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Libros sobre el tema "Post-Slavery society"

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Publicado: 7 de julio de 2024
Última modificación: 7 de julio de 2024

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1

Scarr, Deryck. Seychelles since 1770: History of a slave and post-slavery society. London: Hurst & Co., 2000.

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2

Seychelles since 1770: History of a slave and post-slavery society. Trenton, NJ: Africa World Press, 1999.

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3

Arthur, Miller. The Crucible: And Related Readings. Evanston, Illinois, USA: McDougal Littell, 1997.

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4

Linda, Ellis, Duer Amy K y Prentice-Hall inc, eds. Prentice Hall literature: Timeless voices, timeless themes : The American experience. Upper Saddle River, N.J: Prentice Hall, 2000.

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5

Duer, Amy K. Prentice Hall literature: Timeless voices, timeless themes : The American experience. Upper Saddle River, N.J: Prentice Hall, 1999.

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6

Arthur, Miller. The portable Arthur Miller. New York: Penguin Books, 1995.

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7

Arthur, Miller. The Portable Arthur Miller. 6a ed. New York, USA: Penguin Books, 2003.

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8

Arthur, Miller. Collected Plays 1944-1961. New York, USA: Library of America, 2006.

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9

Arthur, Miller. Collected plays, 1944-1961. New York, NY: Library of America, 2006.

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10

Arthur, Miller. Collected plays, 1944-1961. New York: Library of America, 2006.

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11

Miller, Arthur. The Crucible. New York, USA: Penguin Books, 2003.

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12

Miller, Arthur. Hexenjagd. Frankfurt am Main: Fischer Taschenbuch Verlag, 1987.

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13

Arthur, Miller. The crucible: A play in four acts. New York: Viking Press, 1986.

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14

Arthur, Miller. The Crucible: Text and Criticism. Editado por Gerald Weales. New York, N.Y., USA: Penguin Books, 1996.

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15

Arthur, Miller. The Crucible. 2a ed. New York: Penguin Books, 2016.

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16

Arthur, Miller. The Crucible: A Play in Four Acts. Harmondsworth, Middlesex, England: Penguin Books, 1986.

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17

Arthur, Miller. The Crucible. 4a ed. Harlow, Essex: Heinemann, 1993.

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18

Arthur, Miller. The crucible: A play in four acts. New York: Penguin Books, 2003.

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19

Arthur, Miller. Hexenjagd. Frankfurt am Main, Germany: Fischer Taschenbuch Verlag GmbH, 1998.

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20

Arthur, Miller. The Crucible: A Play in Four Acts. New York, N. Y., USA: Penguin Books, 1995.

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21

Arthur, Miller. Les sorcières de Salem: Pièce en quatre actes. Paris: Robert Laffont, 2015.

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22

Arthur, Miller y Bernhard Reitz. The Crucible: A Play in Four Acts. Stuttgart: Philipp Reclam, 2005.

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23

Arthur, Miller. The Crucible: A Play in Four Acts. New York, USA: Penguin Books, 2002.

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24

Arthur, Miller. The Crucible. New York: Penguin Books, 2003.

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25

Arthur, Miller. The Crucible. Oxford, United Kingdom: Oxford University Press, 2019.

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26

Scarr, Deryck. Seychelles Since 1770: History of a Slave and Post-Slavery Society. Africa World Press, 2000.

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27

Scarr, Deryck. Seychelles Since 1770: The History of a Slave and Post-Slavery Society. C. Hurst and Company (Publishers) Limited, 2018.

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28

Bellows, Amanda Brickell. American Slavery and Russian Serfdom in the Post-Emancipation Imagination. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469655543.001.0001.

