Materialism, slavery, and the history of Jamaica

This essay explores the racial theories of Edward Long, the West Indian planter and slave owner who published his History of Jamaica in 1774. Long's polygenism, it argues, looks strikingly different from that we are more familiar with from nineteenth-century sources. The reason for the difference is twofold. First, although Long was willing to buck biblical orthodoxy, he balked at materialism, a position that gained traction in racial studies following the successes of the phrenological movement in the early nineteenth century. Second, Long presents us with a (relatively rare) case of an eighteenth-century writer on "race science" with political sympathies toward a part of the world that was both outside the bounds of the European metropole and contained a majority black population. As a result, one finds a fundamental ambivalence in his writings on race, an ambivalence that stemmed directly from his desire to manage social relations and political systems in a slave society. Metropolitan figures who believed in-the fixity of race (regardless of the question of origin) made a cornerstone of their position the essential identity of newly arrived African slaves and their descendants. For Long, however, the difference between "salt-water" and "creole" Negroes was to be the solution to the most pressing social problem of the sugar islands: slave insurrection. This understanding of the (potential) political and social differences between generations of slaves required a physical corollary: Long's polygenism presumed less fixity than the monogenism of a figure like Immanuel Kant.