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1
Vyšný, Peter. "Pre-Hispanic Nahua Slavery". Ethnologia Actualis 20, nr 2 (1.12.2020): 85–112. http://dx.doi.org/10.2478/eas-2021-0012.
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Abstract The article deals with pre-Hispanic Nahua slavery. Based upon an examination of Nahua perception of slavery/slaves, Nahua forms of slavery (apart from the slaves destined for sacrifice there were slaves destined for work) and the social and legal position of Nahua slaves (destined for work) the author concludes that the Nahua institution traditionally called “slavery“ is different from its counterparts known from the history of Occident. Except for slaves destined for sacrifice to the gods which are discussed only briefly in the article, the Nahua slaves (i.e. the slaves destined for work) had a certain degree of personal freedom and certain rights. Becoming a slave at birth was possible only exceptionally and the enslavement of persons was in many cases (even if not in all cases) only temporary. The treatment of Nahua slaves – compared to the living conditions of their counterparts in many other world cultures – was significantly better, more humane. This can be seen from the fact that the master was entitled only to his/her slave’s labor and not to slave’s life, health, family members or property, as well as from the fact that the slave could obtain freedom in many ways, not only by the manumission made by his/her master. Although slaves were considered a kind of both physically and mentally “less perfect“ individuals who were “dirtied“, that is, morally tainted and dishonored by their enslavement and its reasons (mainly a delinquent behavior, i.e. non-payment of debts or perpetration of certain crimes), they were not systematically excluded from the wider society formed by free persons and they lived with their families in their houses and neighborhoods.
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Parry, Tyler D., i Charlton W. Yingling. "Slave Hounds and Abolition in the Americas*". Past & Present 246, nr 1 (1.02.2020): 69–108. http://dx.doi.org/10.1093/pastj/gtz020.
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Abstract The lash and shackles remain two primary symbols of material degradation fixed in the historical memory of slavery in the Americas. Yet as recounted by states, abolitionists, travellers, and most importantly slaves themselves, perhaps the most terrifying and effective tool for disciplining black bodies and dominating their space was the dog. This article draws upon archival research and the published materials of former slaves, novelists, slave owners, abolitionists, Atlantic travelers, and police reports to link the systems of slave hunting in Cuba, Jamaica, Haiti, and the US South throughout the eighteenth and nineteenth centuries. Slave hounds were skillfully honed biopower predicated upon scenting, hearing, sighting, outrunning, outlasting, signaling, attacking, and sometimes terminating, black runaways. These animals permeated slave societies throughout the Americas and bolstered European ambitions for colonial expansion, indigenous extirpation, economic extraction, and social domination in slave societies. as dogs were bred to track and hunt enslaved runaways, slave communities utilized resources from the natural environment to obfuscate the animal's heightened senses, which produced successful escapes on multiple occasions. This insistence of slaves' humanity, and the intensity of dog attacks against black resistance in the Caribbean and US South, both served as proof of slavery's inhumanity to abolitionists. Examining racialized canine attacks also contextualizes representations of anti-blackness and interspecies ideas of race. An Atlantic network of breeding, training and sales facilitated the use of slave hounds in each major American slave society to subdue human property, actualize legal categories of subjugation, and build efficient economic and state regimes. This integral process is often overlooked in histories of slavery, the African Diaspora, and colonialism. By violently enforcing slavery’s regimes of racism and profit, exposing the humanity of the enslaved and depravity of enslavers, and enraging transnational abolitionists, hounds were central to the rise and fall of slavery in the Americas.
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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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Jean, Martine. "Rethinking Slavery's Abolition in Ceará Through an Engagement with maritime Marronage". Revista Mundos do Trabalho 14 (7.12.2022): 1–20. http://dx.doi.org/10.5007/1984-9222.2022.91860.
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In late January 1881, a group of anti-slavery raftsmen blockaded the port of Fortaleza to slave traders declaring that enslaved persons would no longer be shipped to Brazil’s southern plantations out of Ceará’s northeastern harbor. The blockade was a decisive moment in the rising abolitionist movement in Brazil and culminated in slavery’s abolition in Ceará in 1884, four years before the national prohibition of the institution. Traditional narratives on slavery’s abolition in Ceará emphasize the development of a middle-class led, radical abolitionist movement in the province while lionizing the role played by Francisco José do Nascimento, a free man of color, in leading the raftsmen’s charge against human trafficking. Recent research on the raftsmen’s blockade highlights the role played by the formerly enslaved man José Luiz Napoleão in the anti-slavery strike. This article revisits the 1881 anti-slavery strike and places it in the context of maritime marronage in nineteenth century Brazil. By probing the long tradition of fugitive slaves using their access to the sea and their skills as sailors and boatmen to escape slavery and relocate from one province to another, this article demonstrates that the world of maritime labor provided opportunities and challenges for slave resistance, and fugitive mariners created a culture of contesting the geography of slavery in Brazil.
