George Padmore saw 'trusteeship' as a concept invoked as far back as the late nineteenth-century conferences that divided up Africa. Padmore interviewed Yagoub Osman for the Socialist Leader and the Crisis and sent an article to his friend Ivar Holmes in Norway with the hope that it could be published there. In Africa: Britain's Third Empire, probably already underway at this point, he wrote at length about the Sudanese situation, offering an analysis more complex than his journalistic reports. Pan-Africa, a monthly periodical T. Ras Makonnen put out, reported that Richard Wright urged his listeners to form an international network of 'cultured progressives'. Although part of the Pan-African Federation, West African National Secretariat (WANS) had its origins in a desire to move beyond what its organisers saw as the moderate declarations of the Pan-African Congress and actually seize power in Africa.

The body of the child was placed within a familiar environment, rendered threatening by the new social, religious and moral meanings ascribed to it. In transposing the threat from the personal to the national, the literature rendered support for the child rescue movement a patriotic act. Rescue was thus constituted a 'wise and patriotic, as well as a benevolent act', providing the individual with 'self-respect' and the nation with a 'prosperous and productive' workforce in the future. Child rescuers developed a taxonomy of space in which geography determined destiny. The relationship drawn between the nation and the child enabled child rescuers to articulate a new concept of children's rights, creating a direct claim to citizenship which bypassed the property rights of the parent. The work begun by Dr Barnardo, Thomas Bowman Stephenson, Edward de Montjoie Rudolf and Benjamin Waugh was now recognised as essential for national survival.

Greek authors celebrate Dido under the name of Elissa as the virtuous founder of Carthage. This chapter first considers the medieval tradition of Dido that Marlowe was also heir to. It demonstrates that Dido gains from being read against that tradition, which Tudor translators and printers ushered into early modern culture. This coloured Marlowe's reading of the classics and contributes to the play's rich fabric of irony and pathos. Second, the chapter shows how, although the choice of a proto-feminist stance in Dido is Ovidian in spirit, Marlowe's inventio simultaneously lies in a clever dispositio of Virgilian material. This implies that Dido's seeming inconsistencies on stage result from deeply embedded aesthetic choices. When Marlowe engages in playful intertextual games, he reflects on his own activity as a reader, a translator and a dramatist while sharing with his audience a common historical, literary and imaginary backdrop.

In Barbadian slave society, only free white citizens were legally empowered to own and dispose of property without constraints. This chapter describes white women as passive bystanders in the slave society and economy. Caribbean slavery afforded white women a range of social and economic opportunities that were perhaps beyond the reach of most women in Europe. The chapter analyses the nature of relationships between white women and their female slaves, while also indicating some contradictions of manumission. As there were no legal barriers to women's ownership of slaves, it is possible that wealthy women also invested directly in the slave trade. White Barbadian women's proprietary rights as slave-owners were upheld in the law courts, and even the poorest slaveholding white women could take recourse to the law to protect their property. The chapter outlines the general features of white female participation in the economy of Barbadian plantation society.