Bibliographies thématiques / Post-Slavery society

Littérature scientifique sur le sujet « Post-Slavery society »

Auteur : Grafiati
Publié le 7 juillet 2024
Mis à jour le 7 juillet 2024

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Articles de revues sur le sujet "Post-Slavery society"

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Greene, Sandra E. « Everyday Life in a Post-Slavery Society ». Current History 118, no 808 (1 mai 2019) : 197–99. http://dx.doi.org/10.1525/curh.2019.118.808.197.

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Span, Christopher M. « Post-Slavery ? Post-Segregation ? Post-Racial ? A History of the Impact of Slavery, Segregation, and Racism on the Education of African Americans ». Teachers College Record : The Voice of Scholarship in Education 117, no 14 (novembre 2015) : 53–74. http://dx.doi.org/10.1177/016146811511701404.

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This chapter details how slavery, segregation, and racism impacted the educational experiences of African Americans from the colonial era to the present. It offers a historical overview of the African American educational experience and uses archival data and secondary source analysis to illustrate that America has yet to be a truly post-slavery and post-segregation society, let alone a post-racial society.
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Payne, Rita. « The Seychelles since 1770 : the history of a slave and post-slavery society ». Round Table 109, no 5 (2 septembre 2020) : 650–51. http://dx.doi.org/10.1080/00358533.2020.1820773.

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Aware, Rupali, et Swapnil Satish Alhat. « Pau Lawrence Dunbar’s Harriet Beecher Stowe and We Wear the Masks Represent the Life of Slaves Post Abolishment of Slavery ». Shanlax International Journal of English 11, no 2 (1 mars 2023) : 1–3. http://dx.doi.org/10.34293/english.v11i2.6079.

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In all the civilizations there has existed slavery of one or the other form and it had acceptance from the contemporary society. If you are a slave then there is nothing you can do about it you will have to bear it meekly. The American slaves were different, they were brought there from some other continent and their look and physique were also different than the Europeans settled in America, thereof their rights were ignored and assumed that they did not have any rights. Nonetheless when the slavery was abolished from America there was revolt and civil war took place. But no one thought about the slave’s livelihood post abolition of slavery and this is where Dunbar comments upon. His poetry throughs lights on this aspect of the former slaves and their kids, they were free but did not have any skill or way of livelihood. In this present paper I would endeavour to trace this aspect of Dunbar’s poets.
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Gomes, Flávio Dos Santos. « Slavery, black peasants and post‐emancipation society in Brazil (nineteenth century Rio De Janeiro) ». Social Identities 10, no 6 (novembre 2004) : 735–56. http://dx.doi.org/10.1080/1350463042000324256.

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Morrow, S. Rex. « Stuckey, Slave Culture - Nationalist Theory and the Foundations of Black America ». Teaching History : A Journal of Methods 16, no 1 (1 avril 1991) : 51. http://dx.doi.org/10.33043/th.16.1.51.

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Slave Culture is a stimulating and well researched study into the social history of black America since the early colonial period up to the late 1930s. Professor Stuckey writes with the ease and clarity rarely found in more recent texts of black history. Slave Culture provides meaningful elaboration and examination of black society both in pre- and post-slavery America. In addition to an indepth overview of black culture and society, the author provides the reader with useful and relevant case studies of selected black Americans. The major figures included in the book are David Walker, Henry Highland Gamet, W.E.B. DuBois, and Paul Robeson.
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Dr. Raindrop Wright, Dr Dhiffaf Ibrahim Al-Shwillay,. « Property and Possession in Gayl Jones’s Novel Corregidora : A Study in African American Literature and Literary Theory ». Psychology and Education Journal 58, no 1 (15 janvier 2021) : 5625–35. http://dx.doi.org/10.17762/pae.v58i1.1967.

