Abstract
Slavery as a metaphor had a widespread appeal and a long pedigree. Love, as the strongest of emotional bonds, was an obvious subject. In eighteenth-century London, James Boswell, white and pro-slavery, employed it whimsically to describe male subjection to female attraction; in nineteenth-century Philadelphia, Sarah Forten, a black contributor to her city’s anti-slavery bazaar was charmed by a local effusion employing the same technique.1 In Ireland this playful, heterosexual approach was less in evidence but the analogy with religious experience echoed down the ages from St Patrick’s declaration that he was a slave of Christ to the eighteenth-century Presbyterian and nineteenth-century evangelical assertion that Irish Catholics were enslaved by Popery. By this time however the changing political world was producing an array of direct comparisons, as well as the continued use of implicit analogies, between black bondage and Irish conditions.
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Notes
Denis Taaffe in Andrew O’Reilly, Reminiscences of an Emigrant Milesian, vol. ii, p. 227, quoted in Janet Todd, Rebel Daughters, Ireland in Conflict 1798 (London, 2003), p. 165.
William Thomson, A Tradesman’s Travels, in the United States and Canada, in the Years 1840, 41 and 42 from Willie Lee Rose, A Documentary History of Slavery in North America (London, 1999), pp. 363–68.
Philip Wright (ed.) Lady Nugent’s Journal of her residence in Jamaica (Kingston, Jamaica, 1966), p. 53.
R. Fogel, Without Consent or Contract, the Rise and Fall of American Slavery (London, 1991), p. 132.
Cormac O’Grada, Ireland, a New Economic History 1780–1939 (Oxford, 1995), p. 85.
K. Theodore Hoppen, Ireland since 1800, Conflict and Conformity (London, 1989), p. 39.
Peter Kolchin, American Slavery 1619–1877 (London, 1995) pp. 109, 148–52, 165.
Arthur Young, A Tour in Ireland, vol. ii, p. 54, quoted in Janet Todd, Rebel Daughters. Ireland in Conflict 1798 (London, 2003), pp. 57–8.
Ronnie W. Clayton, Mother Wit: the ex-Slave Narratives of the Louisiana Writer’s Project (1990), pp. 178–80.
Maunsel White to James N. Bracewell, 17 May 1848, quoted in William K. Scarborough, The Overseer: Plantation Management in the Old South (Louisiana, 1966), p. 71.
Frederick Law Olmsted, The Cotton Kingdom: a Traveller’s Observations on Cotton and Slavery in the American Slave States, (New York, 1953) p. 215.
From John D. Vose tour of N.Y. … … .1850? Graham Hodges ‘Desirable Companions and Lovers’ in Ronald H. Bayor and Timothy J. Meagher (ed.) The Irish in New York (Baltimore and London, 1996) p. 113.
P. D. Morgan, ‘Encounter with Africans and African-Americans’, in B. Bailyn and P. D. Morgan (ed.), Strangers within the Realm (Chapel Hill, 1991), p. 172.
The life, history and unparalleled sufferings of John Jea, the African preacher (1815) in Henry Louis Gates jr and William L. Andrews (ed.), The Pioneers of the Black Atlantic, Five Slave Narratives from the Enlightenment 1772–1815 (Washington, 1998), p. 428.
Stella Tillyard, Aristocrats, Caroline, Emily, Louisa and Sarah Lennox, 1740–1832 (London, 1995), p. 331.
Kerby A. Miller, ‘Scotch Irish’, ‘Black Irish’ and ‘Real Irish’: Emigrants and Identities in the Old South,’ in Andy Bielenberg (ed.), The Irish Diaspora (Longman, 2000), p. 148.
C. Peter Ripley, Black Abolitionist Papers, vol. 1 The British Isles 1830–65, London, 1985, pp. 332–4.
Quinlan, Strange Kin, pp. 60–5. Quilan’s work includes an interesting discussion of three books published on the Healys since 1954. Albert Foley, BishopHealy: Beloved Outcaste (New York, 1954),
Albert Foley, Dream of an Outcaste (Alabama, 1989) and James M. O’Toole, Passing for White.
Joan R. Sherman (ed.), Tales of Conjure and the Color Line, 10 Stories by Charles Waddell Chestnutt, (New York, 1995) pp. iii–vi.
Alex Haley, Roots (London 1991), p. 661.
Stella Tillyard, Citizen Lord: Edward Fitzgerald 1763–1798 (London, 1998), pp. 249–50.
Alex Haley and David Stevenson, Queen (London, 1993), p. 669.
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© 2007 Nini Rodgers
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Rodgers, N. (2007). A Special Relationship?. In: Ireland, Slavery and Anti-Slavery: 1612–1865. Palgrave Macmillan, London. https://doi.org/10.1057/9780230625228_15
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DOI: https://doi.org/10.1057/9780230625228_15
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