metropolitan imagination over the course of the 17th century. In so doing, Amussen contributes to the 'new imperial history' theorised by, among others, Kathleen Wilson, Antoinette Burton, and particularly Paul Gilroy and Catherine Hall, all of whom emphasise the necessity of placing 'the histories of colony and metropole ... in one analytic frame, as separate histories that are deeply intertwined' (p. 11). (1) According to Amussen, slaveholding did not come 'naturally' (p. 10) to 17th-century Englishmen andwomen; it was a practice which they learned to manage via trial and error over the half-century which separated the beginnings of slavery and sugar production in Barbados and Jamaica from the maturation of that system towards the close of the century. In her view, not only the slaves but their masters found themselves transformed by the experience of bondage, which soon altered the latter's ideas about social order, labour management, agricultural productivity, racial identity and political authority. Moreover, because many West Indian colonists returned, temporarily or permanently, to the metropole, a two-way traffic in people 'made the experience of the West Indies a more real and visible feature of English society than that of England's mainland colonies' (p. 7). In six chapters and an epilogue, Caribbean Exchanges explores the effects of West Indian slavery and colonialism on Englishmen both at home and abroad. In Amussen's view, it is crucial to understand 17th-century English metropolitan society in order to see how its values and practices shaped those of the West Indian settlements, and this goal is the principal concern of the book's first chapter, 'Trade and settlement'. In this period, England experienced both rapid population growth and increasing social polarisation. Labour and its management was a vexed issue both at home and in
The International Journal of Maritime History, Jun 1, 2012
Modern Language Review, Oct 1, 2003
Enterprise & Society
Recent work on white women in Jamaica has shown that they were active participants in Jamaica’s s... more Recent work on white women in Jamaica has shown that they were active participants in Jamaica’s slave economy. This article adds to this recent literature through an innovative use of social network analysis (SNA) to examine the credit networks in which women operated in the thriving eighteenth-century British Atlantic town of Kingston, Jamaica. In particular, it uses closeness and centrality measures to quantify the distinctive role that white women had in local credit networks. These were different from those of men involved in transatlantic trade, but were vital in facilitating female access to credit enabling domestic retail trade. White female traders in particular facilitated female access to credit networks, acting as significant conduits of money and information in ways that were crucial to the local economy. Their connectedness within trade networks increased over time, despite their greater exposure than larger traders to economic shocks. We therefore demonstrate that whit...
At the height of colonial Europe, during the late 18th century, many of the principles, theories,... more At the height of colonial Europe, during the late 18th century, many of the principles, theories, laws and practices that shape the (Western) academic discipline of Earth Science were established. However, during this imperial production of knowledge, there was little reference to or acknowledgement of any pre-existing geological knowledge. The legacy of colonialism is perpetuated through many modern Earth Science practices and education activities, and the influence of this legacy adds to the perception of Earth Science as a white, western-dominated subject and the erasure and dismissal of other geological knowledge. This project explores the unacknowledged local geological knowledge and labour upon which the foundational institutions of Earth Science are built and how this legacy creates modern-day exploitation, unethical behaviour and inequity in our discipline. We uncover some of the hidden histories of colonial mineral exploitation, including the role of British geologists and...
Early American Studies: An Interdisciplinary Journal
Routledge eBooks, Nov 25, 2022
New West Indian Guide / Nieuwe West-Indische Gids
University of Chicago Press eBooks, 2015
University of Chicago Press eBooks, 2015
XVII-XVIII, Dec 31, 2019
Revue de la Société d'études anglo-américaines des XVIIe et XVIIIe siècles
The English Historical Review, Sep 25, 2019
times, the theological phrasing in Robertson's writings cries out for a closer reading, but Smitt... more times, the theological phrasing in Robertson's writings cries out for a closer reading, but Smitten is not an expert in historical theology: the Book of Acts is not 'a gospel' (p. ), and the idea of assurance of faith is characteristic of orthodox Calvinism rather than alien to it (p. ). Yet he does make very good use of manuscript notes on Robertson's sermons, showing his close engagement with the biblical text and his articulation of the doctrines of sin, redemption and sanctification. We are reminded that the pulpit of Old Greyfriars was not the only thing that Robertson shared in common with the Evangelical John Erskine, who admired his colleague's piety and even vouched for his orthodoxy. Smitten overlooks the fact that Erskine and Robertson were cosignatories to John Warden's A system of revealed religion (), but this confirms Erskine's claim that Robertson did not favour Arian and Socinian heterodoxy. Both Erskine and another Evangelical, Sir Henry Wellwood Moncrieff, emphasised that Robertson was opposed to the push (led by some of his fellow Moderates) to end clerical subscription to the Westminster Confession. This reflected his determination to manage rather than inflame party divisions within the Kirk, and his reluctance to make an open breach with Reformed theology, even if he preached in a distinctly neo-Arminian voice. Moreover, for all his secular impartiality, Robertson wrote historical works that still carried a providentialist undertone; David Hume complained of 'the godly Strain of his History' (p. ). JOHN COFFEY UNIVERSITY OF LEICESTER Christian slavery. Conversion and race in the Protestant Atlantic world. By Katharine Gerbner. (Early American Studies.) Pp. xii + incl. figs and maps. Philadelphia, PA: University of Pennsylvania Press, . £. JEH () ; doi:./S Christian slavery examines the religious history of slavery in the late seventeenth-and early eighteenth-century Caribbean. Historians have long downplayed the role of religion in the region and dismissed colonists, white planters and the enslaved African majority alike, as irreligious. As Gerbner shows, however, the