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Lenta, M. "Speaking for the slave: Britain and the Cape, 1751-1838". Literator 20, nr 1 (26.04.1999): 103–18. http://dx.doi.org/10.4102/lit.v20i1.454.
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Postcolonial studies has asked the question "Can the subaltern speak? ", but has focused less strongly on the strategies by which the subaltern is prevented from securing a hearing. The textual and social strategies used to prevent Cape slaves in the late eighteenth and early nineteenth centuries from voicing their plight have been neglected, though both pro- and anti-slavery lobbyists were eloquent. To present the slave as one whose inferiority rendered him incapable of pleading his cause was a device of the pro-slavery group; to pretend that consultation was impossible was another, though people who offered this defence were often surrounded by slaves. Others, accepting and profiting from the inequalities of a class-stratified society, were unable to perceive any but the extreme experiences of an unfree condition as constituting injustice. Anti-slavery campaigners were rarely in favour of the slave's being consulted: they preferred to condemn their political rivals, the slave-owners. Abolition found many of them searching for arguments to maintain the inequalities of society, and especially to prevent former serfs from securing a hearing.
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Oostindie, Gert. "The slippery paths of commemoration and Heritage tourism: the Netherlands, Ghana, and the rediscovery of Atlantic slavery". New West Indian Guide / Nieuwe West-Indische Gids 79, nr 1-2 (1.01.2005): 55–77. http://dx.doi.org/10.1163/22134360-90002501.
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Reflects upon the commemoration of the Atlantic slave trade and American slavery. Author describes how the slave trade and slavery was recently "rediscovered", as a part of Dutch history, and he compares this to the attention to this history in other European countries once engaging in slavery. He argues that despite the fact that the history of the slave trade and slavery is worthy of attention in itself, contemporary political and social factors mainly influence attention to the slave trade and slavery, noting that in countries with larger Afro-Caribbean minority groups the attention to this past is greater than in other once slave-trading countries. He further deplores the lack of academic accuracy on the slave trade and slavery in slavery commemorations and in the connected search for African roots among descendants of slaves, and illustrates this by focusing on the role of Ghana, and the slave fortress Elmina there, as this fortress also has become a much visited tourist site by Afro-Americans. According to him, this made for some that Ghana represents the whole of Africa, while African slaves in the Caribbean, also in the Dutch colonies, came from various parts of Africa. Author attributes this selectivity in part to the relatively large Ghanaian community in the Netherlands.
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Oostindie, Gert. "The slippery paths of commemoration and Heritage tourism: the Netherlands, Ghana, and the rediscovery of Atlantic slavery". New West Indian Guide / Nieuwe West-Indische Gids 79, nr 1-2 (1.01.2008): 55–77. http://dx.doi.org/10.1163/13822373-90002501.
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Reflects upon the commemoration of the Atlantic slave trade and American slavery. Author describes how the slave trade and slavery was recently "rediscovered", as a part of Dutch history, and he compares this to the attention to this history in other European countries once engaging in slavery. He argues that despite the fact that the history of the slave trade and slavery is worthy of attention in itself, contemporary political and social factors mainly influence attention to the slave trade and slavery, noting that in countries with larger Afro-Caribbean minority groups the attention to this past is greater than in other once slave-trading countries. He further deplores the lack of academic accuracy on the slave trade and slavery in slavery commemorations and in the connected search for African roots among descendants of slaves, and illustrates this by focusing on the role of Ghana, and the slave fortress Elmina there, as this fortress also has become a much visited tourist site by Afro-Americans. According to him, this made for some that Ghana represents the whole of Africa, while African slaves in the Caribbean, also in the Dutch colonies, came from various parts of Africa. Author attributes this selectivity in part to the relatively large Ghanaian community in the Netherlands.
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Aware, Rupali, i Swapnil Satish Alhat. "Pau Lawrence Dunbar’s Harriet Beecher Stowe and We Wear the Masks Represent the Life of Slaves Post Abolishment of Slavery". Shanlax International Journal of English 11, nr 2 (1.03.2023): 1–3. http://dx.doi.org/10.34293/english.v11i2.6079.
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In all the civilizations there has existed slavery of one or the other form and it had acceptance from the contemporary society. If you are a slave then there is nothing you can do about it you will have to bear it meekly. The American slaves were different, they were brought there from some other continent and their look and physique were also different than the Europeans settled in America, thereof their rights were ignored and assumed that they did not have any rights. Nonetheless when the slavery was abolished from America there was revolt and civil war took place. But no one thought about the slave’s livelihood post abolition of slavery and this is where Dunbar comments upon. His poetry throughs lights on this aspect of the former slaves and their kids, they were free but did not have any skill or way of livelihood. In this present paper I would endeavour to trace this aspect of Dunbar’s poets.
