The National History Museum of Mauritius opened in 1948. It is housed in an French colonial villa built in 1772 that was formerly used as a military hospital, a naval museum and the Museum of Historical Souvenirs. It is managed by the Mauritius Museums Council, under the governance of the Ministry of Arts and Culture. The museum explores the social and cultural history of Mauritius; from its discovery by the Portuguese at the start of the sixteenth century, through its successive colonisations by the Dutch, French and British, up to the end of the nineteenth century.
The first floor of the museum exhibits the Dutch, French and Anglo-French wars. Each room explores a different era with artefacts from the period; these range from furniture and decorative arts to weapons, maritime equipment and ceramics.
On the second floor of the museum there is an exhibition dedicated to the British rule of Mauritius, from 1810 until 1968. The interpretation examines the transformation of Mauritius from a maritime economy to an agricultural one, with a key focus on the production of sugar. Alongside this is a discussion of the use of slavery and the development of the slave trade, indentured labour and Indian immigration. Artefacts here include agricultural tools, paintings and drawings depicting the changing landscape and the workforce, and archival documents.
The National Maritime Museum is the largest maritime museum in the world. It forms part of the Royal Museums Greenwich UNESCO World Heritage Site. The NMM houses ten galleries that all showcase Britain’s Maritime History. Its mission is 'to enrich people’s understanding of the sea, the exploration of space, and Britain's role in world history’. ‘The Atlantic Worlds Gallery,' launched in 2007 for the commemoration of the bicentenary, charts the interconnections between Britain, Africa and the Americas between 1600 and 1850. The gallery is about the movement of people, goods and ideas across and around the Atlantic Ocean from the 17th century to the 19th century. The connections created by these movements affected people across three continents, impacting on their cultures and communities and shaping the world we live in today. Four main themes are explored within the gallery, including exploration, war, enslavement and resistance. These displays benefited extensively from the museum's purchase of the Michael Graham-Stewart Slavery Collection in 2002. 'Atlantic Worlds' charts the triangular trade through African civilisations, enslavement and the Middle Passage, and the abolition movement. It recounts the stories of some of the people involved in the resistance movement and the campaign for the abolition of the transatlantic slave trade – including Toussaint l’Ouverture, Olaudah Equiano and Samuel Sharp whose acts of resistance and rebellion were crucial to the turning of European public opinion against the trade. Its narrative also goes beyond the achievement of legal abolition in Britain, to include discussions of the Royal Navy's involvement in suppressing the trade world wide.
The National Museum Afroperuano (or National Museum of Afro-Peruvian History) opened in 2009. Housed in the 'House of Thirteen Coins', in Lima, the museum is dedicated to acquiring, preserving and interpreting objects relating to African history in Peru.
The exhibitions begin by examining the arrival of Africans in Peru, via the Portuguese slave trade. The interpretation explores the process of enslavement and transportation alongside the nature of plantation work and the treatment of the enslaved by the Portuguese. A range of artefacts, artist representations and artefacts visually present these issues to visitors.
The exhibition examines the abolition of slavery in 1856 following the rise of Simon Bolivar and the independence of Peru. Objects and photographs then depict the influences of African culture in different aspects of Peruvian life, including music, dress, art and food.
The National Museum of African American History and Culture opened in September 2016, after more than a century of development. Designed to "tell the American story through the lens of African American history and culture," it forms the only national museum in the USA that is exclusively devoted to the documentation of African American history and culture. It stands on Washington's National Mall as the newest, nineteenth museum of the Smithsonian Institute. Established by an Act of Congress in 2003, the museum has had over one million visitors since its opening.
The displays in the museum are divided into two halves. There are three history galleries, charting key events in the history of America, with specific reference to the experience of the African American community. These galleries begin with displays about Africa prior to the slave trade, showcasing the rich culture and advanced nature of civilisations there. The displays then move on to enslavement, the Middle Passage and Plantation Life. In all of these displays, the experience of the enslaved people is central to the interpretation, and much use is made of archive material, providing quotations which bring the voices of the enslaved to the fore of the narrative.