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The abolition of Russian serfdom in 1861 and American slavery in 1865 transformed both nations as Russian peasants and African Americans gained new rights as subjects and citizens. During the second half of the long nineteenth century, Americans and Russians responded to these societal transformations through a fascinating array of new cultural productions. Analyzing portrayals of African Americans and Russian serfs in oil paintings, advertisements, fiction, poetry, and ephemera housed in American and Russian archives, Amanda Brickell Bellows argues that these widely circulated depictions shaped collective memory of slavery and serfdom, affected the development of national consciousness, and influenced public opinion as peasants and freedpeople strove to exercise their newfound rights. While acknowledging the core differences between chattel slavery and serfdom, as well as the distinctions between each nation’s post-emancipation era, Bellows highlights striking similarities between representations of slaves and serfs that were produced by elites in both nations as they sought to uphold a patriarchal vision of society. Russian peasants and African American freedpeople countered simplistic, paternalistic, and racist depictions by producing dignified self-representations of their traditions, communities, and accomplishments. This book provides an important reconsideration of post-emancipation assimilation, race, class, and political power.
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29

Grinberg, Keila. A Black Jurist in a Slave Society. Traducido por Kristin M. McGuire. University of North Carolina Press, 2019. http://dx.doi.org/10.5149/northcarolina/9781469652771.001.0001.

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Now in English for the first time, Keila Grinberg's compelling study of the nineteenth-century jurist Antonio Pereira Rebouças (1798–1880) traces the life of an Afro-Brazilian intellectual who rose from a humble background to play a key--and conflicted--role as Brazilians struggled to define citizenship and understand racial politics. One of the most prominent specialists in civil law of his time, Rebouças explained why blacks fought stridently for their own inclusion in society but also complicitly embraced an ethic of silence on race more broadly. Grinberg argues that while this silence was crucial for defining spaces of social mobility and respectability regardless of race, it was also stifling, and played an important role in quelling political mobilization based on racial identity. Rebouças’s commitment to liberal ideals also exemplifies the contradiction he embodied: though he rejected movements that were grounded in racial political mobilization, he was consistently treated as potentially dangerous for the single fact that he was of African origin. Grinberg demonstrates how Rebouças’s life and career—encompassing such themes as racial politics and identities, slavery and racism, and imperfect citizenship—are central for our understanding of Atlantic slave and post-abolition societies.
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30

Olwig, Karen Fog. Small Islands, Large Questions: Society, Culture and Resistance in the Post-Emancipation Caribbean. Taylor & Francis Group, 2014.

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31

Olwig, Karen Fog. Small Islands, Large Questions: Society, Culture and Resistance in the Post-Emancipation Caribbean. Taylor & Francis Group, 2014.

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32

Olwig, Karen Fog. Small Islands, Large Questions: Society, Culture and Resistance in the Post-Emancipation Caribbean. Taylor & Francis Group, 2014.

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33

Olwig, Karen Fog. Small Islands, Large Questions: Society, Culture and Resistance in the Post-Emancipation Caribbean. Taylor & Francis Group, 2014.

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34

Olwig, Karen Fog. Small Islands, Large Questions: Society, Culture and Resistance in the Post-Emancipation Caribbean. Routledge, 2014.

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35

Childs, Matt D. y Manuel Barcia. Cuba. Editado por Mark M. Smith y Robert L. Paquette. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780199227990.013.0005.

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This article reviews scholarship on the history and historiography of slavery in Cuba. In the sixteenth-century, Africans crossed the Atlantic and accompanied Diego Velésquez and other Spanish conquistadors in the first expeditions sent to subjugate Cuba. Africans served in post-conquest Cuba as enslaved assistants to powerful military and political officials or as domestic servants. During the nineteenth-century heyday of plantation slavery, Cuban social and political life centred on the master-slave relation. Foreign capital and foreign political pressure — British abolitionism and United States annexationism, for example — began to shape Cuban slavery beyond the contours of Spanish colonialism alone. The transatlantic slave trade lasted longer to Cuba than to any other New World slave society with final abolition coming only in 1867.
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36

Wood, Betsy. Upon the Altar of Work. University of Illinois Press, 2020. http://dx.doi.org/10.5622/illinois/9780252043444.001.0001.

