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Artykuły w czasopismach na temat „Fugitive slaves and agency”

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Data publikacji: 12 kwietnia 2025

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1

Bly, Antonio T. "Pretty, Sassy, Cool: Slave Resistance, Agency, and Culture in Eighteenth-Century New England". New England Quarterly 89, nr 3 (wrzesień 2016): 457–92. http://dx.doi.org/10.1162/tneq_a_00548.

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Runaway slave advertisements are a staple of African and African American Studies. For well over a century, they have provided scholars from many different disciplines a rich resource to examine slavery. In addition to recording slaves dogged determination to be free, their persistent efforts to preserve family ties, and their astute awareness of the politics of their day, advertisements for fugitive slaves include complex stories that reflect varied nuances of the past. It is those nuances that represent the focus of this article that explores bondage in colonial New England.

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Brockington, Lolita Gutiérrez. "The African Diaspora in the Eastern Andes: Adaptation, Agency, and Fugitive Action, 1573-1677". Americas 57, nr 2 (październik 2000): 207–24. http://dx.doi.org/10.1353/tam.2000.0003.

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In 1545, miners struck silver in what would become one of the richest veins in the entire New World, the near legendary Cerro Rico of Potosí, in the Andean highlands of Peru. This strike prompted swift action on the part of royal authorities. They sought to rearrange existing land and labor systems and to establish new ones to meet the spiraling economic demands. Simultaneously they had to cope with a dramatic, unprecedented drop in the indigenous population which hitherto had supplied needed labor. The crown turned elsewhere, and authorized the exploitation of another, far more distant group of people. Slaves from Africa became an additional, ongoing source of much needed labor in the Andes.

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Vrana, Laura. "Genre Experiments: Thylias Moss’s Slave Moth and the Poetic Neo-Slave Narrative". MELUS 46, nr 2 (10.05.2021): 111–30. http://dx.doi.org/10.1093/melus/mlab020.

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Abstract As histories of experimentation on the enslaved receive scholarly attention, so too are neo-slave narratives representing and commenting on this aspect of enslavement, in both their content and their form. This article examines Thylias Moss’s genre-troubling Slave Moth: A Narrative in Verse (2004), a neo-slave text that depicts an enslaved woman named Varl treated as an object of psychological experimentation. Varl develops a strong subjectivity through becoming a subject performing experiments: aesthetic experiments in how she chooses to represent her narrative in stitched cloths. The subtly experimental poetic devices through which Moss crafts this representation highlight that this protagonist possesses an alternate, generative epistemology that differs meaningfully from her master’s scientific worldview and thereby enables fugitive, temporary agency and freedom. By analyzing Slave Moth, I argue that the ethically problematic epistemology that generated experiments on the enslaved has certainly not dissipated and that it indirectly undergirds lyric theory’s failure to engage form in texts by nonwhite poets. Through contrasting close attention to formal devices by which Moss undermines teleological narrative, this essay postulates that “lyric time” enables fleeting, yet nevertheless generative, subversions of the formal expectations readers impose on texts representing enslavement. Reading Slave Moth through such a lens suggests potential middle-ground formal alternatives to wholly rejecting either narrative or lyric as genres and to thereby asymptotically approaching adequate representation of enslavement.

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4

Asaka, Ikuko. "Different Tales of John Glasgow: John Brown’s Evolution to Slave Life in Georgia". Journal of Black Studies 49, nr 3 (10.01.2018): 212–34. http://dx.doi.org/10.1177/0021934717749417.