The displays in the history galleries go on to interpret abolition, reconstruction, emancipation and Civil Rights. They end with the inauguration of Barack Obama in 2009. The displays make use of a wealth of collections, some 36,000 objects now belong to the museum. The key to the narrative throughout all of these displays is the central position of African Americans to the national history of America.
The other side of the museum consists of three 'community galleries.' Again these focus on the achievements of African Americans, through themes like sport, military, theatre, television, literature and art. Here, some of the museum's 'celebrity' artefacts, including Michael Jordan's NBA finals jersey and one of Jimi Hendrix's vests. This section of the museum also houses the 'Robert Frederick Smith Explore Your Family History Centre,’ where visitors can look at digitised archive material with expert guidance to explore their own family tree.
The Angolan National Museum of Slavery (or Museu Nacional da Escravatura in Portugese) was founded by the National Institute of Cultural Patrimony in 1997. Its main aim is to depict the history of slavery in Angola. The museum is situated in a chapel which once belonged to Álvaro de Carvalho Matoso, one of the largest Portugese slave-traders in the eighteenth century. It is also next door to Capela da Casa Grande, a seventeenth-century structure which was once used for baptising enslaved Africans before they were shipped to the Americas. The museum has a large collection of items that were utilised in the slave trade, as well as items relating to African culture pre- and post- transatlantic slave trade and a vast photography collection. Situated 15.5 miles outside the city of Luanda, the museum forms an extraordinary landmark along the "Slave's Route."
While the museum itself is realtively modest, it's aim is a big one; 'it is a testament and a reminder of the history of the Angolan people who lived in the day of slavery and it stands as a monument to those who suffered and were affected by slavery.' The narrative in the museum focusses predominantly on Portugal, the main European slave trader in the Angola region. It provides a contextual history of the Atlantic Slave Trade, as well as highlighting slavery in Africa before the involvement of Europeans.
The National Museum of the Royal Navy is located in Portsmouth’s Historic Dockyard. Its aim is, ‘to make accessible to all the story of the Royal Navy and its people from earliest times to the present.’ The museum, housed in a former naval storehouse, receives almost one million visitors per year.
Through five galleries, the museum charts the development of the Royal Navy and the experiences of the people who served in it. In the ‘Sailing Navy’ gallery, visitors can find out about the initial professionalisation of the navy during the eighteenth century. There are exhibits which discuss rations, health, hand-to-hand combat and available honours.
In this gallery, there is also a section of the display which discusses the other roles played by the Royal Navy, in addition to participation in conflict. The most striking exhibit in this section is a diorama model which depicts the use of the Royal Navy in the suppression of the slave trade, after the abolition of 1807. A little-known story in the British antislavery narrative, the model is accompanied by interpretive text which provides some context about the transatlantic slave trade and the campaign to abolish it. In addition, it also goes some way to outlining the prolonged involvement of Britain in eliminating other European slave trading in the years following 1807. While there are no artefacts used in narrating this story, the diorama itself provides a visualisation of the practice of suppression.
The National Underground Railroad Freedom Centre opened in August 2004 and has since strived to tell the stories of those who have fought for freedom from the Underground Railway to the present day in the hope of challenging people’s ideas about inclusivity and freedom. The museum also aims to encourage and inspire people to promote and work towards freedom. Its position next to the Ohio River is a poignant reminder of its purpose as this river separated the southern slave states from the free states of the North. The National Underground Freedom Centre examines America’s heritage alongside discussions of contemporary slavery and human trafficking. It also forms part of a group of 'Museums of Conscience' alongside three others across the United States, including the United States Holocaust Memorial Museum. The National Underground Railroad Freedom Centre reveals stories about freedom’s heroes: the men, women and children who challenge inequities to pursue greater freedom for their brothers and sisters. Through a series of rolling ‘special exhibitions’ and its vast collections displayed in several permanent exhibition spaces, the museum highlights the long history of enslavement in America, and its continuing legacy in the modern world.