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Smith, Stacey L. "Remaking Slavery in a Free State: Masters and Slaves in Gold Rush California". Pacific Historical Review 80, nr 1 (1.02.2011): 28–63. http://dx.doi.org/10.1525/phr.2011.80.1.28.
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Hundreds of white Southerners traveled to Gold Rush California with slaves. Long after California became a free state in 1850, these masters transplanted economic and social practices that sustained slavery in the American South to the goldfields. At the same time, enslaved people realized that Gold Rush conditions disrupted customary master-slave relationships and pressed for more personal autonomy, better working conditions, and greater economic reward. The result was a new regional version of slavery that was remarkably flexible and subject to negotiation. This fluidity diminished, however, as proslavery legislators passed laws that protected slaveholding rights and vitiated the state's antislavery constitution. California's struggle over bondage highlights the persistence of the slavery question in the Far West after the Compromise of 1850 and illuminates slavery's transformation as it moved onto free soil.
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QUINAULT, ROLAND. "GLADSTONE AND SLAVERY". Historical Journal 52, nr 2 (15.05.2009): 363–83. http://dx.doi.org/10.1017/s0018246x0900750x.
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ABSTRACTWilliam Gladstone's views on slavery and the slave trade have received little attention from historians, although he spent much of his early years in parliament dealing with issues related to that subject. His stance on slavery echoed that of his father, who was one of the largest slave owners in the British West Indies, and on whom he was dependent for financial support. Gladstone opposed the slave trade but he wanted to improve the condition of the slaves before they were liberated. In 1833, he accepted emancipation because it was accompanied by a period of apprenticeship for the ex-slaves and by financial compensation for the planters. In the 1840s, his defence of the economic interests of the British planters was again evident in his opposition to the foreign slave trade and slave-grown sugar. By the 1850s, however, he believed that the best way to end the slave trade was by persuasion, rather than by force, and that conviction influenced his attitude to the American Civil War and to British colonial policy. As leader of the Liberal party, Gladstone, unlike many of his supporters, showed no enthusiasm for an anti-slavery crusade in Africa. His passionate commitment to liberty for oppressed peoples was seldom evident in his attitude to slavery.
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Welie, Rik van. "Slave trading and slavery in the Dutch colonial empire: A global comparison". New West Indian Guide / Nieuwe West-Indische Gids 82, nr 1-2 (1.01.2008): 47–96. http://dx.doi.org/10.1163/13822373-90002465.
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Compares slave trading and slavery in the Dutch colonial empire, specifically between the former trading and territorial domains of the West India Company (WIC), the Americas and West Africa, and of the East India Company (VOC), South East Asia, the Indian Ocean region, and South and East Africa. Author presents the latest quantitative assessments concerning the Dutch transatlantic as well as Indian Ocean World slave trade, placing the volume, direction, and characteristics of the forced migration in a historical context. He describes how overall the Dutch were a second-rate player in Atlantic slavery, though in certain periods more important, with according to recent estimates a total of about 554.300 slaves being transported by the Dutch to the Americas. He indicates that while transatlantic slave trade and slavery received much scholarly attention resulting in detailed knowledge, the slave trade and slavery in the Indian Ocean World by the Dutch is comparatively underresearched. Based on demand-side estimates throughout Dutch colonies of the Indonesian archipelago and elsewhere, he deduces that probably close to 500.000 slaves were transported by the Dutch in the Indian Ocean World. In addition, the author points at important differences between the nature and contexts of slavery, as in the VOC domains slavery was mostly of an urban and domestic character, contrary to its production base in the Americas. Slavery further did in the VOC areas not have a rigid racial identification like in WIC areas, with continuing, postslavery effects, and allowed for more flexibility, while unlike the plantation colonies in the Caribbean, as Suriname, not imported slaves but indigenous peoples formed the majority. He also points at relative exceptions, e.g. imported slaves for production use in some VOC territories, as the Banda islands and the Cape colony, and a certain domestic and urban focus of slavery in Curaçao.
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Nguyen, Dung Ngoc. "FORMATION AND DEVELOPMENT OF THE SLAVERY IN THE UNITED STATES ( FROM BEGINNING TO THE WAR FOR INDEPENDENCE )". Science and Technology Development Journal 14, nr 1 (30.03.2011): 46–61. http://dx.doi.org/10.32508/stdj.v14i1.1895.
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Slavery in the U.S was formed by needs of building and exploiting the British colonies. At the first period, from beginning to the War for Independence of the colonies , the formation of slavery inthere was related with gradual replace of the” Indentured servitude”established by the colonists for the poor european emigrants. By middle of 17th century, the British colonies began to legalize the slavery with “Slave codes” that created a “ Racial slavery”. So, black slaves formally were considered as property and goods for possession and bargain. Their position was the same as the position of the ancient slaves. Increasing amount of the slaves would strongly affect socio- economic situation of the colonies and caused social conflicts inhere. In some first decads of 18th century, most colonies pass the laws banning slave trade activities. The slavery abolition was just enforced within the time of the War for Independence; however, not to get the thorough results.