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This article seeks to advance conversation on the literary and political agency of fugitive slave narrators and their far-reaching archival footprints by focusing on the evolution of John Brown’s narrative of John Glasgow, a Demerara-born free Black sailor with whom Brown toiled side by side on a Georgian plantation. In British and U.S. abolitionist discourse, Glasgow’s tragic story—he was imprisoned under Georgia’s seamen law upon arriving in Savannah and eventually fell into bondage—made him the symbol of the southern seamen acts’ egregious infringement of British freedom. Brown, a formerly enslaved expatriate resident in England, told this tale in his autobiography Slave Life in Georgia, but the authorship of this story has some ambiguity. It is believed by some scholars that the narrative’s editor, London-based White abolitionist Louis Alexis Chamerovzow, concocted the tale. By drawing on newly discovered documents, this article demonstrates that Brown originally attributed Glasgow’s enslavement to kidnapping by deceit, not to a Black seamen law. Furthermore, an examination of British diplomatic dispatches and the details of the Black seaman law operating in Savannah at that time posits the likelihood that Glasgow became enslaved by deception rather than law. What do we make of these findings? Instead of marshalling them to confirm Chamerovzow as the story’s creator, this article speculates that John Brown himself invented the Glasgow story and imagines a transatlantic Black political circuitry connecting England and Canada.

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5

Rothman, Adam. "Fugitive Slaves in Counterpoint". Reviews in American History 47, nr 3 (2019): 363–69. http://dx.doi.org/10.1353/rah.2019.0051.

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Pargas, Damian Alan. "“Urban Refugees: Fugitive Slaves and Spaces of Informal Freedom in the American South”". Journal of Early American History 7, nr 3 (8.11.2017): 262–84. http://dx.doi.org/10.1163/18770703-00703002.

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Slave flight in the antebellum South did not always coincide with the political geography of freedom. Indeed, spaces and places within the South attracted the largest number of fugitive slaves, especially southern cities, where runaway slaves attempted to pass for free blacks. Disguising themselves within the slaveholding states rather than risk long-distance flight attempts to formally free territories such as the northern us, Canada, and Mexico, fugitive slaves in southern cities attempted to escape slavery by crafting clandestine lives for themselves in what I am calling “informal” freedom—a freedom that did not exist on paper and had no legal underpinnings, but that existed in practice, in the shadows. This article briefly examines the experiences of fugitive slaves who fled to southern cities in the antebellum period (roughly 1800–1860). It touches upon themes such as the motivations for fleeing to urban areas, the networks that facilitated such flight attempts, and, most importantly, the lot of runaway slaves after arrival in urban areas.

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7

Hu, Xiangyu. "The Evolution of Early Qing Regulations on Fugitive Slaves". Modern China 46, nr 6 (6.12.2019): 642–75. http://dx.doi.org/10.1177/0097700419890391.

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The early Qing regulations on fugitive slaves, which originated in pre-1644 Manchu society, aimed to stop banner slaves from escaping. Because very harsh punishments were imposed on both those who harbored fugitive slaves as well as the harborers’ neighbors (both of whom were mainly Han), these regulations led to many tragedies among the Han population and became a key site of Manchu-Han conflict during the Shunzhi and Kangxi reigns. Scholars have thus tended to see them as representative of Manchu alien rule. Unlike previous scholars’ perspectives that emphasize the early Qing rulers’ cruelty toward the Han population in implementing the fugitive regulations, this article demonstrates that Qing rulers, including Dorgon, Shunzhi, and Oboi, protected the interests of the Han population, and that Han legal principles eventually prevailed.

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8

Figueiredo, Aldrin Moura de. "Um Natal de negros: esboço etnográfico sobre um ritual religioso num quilombo amazônico". Revista de Antropologia 38, nr 2 (30.12.1995): 207–38. http://dx.doi.org/10.11606/2179-0892.ra.1995.111569.

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This article intends to approximate the Anthropology and the History through the description of a religious ritual lived by descendents of ancient fugitive slaves of Curuá river, dístrict of Alenquer, Médio-Amazonas paraense, who had lived in that region since middle-eighteen century . Therefore, we try to penetrate into the meanders of one of the most important feasts of Christisnity - Christmas - and in its reorganization in the daily life of an amazon quilombo, arranging several temporalities, recreating biblical passages in the light of black human experience in the community of fugitive slaves

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9

Torpy, Janet M. "A Ride for Liberty—The Fugitive Slaves". JAMA 303, nr 24 (23.06.2010): 2447. http://dx.doi.org/10.1001/jama.2010.713.