The centre's most significant artifact is an original slave pen (or prison) originally built in 1830, and thought to be the only surviving example in the world. Visitors can walk through the pen and see some of the names of the people who were once held there. Alongside the pen, which is housed in its own exhibition space on the museum's second floor, there is a permanent exhibition, 'From Slavery to Freedom.' This exhibition covers three hundred years of slavery from its introduction to the Americas to its abolition. 'From Slavery to Freedom' is funded by the Oprah Winfrey Foundation and features a range of collections, including artefacts, archaeological specimens and paintings.
The centre also houses the 'world's first museum-quality, permanent exhibition on the subjects of modern-day slavery and human trafficking'; 'Invisible: Slavery Today' uses the experiences of five individuals who have been caught up in different forms of contemporary slavery and exploitation to highlight the issue in the modern world, as well as including examples of modern antislavery work around the world.
The centre also contains examples of interactive exhibits, with films, hands-on activities and live gallery talks, aimed at providing their visitors with a multi-sensory experience.
The Odell S. Williams Now and Then African-American Museum was established by Sadie Roberts-Joseph in 2001. The museum is named for Odell S. Williams, a well-loved educator in the Baton Rouge area. It was founded as Joseph identified a need in the local community for a cultural space that celebrated African American history.
The museum has a range of vibrant exhibits, showcasing the contributions of local African Americans through history, across a range of different fields. These include, music, cuisine, education, politics and business. Visitors can step onboard an authentic bus from 1953 and explore Baton Rouge's role in the civil rights movement.
The museum's display on agriculture looks at the early plantation economy of the area, and the key crops that were grown then. It also explores the experience of the enslaved Africans that who used as labour on those plantations.
It has a broad events programme, and runs the area's annual Juneteenth event.
The Old Residency Museum is housed in a colonial building, designed in Scotland and shipped to Nigeria during the 1880s. It previously housed the British colonial administration in Nigeria. The museum holds the largest collection of Nigerian documents and artefacts in the world. It focusses on the history of the Calabar and Cross River Regions, as well as slavery, and is managed by the National Commission for Museums.
The first exhibition encountered by visitors on their entry to the museum explores the four centuries of the trade in people that permeated Nigeria and the region. There is a significant display of European items that were used as trade goods in exchange for enslaved Africans. This includes Venetian glass beads, pewter pots, ceramic pots, shaving sets and guns. Other displays include items that illustrate the brutal nature of enslavement, including chains and manacles.
The museum's other exhibition examines the production processes of palm oil, as one of the most important exports to Calabar, after the abolition of the slave trade.
The first African-American Museum, the Old Slave Mart Museum has been open sporadically since 1938. Located in Charleston, South Carolina, it was built in 1859. It is thought to have been the last surviving slave auction gallery in South Carolina. It was used briefly before the American Civil War ended slavery in the American South.
The building itself is living history, and inside there are displays attesting to what happened there, as well as providing wider context about American slavery and its lasting legacies. The collections are quite sparse in terms of objects from the slave trade but there are many photographs.
The museum makes use of personal testimonies to bring the history to life through the voices of the enslaved and their descendants. These are presented as audio clips, available for visitors to sit and listen to. The interpretation features many examples of statistics, as well as maps and contemporary images.
All of the above forward the museum's mission to broaden public understanding of Charleston as a slave-trading centre in order to reach out to the local community.
The People's History Museum (PHM) is Britain’s national museum of democracy, telling the story of its development in Britain; past, present and future. It is located in Manchester, the world's first industrialised city and aims to ‘engage, inspire and inform diverse audiences by showing there have always been ideas worth fighting for’. Attracting over 100,000 visitors a year, with free entry, the museum outlines the political consciousness of the British population beginning with the Peterloo Massacre in 1819. The British transatlantic slave trade and the abolition movement feature in this discussion early on in Main Gallery One. In a small display, the interpretation discusses the role of slave-produced cotton in the rise of Manchester as an industrial powerhouse. It goes on to describe the important role that the people of Manchester had in supporting the abolition campaign. The focus is on the local experience. This is also illustrated with one of the exhibition’s key interpretive characters, William Cuffay, a mixed-race Chartist leader whose father was a former slave. In Main Gallery Two, the displays are brought closer to the present day, other issues explored include anti-racism and attitudes towards migration and multiculturalism. There is a clear link, although not explicitly expressed, in the interpretive text between these ideas and the lasting legacies of Britain's involvement in the slave trade.