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This book examines how debates about children and their labor shaped the way Northerners and Southerners defined fundamental concepts of American life such as work, freedom, morality, and the market from the 1850s through the 1930s. Initially, Northerners and Southerners clashed over child labor in the context of the sectional crisis over slavery. For decades after the Civil War, debates about child labor bore the traces of this sectionalist conflict. Reformers, who eventually came to see child labor as the worst evil of the nation since slavery, mobilized politically in a national movement to abolish child labor with the power of the progressive state, liberating children to develop their potential in a burgeoning consumer market society. To defeat this movement, the opponents of reform also mobilized politically, asserting an opposing vision of American freedom that drew on traditional understandings of familial authority and the moral value of free labor. Tracing the ideological origins and the politics of the battle over child labor over the course of eighty years, this book tells the story of how child labor debates bequeathed an enduring legacy of sectionalist conflict within a post-emancipation, modern capitalist society.
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37

Polgar, Paul J. Standard-Bearers of Equality. University of North Carolina Press, 2019. http://dx.doi.org/10.5149/northcarolina/9781469653938.001.0001.

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This book recovers the racially inclusive vision of America's first abolition movement. In showcasing the activities of the Pennsylvania Abolition Society, the New York Manumission Society, and their African American allies during the post-Revolutionary and early national eras, he unearths this coalition's comprehensive agenda for black freedom and equality. By guarding and expanding the rights of people of African descent and demonstrating that black Americans could become virtuous citizens of the new Republic, these activists, whom Polgar names "first movement abolitionists," sought to end white prejudice and eliminate racial inequality. Beginning in the 1820s, however, colonization threatened to eclipse this racially inclusive movement. Colonizationists claimed that what they saw as permanent black inferiority and unconquerable white prejudice meant that slavery could end only if those freed were exiled from the United States. In pulling many reformers into their orbit, this radically different antislavery movement marginalized the activism of America's first abolitionists and obscured the racially progressive origins of American abolitionism that Polgar now recaptures. By reinterpreting the early history of American antislavery, Polgar illustrates that the late eighteenth and early nineteenth centuries are as integral to histories of race, rights, and reform in the United States as the mid-nineteenth century.
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38

Treece, David. Exiles, Allies, Rebels. Greenwood Publishing Group, Inc., 2000. http://dx.doi.org/10.5040/9798400648939.

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This is the first global study of the single most important intellectual and artistic movement in Brazilian cultural history before Modernism. The Indianist movement, under the direct patronage of the Emperor Pedro II, was a major pillar of the Empire's project of state-building, involving historians, poets, playwrights and novelists in the production of a large body of work extending over most of the nineteenth century. Tracing the parallel history of official indigenist policy and Indianist writing, Treece reveals the central role of the Indian in constructing the self-image of state and society under Empire. He aims to historicize the movement, examining it as a literary phenomenon, both with its own invented traditions and myths, and standing at the interfaces between culture and politics, between the Indian as imaginary and real. As this book demonstrates, the Indianist tradition was not merely an example of Romantic exoticism or escapism, recycling infinite variations on a single model of the Noble Savage imported from the European imaginary. Instead, it was a complex, evolving tradition, inextricably enmeshed with the contemporary political debates on the status of the indigenous communities and their future within the post-colonial state. These debates raised much wider questions about the legacy of colonial rule-the persistence of authoritarian models of government, the social and political marginalization of large numbers of free but landless Brazilians, and above all the maintenance of slavery. The Indianist stage offered the Indian alternately as tragic victim and exile, as rebel and outlaw, as alien to the social pact, as mother or protector of the post-colonial Brazilian family, or as self-sacrificing ally and voluntary slave.
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39

Arthur, Miller. ILL - Collected plays. 2004.

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40

Grass, Tim. Restorationists and New Movements. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0007.