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Oast, Jennifer. "Forgotten No Longer: Universities and Slavery in Twenty-First-Century Scholarship and Memory". Journal of the Civil War Era 13, nr 3 (wrzesień 2023): 369–91. http://dx.doi.org/10.1353/cwe.2023.a905169.
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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.
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Thohiriyah, Thohiriyah. "Solidifying the White Domination through Racism and Slavery in Toni Morrison’s Beloved". Language Circle: Journal of Language and Literature 14, nr 1 (16.10.2019): 89–92. http://dx.doi.org/10.15294/lc.v14i1.21323.
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Beloved is a novel written by American author, Toni Morrison. Through Beloved, Toni Morrison successfully depicts a heartbreaking phenomenon of slavery that happened in the USA in 1873. Morrison describes the phenomenon of dominance-submission interrelation patterns in a master-slave relationship. By using the concept of racism and slavery, the paper aims at scrutinizing how the whites perform racism and slavery to solidify their domination over the blacks. Besides, it is aimed at investigating the impacts of slavery and racism done by the whites which are experienced by the slaves. Library research and close-reading methods are employed to analyze the novel. Besides, the qualitative and contextual method which focuses on intrinsic and extrinsic elements is utilized. The result of the analysis shows that racism and slavery are major elements that solidify whites’ domination over black slaves. In other respect, racism and slavery lead to great negative impacts for the black slaves. Excessive trauma and identity loss are the major impacts experienced by the slaves as the consequence of slavery and racism.
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Chen, Tonghao. "The slavery under British and the VOC: The Chain of the Revolt". BCP Social Sciences & Humanities 19 (30.08.2022): 45–49. http://dx.doi.org/10.54691/bcpssh.v19i.1549.
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Slavery plays an important role in studying the history of Cape Town and South Africa. The beginning and the development of slavery were naturally accompanied by the slave uprisings. The history of Cape Colony has seen two major ruling governments, the Dutch East India Company (VOC) and the British Empire. There was no organized resistance that occurred in Cape Town during the VOC period. However, a series of slave improvements by the British government led to the outbreak of the revolt. In contrast to the harsh laws of the VOC period, the British kindness to the slaves freed them from their shackles and led to the outbreak of the revolt. The British policy to improve slavery seems to have changed the psychology of slaves, accelerated their desire for the abolition of slavery, and led to the occurrence of revolt. This seems “Unthinkable” to the British government. Although the slave revolts that happened in Cape town are valuable for studying the history of slavery, scholars and the public have overlooked this part of history. This essay aimed to analyze the Behavior of slaves to understand and encourage people to analyze historical events and figures through psychology.
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Sikainga, Ahmad A. "The Paradox of the Female Slave Body in the Islamic Legal System: The Cases of Morocco and Sudan". Hawwa 9, nr 1-2 (2011): 215–33. http://dx.doi.org/10.1163/156920811x578557.
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AbstractThis chapter is concerned with the way in which Muslim jurisprudence dealt with the body of female slaves in two Muslim societies: Morocco and the Sudan. While the depiction and the representation of the slave body have generated a great deal of debate among scholars working on slavery in the New World, this subject has received little attention amongst both Islamicists and Africanists. The literature on slavery in the American South and in the Caribbean has shown that the depiction of the slave body reveals a great deal about the reality of slavery, the relations of power and control, and the cultural codes that existed within the slave societies. The slave physical appearance and gestures were used to distinguish between the slaves and free and to justify slavery. Throughout the Americas slaves were routinely branded as a form of identification right up to the eighteenth century. Although the body of the slaves from both sexes was subjected to the same depiction, the treatment of female slaves deserves further exploration. As many scholars have argued, slave women suffer the double jeopardy of being both a slave and a woman. Moreover, the body of the female slave in Muslim societies is of particular significance as many of them were used for sexual purposes, as mistresses and concubines. The chapter shows that the reproductive role of female slaves became a major justice issue, particularly in their struggle for freedom.
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Brown, Carolyn A. "Testing the Boundaries of Marginality: Twentieth-Century Slavery and Emancipation Struggles in Nkanu, Northern Igboland, 1920–29". Journal of African History 37, nr 1 (marzec 1996): 51–80. http://dx.doi.org/10.1017/s0021853700034794.