Pniel Museum is a small community-run museum which opened in 2013 in the village of Pniel, close to Stellenbosch. It has its roots in a long-running project, dating back to the unveiling of the Freedom Monument on the werf area of the former Papier Moelen manor house (which now houses the museum) in 1993. Pniel itself is a former Apostilic Union mission station which was established in 1843. Many of its early inhabitants were purportedly enslaved people looking for somewhere to settle following the ending of the five year apprenticeship period in 1839. It was designated a rural coloured group area under apartheid. A small group of locals have a clear sense of pride in their history, and embrace their connections with slavery which is taken as Pniel’s formative experience. The Freedom Monument – which celebrates emancipation – was reflective of this, and subsequent developments including two further monuments and the museum have advanced this engagement with the past. The museum itself offers a thorough overview of local history, partially laid out in the form of a historical farmhouse, and partially based on interpretive content. There is no exhibition dedicated to slavery at Pniel Museum, however the links between Pniel and slavery are evident at various points. Additionally, staff (local volunteers) are happy to talk about the links both they and Pniel hold with slavery. Perhaps the most important display in terms of slavery is a family tree of the Willemse family. At the top sits a photograph of Adriaan Willemse who is described as ‘a freed slave who settled on the Pniel mission station and became the father of almost 70% of Pniel inhabitants’. The museum functions as something of a community archive featuring donated objects ranging from cutlery to trade implements. There are, however, no objects which belonged to the village’s early and formerly enslaved inhabitants.
The Pompey Museum is named after a courageous enslaved man who led a slave revolt from the Rolle Plantation on Steventon, Exuma, Bahamas. Vendue House, where the museum is located, was built in the 1790s and operated as a market place where enslaved people and other goods were sold during the nineteenth century. The house was opened as a one-room museum in 1992 and was redeveloped in 2014.
The museum is dedicated to the preservation and interpretation of the lived experience of enslaved people, particularly during transatlantic slavery, and its aftermath in The Bahamas. It features a small selection of objects and images that complement these themes. Following its redevelopment in 2014, the museum curated a powerful exhibition entitled 'Wade in The Water: Peter Mowell, the Last Slave Ship in The Bahamas' which charted the plight of the enslaved Africans on the slave ship that wrecked off Lynyard Cay in the Abacos in 1860.
The Prestwich Memorial opened in 2008 as an attempt at resolving a protracted and sometimes unsavoury dispute sparked in 2003 when a property developer discovered human remains in central Cape Town whilst digging the foundations for an apartment complex. These remains were likely those of the colonial working classes, buried in the many unmarked eighteenth and nineteenth century graves. For certain activists, the remains were identified as those of their enslaved ancestors. A dispute began between people opposing exhumation on the grounds of respect for ancestors, versus those who advocated exhumation owing to the unprecedented opportunities offered to furthering historical and scientific knowledge. Following a public consultation process, the bones were exhumed, but were not subjected to analysis.
The memorial was constructed on behalf of the City of Cape Town municipality to house the remains, and provide an exhibition space to explain the affair. The opening of an artisan coffee shop named Truth in the memorial building in 2010 however created further contestations on the grounds of taste and respect for the dead.
The memorial features a number of fixed interpretation boards which explain the colonial burial system, the unmarked cemeteries beneath the modern city, and the type of people likely to have been buried in them. Enslaved people, of course, feature in this number. The bones themselves are situated in an ossuary area, accessible by a low entrance. They are separated from the public by a wooden gate. Whilst research applications to study the bones are invited, no applications have been accepted at the time of writing by a panel including stakeholders from various sides of the exhumation debate.