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Presbyterians and Congregationalists arrived in colonial America as Dissenters; however, they soon exercised a religious and cultural dominance that extended well into the first half of the nineteenth century. The multi-faceted Second Great Awakening led within the Reformed camp by the Presbyterian James McGready in Kentucky, a host of New Divinity ministers in New England, and Congregationalist Charles Finney in New York energized Christians to improve society (Congregational and Presbyterian women were crucial to the three most important reform movements of the nineteenth century—antislavery, temperance, and missions) and extend the evangelical message around the world. Although outnumbered by other Protestant denominations by mid-century, Presbyterians and Congregationalists nevertheless expanded geographically, increased in absolute numbers, spread the Gospel at home and abroad, created enduring institutions, and continued to dominate formal religious thought. The overall trajectory of nineteenth-century Presbyterianism and Congregationalism in the United States is one that tracks from convergence to divergence, from cooperative endeavours and mutual interests in the first half the nineteenth century to an increasingly self-conscious denominational awareness that became firmly established in both denominations by the 1850s. With regional distribution of Congregationalists in the North and Presbyterians in the mid-Atlantic region and South, the Civil War intensified their differences (and also divided Presbyterians into antislavery northern and pro-slavery southern parties). By the post-Civil War period these denominations had for the most part gone their separate ways. However, apart from the southern Presbyterians, who remained consciously committed to conservatism, they faced a similar host of social and intellectual challenges, including higher criticism of the Bible and Darwinian evolutionary theory, to which they responded in varying ways. In general, Presbyterians maintained a conservative theological posture whereas Congregationalists accommodated to the challenges of modernity. At the turn of the century Congregationalists and Presbyterians continued to influence sectors of American life but their days of cultural hegemony were long past. In contrast to the nineteenth-century history of Presbyterian and Congregational churches in the United States, the Canadian story witnessed divergence evolving towards convergence and self-conscious denominationalism to ecclesiastical cooperation. During the very years when American Presbyterians were fragmenting over first theology, then slavery, and finally sectional conflict, political leaders in all regions of Canada entered negotiations aimed at establishing the Dominion of Canada, which were finalized in 1867. The new Dominion enjoyed the strong support of leading Canadian Presbyterians who saw in political confederation a model for uniting the many Presbyterian churches that Scotland’s fractious history had bequeathed to British North America. In 1875, the four largest Presbyterian denominations joined together as the Presbyterian Church in Canada. The unifying and mediating instincts of nineteenth-century Canadian Presbyterianism contributed to forces that in 1925 led two-thirds of Canadian Presbyterians (and almost 90 per cent of their ministers) into the United Church, Canada’s grand experiment in institutional ecumenism. By the end of the nineteenth century, Congregationalism had only a slight presence, whereas Presbyterians, by contrast, became increasingly more important until they stood at the centre of Canada’s Protestant history.
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41

Prentice Hall: Literature: Timeless Voices, Timeless Themes: The American Experience: Annotated Teacher's Edition. Prentice Hall, 2000.

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42

Prentice Hall: Literature: Timeless Voices, Timeless Themes: The American Experience: Annotated Teacher's Edition. Prentice Hall, 2000.

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43

Literature: Timeless Voices, Timeless Themes The American Experience. Pearson Prentice Hall, 2000.

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44

Prentice Hall Literature: Timeless Voices, Timeless Themes: The American Experience. 2a ed. Upper Saddle River, New Jersey: Prentice Hall, 1999.

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45

Prentice Hall: Literature: The American Experience. Englewood Cliffs, N.J.: Prentice Hall, 2000.

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46

Prentice Hall: Literature: The American Experience. Englewood Cliffs, N.J.: Prentice Hall, 2000.

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47

Prentice Hall: Literature: The American Experience. 6a ed. Englewood Cliffs, N.J.: Prentice Hall, 1996.

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48

The Crucible. L.A. Theatre Works, 2001.

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49

Miller, Arthur. The Crucible/PC. Penguin USA, 1995.

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50

Miller, Arthur. The Crucible (Penguin Plays). Tandem Library, 1999.

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