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1
Emmer, Pieter. "Regimes of Memory: the Case of the Netherlands". European Review 21, n. 4 (ottobre 2013): 470–79. http://dx.doi.org/10.1017/s106279871300046x.
Abstract (sommario):
The Netherlands is not known for its opposing regimes of memory. There are two exceptions to this rule: the history of the German Occupation during the Second World War and the Dutch participation in the Atlantic slave trade and slavery. The relatively low numbers of survivors of the Holocaust in the Netherlands, as well as the volume and the profitability of the Dutch slave trade and slavery, and the importance of slave resistance in abolishing slavery in the Dutch Caribbean have produced conflicting views, especially between professional historians and the descendants of slaves living in the Netherlands.
2
Walvin, James. "THE SLAVE TRADE, ABOLITION AND PUBLIC MEMORY". Transactions of the Royal Historical Society 19 (12 novembre 2009): 139–49. http://dx.doi.org/10.1017/s0080440109990077.
Abstract (sommario):
ABSTRACTThe bicentenary of the Abolition of the Slave Trade Act in 1807 prompted a remarkable wave of public commemorations across Britain. In contrast to the low-key events of 1907, 2007 saw a sustained and nation-wide urge to commemorate, publicise and discuss the Atlantic slave trade and its abolition. Government interest proved an important influence, and was reflected in a lively educational debate (resulting in changes to the National Curriculum.) This political interest may have stemmed from the parallel debate about modern human trafficking, and contemporary slave systems. Equally, the availability of funding (from the Heritage Lottery Fund) may have persuaded a host of institutions to devise exhibitions, displays and debates about events of 1807. Perhaps the most striking forms of commemoration were in broadcasting and publishing: the BBC was especially active. There were few regions or localities which remained unaffected by the year's commemorations.But why was there such interest? Was 1807, with the outlawing of an unquestioned evil, seen as a moment of national virtue? But if so, how are we to recall the role played by the British in the perfection of Atlantic slavery and the slave trade? The lively debates in 2007, from major national institutions to small local gatherings, revealed the problematic nature of abolition itself. After all, slavery survived, and even the slave trade continued after 1807. So what was important about 1807? The commemorations of 2007 raised public awareness about an important transformation in the British past; it also exposed those intellectual and political complexities about the ending of the Atlantic slave trade which have proved so fascinating to academic historians.
3
Bailyn, Bernard. "Considering the Slave Trade: History and Memory". William and Mary Quarterly 58, n. 1 (gennaio 2001): 245. http://dx.doi.org/10.2307/2674426.
4
Oast, Jennifer. "Forgotten No Longer: Universities and Slavery in Twenty-First-Century Scholarship and Memory". Journal of the Civil War Era 13, n. 3 (settembre 2023): 369–91. http://dx.doi.org/10.1353/cwe.2023.a905169.
Abstract (sommario):
Abstract: Just twenty years ago, little was known about the connections between universities and slavery—few understood that universities had been founded and funded by slave owners and others who made their fortunes through the transatlantic slave trade. This essay examines several excellent books and articles on slavery and universities that have created a new subfield within the historiography of American slavery. This new body of work has focused on three main themes: the economic benefits enjoyed by universities from the donations of men who profited from slavery, the role of universities in promoting proslavery ideology, and the use of slaves by universities to work on their campuses and fund their educational missions. This research has led to calls for institutional apologies for slavery, memorialization of slaves who worked on campuses, and reparations for the descendants of these slaves; it is literally reshaping the physical and ideological landscape of many American universities.
5
Akyeampong, E. "History, Memory, Slave-Trade and Slavery in Anlo (Ghana)". Slavery & Abolition 22, n. 3 (dicembre 2001): 1–24. http://dx.doi.org/10.1080/714005205.
6
Leffler, Phyllis. "American Memory on the Abolition of the Slave Trade". Museum History Journal 3, n. 1 (gennaio 2010): 33–60. http://dx.doi.org/10.1179/mhj.2010.3.1.33.
7
Banshchikova, Anastasia, e Oxana Ivanchenko. "Memory about the Arab Slave Trade in Modern-Day Tanzania: Between Family Trauma and State-Planted Tolerance". Antropologicheskij forum 16, n. 44 (2020): 83–113. http://dx.doi.org/10.31250/1815-8870-2020-16-44-83-113.
Abstract (sommario):
The article discusses the results of field research conducted in Tanzania from August 24 to September 14, 2018, which focused on the historical memory of the Arab slave trade in East Africa and the Indian Ocean in the 19th century, as well as its influence on the interethnic relations in the country today. Structured and nonstructured interviews (mostly in-depth) were conducted in Dar es Salaam, Bagamoyo and Zanzibar. In general, opinions were almost equally divided: half of the respondents were convinced that the relations were good overall, while the other half believed that there are some tensions. Since both positions are well-argued and substantiated, it is possible to trace a number of patterns in the people’s perception. The history of the Arab slave trade lies between family trauma on the one hand, and tolerance, non-discrimination imposed by the state, on the other. Two ways of reproducing the historical memory largely oppose each other: the school system places the blame on Europeans, promoting peaceful interethnic relations, presenting the slave trade as an essential part of colonialism, and subsequently emphasizing the story of overcoming the colonial past; meanwhile, the oral tradition censors nothing and tells the history of the ancestors’ suffering in its entirety. Thus, bearers of the oral tradition with a low level of education turn to be the most vulnerable category; they become the least tolerant to the Arab-Tanzanian part of the country’s population.
8
Ivanchenko, Oxana V. "Participation of Tanzanian tribes and tribal chiefs in the 19th century slave trade". Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, n. 5 (2021): 168. http://dx.doi.org/10.31857/s086919080016634-4.
Abstract (sommario):
This article summarizes the results of three field studies conducted in Tanzania in 2018–2020 by A.A. Banshchikova, O.V. Ivanchenko and V.N. Bryndina. The research focused on Tanzanians’ memories about the 19th century Arab-Swahili slave trade and its possible impact on the contemporary interethnic relations in the country. More than 160 formal and informal interviews in English and Swahili were taken in Dar es Salaam, Bagamoyo, Kaole, Tanga, Pangani, Zanzibar and several other locations. The choice of informants was carried out maintaining representativeness of the sample by the education level, gender, age, confession, ethnicity. This article highlights the participation of Tanzanian chiefs in the slave trade. Respondents were asked whether tribal chiefs and tribes took part in this business; which tribes and chiefs were involved; what was their motivation; do these memories affect nowadays interethnic relations in Tanzania. It turned out that Tanzanians do not express negative attitude towards local tribes and chiefs involved in the slave trade; moreover, their involvement is often presented as enforced (due to the fear of Arabs, who possessed more modern weapons, or as a result of their dishonesty). Meanwhile, the engagement of Arabs in the slave trade is well known; there are some tensions in the relations between Afro- and Arab-Tanzanians, including those related to history. Talking about renowned persons involved in the slave trade, respondents often named chiefs famous for resisting German colonization. For them the story of resistance to colonial rule and gaining independence remains much more important than the memory of the slave trade.