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the traumatic memory of their ancestors. The novel navigates sites of trauma, memory, and blues music while resisting the bourgeoisie-capitalist relationships that permeated not only white society but also African American communities. Jones’s novel presents the plight of an African American woman, Ursa, caught between the memory of her enslaved foremothers and her life in an emancipated world. The physical and spiritual exploitation of African American women who bear witness to the history of slavery in Corregidora materializes black women’s individuality. This article is framed by trauma studies as well as the Marxists’ concepts of commodification, accumulation, and production. Ursa, one of the Corregidora women, represents a commodified individual in her own community. However, in Ursa, Jones writes a blacks woman’s voice that undermines, interrupts, and destabilizes the patriarchal dynamic of America. Corregidora is a novel that forms from a black women’s perspective that refuses the enslavement of African American women’s bodies, hi/stories, and voices (both during and post-slavery).
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Fernée, Tad Graham. « London's Burning : Structuralist Readings of the Urban Inferno in the 1950's British Literature of Multi-culturalism ». English Studies at NBU 6, no 2 (21 décembre 2020) : 265–94. http://dx.doi.org/10.33919/esnbu.20.2.6.

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This article examines a literary triangle treating a modern re-imagining of the Dantean Inferno in Caribbean migrant experience. Sam Selvon’s The Lonely Londoners advanced a stylistic and intellectual revolution in post-World War II British literature, inspiring Colin MacInnes’ Absolute Beginners in the founding literary texts of contemporary British multi-cultural society. It followed the template of Jean Rhys Voyage in the Dark. We must read these complex texts to understand the conflicted multi-cultural society that Britain has become today: they deal with identity and solidarity, atomisation and commodification, Empire and capitalism, while throwing light on the most recent advances in historical and theoretical scholarship by pioneers such as Olivette Otele and Reni Eddo-Lodge. Moreover, these texts throw new light on unanswered Structuralist and Post-Structuralist debates from Emile Durkheim to Martin Heidegger. This article examines the intersectionality of class, gender and race within both the national British framework of post-war capitalism and the wider colonial heritage of slavery and forced labour, highlighting voices who articulated an ideal of multi-cultural humanism that remains crucial today.
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Gupta, Priyanka, et Amitabh Vikram Dwivedi. « Fractured Identities of Women in Partition in Manto’s Short Stories ‘Cold Meat’ and ‘Open it!’ ». Restaurant Business 118, no 10 (24 octobre 2019) : 30–37. http://dx.doi.org/10.26643/rb.v118i10.8889.

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Saadat Hassan Manto chronicled the chaos that prevailed, during and after the separation of the subcontinent in 1947. No part of human existence remained untouched or taboo for him. Manto’s short stories debate about various issues and of them women issues are one of them. He sincerely brought out stories of prostitutes and pimps alike, just as he highlighted the subversive sexual slavery of the women of his times. His concerns on the socio-political issues, from local to global level are revealed. The focus of this paper will locate the simulated portico prevailing in the society related to women and their unsettling fractured identities in the society with respect to post colonial aspect. This paper primarily discusses about these two short stories Cold meat and Open it with reference to the women’s position. The splintered identities of women are taken into consideration and the study of two different short stories is premeditated in this paper.
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Canelo, Maria-José. « Paul Beatty’s The Sellout as Allegory of the U.S. Carceral System ». Atlantis. Journal of the Spanish Association for Anglo-American Studies 44, no 2 (23 décembre 2022) : 187–205. http://dx.doi.org/10.28914/atlantis-2022-44.2.10.