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In 1914 the Enugu Government Colliery and the construction of its railway link to the Biafran coast used slave-owning chiefs as labor recruiters. Although aware of slavery in the Nkanu clan area the state simply outlawed the slave trade and excessive treatment but left it to slaves to secure their ‘freedom’. Nkanu slavery was unusually pervasive, incorporating over half of some villages, with few opportunities for manumission or marriage to the freeborn. Severe ritualistic proscriptions excluded slave men from village politics. But forced labor destabilized slavery, causing unrest which reached crisis proportions in the fall of 1922. The revolt presents a unique opportunity for historical study of the goals, ideology and strategies of indigenous slave populations creating ‘freedom’ within the emergent colonial order.When owners demanded slaves' wages, the slaves resisted and demanded full social and political equality with the freeborn. Slaves who remained in the village struggled to provision Enugu's urban working class. For both slavery hindered opportunities in the colonial economy. In retaliation owners evicted slave families, increased their labor requirements and unleashed a reign of terror, abduction and sacrifice of slave women and children. By the fall of 1922 local government collapsed forcing the state to develop a policy on emancipation. It is significant that this struggle converted the slaves from a scattered subordinate group of patrilineages to an aggressive and cohesive community.
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AHMAD, ABDUSSAMAD H. "TRADING IN SLAVES IN BELA-SHANGUL AND GUMUZ, ETHIOPIA: BORDER ENCLAVES IN HISTORY, 1897–1938". Journal of African History 40, nr 3 (listopad 1999): 433–46. http://dx.doi.org/10.1017/s0021853799007458.
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Like other empires in the late nineteenth and early twentieth century, expansion and slavery went hand in hand in Ethiopia, contrary to imperial justifications based on the abolition of the slave trade and slavery. Towards the end of the nineteenth century, the Ethiopian empire incorporated the northwestern border enclaves of Bela-Shangul and Gumuz into greater Ethiopia. Having obtained the subordination of the local Muslim warlords, the emperor then demanded tribute from them in slaves, ivory and gold. Slaves were used as domestics in the imperial palace at Addis Ababa and the houses of state dignitaries and as farm labor on their farms elsewhere in the country. Responding to the demands of the central government as well as their own needs, borderland chiefs raided local villages and neighbouring chiefdoms for slaves. Expanding state control thus led to intensified slave raiding and the extension of the slave trade from the borderlands into the centre of the empire in spite of Ethiopia's public commitment to end slavery and the slave trade as a member of the League of Nations. The end of slavery in Ethiopia only came with the Italian occupation in 1935.
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MORGAN, PHILIP D. "Morality and slavery". European Review 14, nr 3 (8.06.2006): 393–99. http://dx.doi.org/10.1017/s1062798706000408.
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‘Morality and slavery’ argues that, as much as detachment and dispassion govern standard historical practice, historians cannot escape making moral judgments. Precisely because slavery is a morally charged subject, its history has been especially prone to changing points of view, traceable, for example, in recent histories of the slave trade and the controversy over Olaudah Equiano's birthplace. Various polar extremes – the structural coerciveness of slavery versus the agency of slaves; the persistence of African ethnicities versus rapid creolization; the spread of slavery versus the rapid growth of anti-slavery in the early republic – are evident in historical interpretations, which necessarily involve complicated value judgments and serious moral ramifications. The essay concludes by suggesting that a measure of balance and fairness has been possible in the study of slavery. Through empathy, historians have been able to recover, in part at least, the hopes and fears, dreams and nightmares, notions of right and wrong among both slaves and masters in previous epochs.
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EL HAMEL, CHOUKI. "THE REGISTER OF THE SLAVES OF SULTAN MAWLAY ISMA‘IL OF MOROCCO AT THE TURN OF THE EIGHTEENTH CENTURY". Journal of African History 51, nr 1 (marzec 2010): 89–98. http://dx.doi.org/10.1017/s0021853710000186.
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ABSTRACTIn late-seventeenth-century Morocco, Mawlay Isma‘il commanded his officials to enslave all blacks: that is, to buy coercively or freely those already slaves and to enslave those who were free, including the Haratin (meaning free blacks or freed ex-slaves). This command violated the most salient Islamic legal code regarding the institution of slavery, which states that it is illegal to enslave fellow Muslims. This controversy caused a heated debate and overt hostility between the ‘ulama’ (Muslim scholars) and Mawlay Isma‘il. Official slave registers were created to justify the legality of the enforced buying of slaves from their owners and the enslavement of the Haratin. An equation of blackness and slavery was being developed to justify the subjection of the free Muslim black Moroccans. To prove the slave status of the black Moroccans, the officials in charge of the slavery project established a fictional hierarchy of categories of slaves. This project therefore constructed a slave status for all black people, even those who were free.
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Bombe, Bosha. "Slavery Beyond History: Contemporary Concepts of Slavery and Slave Redemption in Ganta (Gamo) of Southern Ethiopia". Slavery Today Journal 1, nr 1 (2014): 77–99. http://dx.doi.org/10.22150/stj/isxw8852.