9
Maris-Wolf, Ted. "Many Seasons Gone: Memory, History, and the Atlantic Slave Trade". New West Indian Guide / Nieuwe West-Indische Gids 83, n. 1-2 (1 gennaio 2009): 99–104. http://dx.doi.org/10.1163/13822373-90002460.
Abstract (sommario):
[First paragraph]African Voices of the Atlantic Slave Trade: Beyond the Silence and the Shame. Anne C. Bailey. Boston: Beacon Press, 2005. 289 pp. (Cloth US $ 26.00)Lose Your Mother: A Journey along the Atlantic Slave Route. Saidiya Hartman. New York: Farrar, Straus and Giroux, 2007. xi + 270 pp. (Cloth US $ 25.00)In Two Thousand Seasons, the great Ghanaian novelist Ayi Kwei Armah describes the effects of centuries of European exploitation and violence in Africa and the alienation and death that separated Ghanaians in 1973 (when the book was published) from those before them. “Pieces cut off from their whole are nothing but dead fragments,” he laments. “From the unending stream of our remembrance the harbingers of death break off meaningless fractions. Their carriers bring us this news of shards. Their message: behold this paltriness; this is all your history” (Armah 1973:2). It is this seeming paltriness, this history of meaningless fractions that Anne C. Bailey and Saidiya Hartman explore in their latest works, identifying and mending shards of memory and written and oral fragments into recognizable and meaningful forms. As with Armah in Two Thousand Seasons, for Bailey and Hartman, “the linking of those gone, ourselves here, those coming ... it is that remembrance that calls us” (Armah 1973:xiii). Both of them, haunted by remembrance and driven by a personal quest for reconciliation with the past and a scholarly desire for the truth, are unwilling to accept the past as passed, or to settle for the scattered silence that so often substitutes for the history of Africans and those of the diaspora.
10
Araujo, Ana Lucia. "Welcome the Diaspora". Ethnologies 32, n. 2 (15 settembre 2011): 145–78. http://dx.doi.org/10.7202/1006308ar.
Abstract (sommario):
This article examines the emergence of the public memory of slavery and the Atlantic slave trade in the Republic of Benin, by explaining how the heritagization of slavery was crucial for the development of a local tourism industry. The article shows that the rise of the public memory of the Atlantic slave trade in Benin is not an isolated venture and that similar initiatives were also developed in other West African countries. The article also discusses how the plural memories of slavery are articulated with the expectations of African American and Afro-Caribbean tourists, who are the main target of projects focusing on slavery cultural heritage and roots tourism. The article concludes that although slavery heritage tourism helped to place Benin among the international slavery tourist destinations, it also contributed to make visible the plural memories of slavery and to commodify African tangible and intangible heritage.
11
Donig, Deb. "Textimony: The Grammar of Atrocity". Comparative Literature 76, n. 1 (1 marzo 2024): 105–24. http://dx.doi.org/10.1215/00104124-10897146.
Abstract (sommario):
Abstract This essay seeks to understand the complexity of a post-Holocaust discourse of comparative suffering in law and literature, focusing on the legacy of the transatlantic slave trade. The essay traces a history of post-1945 discourse about the Holocaust, as the place of Jewish suffering under the Nazis swerves between comparability and incomparability, ineffability and analogy, in legal and literary representations. Focusing on M. NourbeSe Philip’s poetry in her work Zong!, which features an entanglement between the articulative capacity of Holocaust analogies for articulating the suffering of the transatlantic slave trade and the simultaneous tendency for such comparisons to occlude the very subject that such a comparison seeks to articulate, the argument identifies the tensions that inevitably emerge out of a discourse of comparative memory. Moving outside of Zong!, the essay shows how this problem is embedded, with significant impact on the history and the future of the legal recognition of suffering produced by the transatlantic slave trade, opening up new lines of inquiry about the efficacy, and the consequences, of comparison on the terrain of post-Holocaust human rights.
12
Wright, Donald R. "The Effect of Alex Haley's Roots on How Gambians Remember the Atlantic Slave Trade". History in Africa 38 (2011): 295–318. http://dx.doi.org/10.1353/hia.2011.0014.
Abstract (sommario):
Beginning in late August 1974, I spent eight months in The Gambia, collecting oral traditions. My intention was to use what I obtained to reconstruct the history of Niumi, a precolonial “state” (Mandinka: banko) located at the mouth of the Gambia River. Over three centuries of slave trading in the river, Niumi was a dominant player in the region's political economy. Thus, one of my primary goals was to learn how Gambians remembered the centuries-long commerce that connected people living along the Gambia River to a vast Atlantic economic system, the heart of which was the sale and transportation of humans.To my disappointment, with only a few exceptions, Gambian informants did not recall much about the slave trade. In Albreda and Juffure, the two Gambia-River villages where people were most involved in dealings with Europeans during the slave-trading era, the best informants could say little beyond noting ruins of old buildings and mentioning vague doings of “the Portuguese.” In the end, only three informants were able and willing to say anything beyond the most banal generalities about the capture, movement, and sale of slaves that occurred in the Gambia River. My assessment was that in the body of stories that Gambians held in their collective memory, a vast void existed between tales of the long-ago, and likely mythical, origins of a clan, village, or state and events that occurred much more recently, in this case after the British settled Bathurst, near the river's mouth, in 1816.
13
Carrillo Méndez, Dulce. "Los vestigios del barco negrero en la memoria histórica de los afrodescendientes". Ciencia y Mar 28, n. 83 (3 maggio 2024): 35–45. http://dx.doi.org/10.59673/cym.v28i83.6.
Abstract (sommario):
The black ships were the symbol of the slave trade, and their presence unleashed a series of elements that make up part of Afro-descendant culture. The objective of this essay is to describe the journey of slaves on the black ship, as well as to iden-tify the traces left by this journey in Afro-descendant historical and cultural memory. The journey was cha-racterized by the brutality of the pillage on the coasts of Africa, the mandatory marks and baptisms to which they were subjected. During the journey, rebellions were common, and interpreters helped to calm them. The massacres of the Zong ship and the struggle of the survivors of the Clotilda remain in history to give way to the myths and rituals that endure today in commu-nities and in the memory of Afro-descendants
14
Quan, Zhou. "Cultural Memory and Ethnic Identity Construction in Toni Morrison’sA Mercy". Journal of Black Studies 50, n. 6 (4 luglio 2019): 555–68. http://dx.doi.org/10.1177/0021934719861268.
