Wedderburn’s final pamphlet, Address to the Lord Brougham and Vaux, contributed to the early nineteenth-century political “war of representation” about whether Black people in the West Indies would be willing to work for wages after emancipation. Although seeming to reiterate the proslavery claim that enslaved people in the West Indies had better living conditions than European wage laborers, Wedderburn’s vision of dwelling on the land outlined a nuanced, speculative decolonial future. The Conclusion finally argues that narratives of the Romantic revolutionary age should include Black abolitionist geographies, a revolution cultivated on common land with pigs, pumpkins, and yams.

As he rose to leadership of the Spencean Philanthropists in 1817, Robert Wedderburn wrote and published six issues of Axe Laid to the Root, an inexpensive weekly periodical for working-class readers. Axe Laid to the Root instructed its white audience about the radical potential of African-Jamaican land and food-based liberation. The provision grounds, plots set apart from the plantation for enslaved people to grow their own food, were a source of resistance to plantation capitalism, providing food sovereignty and communal identity. The ecological knowledge of the Jamaican Maroons was another source of resistance to plantation economies. Finally, Wedderburn’s writing in “cheap” periodicals aspired to cultivate a transatlantic alliance between the English lower classes, the colonized Irish, and free and enslaved people in Jamaica. The chapter concludes by discussing George Cruikshank’s The New Union Club, which features Wedderburn as a central figure within abolitionist circles.

Horrors of Slavery announced an abolitionist politics unacknowledged by Romantic-era antislavery activists: place-based, self-liberation initiated and led by Black women. Reworking the abolitionist figure of the sorrowful, enslaved Black mother, Wedderburn celebrated his mother, Rosanna, who demanded that his enslaver father manumit him, and championed his grandmother, Talkee Amy, as a higgler and obeah woman who “trafficked on her own account.” Similar freedom practices are then traced throughout The History of Mary Prince. Prince’s repeated petit marronage demanded enslavers’ acknowledgment of her kinship with her parents and husband. As a higgler, like Talkee Amy, Prince used the produce from the provision grounds to assert freedom in fugitive markets. Wedderburn and Prince’s life narratives brought stories of Black women’s place-based freedom practices to a white audience.

This chapter moves backward in time to trace the Maroons’ decolonial relationship with the environment, starting with Queen Nanny, a leader in the First Maroon War and a present-day National Hero of Jamaica. Narratives of Nanny’s warfare against the British noted that her fight included growing pumpkins in the rugged Blue Mountains. The chapter then turns to a critically neglected Romantic-era text, R. C. Dallas’s History of the Maroons. Although primarily a military history, Dallas repeatedly admired the Maroons’ communal “superabundance.” Similarly, J. G. Stedman’s Narrative of a Five Years’ Expedition, accompanied by William Blake’s illustrations, described Maroon settlements as viable, sustainable societies that were notable alternatives to plantation capitalism. The Maroons’ agricultural and culinary “superabundance,” documented by Dallas, Stedman, and Blake alike, suggests a Romantic-era ecological critique rooted in communal decolonial practices, which supplements the Romantic figure of the solitary walker who critiques society by communing with nature.

Wedderburn’s view of Black-led abolition was further outlined in his life narrative, Horrors of Slavery. The narrative initially emerged as a series of letters to a working-class periodical, Bell’s Life in London, after the editor had questioned whether plantation owners ever enslaved their own mixed-race children. The question prompted Wedderburn to share his life story, in which he represented himself as a “product” of plantation slavery and testified to his father’s moral depravity as a “slave-dealer.” Although the letters prompted threatening replies from his half-brother, Andrew Colvile, Wedderburn republished the Bell’s Life letters as a pamphlet that was sold by ultra-radical booksellers in London. Horrors radically tracked Wedderburn’s life from slavery on a Jamaican plantation to his harsh sentence of solitary confinement in an English prison for blasphemous libel, making it an essential supplement to more commonly studied Romantic-era slave narratives, such as Equiano’s Interesting Narrative.

In his Journal of a West India Proprietor, Matthew Lewis documented numerous encounters with the people he enslaved. Guided by Wedderburn’s argument that the provision grounds must be guarded “above all” for Black liberation, this chapter argues that tensions over provision grounds permeated Lewis’s encounters. After granting an additional day per week on the provision grounds as “a matter of right,” Lewis documented that enslaved people were growing poisons, unleashing fires, harboring crowds of destructive livestock, and providing sustenance for self-liberated Black people. Despite noticing these dangers, Lewis wrote to William Wilberforce detailing a plan for emancipating the people he enslaved by giving them his plantation, a proposal feared to be “dangerous to the island.” Lewis’s Journal recorded that his plantations were undermined, not by overt rebellion, but rather by the success of the Black ecological project: The botanical and animal ecologies of the provision grounds were anticipatory abolitionist commons that would be drawn upon in the coming emancipation.

This chapter argues that the provision grounds continued to trouble the Victorian imagination. The radical nature of the provision grounds emerged vividly during and after the abolition of slavery in 1834 when newly freed Black people challenged the plantocracy by staying put on their communal provision grounds. Both antislavery and proslavery writers developed strategies for displacing Black Jamaicans from their land. Abolitionist Joseph Sturge, for example, recommended importing provisions from Haiti to weaken Jamaica’s internal markets and make workers dependent on wages. Thomas Carlyle’s notorious “Discourse” seethed with racist rage focused on “Quashee” surrounded by pumpkins, a synecdoche for independent, agriculturally successful Black people. In Carlyle’s essay, the planter picturesque becomes an abolitionist grotesque of “waste fertility,” an environment of seemingly out-of-control plants and animals swarming around free Black people unwilling to participate in Britain’s wage labor economy. Carlyle’s coinage of “waste fertility” inadvertently illustrated the Black geographies championed by Wedderburn.

Robert Wedderburn was deeply influenced by his enslaved mother and grandmother, who raised him in Jamaica. After migrating to London, he became a key figure in ultraradical circles and was prosecuted by the British government for blasphemous libel. Wedderburn’s vision for abolition from below sought to forge a transatlantic alliance between English agrarian radicals and enslaved people in the Caribbean. Wedderburn’s influence was documented in Robert Cruikshank’s caricature, A Peep in the London Tavern, which depicted him challenging the proto-socialist Robert Owen. After a review of existing scholarship that places Wedderburn within ultraradical circles or focuses on his mixed-race identity, the Introduction argues that understanding Wedderburn’s advocacy for land-based insurrection requires dialogue with scholarship in Black geographies. Wedderburn’s insights about place-based resistance to slavery are then illustrated in a reading of James Hakewill’s Picturesque Tour of the Island of Jamaica.