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Slavery was officially abolished in Ethiopia by Emperor Haile Sellassie in 1942. Despite the abolitionary law slaves and their descendants have continually been marginalized in the country (especially in the peripheral parts of southwestern Ethiopia) from the time the law passed until today. In the Gamo community of southern Ethiopia, descendants of former slaves carry the identity of their ancestors and as the result they are often harshly excluded. Today, not only are they considered impure, but their perceived impurity is believed to be contagious; communicable to non-slave descendants during rites of passage. In order to escape the severe discrimination, slave descendants change their identity by redeeming themselves through indigenous ritual mechanism called wozzo ritual. However, the wozzo ritual builds the economy of former slave masters and ritual experts while leaving redeemed slave descendants economically damaged. This study is both diachronic and synchronic; it looks at the history of slavery, contemporary perspectives and practices of slavery and slave redemption in Ganta (Gamo) society of southern Ethiopia.
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Stephen, Whitman. "Diverse Good Causes". Social Science History 19, nr 3 (1995): 333–70. http://dx.doi.org/10.1017/s0145553200017405.
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In many slave societies manumission coexisted with perpetual bondage, often featured by self-purchase by slave artisans, a practice that some societies monitored through recognition of the slave's legal personality as a contracting party. Manumission played a comparatively minor role in shaping North American slavery, with debatable exceptions in the mid-Atlantic region; historians of slavery there have portrayed manumitters as individuals of conscience and/or economic maximizers seeking profitable exits from a locally declining labor institution. This contrast was first noted by Frank Tannenbaum, who characterized slavery in Spanish- and Portuguese-speaking America as milder than in British America, and targeted differences in religion and in the European history of slavery of each society as key explanatory factors.
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El Bakal, Mohamed. "Slavery between Greed and Survival in Solomon Northup’s Twelve Years a Slave". International Journal of Linguistics, Literature and Translation 7, nr 2 (3.02.2024): 29–33. http://dx.doi.org/10.32996/ijllt.2024.7.2.4.
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Solomon Northup's Twelve Years a Slave is a powerful memoir and slave narrative that reveals the barbarity and inhumanity of the 19th-century American slave trade. Through his firsthand account of being kidnapped and sold into slavery, Northup exposes the greed, deceit, violence, and subjugation that drove white slave traders and masters to dehumanize and commodify black people for their own economic gain. Northup's narrative sheds light on the brutality of slavery and how it stripped both enslaved people and white slaveholders of their humanity. The book illustrates the horrors of slavery, from the physical and emotional abuse inflicted upon enslaved people to the use of religion to justify and uphold the system of slavery. Northup's narrative emphasizes the helplessness, impotence, and oppression of black slaves, particularly those who were born free but were abducted and sold into slavery like himself. Ultimately, the book reflects the resilience and determination of enslaved people to survive in a violent, oppressive, and hostile world.
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K, Chellapandian. "Impact of slavery System in America with Reference to Colson Whitehead’s the Underground Railroad." SMART MOVES JOURNAL IJELLH 8, nr 2 (28.02.2020): 5. http://dx.doi.org/10.24113/ijellh.v8i2.10402.
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This article tells you that how the slavery system flourished in America and the impact of slavery system in America. Slavery system in America started when Christopher Columbus discovered America in the year 1492. In 1508 the first colony settlement was established by Ponce de Leon in Samjuan. The first African slaves arrived in South Carolina in 1526. During the 16th and 17th century the city St. Augustine was the Hub of the slave trade. Once Britishers established colonies in America, they started importing slaves from Africa. At one point Mary land and Virginia full of African slaves. After the discovery America Britishers came to know that America is suitable for cotton cultivation so they dawned with an idea that for cultivating cotton in America, Africans are the most eligible persons. On the other hand Britishers believed that Africans know the methods of cultivation and they are efficient labours. So they brought African through the Atlantic slave trade to work in cotton plantation. The amounts of slaves were greatly increased because of rapid expansion of the cotton industry. At the beginning of 17th century Britishers were cultivating only cotton and later on they invented the cotton gin. The invention of the cotton gin demanded more manpower and they started importing more slaves from Africa.At the same time southern part of America continued as slave societies and attempted to extend slavery into the western territories to keep their political share in the nation. During this time the United States became more polarized over the issue of slavery split into slaves and free states. Due to this in Virginia and Maryland a new community of African and American culture developed. As the United States expanded southern states, have to maintain a balance between the number slave and free state to maintain political power in the united states senate.
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Luban, Daniel. "Hobbesian Slavery". Political Theory 46, nr 5 (6.10.2017): 726–48. http://dx.doi.org/10.1177/0090591717731070.
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Although Thomas Hobbes’s critics have often accused him of espousing a form of extreme subjection that differs only in name from outright slavery, Hobbes’s own striking views about slavery have attracted little notice. For Hobbes repeatedly insists that slaves, uniquely among the populace, maintain an unlimited right of resistance by force. But how seriously should we take this doctrine, particularly in the context of the rapidly expanding Atlantic slave trade of Hobbes’s time? While there are several reasons to doubt whether Hobbes’s arguments here should be taken at face value, the most serious stems from the highly restricted definition that he gives to the term “slave,” one that would seem to make his acceptance of slave resistance entirely hollow in practice. Yet a closer examination of Hobbes’s theory indicates that his understanding of slavery is less narrow than it might initially appear—and thus that his argument carries a genuine political bite.
