contextual perspective. Furthermore, we witnessed a dismantling of academic traditions which fed on the visions of dominance and hegemony of the systems of slavery, colonialism and republicanism. There was thus a break from historiographical images, which ultimately gave the historical subject of enslavement the position of central player in 'local freedom societies' (Almario García, 2012, p. 74). In other words, a set of libertarian and insurgent communities was being formed at a time of aesthetic construction of diverse political identifiers of freedom within the slavery system (Jiménez, 2004, pp. 15-20). This fracture in the historiographical image of enslavement was accompanied, complemented and fed by several studies and analyses which, along with the conjunctural advent of independence and the republic, gave conceptualized transcendence to slave rebellion through protest marches, insubordination and buttresses to the hegemonic construction of the nationState, in addition to inter-ethnic and political relations. The results can be seen in the work of Zuluaga and Bermúdez-Escobar (1997), as well as in studies by Almario García (2005 and 2012) and Díaz Casas (2015). Almost uniquely, Leal (1998) introduced a novel and provocative element which has not yet been properly investigated: the possible connection between uprisings of enslaved people in the Colombian Pacific and those in the Caribbean, particularly the English-speaking Caribbean, whence Barule, the leader of the Tadó uprising, came in 1728.