Abstract (sommario):
Through the lens of cultural memory, this article explores the relationships between the representation of cultural memory and the construction of ethnic cultural identity in Toni Morrison’s A Mercy. I argue that in the novel, Morrison highlights and manipulates three media of cultural memory: the architecture, the inscription, and the body, to interrogate and challenge the validity of numerous historical monuments and museums in America that are eviscerated of their complicity and function as tools in the atrocity of instituting slavery. To externalize his values, White colonizer Jacob builds a superfluous mansion, which, with the slave trade involved, actually serves as a profane monument to the slavery culture. To highlight the invalidity of the White cultural memory, Morrison crafts Florens who inscribes in the mansion the collective traumatic memory of the African female slaves, deforming the secular memorial from within. In the same fashion, culturally traumatized, Native American Lina adulterates the White culture by insinuating into it the Indigenous Indian cultural fragments and by performing the remolded Indigenous Indian culture, she sediments it into her body. By historicizing the issue of cultural memory in A Mercy, Morrison invites the reader to reconsider what makes a true American cultural memory.
15
Jones Medine, Carolyn, e Lucienne Loh. "Black Bodies/Libidinal Economies in Barry Unsworth’s Sacred Hunger". Journal of Global Slavery 4, n. 1 (25 febbraio 2019): 5–33. http://dx.doi.org/10.1163/2405836x-00401002.
Abstract (sommario):
Abstract Barry Unsworth’s Booker Prize winning novel, Sacred Hunger (1992), explores the Middle Passage from the perspective of two central protagonists: Erasmus Kemp, the son of a slave ship builder and owner of the Liverpool Merchant, and Matthew Paris, his cousin and the ship’s doctor. The novel asserts that the “sacred hunger” of the slave trade is the desire for making money, at any cost. In this essay, we argue that one cost, the novel suggests, is the commodification of women’s bodies, particularly black captive women entering the trade. Exploring this libidinal economy, we examine the role of the ship’s doctor, in Paris, as the keeper of the gateway to slavery; the sexual exploitation of both black and white women, and Unsworth’s use of the trace—in this case, the elusive figure of the Paradise Nigger, or Luther Sawdust, who is Paris’ son, Kenke, conceived in a new settlement based on democracy undertaken in Florida and engaged in by both blacks and whites from the wrecked Liverpool Merchant. Capitalism, through human competition, enters that community, which, ultimately, is destroyed as Kemp discovers it and retakes his property. The Paradise Nigger represents a counter-memory and counter-force: a hope that the repetition of master-slave dichotomy in the libidinal economy can be interrupted by something “other” that suggests alternative shapes of human freedom.
16
Gueye, Abdoulaye. "Memory at Issue: On Slavery and the Slave Trade among Black French". Canadian Journal of African Studies / Revue canadienne des études africaines 45, n. 1 (gennaio 2011): 77–107. http://dx.doi.org/10.1080/00083968.2011.9707535.
17
Drachmann, Emilie Paaske. "Toldbodens nye dronning - den danske kolonialismes im/materielle aftryk". Slagmark - Tidsskrift for idéhistorie, n. 75 (23 novembre 2021): 45–58. http://dx.doi.org/10.7146/slagmark.v0i75.124134.
Abstract (sommario):
Through the analysis of both the direct, the derived and the non-existing imprints of Danish colonialism, the article examines the collective memory of the Danish involvement in the transatlantic slave trade. In 2017, 100 years have passed since Denmark sold its three Caribbean islands to the United States. Since then the collective memory of the Danish-West Indian past has evolved into a patriotic narrative where the Danish territorial loss is framed as a consequence of the noble abolition of the slave trade and thus turned into a moral victory. In this narrative the emphasis is placed on Danes as being the sole active agents of history.
A potentially new imprint, represented in the article by the proposed memorial statue Queen Mary, presents an alternative version of the past by highlighting the Black resistance and power. In this inversion of the colonial hierarchies of power and representation it is made clear how the cityscape of Copenhagen and the Danish historiography are constantly reproducing the patriotic narrative. Hence, the colonial past is present in Danish society today but in a way that coincides with the Danish culture and thus goes unnoticed.
18
Albert, Taneshia W., e Lindsay Tan. "Through the House of Slaves: A memorial to the origins of the Black diaspora". Art & the Public Sphere 10, n. 1 (1 luglio 2021): 17–36. http://dx.doi.org/10.1386/aps_00046_1.
Abstract (sommario):
The debate surrounding the removal of statues of imperialists, slave owners and slave traders raises the question of how to memorialize sombre historical truths with cultural humility. The House of Slaves on Gorée Island, Senegal, represents the connections of cultural identity, belonging and placemaking reclaimed from the enduring cultural trauma of the Trans-Atlantic slave trade. Using daughtering as a methodology (Evans-Winters 2019: 1), the authors present a discussion about the symbolic nature of art that memorializes a transformational passage shaped by imperialism and racist ideology. The critical relationship between art and culture as embodied in an architectural form is explored through (1) the anthropological notion of belonging as membership and identity, (2) the direct human affective/emotional impact of architecture as art in the social and political issues of past and present and (3) art as an intracultural interaction based in cultural trauma and community spaces. Theoretical Framework: critical race theory. Method: autoethnographic narrative. Results: The House of Slaves speaks of a critical cultural moment that shaped the creation of a new cultural diaspora. This historical structure has become a sacred, spiritual Mecca for those whose ancestors were displaced from continental Africa. The remains of its architectural form reveal the forgotten history of slave exploitation that happened here. This memorial speaks of the continued struggle to make a space safe for Black bodies, Black design and Black identity within the public sphere. The cultural memory of this artefact, and all moments and memorials shaped by imperialism and racism, haunt our present reality. Just as art played a role in celebrating now-outdated narratives, it may also reframe these sombre historical truths. Art can elevate contemporary narratives that embrace cultural humility and speak to cultural competence through the continued first-person experiences of these monuments, spaces and artefacts.
19
Banshchikova, Anastasia. "Julius Nyerere, Comprehension of Slavery, and Nation Building: Some Notes on Popular Consciousness in Modern Tanzania". Uchenie zapiski Instituta Afriki RAN 65, n. 4 (10 dicembre 2023): 122–30. http://dx.doi.org/10.31132/2412-5717-2023-65-4-122-130.