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10

Walser, Hannah. "Under Description: The Fugitive Slave Advertisement as Genre". American Literature 92, nr 1 (1.03.2020): 61–89. http://dx.doi.org/10.1215/00029831-8056595.

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Abstract This essay analyzes the discourse of the fugitive slave advertisement (FSA) to argue that these texts form what I call a “genre of personhood.” Centered on physical and behavioral descriptions of escaped slaves, FSAs offer a window into the heuristics that slaveholders used to identify, explain, and anticipate slaves’ behavior in the antebellum era, constructing an implicit model of enslaved personhood by means of consistent syntactic patterns and semantic tropes. I argue for the continuity of these texts’ descriptive and scriptive (or instructive) functions, finding that FSAs conscript the white reader into searching for a fugitive not only through overt appeals but by structuring the reader’s perceptual experiences via linguistic cues. Ultimately, the essay not only excavates the opportunistic and incomplete construction of personhood from heterogeneous materials but also reveals the interdependence of literary description and extraliterary genres like the FSA.

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Andrade, Lúcia M. M. de. "A brief history of the quilombos of Trombetas River basin". Revista de Antropologia 38, nr 1 (18.06.1995): 79–99. http://dx.doi.org/10.11606/2179-0892.ra.1995.111437.

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The author recovers oral tradition and reconstructs the history of communities that come from "quilombos" (villages founded by fugitive slaves). This is dane from a work developed with the population from Trombetas river, in the state of Pará

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Andrade, Lúcia M. M. de. "A brief history of the quilombos of Trombetas River basin". Revista de Antropologia 38, nr 1 (18.06.1995): 79–99. http://dx.doi.org/10.11606/1678-9857.ra.1995.111437.

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The author recovers oral tradition and reconstructs the history of communities that come from "quilombos" (villages founded by fugitive slaves). This is dane from a work developed with the population from Trombetas river, in the state of Pará

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13

Jones, Eric A. "Fugitive women: Slavery and social change in early modern Southeast Asia". Journal of Southeast Asian Studies 38, nr 2 (25.05.2007): 215–45. http://dx.doi.org/10.1017/s0022463407000021.

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AbstractFemale slaves in VOC-controlled Southeast Asia did not fare well under a legal code which erected a firm partition between free and slave status. This codification imposed a rigid dichotomy for what had been fluid, abstract conceptions of social hierarchy, in effect silting up the flow of underclass mobility. At the same time, conventional relationships between master and slave shifted in the context of a changing economic climate. This article closely narrates the lives of several eighteenth-century female slaves who, left with increasingly fewer options in this new order, resorted to running away.

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14

Seng, Yvonne. "Fugitives and Factotums: Slaves in Early Sixteenth-Century Istanbul". Journal of the Economic and Social History of the Orient 39, nr 2 (1996): 136–69. http://dx.doi.org/10.1163/1568520962600000.

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AbstractAs one of the most immediate sources for the study of community life, the shariah court records of Istanbul capture one of the underlying characteristics of Ottoman society at the beginning of the sixteenth century, that of social and spatial mobility. This characteristic is clearly illustrated in the case of slaves. Records concerning fugitive slaves and slaves who resided in the region, either as freedmen or in servitude, clearly indicate that slavery helped fuel the economy of empire and, upon manumission, slaves were readily absorbed into local communities. The institution of slavery was an integral part of both Ottoman society and local community life and was used not only by the palace but by a wide variety of residents, across a range of socio-economic levels.

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15

Spear, Thomas, i Fred Morton. "Children of Ham: Freed Slaves and Fugitive Slaves on the Kenya Coast, 1873-1907". Canadian Journal of African Studies / Revue Canadienne des Études Africaines 28, nr 1 (1994): 170. http://dx.doi.org/10.2307/485859.

