Chapter 1 conceptualizes a primary form of racial doubt: questioning the equation of blackness with slavery. It is built around the testimony of Ben Newton, who declared he was born free in the United States, kidnapped at the age of ten, and subsequently enslaved in Cuba for several decades. It explores the degree to which racial doubt was intrinsic to the tension between racist agnosia (the social practice of actively ignoring exploited, racialized people) and anti-racist recognition (whereby some of these people could make themselves seen or heard). As Ben Newton pointed out when he reached the US consulate in 1853, “almost everybody” knew his story, but neither his owners nor the local authorities had felt pressured to liberate him. When he told this same story in a new context, recognition and freedom became less elusive. Through a focus on Ben’s testimony, the chapter charts the legal, practical, and linguistic terrains in which captives challenged their enslavement.

Chapter 2 examines abolitionist texts that engaged the conventions of the theatrical genre of farce to denounce the illegal slave trade. By analyzing how captives and abolitionists mocked the generalized awareness of pretense that helped slavery flourish under prohibitions, it foregrounds the role that farce played in processes of racialization. Henry Shirley, a kidnapped man who requested help from British authorities, pointed out that a large range of people were complicit in the illegal slave trade, thereby making the rule of law look like a farce. The chapter concludes by tracing how captives turned the logic of pretense to their advantage, using forged documents or new names in the cities of Havana and Santiago. Enslaved people, it shows, could sometimes partake in the benefits of pretense by assuming new names and passing as free.

The treatment of alleged “spiriting” victims in London courts versus colonial American courts further reveals presumptions of consent to work. The lower courts in London offered redress to people targeted by illicit transatlantic servant brokers when they escaped before transportation. Early modern notions about how people’s behavior flowed from their intentions meant that contemporaries sympathized with rescued or escaped spiriting victims in London precisely because they had avoided transportation. By contrast, spirited servants who arrived in the colonies struggled to shift the perception that the mere fact of their arrival indicated that they had wanted to come. The colonial magistrates presumed that newly arrived servants had been complicit in their own transportation and oversaw the belated creation of servants’ indentures. Far fewer servants found redress for spiriting in the colonies than in London, because of this presumption and further procedural obstacles.

From the 1610s in London, servant brokers, merchants, and eventually justices of the peace and their clerks recorded consent to transatlantic colonial indentured servitude with heightened attention. In doing so, they were responding to the vastness of the distances servants crossed, compounded with the multi-year length of their contractual terms and the unlikeliness of the servants returning home. The assignability of these contracts further differentiated them from the contemporaneous forms of indentured labor. In this newer system, contracts more often specified the voluntary nature of servants’ agreement with a free will clause, precisely because their willingness seemed implausible. The treatment of different categories of recruits, including adults, children, convicts, and paupers, are compared. Unwilling recruits could sometimes secure their release before the ships departed England. Sealed indentures made escape far less achievable.

Attending to Latinx South American writing generates a more expansive understanding of how violence and migration shape Latinx literary history and narrative forms. This chapter elucidates the theoretical salience of el Hueco through its multiple significations as gap, hole, hollow, space of detention, liminal status, and form of undocumented migration. Likewise, the chapter demonstrates how the term desaparecido illuminates the emotional holes and the gaps in kinship structures left by those who are disappeared by state terror practices and immigration policies. Using texts by Karla Cornejo Villavicencio, Romina Garber, Juan Martinez, Carolina de Robertis, Ingrid Rojas Contreras, Daniel Alarcón, and Cristina Henríquez, the chapter demonstrates how prose narrative draws linkages between various kinds of state-perpetrated violence in the Américas. The chapter analyzes genres – from creative nonfiction to speculative fiction – and narrative strategies – from temporality and spectrality to focalization and characterization – to illuminate how Latinx South American fiction activates narrative as a form of reappearance and as a means of imagining different Latinx futurities.

The 1820s and 1830s have received less attention than the 1840s and 1850s in histories of US abolition. Attending to African American antislavery activism of the 1820s and 1830s reveals that these were transformative decades, particularly regarding the issues of colonization, immediate abolition, and kidnapping. These specific political concerns of an often-overshadowed constituency, African Americans themselves, shaped the literary conventions of slave narratives published in these earlier two decades. Fugitive slave narratives of the 1820s and 1830s feature an active practice of vigilant watchfulness that anticipates and counters the threat of surveillance through sousveillance (watching from below). Sousveillance is thus a specific narrative manifestation of the vigilance urged by black political activists. Later slave narratives, shaped by the priorities of white-dominated institutional abolition, downplay the agency of African American sousveillants in favor of a more passive story of victimization.

Thus begins one of the most unusual and intriguing documents of late antiquity, the Confession of St Patrick, describing the circumstances in which a Romano-British teenager was taken from his home and sold into slavery in barbarian Ireland. The Confessio is Patrick’s defence against criticisms by certain members of the British church hierarchy who were attacking his past and his missionary efforts in Ireland. It was written sometime in the second half of the fifth century, but is plagued by chronological vagueness, references to unknown places, and a Latin that has suggested to some it was not his native tongue. Nevertheless, the Confessio is still the closest thing we have to a slave narrative from antiquity. It is one of only two authentic writings of St Patrick, the other being the earlier Epistola ad milites Corotici (Letter to the Soldiers of Coroticus), addressed to the soldiers of a British warlord who had attacked and enslaved newly baptized Irish converts.

Located somewhere between ancient fiction and Christian hagiography, the story of Euphemia and the Goth recounts the tale of a young girl from Edessa, Euphemia, whose widowed mother, Sophia, is deceived and manipulated into letting an unnamed Gothic soldier marry her daughter. Later, as the story develops, events take a turn for the worse, and the pregnant Euphemia is taken away to the Goth’s homeland, only to find that he is already married. She is then given as a slave to the Goth’s wife, and suffers terrible abuse before being miraculously rescued.