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This study looks into Paul Beatty’s 2016 Man Booker Prize winning novel The Sellout (2015) as a powerful literary elaboration on the politics of racial identity. In naturalizing slavery and segregation in current U.S. society—the idea at the core of The Sellout—Beatty deploys racism along a continuum from the past to the present, rather than something in the past or a memory in the contemporary so-called post-racial world. The present analysis examines how the literary devices of parody and allegory assist in the creation of a satire, particularly of the U.S. carceral system. The fictional events at Dickens, as well as Bonbon Me’s story, it is argued, are only the first layer of signification in a plot that allegorizes what is perhaps the most racialized criminal system in the world, one that several critics see as the most efficient apparatus of social control after Jim Crow. Through a second layer of meaning, the most controversial representations in the novel, namely slavery and segregation, are explored. The signs of parody in his use of hyperbole and stereotype, are also marks of a black postblackness critique that registers Beatty’s literary voice in the current debate on ‘blackness’ as identity.
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Thèses sur le sujet "Post-Slavery society"

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Gauthier, Eglantine. « De cadencer à danser "jupes en l'air" : anthropologie des appropriations mémorielles et spectaculaires du séga mauricien ». Electronic Thesis or Diss., Paris, EHESS, 2023. http://www.theses.fr/2023EHES0162.

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L’objectif de cette thèse est de partir de l’observation de la danse séga pour étudier les enjeux des appropriations mémorielles et artistiques du passé colonial dans la société post-esclavagiste mauricienne. L’entrée par la danse a alors été heuristique pour appréhender la culture populaire du séga comme un processus. À différents moments de son histoire la requalification du séga a permis d’inscrire cet objet dans une culture tantôt envisagée comme noire, africaine, créole, multiculturelle, de lui attribuer des racines, et d’orienter les débats sur les circulations et branchements qui entourent cet objet, ou encore de légitimer certains emprunts tout en accusant les appropriations culturelles. Absent du marché global de la musique ou de celui des loisirs, c’est sous la forme du spectacle chorégraphique que le séga circule comme étendard national, principalement sur les marchés touristiques. La récente inscription du séga traditionnel sur la liste représentative du PCI à l’UNESCO vient s’inscrire dans ces formes hégémoniques de spectacularisation et de commercialisation. Le caractère innovant de ce travail de recherche a été d’examiner la place des danseurs – et surtout des danseuses –, qui cristallise la réputation ambivalente du séga, à la fois dénigré et admiré, et de montrer les enjeux de requalification qui se concentrent autour de la spectacularisation de cette culture populaire, révélant différents rapports de pouvoir
The objective of this thesis is to start from the observation of the sega dance to study the stakes of the memory and artistic appropriations of the colonial past in the Mauritian post-slavery society. The entry through dance was then heuristic to apprehend the popular culture of sega as a process. At different times in its history the requalification of the sega allowed to register this object in a culture sometimes considered as black, African, creole, multicultural, to attribute to it roots, and to direct the debates on the circulations and connections that surround this object, or to legitimize certain borrowings while accusing cultural appropriations. Absent from the global music or leisure market, it is in the form of the choreographic show that the sega circulates as a national standard, mainly on the tourist markets. The recent inscription of the traditional sega on the representative list of the ICH at UNESCO is part of these hegemonic forms of spectacularization and commercialization. The innovative nature of this research work was to examine the place of dancers – and especially women – which crystallizes the ambivalent reputation of sega, both denigrated and admired, and to show the challenges of requalification that focus on the spectacularization of this popular culture, revealing different power relations
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Livres sur le sujet "Post-Slavery society"

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

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

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

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

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

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Arthur, Miller. The Portable Arthur Miller. 6e éd. New York, USA : Penguin Books, 2003.

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

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

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

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Chapitres de livres sur le sujet "Post-Slavery society"

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« Slavery, the Civil War, and Reconstruction ». Dans Writing Appalachia, sous la direction de Theresa Lloyd, 45–46. University Press of Kentucky, 2020. http://dx.doi.org/10.5810/kentucky/9780813178790.003.0702.