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Strobel, Margaret, i Fred Morton. "Children of Ham: Freed Slaves and Fugitive Slaves on the Kenya Coast, 1873-1907". African Economic History, nr 19 (1990): 220. http://dx.doi.org/10.2307/3601930.

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Auslander, Mark. "By Iron Possessed: Fabrice Monteiro's Maroons: The Fugitive Slaves". African Arts 49, nr 3 (wrzesień 2016): 62–67. http://dx.doi.org/10.1162/afar_a_00300.

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18

Clavin, Matt. "Fugitive Slaves and Spaces of Freedom in North America". Journal of American History 106, nr 2 (1.09.2019): 465–66. http://dx.doi.org/10.1093/jahist/jaz406.

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Morris, J. Brent. "Fugitive slaves and spaces of freedom in North America". Slavery & Abolition 40, nr 4 (2.10.2019): 785–87. http://dx.doi.org/10.1080/0144039x.2019.1679508.

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O’Toole, Rachel Sarah. "“In a War Against the Spanish”: Andean Protection and African Resistance on the Northern Peruvian Coast". Americas 63, nr 1 (lipiec 2006): 19–52. http://dx.doi.org/10.1017/s0003161500062519.

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In 1641, the rural guard of colonial Trujillio on the northern Peruvian coast, accompanied by “many Indians,” attacked acimarrón(fugitive slave) encampment led by twocongos,Gabriel and Domingo. Indigenous men wished to end the fugitives’ raids on their fields and families. Towards this end, they guided the Spanish lieutenant magistrate and his company to thecimarrónsettlement hidden in the hills above the Santa Catalina valley. Indigenous leaders and commoners of the Mansichereducción—or colonial indigenous village—who maintained lands in the Santa Catalina valley, testified that“negroscimarrones” (fugitive “blacks”) had been assaulting local inhabitants and stealing from valley since 1633. Yet, Mansiche reducción had not registered a previous complaint indicating that fugitive slaves and indigenous people in Santa Catalina had not to this point been antagonistic.

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Sandgren, David P., i Fred Morton. "Children of Ham: Freed Slaves and Fugitive Slaves on the Kenya Coast, 1873 to 1907". International Journal of African Historical Studies 24, nr 3 (1991): 660. http://dx.doi.org/10.2307/219114.

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Ambler, Charles, i Fred Morton. "Children of Ham: Freed Slaves and Fugitive Slaves on the Kenya Coast, 1873 to 1907." American Historical Review 97, nr 2 (kwiecień 1992): 595. http://dx.doi.org/10.2307/2165844.

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Miers, Suzanne, i Fred Morton. "Children of Ham: Freed Slaves and Fugitive Slaves on the Kenya Coast, 1873 to 1907". Ethnohistory 39, nr 3 (1992): 384. http://dx.doi.org/10.2307/482319.

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Cassuto, Leonard. "Frederick Douglass and the Work of Freedom: Hegel's Master-Slave Dialectic in the Fugitive Slave Narrative". Prospects 21 (październik 1996): 229–59. http://dx.doi.org/10.1017/s0361233300006542.

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When Frederick L. Olmstead came face to face with slavery in his travels through the South, he wrote that it was “difficult” to treat a human as property, but “embarrass[ing]” to treat property as human. Olmstead's dilemma encapsulates the difficulties that white slaveholders had in objectifying their slaves. American slaveholders tried to treat the slave as property, but couldn't consistently maintain that stance because they understood all along that the slave was human. Furthermore, the owners had to exploit that humanity in daily practice in order to manage the slave as property. Alexis de Tocqueville saw this conflict in action when he visited the South and witnessed the treatment of slaves: “Not wishing to raise them to their own level, [the owners] keep them as close to the beasts as possible” (emphasis added). Tocqueville's qualification is important. The masters do not succeed in turning the slaves into beasts; they can only approximate doing so. (The “almost” that Tocqueville includes in the epigraph quotation above further suggests this key gap.) Tocqueville's phrasing shows that he sees slaves as people who are being degraded to the status of objects — but who are nonetheless not objects. Moreover, Tocqueville's use of “we” suggests that he is not the only one who sees them as people. For Tocqueville and others unnamed, the slaves retain their human connection. They are not things, but people who are being uneasily forced into the category of “thing.”