The story is set in ca. 395 ce Edessa, in the context of the invasion of Mesopotamia by the Huns, although possibly composed decades later in the fifth century. As in some other cases from Syriac literature, Euphemia and the Goth reads in many ways like a tale from the genre of the Greek novel.

This chapter looks at the enslavement of children (below 16 years of age) from the 5th to the 15th centuries, focusing on the Mediterranean and the British Isles. It uses contemporary documents, such as personal narratives, laws, contracts, letters and ecclesiastical sources, to construct case studies illustrating the major ways that children could become slaves. These include capture in war or kidnapping and sale by pirates and unscrupulous slavers; abandonment as a newborn, rescue, and rearing as a slave; pledging into servitude by parents to pay a debt; and birth to an enslaved mother. Domestic slavery was the most usual fate for children, though a few boys were made into eunuchs destined for elite households in the Byzantine Empire and the Caliphate, and girls might become concubines or sex slaves. There was little official effort to prevent child enslavement, although the Byzantine emperor Justinian attempted to abolish the use of children as debt-pledges and the enslavement of abandoned newborns, and banned castration within the bounds of his Empire. In general, the enslavement of even very young children and their transport across long distances was common and uncontroversial.

This chapter outlines the scope, aims and theoretical approach of the book. It starts by explaining that hostage-taking has not only been an ever-lasting problem but has also become a problem of worldwide concern which demands an in-depth study. It further explains the profound impact hostage-taking has had on hostages, which justifies the need to examine them as a separate category of rights holders. Key terms will be defined before providing an overview of the structure of this book.

This chapter centers on Franco-Chadian relations during the “Claustre Affair,” from 1974-1977. This began when the two rebel leaders of a weakened “2nd Army,” Hissène Habré and Goukouni Weddeye kidnapped several French and German citizens, including Françoise Claustre, the wife of the head of the MRA. This set the stage for a nearly three year-long series of negotiations between French officials, the rebel movement, and the Chadian government. During these negotiations, Habré arrested and later executed one of the French negotiators, Captain Pierre Galopin, and Pierre Claustre, Françoise’s husband, himself became a hostage.The chapter also focuses on the weight of French influence in the Chadian regime’s decision-making processes and the role this played in Franco-Chadian relations over the next few years. It discusses the coup d’état that overthrew Tombalbaye in 1975 and the advent of his successor, the Conseil supérieur militaire (CSM) under General Félix Malloum. Finally, the chapter chronicles the way that France’s negotiation strategy facilitated increased Libyan military and diplomatic involvement with different factions of the Chadian rebellion. Ultimately, this support upset the balance of power within the country and facilitated a return to outright war.

One of the few avenues for women to achieve freedom from slavery in the Kingdom of New Granada was to be manumitted by slaveholders. Only ten percent of the enslaved population in New Granada’s central region (state of Cundinamarca) gained their liberty through this legal action. Eufemia Álvarez was part of that small group, as her master Don Juan Álvarez voluntarily manumitted her in the mid eighteenth century. Consequently, her daughter Juana María Álvarez was born in freedom, even if both of them remained servants in Don Juan Álvarez’s household in Guaduas—a rural town that was part of the Royal Road from Honda to Santa Fe. In 1758, Juana María suffered re-enslavement when she was sold and taken to Quito, away from her family. Juana María resorted to the appellate court in Honda to re-claim her freedom and petition for her own protection as well as her daughter’s. Juana María’s biography emerges from legal documents, which record her struggle—and ultimately, her failure—to legitimate her freedom, despite having been voluntarily manumitted by the original slaveholder. Read against the grain, her life serves as a critique of a legal system that failed to protect freed women.

Abduction can be described as the practice of carrying off a woman with the purpose of compelling her to marry a particular man who would then have access to the available dowry of money, land or other property, tied to the woman.Abduction was a noted phenomenon of the eighteenth and nineteenth centuries and, within the context of the history of marriage in Ireland, reflects the desire, and in some cases the ability, of couples to overcome parental decisions on their marriage partners, but perhaps primarily the desire among individuals and families for property and status that was achievable through marriage.Abduction was most often a crime of considerable terror and violence and it is worth exploring for what it says about marriage strategy, attitudes to marriage, consent, parental authority and property, women’s agency in choosing a marriage partner and the value of women in Irish society. Abduction in Ireland between the seventeenth and twentieth centuries was a common practice.In this chapter we examine the motives behind, and assess reactions, to abductions, including the role of the family and wider community in this often very violent enterprise.

Piracy, or violent despoliation at sea, is ancient, yet it took on global dimensions after 1500. This chapter examines piratical violence as an early modern, global, cross-cultural phenomenon motivated by politics and religion as well as profit. Varieties of piracy ranged from random pillage of merchant vessels to state-sanctioned corsairing companies. Forms of violence included murder, kidnapping, enslavement, rape, battery, mutilation, impressment and forced conversion. In some regions, extortion rackets formed wherein the threat of piratical violence was offset by regular payments. Rising seaborne violence prompted consequential reactions, from naval arms races to coastal depopulation. By the eighteenth century powerful states such as Great Britain and Qing dynasty China passed harsh anti-piracy laws and outfitted navies for pirate extermination, which led to the jailing and execution of many suspects, some of them innocent. Sea sovereignty came to be defined as monopolising violence at sea and treating anyone defined as a pirate as subject to harsher laws than those applied to land thieves. By this logic, pirates were ‘enemies of humankind’.