Abstract (sommario):
This article examines the image of Julius Nyerere, the first president of independent Tanzania, among present-day citizens. Spotting of both the presence and persistence of his image in popular consciousness became an unexpected result of unrelated field research on the historical memory of 19th century slave trade and its influence on interethnic relations in the country. The study did not include any questions about Julius Nyerere, colonialism, or Tanzania’s independence. However, many respondents on their own will start talking about Nyerere’s role in connection with the abolition of the slave trade (sic), about his contribution to building a peaceful nation without ethnic tensions, the spread of the Swahili language, and education. The variety of answers shows that almost any positive shift in the development of Tanganyika and Tanzania can be attributed to him in popular consciousness. This demonstrates the continuing importance of Nyerere’s image and legacy for ordinary Tanzanians.
20
Kyei Mensah, Phyllis. "Collective memory and the transatlantic slave trade: Remembering education towards new diasporic connections". Curriculum Inquiry 52, n. 1 (1 gennaio 2022): 31–50. http://dx.doi.org/10.1080/03626784.2021.2012404.
21
Breeden, Edwin C. "Rediscovering Aleck: The Forgotten Origins and Memorial History of a Fictional Slave Sale Advertisement". History & Memory 35, n. 2 (settembre 2023): 3–40. http://dx.doi.org/10.2979/histmemo.35.2.02.
Abstract (sommario):
Abstract: This article examines the fictional origins of a widely reproduced broadside for an 1852 slave auction in Charleston, South Carolina, that has for the last century been accepted as an authentic relic of the slave trade. Close analysis of the document's content and the local history of Charleston reveals numerous discrepancies that establish the document's inauthenticity and illustrate the value of basic corroboration and contextualization to historical inquiry. Tracing the document's actual origins to an 1892 fictional illustration, the article shows how its long career as an object of historical memory can shed light on the shifting and contested ways in which Americans have remembered the role of slavery and African Americans in the nation's past.
22
Breeden, Edwin C. "Rediscovering Aleck: The Forgotten Origins and Memorial History of a Fictional Slave Sale Advertisement". History & Memory 35, n. 2 (settembre 2023): 3–40. http://dx.doi.org/10.2979/ham.2023.a906479.
Abstract (sommario):
Abstract: This article examines the fictional origins of a widely reproduced broadside for an 1852 slave auction in Charleston, South Carolina, that has for the last century been accepted as an authentic relic of the slave trade. Close analysis of the document's content and the local history of Charleston reveals numerous discrepancies that establish the document's inauthenticity and illustrate the value of basic corroboration and contextualization to historical inquiry. Tracing the document's actual origins to an 1892 fictional illustration, the article shows how its long career as an object of historical memory can shed light on the shifting and contested ways in which Americans have remembered the role of slavery and African Americans in the nation's past.
23
Bay, Edna G. "Protection, Political Exile, and the Atlantic Slave Trade: History and Collective Memory in Dahomey". Slavery & Abolition 22, n. 1 (aprile 2001): 22–41. http://dx.doi.org/10.1080/714005176.
24
Spalding, Nikki. "Learning to Remember Slavery". Journal of Educational Media, Memory, and Society 3, n. 2 (1 settembre 2011): 155–72. http://dx.doi.org/10.3167/jemms.2011.030209.
Abstract (sommario):
Drawing on the fields of education, memory, and cultural studies, this article argues that as important cultural memory products, government-sponsored museum education initiatives require the same attention that history textbooks receive. It investigates the performance of recent shifts in historical consciousness in the context of museum field trip sessions developed in England in tandem with the 2007 bicentenary of the abolition of the slave trade. Analysis of fieldwork data is presented in order to illustrate some of the complexities inherent in the way difficult histories are represented and taught to young people in the twenty-first century, particularly in relation to citizenship education.
25
Austen, Ralph A. "The Slave Trade as History and Memory: Confrontations of Slaving Voyage Documents and Communal Traditions". William and Mary Quarterly 58, n. 1 (gennaio 2001): 229. http://dx.doi.org/10.2307/2674425.
26
Valognes, StÉphane. "Slave-Trade Memory Politics in Nantes and Bordeaux: Urban Fabric Between Screen and Critical Landscape". Journal of African Diaspora Archaeology and Heritage 2, n. 2 (novembre 2013): 151–71. http://dx.doi.org/10.1179/2161944113z.0000000009.
27
Wilson, Ross. "Remembering to forget?—the bbc abolition season and media memory of britain's transatlantic slave trade". Historical Journal of Film, Radio and Television 28, n. 3 (agosto 2008): 391–403. http://dx.doi.org/10.1080/01439680802230936.
28
Nefnouf, Ahmed Seif Eddine. "Book Review: Re-Membering the Black Atlantic: on the Poetics and Politics of Literary Memory by Lars Eckstein (2006)". IJOHMN (International Journal online of Humanities) 5, n. 3 (7 giugno 2019): 77–80. http://dx.doi.org/10.24113/ijohmn.v5i3.102.
Abstract (sommario):
Eckstein (2006) notes that the Atlantic slave trade has continuously haunted the cultural memories of Europe, Africa, and America. In fact, everyone wishes to forget about it. Many of the victims of the African origin tried to run away from the sites that they got traumatized, while those who were enlightened especially, the Westerners preferred to remain unconscious to these upsetting complicity between slavery and enlightenment. In the last few years, many fiction writers have made a decision to venture in re-membering the Black Atlantic.
29
Shaw, Rosalind. "The production of witchcraft/witchcraft as production: memory, modernity, and the slave trade in Sierra Leone". American Ethnologist 24, n. 4 (novembre 1997): 856–76. http://dx.doi.org/10.1525/ae.1997.24.4.856.
30
Forte, Jung Ran. "Travelling Gods, Ritual Memory, and Slavery in Contemporary Benin". Journal of Religion in Africa 52, n. 1-2 (3 giugno 2022): 170–94. http://dx.doi.org/10.1163/15700666-12340222.
Abstract (sommario):
Abstract For more than two centuries the Bight of Benin participated in the Atlantic trade. Today, along the same coastal region, it is possible to encounter Tchamba, the spirits of foreign slaves from the northern savannah. Tchamba ritual practice, part and parcel of the Vodun religion, narrates peculiar stories of domestic slavery and the Atlantic trade, of struggles for emancipation, love and trade, women and men, slaves and masters. Most of all, the worship of Tchamba questions the notion of memory in both discursive and embodied forms, and the ways in which we create linkages between practices, narration, history, and the experience of time.
31
Gross, Ariela. "Introduction: “A Crime Against Humanity”: Slavery and The Boundaries of Legality, Past and Present". Law and History Review 35, n. 1 (23 novembre 2016): 1–8. http://dx.doi.org/10.1017/s0738248016000468.