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Lewis, Jovan Scott. "Fugitive Repair". ACME 22, nr 5 (30.10.2023): 1388–97. http://dx.doi.org/10.7202/1107314ar.

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<p>As a Black Studies concept that traces the circumstances of (non)freedom of Black subjects, fugitivity is, in essence, an escaping or evasion of oppressive systems and structures. In Black Studies, fugitivity embodies the dual process of resistance and resilience of Black subjects who seek liberation from racism and systemic injustice and of reclaiming and exercising agency and autonomy in a world that constantly marginalizes and subjugates. In exploring the concept of fugitivity and its implications for the liberation of Black subjects, it becomes crucial to consider whether and if fugitivity serves as a position, a process, or a relation from which Black individuals and communities can bring about repair as complete liberation.</p>

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Paterson, Lorraine M. "Fugitives". Journal of Global Slavery 7, nr 1-2 (28.03.2022): 130–52. http://dx.doi.org/10.1163/2405836x-00701008.

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Abstract Historically, French Guiana was an anomaly in the French Americas, neither a settler colony nor an economically successful slave-based plantation colony like its wealthy Antillean counterparts. Sporadically governed, underpopulated, and generally neglected by the metropole, it was considered a backwater of the French empire. However, by the first decades of the nineteenth century, the punishment of fugitive slaves had become fundamental to how the colony of French Guiana conceptualized itself. The struggle between owner and state about who had the right to punish, and by what means, caused ferocious repercussions over who could claim sovereignty over slaves and their potential labor. The issue of flight came to signify the legal and political battle between settlers and the state. Indeed, the desire of the French state to control the terrain of French Guiana through the recapture—and punishment—of the enslaved echoes what would occur in the latter half of the nineteenth century as French Guiana became the world’s most notorious penal colony. This paper will explore these issues in nineteenth-century French Guiana through the fugitive figure of the enslaved and subsequently that of the runaway convict.

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Finkelman, Paul. "The Captive's Quest for Freedom: Fugitive Slaves, the 1850 Fugitive Slave Law, and the Politics of Slavery". Journal of American History 106, nr 1 (1.06.2019): 178–79. http://dx.doi.org/10.1093/jahist/jaz220.

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Grant, S. M. "The captive’s quest for freedom: fugitive slaves, the 1850 fugitive slave law, and the politics of slavery". Slavery & Abolition 39, nr 4 (2.10.2018): 775–76. http://dx.doi.org/10.1080/0144039x.2018.1537202.

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Reid, John Nicholas. "Runaways and Fugitive-Catchers during the Third Dynasty of Ur". Journal of the Economic and Social History of the Orient 58, nr 4 (9.07.2015): 576–605. http://dx.doi.org/10.1163/15685209-12341383.

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The study of flight provides insight into life at the bottom of society during the Third Dynasty of Ur (c. 2100-2000bce). Examples of individual rebellion and its consequences display the perspectives of members of non-elite and elite, advancing Adams’s conclusion (2010, §6.1) that the boundaries between slaves and other lower-stratum individuals were fluid and poorly defined. This study also references the earliest known attestation of the concept of reform through detainment.

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Walker, James W. St G., i Jason H. Silverman. "Unwelcome Guests: Canada West's Response to American Fugitive Slaves, 1800-1865". American Historical Review 91, nr 5 (grudzień 1986): 1297. http://dx.doi.org/10.2307/1864571.

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Blackett, R. J. M. "Dispossessing Massa: Fugitive Slaves and the Politics of Slavery After 1850". American Nineteenth Century History 10, nr 2 (czerwiec 2009): 119–36. http://dx.doi.org/10.1080/14664650902908052.