The Queensland Museum is a museum of natural history, science, human achievement and local interest that was founded by the Queensland Philosophical Society in 1862. Over the last century it has been housed in various sites, namely former colonial administrative buildings, until the local government had a purpose built site constructed for the museum on Brisbane's South Bank in 1986. Funded by the Queensland Government, the Queensland Museum Trust operates a number of sites in addition to the Queensland Museum. These include the Science Centre, the Queensland Museum of Tropics and the Workshops Rail Museum.
The museum's aim is to connect its visitors to Queensland the place, the people and the region's position in the world through artefacts, interactives and events. There are over one million items in its collections. The permanent exhibitions look at Queensland's ecological and social development.
In 'Histories of Queensland,' the exhibition explores the theme of migration to the area. As well as examining the European migration to the area during the eighteenth and nineteenth centuries, the displays discuss the role of indentured labourers from the South Sea Islands. These people were forcibly transported from their homes to work in Queensland's sugar industry. The display informs visitors about the hardships faced by these individuals and the negative legacies this brutal enslavement inflicted on the South Sea Islands from the nineteenth century until today.
The Reginald F. Lewis Museum of Maryland African American History and Culture was created out of the passion and activism of businessman Reginald F. Lewis. Lewis rose from humble beginnings to earn a place at Harvard Law School, establish the first African American law firm on Wall Street and become the wealthiest African American in the US. In 1993, he died suddenly after a short illness. During his illness, he made known his desire to create a museum of African American culture and after his death, the non-profit foundation started in his memory accomplished that.
The museum is located in downtown Baltimore close to one of the several locations of former slave pens. The collection 'explores the African American experience and tells the universal story of the struggle for liberty, equality and self-determination.' The main collection is housed on the third floor and is divided into three sections: Building Maryland, Building America; The Strength of the Mind; Things Hold Lines Connect. Building Maryland, Building America has a heavy focus on slavery, explaining the roles of the enslaved in urban and rural environments. Unlike the cotton plantations of the Deep South, Maryland slavery ranged widely: tobacco plantations, shipyards, oyster shucking and iron furnaces to name a few.
Throughout the exhibitions, the interpretive text is supplemented with interactive displays, video and audio presentations and artwork. The overreaching message of the museum is that African Americans have contributed to the US since their initial forced arrival and have worked tirelessly to better their plight; through emancipation, the right to vote, the Civil Rights Movement and into the more recent social movements. The museum does not shy away from presenting the brutal side of slavery and Jim Crow, with slave collars, shackles, reward notices and video in connection to lynching are sensitively displayed.
The ground floor of the museum hosts temporary exhibitions and there is dedicated education space for the many school trips they host during the year. The museum also provides learning resources to assist with the local curriculum, offering lesson plans and outreach sessions in local schools. Throughout the year, the museum hosts a diverse range of events. The museum is open Wednesday through Sunday with a small admission fee.
The River Road African American Museum (RRAAM) was originally housed at Tezcuco Plantation, and opened in 1994. Due to a fire, it was relocated to its present site, a restored Caribbean-style cottage from the 1890s, in 2003. Before the museum opened, there was nowhere that charted the narrative of African American experience in the rural counties along the Mississippi. It developed its collections through donations; of buildings, objects, family documents, photographs, maps and pieces of art. The RRAAM opened with the aim of educating its visitors about the lives of Africans Americans who lived and worked on the sugar and rice plantations in the region. It has since been recognised as an international repository for African American culture in Louisiana. It hosts a varied public programme alongside its permanent displays, including touring exhibitions, concerts, lectures and school workshops.
The museum's website outlines its focus as 'more than just a slavery museum'; its key themes throughout the permanent exhibits are freedom, resilience and reconciliation. Five of the museum's displays focus on the contribution of African influence in key areas of Louisiana culture, including jazz, cuisine, medicine, art and inventions.