Abstract (sommario):
Nowhere in legal history has the nexus between past and present received more attention in recent years than in the study of slavery. The memory of slavery has become a field of study in itself, and competing histories of slavery have animated contemporary legal and political debates. Today, new histories of capitalism have further illuminated the central role of slavery and the slave trade in building the modern Atlantic world. Across Europe, the United Kingdom, Africa, the Caribbean, and the United States, new memorials, museums, and commemorations of slavery and abolition have brought new kinds of public engagement to the slave past. In the era of Black Lives Matter, understanding the connections between that past and the present day has never seemed more important, and historians are struggling with the question of how to engage the present in a historically nuanced way. One kind of engagement between past and present, among historians, lawyers, and activists, has been to draw connections between slavery in the past and in the present.
32
Tayeb, Leila. "To Follow Bousaadiya". Middle East Journal of Culture and Communication 16, n. 3 (25 ottobre 2023): 313–36. http://dx.doi.org/10.1163/18739865-01603006.
Abstract (sommario):
Abstract This article takes the figure of Bousaadiya, once performed in varying iterations throughout central North Africa, as an entry point to approach the problematics of mobility and memory in Libya. Bousaadiya performance, a multidimensional set of practices that I read critically as dance, produces an embodied social ground upon which Libyans have enacted and contested racialized practices of belonging and a mobile gravesite where it is possible to interrogate regional histories of enslavement and their material and symbolic legacies. While reading Bousaadiya performance enables an excavation of the trans-Saharan slave trade and its ghostly e/affects, performing Bousaadiya enabled the incomplete burial of these through surrogation, easing particular losses. In this article, I explore both of these aspects of the performativity of Bousaadiya’s dance, which is underscored by the forms of remembering it that continue to proliferate. To follow Bousaadiya is to grapple with the ongoing unresolvedness in Libyan cultural politics of the country’s histories of slave economies and the hierarchies left in their wake and to gesture toward the prospect of repair.
33
Hall, Catherine. "Doing reparatory history: bringing ‘race’ and slavery home". Race & Class 60, n. 1 (23 maggio 2018): 3–21. http://dx.doi.org/10.1177/0306396818769791.
Abstract (sommario):
This article asks whether history writing can be reparatory. Opening with a discussion of the bi-centenary of the abolition of the slave trade in 2007 and the national conversation that was created at that time, it goes on to reflect on contestations over memory and the significance of the emergence of reparations as a key term with which to think about the wrongs of the past and the possibilities of repair. It uses a discussion of the author’s individual and collaborative historical work to argue for the importance of a different understanding of Britain’s involvement in the slavery business and our responsibilities, as beneficiaries, of the gross inequalities associated with slavery and colonialism.
34
Wild, Johanna. "The Currency of Memory: Ndidi Dike'sWaka-into-Bondageand the Materiality of the Slave Trade in Nigeria and Britain". Critical Interventions 10, n. 2 (3 maggio 2016): 237–53. http://dx.doi.org/10.1080/19301944.2016.1205386.
35
Tönissen, Denise D., Joachim J. Arts e Zuo-Jun Max Shen. "A column-and-constraint generation algorithm for two-stage stochastic programming problems". TOP 29, n. 3 (16 febbraio 2021): 781–98. http://dx.doi.org/10.1007/s11750-021-00593-2.
Abstract (sommario):
AbstractThis paper presents a column-and-constraint generation algorithm for two-stage stochastic programming problems. A distinctive feature of the algorithm is that it does not assume fixed recourse and as a consequence the values and dimensions of the recourse matrix can be uncertain. The proposed algorithm contains multi-cut (partial) Benders decomposition and the deterministic equivalent model as special cases and can be used to trade-off computational speed and memory requirements. The algorithm outperforms multi-cut (partial) Benders decomposition in computational time and the deterministic equivalent model in memory requirements for a maintenance location routing problem. In addition, for instances with a large number of scenarios, the algorithm outperforms the deterministic equivalent model in both computational time and memory requirements. Furthermore, we present an adaptive relative tolerance for instances for which the solution time of the master problem is the bottleneck and the slave problems can be solved relatively efficiently. The adaptive relative tolerance is large in early iterations and converges to zero for the final iteration(s) of the algorithm. The combination of this relative adaptive tolerance with the proposed algorithm decreases the computational time of our instances even further.
36
Small, Audrey. "Reversals of Exile: Williams Sassine’s Wirriyamu and Tierno Monénembo’s Pelourinho". African Studies Review 57, n. 3 (dicembre 2014): 41–54. http://dx.doi.org/10.1017/asr.2014.91.
Abstract (sommario):
Abstract:This essay examines two novels by exiled Guinean writers in which physical space functions as a central point of reference for very different, though related, considerations of traumatized memory, identity, and exile. In Williams Sassine’s Wirriyamu (1976), a violent and violated rural landscape becomes emblematic of a specific traumatic event occurring within the time frame of the novel and of contemporary political reality; while in Tierno Monénembo’s Pelourinho (1995), a present-day cityscape provides consistently uncertain territory for thinking through a trauma that transcends history, that of the transatlantic slave trade. This article seeks to examine some of the ways in which contemporary trauma theory may be useful in reading Francophone West African fiction as well as some of the limitations of this theory in its applications to this corpus.
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Guyer, Jane I. "Postscript: From Memory to Conviction and Action". Africa 75, n. 1 (febbraio 2005): 119–23. http://dx.doi.org/10.3366/afr.2005.75.1.119.
Abstract (sommario):
African modernity surely comprises less pervasive outright violence than is suggested by popular representations ‐ the ‘New Barbarism’, as Paul Richards (1996) calls it. But by now it surely comprises more violent disjunctures than scholars like me, focusing on emergent and continuous change, have addressed. Uncertainty as a recurrent condition of the longue durée in productive and commercial life is rather different to theorize than violent ruptures in the very existence of collectivities or in people's capacity to imagine the future. It is one thing to link conditions to social organization, ecological knowledge and demographic regime (Iliffe 1995; Lesthaeghe 1989), for example to see the connection between the chronic historical vulnerability of the era of the slave trade and the political structures of the time (Ekeh 1990). It is really another to foreground each disruptive event in slow motion, one at a time, and ask how people created particular futures from particular pasts and presents. This shift of focus from chronic conditions to specific intrusions opens up in a new way the space between event history and the longue durée. It even puts the whole idea of the longue durée into temporary abeyance. Are long‐term processes better thought of as created by cumulative discrete and different memories and projections, perceptions and persuasions, rather than by responses straight out of the cultural/institutional repertoire? Or, at the very least, does the relationship of event to process need to be traced out explicitly?