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Waldstreicher, David. "Aiming for Pensacola: Fugitive Slaves on the Atlantic and Southern Frontiers". Journal of American History 103, nr 2 (1.09.2016): 466–67. http://dx.doi.org/10.1093/jahist/jaw317.

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Tolbert, Lisa C. "Escape to the City: Fugitive Slaves in the Antebellum Urban South". Slavery & Abolition 45, nr 4 (październik 2024): 975–77. http://dx.doi.org/10.1080/0144039x.2024.2418754.

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Plath, Lydia J. "Escape to the City: Fugitive Slaves in the Antebellum Urban South". American Nineteenth Century History 25, nr 2 (3.05.2024): 196–98. http://dx.doi.org/10.1080/14664658.2024.2382581.

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Zilversmit, Arthur, i Jason H. Silverman. "Unwelcome Guests: Canada West's Response to American Fugitive Slaves, 1800-1865." Journal of Southern History 52, nr 3 (sierpień 1986): 454. http://dx.doi.org/10.2307/2209581.

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Denmark, Lisa Louise. "Escape to the City: Fugitive Slaves in the Antebellum Urban South". Journal of American History 111, nr 1 (1.06.2024): 146–47. http://dx.doi.org/10.1093/jahist/jaae025.

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Penny, Simon. "Emergence, Agency, and Interaction—Notes from the Field". Artificial Life 21, nr 3 (sierpień 2015): 271–84. http://dx.doi.org/10.1162/artl_a_00167.

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This article describes the development of several interactive installations and robotic artworks developed through the 1990s and the technological, theoretical, and discursive context in which those works arose. The main works discussed are Petit Mal (1989–1995), Sympathetic Sentience (1996–1997), Fugitive I (1996–1997), Traces (1998–1999), and Fugitive II (2001–2004)—full documentation at ( www.simonpenny.net/works ). These works were motivated by a critical analysis of cognitivist computer science, which contrasted with notions of embodied experience arising from the arts. The works address questions of agency and interaction, informed by cybernetics and artificial life.

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Lentz, Mark W. "Black Belizeans and Fugitive Mayas: Interracial Encounters on the Edge of Empire, 1750–1803". Americas 70, nr 04 (kwiecień 2014): 645–75. http://dx.doi.org/10.1017/s000316150000359x.

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In 1796, the commander of die Guatemalan presidio of Peten, Jose de Galvez, together with its leading prelate and the caciques of the nearby pueblos of San Andres and San Jose, registered a formal complaint: an increasing number of runaway black slaves from Belize taking refuge there had been marrying Maya women in their villages. The officials objected to these unions, stating that they did not want “their blood mixed with these newly Christian blacks” and alleged that the asylum seekers took Maya brides in thinly disguised attempts to exploit native female labor. The cacique of San Andres, don Raimundo Chata, backed by the leading civil and ecclesiastical authorities in a rare moment of unity, advocated the removal of the escaped slaves to a site set aside for blacks on the other side of Lake Peten (see map in Figure 1). The result of this proposed policy of segregation was the creation of a “new pueblo for blacks converted to the faith.”

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Lentz, Mark W. "Black Belizeans and Fugitive Mayas: Interracial Encounters on the Edge of Empire, 1750–1803". Americas 70, nr 4 (kwiecień 2014): 645–75. http://dx.doi.org/10.1353/tam.2014.0047.

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In 1796, the commander of die Guatemalan presidio of Peten, Jose de Galvez, together with its leading prelate and the caciques of the nearby pueblos of San Andres and San Jose, registered a formal complaint: an increasing number of runaway black slaves from Belize taking refuge there had been marrying Maya women in their villages. The officials objected to these unions, stating that they did not want “their blood mixed with these newly Christian blacks” and alleged that the asylum seekers took Maya brides in thinly disguised attempts to exploit native female labor. The cacique of San Andres, don Raimundo Chata, backed by the leading civil and ecclesiastical authorities in a rare moment of unity, advocated the removal of the escaped slaves to a site set aside for blacks on the other side of Lake Peten (see map in Figure 1). The result of this proposed policy of segregation was the creation of a “new pueblo for blacks converted to the faith.”