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Emmer, Pieter. "Regimes of Memory: the Case of the Netherlands". European Review 21, nr 4 (październik 2013): 470–79. http://dx.doi.org/10.1017/s106279871300046x.
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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.
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Szczur, Piotr. "Kościół apostolski o wyzwalaniu niewolników. Zarys problematyki". Vox Patrum 65 (15.07.2016): 617–29. http://dx.doi.org/10.31743/vp.3523.
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The statements of St. Paul (1Cor 7:18-24; Gal 3:28; Phil 16-22) and Ignatius of Antioch (Epistula ad Polycarpum 4, 3) were analyzed in this paper. In these statements the authors wrote about the liberation of slaves. The advices of St. Paul and St. Ignatius were addressed to those slaves, who had become Christians. These advices come down to remind the slaves, that they should be obedient and subjected to their masters. However these advices were not said because of their approval of slavery as itself, but rather because they accepted the spiritual vision of Christian life, in which all people are brothers and children of God. The authors did not see the necessity of calling for liberation of slaves or demolition of slavery, because in their vision all people – sooner or later – come to abolish the yoke of slavery. It should be highlighted, that in social conditioning of those days, calling for the full abolition of slavery and for liberation of all slaves would be a revolution, which ruins the social order. However, the teaching of the authors of Ancient Church caused the gradual passing away from slavery, through creation the new relationship between master and his slave (i.e. John Chrysostom) and finally caused demolition of slavery.
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Dari-Mattiacci, Giuseppe, i Guilherme de Oliveira. "Slavery versus Labor". Review of Law & Economics 17, nr 3 (1.11.2021): 495–568. http://dx.doi.org/10.1515/rle-2021-0049.
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Abstract Slavery has been a long-lasting and often endemic problem across time and space, and has commonly coexisted with a free-labor market. To understand (and possibly eradicate) slavery, one needs to unpack its relationship with free labor. Under what conditions would a principal choose to buy a slave rather than to hire a free worker? First, slaves cannot leave at will, which reduces turnover costs; second, slaves can be subjected to physical punishments, which reduces enforcement costs. In complex tasks, relation-specific investments are responsible for high turnover costs, which makes principals prefer slaves over workers. At the other end of the spectrum, in simple tasks, the threat of physical punishment is a relatively cheap way to produce incentives as compared to rewards, because effort is easy to monitor, which again makes slaves the cheaper alternative. The resulting equilibrium price in the market for slaves affects demand in the labor market and induces principals to hire workers for tasks of intermediate complexity. The available historical evidence is consistent with this pattern. Our analysis sheds light on cross-society differences in the use of slaves, on diachronic trends, and on the effects of current anti-slavery policies.
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Fatah-Black, Karwan. "Introduction: Urban Slavery in the Age of Abolition". International Review of Social History 65, S28 (19.02.2020): 1–14. http://dx.doi.org/10.1017/s0020859020000085.
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AbstractThis Special Issue collects articles on urban slavery in the Atlantic world during the time when the institution of slavery was being abolished globally (c.1770s–c.1880s). At the time of abolition, most slaves were held on plantations, but this did not mean that the urban context of slavery was unimportant. In the cities of the Atlantic world, slavery was pervasive, and the cities themselves played an important role in the functioning of the slave system. This Special Issue seeks to examine urban slavery in its connection to the wider slave-based economy, and to address how slavery in the cities changed when abolition appeared on the political agenda in the Atlantic world. The articles in this issue find that urban communities went through great changes in the age of abolition and these changes proved crucial to determining the legacies of slavery and its abolition. Recovering the history of urban slavery in this area should come to inform the current mainstreaming of the memory of slavery around the Atlantic world. Attention to its history can provide new layers of understanding to the persistence of inequity and historical silencing today.
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Nil Kamal Chakma. "Self-Making Without Inheritance: Harriet Jacobs’s Incident in the Life of a Slave Girl". Creative Launcher 7, nr 5 (30.10.2022): 37–47. http://dx.doi.org/10.53032/tcl.2022.7.5.04.