Caribbean was home to many churches and the focus of intense missionary activity. Religious life in the Protestant areas of the Caribbean was nevertheless unique. Local control of religious institutions and the plantation economy posed problems for missionaries who desired to convert Africans to Christianity and the enslaved men and women who sought to become Christians. Gerbner makes a threefold argument to better understand slavery and religion in the early Protestant Caribbean. First, in the seventeenth century planters and other whites articulated an ideology of 'Protestant supremacy' that justified slavery because Africans were not Christians. Second, as missionaries-Anglican, Quakers and Moraviansbegan arriving in the region, they found whites, inculcated in ideas of religious supremacy, hostile to slave conversion. Planters feared that Christianisation would bring manumission. In response, missionaries envisioned a 'Christian slavery' that made slavery and Protestantism compatible. These missionaries sought to change the minds of the planters and ensure that conversion did not bring freedom by changing the law. Thus, 'Christian slavery' helped to racialise slavery. Instead of religion being used to justify slavery, race
The English Historical Review, Sep 25, 2019
Journal of American Studies, Apr 17, 2013
Hahr-hispanic American Historical Review, Feb 1, 2018
University of Chicago Press eBooks, 2015
Slavery & Abolition, Dec 1, 2008
As the bicentenary of the abolition of the Atlantic slave trade approached, the past few years sa... more As the bicentenary of the abolition of the Atlantic slave trade approached, the past few years saw a great outpouring of scholarship on subjects related to the relationship between Britain, slavery, race and empire, with particular focus upon Britain's entry into participation in the slave trade and plantation agriculture, and upon the rise of popular opposition to slavery. Yet despite this intense interest in the English, and then British, encounter with slavery, and in the ways in which slavery affected both Africa and the plantation colonies, little emphasis has thus far been allotted to the important question of how England itself was changed by its encounter with slavery. It is this issue upon which Susan Dwyer Amussen centres her new monograph, limning the nature of the new ideas, practices, objects and people which English colonists brought back with them from the West Indies, and exploring the place which these islands assumed in the metropolitan imagination over the course of the 17th century. In so doing, Amussen contributes to the 'new imperial history' theorised by, among others, Kathleen Wilson, Antoinette Burton, and particularly Paul Gilroy and Catherine Hall, all of whom emphasise the necessity of placing 'the histories of colony and metropole ... in one analytic frame, as separate histories that are deeply intertwined' (p. 11). (1) According to Amussen, slaveholding did not come 'naturally' (p. 10) to 17th-century Englishmen andwomen; it was a practice which they learned to manage via trial and error over the half-century which separated the beginnings of slavery and sugar production in Barbados and Jamaica from the maturation of that system towards the close of the century. In her view, not only the slaves but their masters found themselves transformed by the experience of bondage, which soon altered the latter's ideas about social order, labour management, agricultural productivity, racial identity and political authority. Moreover, because many West Indian colonists returned, temporarily or permanently, to the metropole, a two-way traffic in people 'made the experience of the West Indies a more real and visible feature of English society than that of England's mainland colonies' (p. 7). In six chapters and an epilogue, Caribbean Exchanges explores the effects of West Indian slavery and colonialism on Englishmen both at home and abroad. In Amussen's view, it is crucial to understand 17th-century English metropolitan society in order to see how its values and practices shaped those of the West Indian settlements, and this goal is the principal concern of the book's first chapter, 'Trade and settlement'. In this period, England experienced both rapid population growth and increasing social polarisation. Labour and its management was a vexed issue both at home and in
The International Journal of Maritime History, Jun 1, 2012
Modern Language Review, Oct 1, 2003
Enterprise & Society
Recent work on white women in Jamaica has shown that they were active participants in Jamaica’s s... more Recent work on white women in Jamaica has shown that they were active participants in Jamaica’s slave economy. This article adds to this recent literature through an innovative use of social network analysis (SNA) to examine the credit networks in which women operated in the thriving eighteenth-century British Atlantic town of Kingston, Jamaica. In particular, it uses closeness and centrality measures to quantify the distinctive role that white women had in local credit networks. These were different from those of men involved in transatlantic trade, but were vital in facilitating female access to credit enabling domestic retail trade. White female traders in particular facilitated female access to credit networks, acting as significant conduits of money and information in ways that were crucial to the local economy. Their connectedness within trade networks increased over time, despite their greater exposure than larger traders to economic shocks. We therefore demonstrate that whit...
At the height of colonial Europe, during the late 18th century, many of the principles, theories,... more At the height of colonial Europe, during the late 18th century, many of the principles, theories, laws and practices that shape the (Western) academic discipline of Earth Science were established. However, during this imperial production of knowledge, there was little reference to or acknowledgement of any pre-existing geological knowledge. The legacy of colonialism is perpetuated through many modern Earth Science practices and education activities, and the influence of this legacy adds to the perception of Earth Science as a white, western-dominated subject and the erasure and dismissal of other geological knowledge. This project explores the unacknowledged local geological knowledge and labour upon which the foundational institutions of Earth Science are built and how this legacy creates modern-day exploitation, unethical behaviour and inequity in our discipline. We uncover some of the hidden histories of colonial mineral exploitation, including the role of British geologists and...
Early American Studies: An Interdisciplinary Journal