A society formed to remove black Americans manages fifteen thousand people

In 1820 the American Colonization Society, founded three years earlier, put eighty eight free black settlers ashore in Liberia. Within ten years the total had reached 1,420, including people released from slavery on condition that they leave the country. The society kept sending ships into the 1890s and moved little more than fifteen thousand people in all, against a black population in the United States counted in the millions. Its backers had never agreed on why they were doing it. Some wanted slavery ended and everyone returned. Some held that people of African descent could not manage in a European society and would do better where they had started. Some wanted missionaries sent. Slaveholders wanted the free black population drained away so that the enslaved would have nobody to look toward. Agents kept raising money and canvassing free black communities in the northern states, and those communities largely declined. Settlers in Liberia wrote back about high prices and hard ground.

Jean-Pierre Boyer governed Haiti from 1818 to 1843. He is remembered for two pieces of legislation. The rural code of 1826 tied the Haitian peasant to a marginal existence and went on doing so long after his fall. The penal code of 1835 placed Vodou under the heading of superstitions and made its practice illegal, punishable by fine and imprisonment. One article specifically exacted fines and prison from anyone who made zombies or cast spells, which meant the state had written a belief about the dead into its criminal law and then undertaken to prosecute people under it. Practitioners responded the way people respond to that: they went further into secrecy, and priests surrounded their worship with mystery and with a reputation for power. Both effects outlasted Boyer by more than a century, and the sensational literature about Haiti drew much of its raw material from the court cases the article produced.

On 1 August 1838 the abolition of slavery took full effect on the British island of Dominica and roughly fourteen thousand people stopped being property. An interim period of apprenticeship had run from 1834 and was supposed to ease owners and slaves into the new arrangement. It settled nothing. Dominica registered one of the lowest ratios of enslaved people to land anywhere in the British Caribbean, and for ecological and historical reasons the plantation had never dominated the island the way it dominated the older sugar colonies. Planters and officials could see what abundant land would mean, and from 1834 they had already brought in severe measures to keep apprentices on the estates. Once apprenticeship ended they used every method available to stop cultivators establishing holdings of their own. Most of the freed people could not read, and they spoke a French based creole rather than English, a survival from the period before Britain took the island in 1763. The fight over land and labour ran on for a century.

In 1876 the British authorities tried to fine Dahomey over the treatment of their honorary vice consul at the port of Whydah. King Glele protested that in all the books written about Dahomey by the French, the Portuguese or the English, from the founding of the kingdom down to his own reign and his father's, no such fine had ever been paid, and that they should look into those books and find such a case if they could. Dahomey kept its history by mouth, but the court had some access to the European written record, whether by reading it or through the reports of visitors. Twenty six years earlier Forbes had watched a woman soldier at a public festival hold up a piece of paper and say that the heir apparent had given it to her for the king, to keep the records of the country on. Law allows that European books may have fed back into Dahomian tradition before colonial rule began.