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Discusses Appalachia’s African American citizens during the pre- and post-Civil War years. The presence of slavery and African Americans in the region has often been obscured by myths and incorrect assertions about the relative mildness of slavery in the mountain South. Yet, the African American community was very much a part of Appalachian culture and society, both during and after the Civil War. Their stories and the stories of Appalachian abolitionists seek to correct these myths and correctly inform of the region’s role during this tense time in American history.
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Dubois, Laurent, et Richard Lee Turits. « The Worlds of the Plantation ». Dans Freedom Roots, 53–92. University of North Carolina Press, 2019. http://dx.doi.org/10.5149/northcarolina/9781469653600.003.0003.

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By first retracing the long history of slavery in Europe, this chapter explores the rise of plantation slavery in the Caribbean as a key moment in global history. It shows how economic, cultural, and social forces converged in the creation of this new order based on racial slavery. It also emphasizes the complex contradictions of plantation society, notably through an exploration of the plantation gardens and provision grounds that enslaved people cultivated and sought to turn to their own ends, and which lay the foundation for agricultural autonomy in the post-emancipation period.
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Malluche, David. « Haratin activism in post-slavery Mauritania : Abolition, emancipation and the politics of identity ». Dans State, Society and Islam in the Western Regions of the Sahara. I.B. Tauris, 2022. http://dx.doi.org/10.5040/9780755643493.ch-8.

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Bellows, Amanda Brickell. « Oil Paintings ». Dans American Slavery and Russian Serfdom in the Post-Emancipation Imagination, 108–51. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469655543.003.0005.

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After the abolition of serfdom and slavery, Russian and American artists created oil paintings of peasants and African Americans that revealed to viewers the complexity of their post-emancipation experiences. Russian painters from the Society of Traveling Art Exhibitions and American artists including Henry Ossawa Tanner, William Edouard Scott, and Winslow Homer created thematically similar works that depicted bondage, emancipation, military service, public schooling, and the urban environment. Their compositions shaped nineteenth-century viewers’ conceptions of freedpeople and peasants and molded Russians’ and Americans’ sense of national identity as the two countries reconstructed their societies during an era of substantial political and social reform.
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Patton, Venetria K. « The Post–Civil Rights Era and the Rise of Contemporary Novels of Slavery ». Dans The Black Intellectual Tradition, 80–99. University of Illinois Press, 2021. http://dx.doi.org/10.5622/illinois/9780252043857.003.0005.

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This chapter discusses the rise of contemporary novels of slavery, paying particular attention to the role of Black women writers. Although Black men wrote slave narratives, too, the works produced by Black women reflect a kind of Black speculative fiction largely cresting during the mid- to late 1990s that emphasizes the persistence and importance of Black agency, especially Black women’s agency. Moving beyond the constraints of realistic fiction, the Black speculative fiction of these Black women writers casts Black characters as actors, not just subjects, and creates literary space to address concerns related to an allegedly postracial society.
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« The "Veil" In Post-Slavery Society. New Challenges For Historians : The Case Of Surinam, 1808-2008 ». Dans Humanitarian Intervention and Changing Labor Relations, 69–114. BRILL, 2011. http://dx.doi.org/10.1163/ej.9789004188532.i-556.18.

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Polgar, Paul J. « A Movement Forgotten ». Dans Standard-Bearers of Equality, 318–26. University of North Carolina Press, 2019. http://dx.doi.org/10.5149/northcarolina/9781469653938.003.0008.

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While they came up short in achieving equality for former slaves, the first movement abolitionist program of black uplift and its commitment to African American rights and incorporation helped nurture a generation of reformers who would continue this racially redemptive quest. If they could not vanquish white prejudice, first movement abolitionists understood that eradicating the inequities of slavery required more than ending the institution of human bondage alone. Just as importantly, completing abolition meant reconstructing the society that made slavery a viable institution in the first place; a lesson well taken in the Post-Civil War South. The most enduring legacy of America’s first abolition movement was its abiding faith that a world free from black oppression and racial inequality was possible. It was this audacity to imagine such a society that inspired not only first movement abolitionists, but likeminded exponents of black equality and racial justice that would follow in their footsteps—from immediate abolitionists in the antebellum period to Radical Republicans during Reconstruction, and beyond.
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Grinberg, Keila. « Introduction ». Dans A Black Jurist in a Slave Society, traduit par Kristin M. Mcguire, 1–10. University of North Carolina Press, 2019. http://dx.doi.org/10.5149/northcarolina/9781469652771.003.0001.