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Murtini, Anugrah. "Act of Resistance against Government Policies in Slavery as Reflected in Uncle Tom’s Cabin". LETS 1, nr 2 (10.06.2020): 71–79. http://dx.doi.org/10.46870/lets.v1i2.27.

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The aims of this research were to find the implementation of government policies toward the African-American slaves in America and act of resistance against slavery system as reflected in the novel Uncle Tom’s Cabin. The research employs a descriptive qualitative method by applying sociological approach in analyzing Uncle Tom’s Cabin with reference to Wellek and Warren on the relationship between literary work and social context in which it was written. Data sources are primary and supporting data. The primary data are taken from Uncle Tom’s Cabin, and supporting data are taken from the books, journals, articles, and some sources from internet. In this novel, the researcher found that; 1) Government policies toward the African-American slaves reflected in Uncle Tom’s Cabin are Slave Codes 1705 and Fugitive Slave Act 1850 2) the act of resistence by the slaves against slavery system reflected in this novel is passive resistence. Passive resistences are shown by the characters of the slave such as runnaway, tell a lie, and protesting the authority of their owner.

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Grow, Matthew J. "Fugitive Slaves, the Higher Law, and the Coming of the Civil War". Reviews in American History 40, nr 1 (2012): 68–72. http://dx.doi.org/10.1353/rah.2012.0013.

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Błoch, Agata. "Lojalni portugalskim monarchom – militarne oddziały czarnoskórych w kolonialnej Brazylii". Studia Historica Gedanensia 12, nr 1 (2021): 158–76. http://dx.doi.org/10.4467/23916001hg.21.031.15091.

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[Being loyal to the Portuguese monarchs – the black regiments in colonial Brazil] The present paper discusses the “racial” loyalty and “class” solidarity of black soldiers towards other fugitive black slaves during colonial Brazil. Having sworn loyalty and allegiance to the Portuguese monarchs, those soldiers joined the war against the quilombos located far from major urban centers. This study examines black soldiers’ petitions and official correspondence regarding their military careers. The documents are part of the collection of the Historical Overseas Archive in Lisbon.

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Cornell, S. E. "Citizens of Nowhere: Fugitive Slaves and Free African Americans in Mexico, 1833-1857". Journal of American History 100, nr 2 (13.08.2013): 351–74. http://dx.doi.org/10.1093/jahist/jat253.

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Schmidt, James D. "R. J. M. Blackett. The Captive’s Quest for Freedom: Fugitive Slaves, the 1850 Fugitive Slave Law, and the Politics of Slavery." American Historical Review 124, nr 3 (1.06.2019): 1071–72. http://dx.doi.org/10.1093/ahr/rhz272.

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SCHERMERHORN, CALVIN. "Arguing Slavery's Narrative: Southern Regionalists, Ex-slave Autobiographers, and the Contested Literary Representations of the Peculiar Institution, 1824–1849". Journal of American Studies 46, nr 4 (1.03.2012): 1009–33. http://dx.doi.org/10.1017/s002187581100140x.

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AbstractIn the twenty-five years before 1850, southern writers of regional literature and ex-slave autobiographers constructed a narrative of United States slavery that was mutually contradictory and yet mutually influential. That process involved a dynamic hybridization of genres in which authors contested meanings of slavery, arriving at opposing conclusions. They nevertheless focussed on family and the South's distinctive culture. This article explores the dialectic of that argument and contends that white regionalists created a plantation-paternalist romance to which African American ex-slaves responded with depictions of slavery's cruelty and immorality. However, by the 1840s, ex-slaves had domesticated their narratives in part to sell their works in a literary marketplace in which their adversaries’ sentimental fiction sold well. Scholars have not examined white southern literature and ex-slave autobiography in comparative context, and this article shows how both labored to construct a peculiar institution in readers’ imagination. Southern regionalists supplied the elements of a pro-slavery argument and ex-slave autobiographers infused their narratives with abolitionist rhetoric at a time in which stories Americans told about themselves became increasingly important in the national political crisis over slavery extension and fugitive slaves. It was on that discursive ground that the debates of the 1850s were carried forth.