One key exhibit features a collection of slave inventories from local plantations- the museum lists the names of over 5,000 enslaved people. 'Free People of Colour' follows on from this as an exhibit which showcases the hundreds of people who obtained their freedom in Ascension. Outside, the RRAAM has built a 'Freedom Garden' which reveals the history of Louisiana's involvement in the Underground Railroad using a range of plants that would have been cultivated by the enslaved, both in Africa and on the plantations.
The Rokeby Museum presents a 'nationally significant Underground Railroad story tucked inside a quintessential Vermont experience.' The museum was established in 1961, and covers 100 acres, with ten historic buildings. Originally a prosperous merino wool farm, Rokeby was owned by the Robinson family during the nineteenth and twentieth centuries. The family were abolitionists, and provided a safe haven for fugitive slaves from the American South.
The Underground Railroad Education Centre which marks the entrance to the museum houses the sites permanent museum exhibitions. 'Free & Safe: The Underground Railroad in Vermont' tells the stories of Jesse and Simon; two fugitive slaves who found shelter at Rokeby during the 1830s. Using a range of historic documents and artefacts the exhibition traces their journey from slavery to freedom. It also introduces the Robinson family and their support of the American abolition movement. The use of audio and film, recreating some of the voices of the exhibition's main characters, brings the history to life for visitors.
The rest of the museum is made up of historic buildings, including the main farmhouse, that have been restored and refurnished in order to provide visitors with a glimpse as to what life would have been like on the farm when Jesse and Simon were there. It is thought that both would have spent a significant length of time working on the farm before moving on towards Canada.
The San Diego Museum of Man is an anthropological museum that originated from the 1915 Panama-California Exposition that celebrated the opening of the Panama Canal. Over the last century, the museum has expanded and developed in its original buildings at San Diego's Balboa Park. It took its present name in 1978. The museum's mission is to inspire human connections by exploring human experiences, around the world and through the ages.
The museum features twelve permanent exhibitions that explore a range of themes linking to human development and cultures. These include 'Ancient Egypt', 'Living with Animals' which explores the human practice of keeping pets, and 'PostSecret' which examines the concept of secrecy throughout societies.
Another permanent exhibition, 'Race: Are we so different?' explores the distinctions of race and the origins of racism in America. A timeline maps instances of racism throughout the nation, and includes focusses on Native American communities, as well as enslaved Africans, Civil Rights and the Jim Crow era. Text interpretation also includes biological facts about race and genetics to address long held historic views about hierarchies of race.
Initially a temporary exhibition, it was so successful with visitors the museum decided to house it permanently. 'Race: Are we so different?' was developed in conjunction with the American Anthropological Association and the Science Museum of Minnesota. The exhibition features heavily in the museum's school programmes in providing a platform to promote discussion of feeling, thinking, acting, and reflecting on race and identity, and to raise awareness and build positive relationships across communities in America today.
The Sendinggestig opened in 1977, situated in an old mission church which still functions for ceremonial purposes though lost its congregation – which mainly comprised poorer black and coloured people – when the terms of the Group Areas Act were applied to inner city spaces. The museum is colloquially referred to as the ‘Slave Church’, reflecting the presence of enslaved people in its original congregation founded in 1804. It is one of 28 museums affiliated with the Western Cape Provincial Government’s Museum Service. As well as providing funding, the Museum Service offers technical support in developing exhibitions. The Sendinggestig was originally conceived as a mission museum, and updated displays installed by the Museum Service in 2011 reflect this focus.
The displays installed in 2011 move beyond Eurocentric interpretations of history to offer a more inclusive history of mission activity and religious freedoms in the Cape Town area. Reference, for example, is made to the connections between slavery and the development of Islam in South Africa. In offering the building space to outside groups and performers, the museum also works to provide opportunities for alternative interpretation. This includes groups who identify with enslaved and Khoisan people as ancestors, and seek to reimagine their lives through song, poetry, and dance. A regular series of public events are held and attract sizeable audiences, whilst 1 December Emancipation Day is marked annually.