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This book uses Antonio Pereira Rebouças’s story to analyze the ways in which slavery and race shaped the concepts of law, citizenship, and liberalism in post-independence Brazil. Born to a white father and free Black mother, Rebouças’s rise to prominence, despite his background, represents historic liberalism. Grinberg takes slavery’s profound effect on Brazilian society as a given and argues the Brazilian population—especially Afro-Brazilians—began to exert pressure for the recognition of their rights to citizenship with independence from Portugal. Part 1 examines Rebouças’s education, paying particular attention to the conflicts faced by those who crossed the border between citizens and non-citizens. Part 2 examines his political-parliamentary work and the conversative politics that restricted the possibilities of access to citizenship rights. Part 3 examines the efforts of jurists and politicians of Rebouças’s generation to write legal codes that corresponded to the new social relations of an independent Brazil.
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Hewitt, Nancy A. « Worldly Associations, 1836–1841 ». Dans Radical Friend, 65–90. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469640327.003.0004.

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Rochester’s boomtown atmosphere attracted a diverse population and allowed Isaac Post to open an apothecary shop to support his still growing family. As importantly, the Posts engaged new groups of activists even as they immersed themselves in Hicksite debates over abolition, Indian rights, women’s rights, and the appropriateness of Friends participating in worldly (that is, cross-denominational) social movements. Locally, antislavery efforts were led by local blacks and by white evangelicals. Amy signed her first antislavery petition in 1837; and she and Isaac attended antislavery conventions where national leaders spoke. In 1840, they joined evangelical, Hicksite and Orthodox Friends in founding the Western New York Anti-Slavery Society (WNYASS). The WNYASS, auxiliary to the American Anti-Slavery Society, was interracial and mixed-sex. In January 1842, William Lloyd Garrison spoke at its annual convention and stayed with the Posts. That February, Amy helped organize a worldly antislavery fair. The funds were intended to help fugitives seeking refuge in Canada, suggesting that she and Isaac were also involved in the underground railroad. Clearly Amy Post’s activist worlds were expanding, complicating her relationship to the Hicksite meeting and opening up new possibilities for transforming society.
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Krohn, Raymond James. « What Was Antislavery For ? » Dans Abolitionist Twilights, 191–218. Fordham University Press, 2023. http://dx.doi.org/10.5422/fordham/9781531505592.003.0008.

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This chapter opens with a discussion of the 1870 disbandment of the American Anti-Slavery Society, thereby bookending the introductory section’s consideration of how the AASS dissolution issue had emerged and intensified during the Civil War. After summarizing key findings from each of the previous chapters, it additionally focuses on such late-in-life chroniclers and commemorators of abolitionism as Elizabeth Buffum Chace (Anti-Slavery Reminiscences, 1891); Lucy N. Colman (Reminiscences, 1891); Sarah H. Southwick (Reminiscences of Early Anti-Slavery Days, 1893); and Laura Smith Haviland (A Woman’s Life-Work, 1881/1897). Rather than contesting a post-1876 trajectory whereby white abolitionist men increasingly distanced themselves from an ongoing African American freedom struggle, the quartet of white antislavery women featuring in the finale composed memorial and historical literature that further corroborates the study’s overarching theme of atrophy and demise. This chapter, then, reveals that Chace’s pursuit of women’s rights, Colman’s passion for freethought, and Haviland’s commitment to anti-alcohol marked the displacement of equal Black rights from the minds of veteran white abolitionists who remained robust reformers during their twilight years.
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