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Figliuolo Brandão, Rozilda. "Monitoring of Fugitive Emissions in Petrochemical Plant". Water Science and Technology 29, nr 8 (1.04.1994): 125–33. http://dx.doi.org/10.2166/wst.1994.0395.

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The U.S. Environmental Protection Agency (EPA) estimates that a third of the emissions into the atmosphere in some industrial plants is due to Fugitive Emissions. It defines Fugitive Emissions as the diffuse release of volatile organic compounds (VOC) or hydrocarbons into the atmosphere, through pumps, valves, connections, open-ended lines, compressors, etc., establishing emission patterns and monitoring frequency. COPENE Petroquimica do Nordeste S/A has been implanting a program of fugitive emissions adapted to the reality, trying to promote a continuous improvement in its employees' working conditions and in environmental protection. This paper presents the methodology for the elaboration of this program and the conclusions of some surveys which were already completed.

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Ericson, David F. "The United States Military, State Development, and Slavery in the Early Republic". Studies in American Political Development 31, nr 1 (13.03.2017): 130–48. http://dx.doi.org/10.1017/s0898588x17000049.

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The U.S. military was the principal agent of American state development in the seven decades between 1791 and 1861. It fought wars, removed Native Americans, built internal improvements, expedited frontier settlement, deterred slave revolts, returned fugitive slaves, and protected existing property relations. These activities promoted state development along multiple axes, increasing the administrative capacities, institutional autonomy, political legitimacy, governing authority, and coercive powers of the American state. Unfortunately, the American political development literature has largely ignored the varied ways in which the presence of slavery influenced military deployments and, in turn, state development during the pre–Civil War period.

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Stierl, Maurice. "Of Migrant Slaves and Underground Railroads: Movement, Containment, Freedom". American Behavioral Scientist 64, nr 4 (12.11.2019): 456–79. http://dx.doi.org/10.1177/0002764219883006.

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This article explores the figure of the “migrant slave” that appears to conjoin antithetical notions—migration, often associated with intentionality and movement, and slavery, commonly associated with coercion and confinement. The figure of the migrant as slave has been frequently mobilized by “antitrafficking crusaders” in debates over unauthorized forms of trans-Mediterranean crossings to EUrope. Besides scrutinizing the depoliticized and dehistoricized ways in which contemporary migrant journeys have come to be associated with imaginaries of the trans-Atlantic slave trade, this article draws other, actual, comparisons between historic slavery and contemporary forms of migration. It argues that there does exist a historical resonance between the former and the latter. By remembering slave rebellions on land and at sea, the article makes the case that if one had to draw comparisons between historic slaves and contemporary migrants, beyond often crude visual associations, one would need to do so by enquiring into moments in which both enacted escape to a place of perceived freedom. It is shown that the fugitive slave escaping on the “underground railroad” resembles most closely the acts of escape via the Mediterranean and its “underground seaways” today.

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Hodges, Graham Russell. "Gordon S. Barker. Fugitive Slaves and the Unfinished American Revolution: Eight Cases, 1848–1856." American Historical Review 119, nr 2 (kwiecień 2014): 526–27. http://dx.doi.org/10.1093/ahr/119.2.526.

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Sayers, Daniel O. "Fugitive Slaves and Spaces of Freedom in North America, by Damian Alan Pargas (ed.)". New West Indian Guide / Nieuwe West-Indische Gids 93, nr 3-4 (5.12.2019): 383–84. http://dx.doi.org/10.1163/22134360-09303051.

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