A culture of hyper-vigilantism and the conflation of skin colour with criminality did not begin with the abolition of slavery or with the current age of mass incarceration. Joseph Yannielli and Christine Whyte explore its 18th-century origins in metal chains, runaway advertisements and the establishment of modern policing.
Madge Dresser argues that statues of slave traders, such as Edward Colston, often served complex local and civic objectives, which were inextricable from historical processes which silenced the voices of enslaved Africans.
How did Atlantic slavery end? Diana Paton argues that erasing the Haitian Revolution preserves the fiction that Britain is and was a progressive outlier in relation to race and racism