38
Lambert, Raphaël. "The Slave Trade as Memory and History: James A. Emanuel’s “The Middle Passage Blues” and Robert Hayden’s “Middle Passage”". African American Review 47, n. 2-3 (2014): 327–38. http://dx.doi.org/10.1353/afa.2014.0035.
39
Piętka, Aleksandra. "Pamięć zdarzeń, które „nigdy nie miały miejsca”. Slavery Memorial Martina Puryeara". Załącznik Kulturoznawczy, n. 10 (31 dicembre 2023): 409–34. http://dx.doi.org/10.21697/zk.2023.10.19.
Abstract (sommario):
The Memory of the Events That “Never Took Place:” Martin Puryear’s Slavery Memorial This paper delves into the structure of Martin Puryear’s Slavery Memorial at Brown University in Providence, Rhode Island, and how it serves as an example of the commemorative practices employed to confront Americans’ collective oblivion with a historical site touched by the trauma of the enslaved peoples. Drawing on the history of higher education in New England, the author analyzes the artistic devices employed by Puryear to convey the truth about Brown’s involvement in the transatlantic slave trade and the rhetoric of perception imposed by the monument on the viewer. The aim of this paper is to demonstrate how the structure of the Slavery Memorial triggers the process of remembering historical facts that are not so much repressed as non-existent in the local community’s collective consciousness.
40
Morozova, I. V. "“BARRACOON” BY ZORA NEALE HURSTON AS THE GENRE OF TESTIMONY". Bulletin of Udmurt University. Series History and Philology 30, n. 6 (11 dicembre 2020): 1093–96. http://dx.doi.org/10.35634/2412-9534-2020-30-6-1093-1096.
Abstract (sommario):
Barracoon : The Story of the Last "Black Cargo " is a non-fiction work based on the interviews made by the African American writer, Harlem Renaissance star Zora Neale Hurston with the last living survivor of the slave trade Cudjo Lewis. The text demonstrates the interaction dynamics of memoirs, historiography, autobiography, and oral story which is generally referred to the genre of testimony. This genre is usually considered to be the invention of the second part of the 20 century literature, and it identifies - as some critics declare - “the most profound change in literature since the breakthrough of modernism. As a matter of fact, it was Zora Neale Hurston’s Barracoon that actually represents this change that Black aesthetics brought to the modern literature - we can see there all the significant testimony genre issues: the story-teller as victim, trauma experience, collective memory as a basis of self-identity.
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Díaz-Szmidt, Renata. "O lugar do silêncio nas literaturas africanas. O não-dizível como o esquecimento pós-traumático nos textos de Angola e da Guinée Equatorial". Studia Romanica Posnaniensia 50, n. 2 (5 ottobre 2023): 3–15. http://dx.doi.org/10.14746/strop.2023.50.2.1.
Abstract (sommario):
The article analyses the space of literary silence as a specific, metaphorical and intelectual space, an idea derived from Pierre Nora’s concept of “space of memory” (1984). In the context of sociocriticism and geopoetics reflexions, we analyse the silence in the literature of Angola and Equatorial Guinea searching the difference between the unspoken due to political and ideological reasons, prohibitions or taboos and the unspoken related to the impossibility to speak about the traumatic experiences suffered by African colective and cultural subject (Edmond Cros). We focus on the unspoken as post-traumatic amnesia in the works of José Eduardo Agualusa and Pepetela from Angola and in the novels and tales of Leoncio Evita Enoy and Donato Ndongo Bidyogo from Equatorial Guinea. The conclusion is that the space of silence in these texts is the result of a post-traumatic disorder caused by trans-Atlantic slave trade.
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Earl-Castillo, Lisa Louise. "Ogun in the Black Atlantic: Family History and Cross-Cultural Religious Exchange in Bahia, c. 1813–1970". Journal of Africana Religions 11, n. 2 (luglio 2023): 198–227. http://dx.doi.org/10.5325/jafrireli.11.2.0198.
Abstract (sommario):
Abstract Afro-Brazilian religions play a vital role in the history of northeastern Brazil, home to an enormous Black population. An especially well-known case is Candomblé, which arose in the state of Bahia, where a number of large temples dating back to the time of the slave trade have long attracted scholarly attention. Less well-known, however, is the parallel existence of shrines belonging to individual families. One, dedicated to Ogun, in the city of Salvador, recently gained government recognition as a site of memory. According to oral tradition, it was created by a freed African couple on the farm where they lived and worked. Drawing on oral traditions, ethnographic data, and archival sources, this article reconstructs the family’s history over the course of nearly two centuries, tracing the presence of cross-cultural exchanges over time, initially from Dahomean and Hausa religion and more recently from Yoruba and Catholic cosmologies.
43
KITLV, Redactie. "Bookreviews". New West Indian Guide / Nieuwe West-Indische Gids 83, n. 1-2 (1 gennaio 2009): 121–86. http://dx.doi.org/10.1163/13822373-90002463.
Abstract (sommario):
Afro-Atlantic Dialogues: Anthropology in the Diaspora, edited by Kevin A. Yelvington (reviewed by Aisha Khan)Central Africans, Atlantic Creoles, and the Foundation of the Americas, 1585-1660, by Linda M. Heywood & John K. Thornton (reviewed by James H. Sweet)An Eye for the Tropics: Tourism, Photography, and Framing the Caribbean Picturesque, by Krista A. Thompson (reviewed by Carl Thompson)Taíno Indian Myth and Practice: The Arrival of the Stranger King, by William F. Keegan (reviewed by Frederick H. Smith) Historic Cities of the Americas: An Illustrated Encyclopedia, by David F. Marley (reviewed by Richard L. Kagan) Arming Slaves: From Classical Times to the Modern Age, edited by Christopher Leslie Brown & Philip D. Morgan (reviewed by James Sidbury)Sweet Negotiations: Sugar, Slavery, and Plantation Agriculture in Early Barbados, by Russell R. Menard (reviewed by Kenneth Morgan)Jamaica in 1850 or, The Effects of Sixteen Years of Freedom on a Slave Colony, by John Bigelow (reviewed by Jean Besson) Moral Capital: Foundations of British Abolitionism, by Christopher Leslie Brown (reviewed by Cassandra Pybus) Caribbean Journeys: An Ethnography of Migration and Home in Three Family Networks, by Karen Fog Olwig (reviewed by George Gmelch) Afro-Caribbean Immigrants and the Politics of Incorporation: Ethnicity, Exception, or Exit, by Reuel R. Rogers (reviewed by Kevin Birth) Puerto Rican Arrival in New York: Narratives of the Migration, 1920-1950, edited by Juan Flores (reviewed by Wilson A. Valentín-Escobar)The Conquest of History: Spanish Colonialism and National Histories in the Nineteenth Century, by Christopher Schmidt-Nowara (reviewed by Aline Helg)Gender and Slave Emancipation in the Atlantic World, edited by Pamela Scully & Diana Paton (reviewed by Bernard Moitt) Gender and Democracy in Cuba, by Ilja A. Luciak (reviewed by Florence E. Babb) The “New Man” in Cuba: Culture and Identity in the Revolution, by Ana Serra (reviewed by Jorge Duany) Lydia Cabrera and the Construction of an Afro-Cuban Cultural Identity, by Edna M. Rodríguez-Mangual (reviewed by Brian Brazeal) Worldview, the Orichas, and Santeria: Africa to Cuba and Beyond, by Mercedes Cros Sandoval (reviewed by Elizabeth Pérez)The 1812 Aponte Rebellion in Cuba and the Struggle against Atlantic Slavery, by Matt D. Childs (reviewed by Manuel Barcia) Caliban and the Yankees: Trinidad and the United States Occupation, by Harvey R. Neptune (reviewed by Selwyn Ryan) Claims to Memory: Beyond Slavery and Emancipation in the French Caribbean, by Catherine A. Reinhardt (reviewed by Dominique Taffin) The Grand Slave Emporium, Cape Coast Castle and the British Slave Trade, by William St. Clair (reviewed by Ray A. Kea) History of the Caribbean, by Frank Moya Pons (reviewed by Olwyn M. Blouet) Out of the Crowded Vagueness: A History of the Islands of St Kitts, Nevis & Anguilla, by Brian Dyde (reviewed by Karen Fog Olwig) Scoping the Amazon: Image, Icon, Ethnography, by Stephen Nugent (reviewed by Neil L. Whitehead)
44
Tadman, Michael. "The Reputation of the Slave Trader in Southern History and the Social Memory of the South". American Nineteenth Century History 8, n. 3 (settembre 2007): 247–71. http://dx.doi.org/10.1080/14664650701505117.
45
Silva, Juliane, Luisa Massarani, Juliana Araujo e Alice Ribeiro. "A decolonial look at the past, present and future based on the rescue of memories of visitors to the National History Museum (Rio de Janeiro, Brazil)". Arte, Individuo y Sociedad Avance en línea (30 ottobre 2023): 1–23. http://dx.doi.org/10.5209/aris.90801.
Abstract (sommario):
History museums can foster discussions about historical contexts and encourage critical reflections on power relations and values that permeate society, helping to overcome historically constructed prejudices. Knowing the audiences, their perceptions, readings and interpretations, allows the adoption of more efficient communication actions between museums and visitors. Thus, in this qualitative research, we aimed to investigate the memories of the experience of five adult visitors at the National Historical Museum, in Rio de Janeiro, Brazil, eight months after the visit with their families. The methodology involved the use of a semi-structured interview, with the adoption of the stimulated memory method. The results showed that the exhibition was able to promote long-term impacts, enabling the formation of memorable experiences that favored critical reflections on the part of visitors, mainly on the enslavement of black African populations, slave trade and themes related to the period of the Empire, which still reflect its problems today. It is important for museums to approach historical processes, carrying out adequate contextualization, from a decolonial perspective, which serve to raise awareness, educate and promote a movement to repair and correct the hegemonic narratives perpetuated in society.
46
Repertório, Teatro &. Dança. "DU ROYAUME D'ABOMEY VERS LES RIVES DES AMERIQUES: APERÇU DES MEMOIRES CULTURELLES DE TROIS SIECLES DE CONTACTS [Cossi Zéphirin Daavo]". REPERTÓRIO, n. 15 (7 luglio 2010): 187. http://dx.doi.org/10.9771/r.v0i15.5224.
Abstract (sommario):
<div>Pour satisfaire leurs ambitions de grandeur, les rois d’Abomey, du fondateur Houégbadja au dernier souverain Agoli-Agbo, ont étendu leur terriroir le plus loin que possible. Pour y parvenir, ils ont dû mené de fréquentes guerres au cour desquelles leurs soldats ramenaient des nombreux prisonniers. Une bonne partie de ces hommes, femmes et enfants capturés dans les villages et les hameaux des peuples mahi, nago et autres, ont été vendus comme esclaves aux négriers européens qui les vendront à leur tour au-delà des mers où ils seront condamnés aux travaux les plus durs. De même, un mécanisme des plus répressifs était mis en place par les maîtres pour amener ces esclaves à oublier leurs origines et leurs cultures. Mais cette entreprise d’aliénation culturelle a eu un impact limité sur les victimes qui ont su astucieusement conservé une bonne partie des héritages religieux et artistiques d’Afrique. La traite négrière a complètement cessé à la fi n du XIXème siècle, suite à ladestruction de la royauté d’Abomey par le colonisateur français. Mais les souvenirs sont encore présents aussi bien en Afrique que dans les amériques car, les descendants des paisibles villageois qui ont été capturés et vendus s’en souviennent, de la même manière que les arrières petits-fi ls des esclaves vendus dans les Amériques. Chez ces derniers, les pratiques culturelles actuelles portent toujours les marques des origines africaines. Ainsi, le devoir de mémoire est une nécessité pour les divers acteurs du sytème esclavagiste. Mais celui-ci devrait se muer en devoir de solidarité car, devenus des égaux, tous sont confrontés aux problèmes du monde contemporain qu’ils ne pourront surmonter qu’à travers un partenariat basé sur des actions concrètes.</div><div><br /></div><div><div><br />To satisfy their ambitions of grandeur, the kings of Abomey, through the founder Houégbadja the last ruler Agoli-Agbo, have extended their lands as far as possible. To achieve this, they had led to frequent wars in which their soldiers brought back many prisoners. Much of these men, women and children captured in the villages and hamlets, peoples Mahi, Nago, and others were sold as slaves to European slave traders who in turn sell them beyond the seas. Similarly, one of the most repressive mechanism was set up by the masters to bring the slaves to forget their origins and cultures. But this business of cultural alienation has had a limited impact on victims who have cleverly preserved a lot of religious and artistic heritage of Africa. The slave trade has completely ceased in the late nineteenth century, following the destruction of the kingdom of Abomey by the colonial French. But the memories are still present both in Africa and the Americas as the descendants of the peaceful villagers who were caught and sold recall, in the same manner as their great grand-sons sold as slaves sold in the Americas. Among these, the current cultural practices are always marks the african origins. Thus, the duty of memory is a necessity for the various actors of the slavery system. But it should be transformed into solidarity duty because of their becoming equal, make all of them face problems of the contemporary world that they can overcome only through a partnership based on concrete actions.</div></div>
47
Martone, Eric. "Creating a local black identity in a global context: the French writer Alexandre Dumas as an African American lieu de mémoire". Journal of Global History 5, n. 3 (27 ottobre 2010): 395–422. http://dx.doi.org/10.1017/s1740022810000203.
Abstract (sommario):
AbstractWestern expansion and domination through colonial systems served as a form of globalization, spreading white hegemony across the globe. While whites retained the monopoly on ‘modernity’ as the exclusive writers of historical progress, ‘backward’ African Americans were perceived as ‘outside’ Western culture and history. As a result, there were no African American individuals perceived as succeeding in Western terms in the arts, humanities, and sciences. In response, African American intellectuals forged a counter-global bloc that challenged globalization conceived as hegemonic Western domination. They sought to insert African Americans as a whole into the history of America, (re)creating a local black American history ‘forgotten’ because of slavery and Western power. African American intellectuals thus created a ‘usable past’, or counter-memory, to reconstitute history through the inclusion of African Americans, countering Western myths of black inferiority. The devastating legacy of slavery was posited as the cause of the African Americans’ lack of Western cultural acclivity. Due to the lack of nationally recognized African American figures of Western cultural achievement, intellectuals constructed Dumas as a lieu de mémoire as part of wider efforts to appropriate historical individuals of black descent from across the globe within a transnational community produced by the Atlantic slave trade. Since all blacks were perceived as having a uniting ‘essence’, Dumas’ achievements meant that all blacks had the same potential. Such identification efforts demonstrated African Americans’ social and cultural suitability in Western terms and the resulting right to be included in American society. In this process, African Americans expressed a new, local black identity by expanding an ‘African American’ identity to a wider range of individuals than was commonly applied. While constructing a usable past, African Americans redefined ‘America’ beyond the current hegemonic usage (which generally restricted the term geographically to the US) to encompass an ‘Atlantic’ world – a world in which the Dumas of memory was re-imagined as an integral component with strong connections to slavery and colonialism.
48
Echchaibi, Nabil. "(B)Orders of Immobility". Interdisciplinary Journal for Religion and Transformation in Contemporary Society 5, n. 2 (21 gennaio 2020): 283–311. http://dx.doi.org/10.30965/23642807-00502002.
Abstract (sommario):
Abstract Against the promise of free movement and mobility celebrated by the narrative of capitalism and globalization, the border stands as a stark reminder of the terrorizing history of death, destruction, and humiliation at the frontier. Like the Atlantic Ocean, home of the invisible and brutalizing memory of the slave trade, the Mediterranean and the Sonoran Desert today have become a dead zone, a dark trail of loss and sufferance amidst faint dreams of open lands and seas and freedom to roam. The growing militarization and securitization of the border unleashed by sophisticated technologies and algorithms of surveillance reflect a disturbing precariousness of empathy which seeks to conceal and banalize the trauma of crossing frontiers. By framing the debate of borders around security, threat and territory, the narrow calculus of border thinking multiplies and mutates beyond the physical spaces of the frontier, animating in the process a narrative of invasion, cultural purity, and territorial privilege. This article offers a critical reading of the politics, performance, and poetics of the border, border practices and border thinking in our current fractious conjuncture. Using the works of Caribbean poet and philosopher Edouard Glissant, I argue for a different interpretation and poetics of the border, one which does not nullify rootedness but refutes the tyranny of the “totalitarian root”. Under this alternative imaginary, the degeneration of borders into zones of non-being and the converse image of mobility as a human right force us to re-visit old fundamental questions about the distribution of the earth.
49
Ferguson, Frank. "Between the Bishop’s Hall and the Hurchin: Enlightenment Legacies in Post-Union Antrim and Down". Estudios Irlandeses, n. 18.2 (18 dicembre 2023): 99–111. http://dx.doi.org/10.24162/ei2023-12200.
Abstract (sommario):
This essay looks at post 1798 tensions in Belfast, Antrim and Down, using a survey of literary and cultural texts. It notes a range of responses to the first two decades of the nineteenth century in those associated with United Irish aspiration and those associated with maintaining establishment control. On one hand there was a maintenance of the publication of United Irish political, cultural thought and language in the first two decades after the union through continued publication of collections of poetry and other works (Samuel Thomson, James Orr, William Drennan). The essay explores how this work took shape and how it responded to the trauma of 1798, particularly in how the Scots language was deployed as a cultural tool/ weapon in the early 1800s. Alongside this, I discuss the creation and development of a range of “Enlightenment” ventures such as Academical Institution, Poor House, Literary Society and question the extent of these undertakings by looking at how far these were “enlightenment” or were generated by factional, mercantile interests operating under the guise of philanthropic endeavours (e.g. extension of cotton industry in Belfast, economic expansion built on Transatlantic slave trade, imperialist/colonialist animus of many ventures, rewriting of recent history to fit establishment view). These developments are contextualised and questioned alongside the creation of post-Union “Union-ist” Agendas and Groupings (Conservative Anglican and Presbyterian alliances in the cultural sphere in the work of Bishop Thomas Percy, Thomas Romney Robinson, Hugh Porter and Thomas Stott). The trauma and memory of the late eighteenth century left a legacy played out in Belfast’s development post Union and in its articulation, or non-articulation as an Enlightenment space.
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Carcelén-Estrada, Antonia. "Oral Histories in the Black Pacific". Radical History Review 2022, n. 144 (1 ottobre 2022): 77–105. http://dx.doi.org/10.1215/01636545-9847816.
Abstract (sommario):
Abstract This article examines women’s erasure from the Spanish colonial imagination in South America. While Black women are completely absent in the official colonial narratives about the various frontier expeditions to Esmeraldas featured in documents housed at the Archivo General de Indias in Seville, Spain, they are certainly present in testimonial records in court archives in the American colonies, and often appear demanding their freedom. Meanwhile, in the Black Pacific, a territory always conceived as free despite the lack of written records, the African diaspora prospered with a river economy that still depends today on the health of rivers, mangroves, and the ocean. In the Chocó, women carried ancestral knowledge in chants, by planting, through cooking, praying, or fishing, sustaining the memory of a territory that conceived itself as outside master-slave relations. Yet Black women’s role in shaping national history is hard to trace. Oral history projects in Bojayá and Esmeraldas are trying to change that by bridging the digital archive, by using memory and orality as shields of truth, and by using traditional methods such as song and prayer to access the knowledge for resistance and re-existence that is needed today in the defense of the Chocó against deadly extractivist development. The encoding of women’s legacies in the Black Pacific serves as an example of how Blackness and freedom continue to be political concepts in this important diaspora that is developing decolonial methodologies that do not neatly fit in the confines of the Afropolitan, especially when it comes to class and migration.