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The slaves, especially women, are more vulnerable than the men to the oppressive system of slavery. It does not only seize the idea of self from a slave (which constitutes a human being, and slavery seeks support from and utilizes the existing laws by which all the legal rights of the slaves are hijacked) but also it puts them (women) into a constant struggle to negotiate, not just for the construction of their ‘selves’ but for their motherhoods and the right of being called wives of their husbands and so forth. The masters, the white, adopt numerous evil strategies which sabotage the slaves forming strong bondage between husband and wife; and parents and children. The masters and slaveholders separate the slaves to run slavery smoothly; for if they are kept together, there will grow a strong relationship among the slaves as they will share feelings, emotions, and sentiments, which may result in gathering a possible resistance against the entire slavery. In such a heavy check on the formation of family bondage, Jackobs’s spoke persona, Brent adopts several strategies, which not only help but also construct her identity and liberate herself as well as her children from the claws of slavery. Thus, this paper examines how the emergence of motherhood becomes the prime factor for negotiating and constructing self-identity, not for herself– Brent but also for her children, out of nothing– inheritance. Moreover, it has created awareness among the communities that despise slavery against slavery, afterward uprooting slavery forever.
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de Wet, Chris. "Slavery and Asceticism in John of Ephesus’ Lives of the Eastern Saints". Scrinium 13, nr 1 (28.11.2017): 84–113. http://dx.doi.org/10.1163/18177565-00131p09.
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This article examines the phenomenon of slavery – both institutional (being enslaved to other human beings) and divine (being enslaved to God) – and its relationship to asceticism in John of Ephesus’ (507-589 CE) Lives of the Eastern Saints. The study first examines the nature of institutional slavery in Lives. It is shown that John is somewhat indifferent with regards to institutional slaves – they are either depicted as symbols of the wealth and decadence of the elite, or part of the ascetic households of the virtuous. In both cases, though, the slaves serve to illuminate the vice or virtue of the masters (wicked masters have scores of slaves serving them, while virtuous masters are so exceptional that even their slaves follow the ascetic lifestyle). Slavery is no impediment to the ascetic vocation – slaves have a part to play in John vision of asceticism as social outreach. John’s views on divine slavery are less conventional. In Lives, the ideal slave of God (ʿabdā d’Allāhā) is not one who busies him- or herself with self-centered acts of self-mortification, but rather one who supports and cares for those who suffer, the poor, and the marginalized. In this regard, labor and service to society become the prime virtues of John’s slave of God. By promoting this quasi-utilitarian stance on divine slavery, John also positions himself against earlier traditions such as those in Liber graduum that view worldly labor and service as unfitting to the life of Perfection.
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Zolotarev, A. Y. "The Legal Status of a Slave in the Early Medieval England". Izvestiya of Saratov University. History. International Relations 12, nr 3 (2012): 3–9. http://dx.doi.org/10.18500/1819-4907-2012-12-3-3-9.
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The article is about slavery in the early medieval England, a problem poorly discussed by Russian scholars. Slave’s legal status and capacity are under consideration. The author draws a conclusion that slaves in the Anglo-Saxon society possessed a certain degree of the legal capacity though diminished by comparison to that of the freemen. Slaves bore responsibility for their misdeeds, could have a family and own a property. These were prerequisites for disappearance of slavery and merging of the slaves and the lowest strata of the freemen into villainage.
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Geelen, Alexander, Bram van den Hout, Merve Tosun, Mike de Windt i Matthias van Rossum. "On the Run: Runaway Slaves and Their Social Networks in Eighteenth-Century Cochin". Journal of Social History 54, nr 1 (2020): 66–87. http://dx.doi.org/10.1093/jsh/shaa007.
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Abstract Despite growing attention to the history of slavery in the Indian Ocean and Indonesian Archipelago worlds, the debate on the nature or characteristics of slavery in these regions has been left largely unsettled. Whereas some scholars emphasize the existence of harsh forms of hereditary slavery similar to those found in the Americas, others argue that the nature of slavery in Asia was urban, status-based, and milder than in the Atlantic world. This article explores case studies of slaves escaping in and around the Dutch East India Company (VOC) city of Cochin. Studying court records that bring to light the strategies and social networks of enslaved runaways provides new insights into the characteristics of slavery and the conditions of slaves in and around VOC-Cochin. The findings indicate that the social and everyday conditions under which slaves lived were highly diverse and shaped by the direct relations between slave and master, influenced by elements of trust, skill, and control. Relations of slavery nevertheless remained engrained by the recurrence of physical punishments and verbal threats, despite sometimes relatively open situations. This reminds us that easy dichotomies of “benign,” “Asian,” “household,” or “urban” versus “European,” “Atlantic,” or “plantation” slavery obscure as much as they reveal.
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SEYOUM, AYENEW MAMMO. "SLAVERY, SLAVE TRADE AND MANUMISSION IN GOJJAM, ETHIOPIA, 1940S-1950S." International Journal Of Multidisciplinary Research And Studies 05, nr 06 (12.06.2022): 01–12. http://dx.doi.org/10.33826/ijmras/v05i06.1.
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Like in other African countries, in Ethiopia slavery and slave trade were practiced for centuries and had been endemic to the society In this article, I have made an attempt to bring out the efforts of different emperors, particularly Emperor Haile Sellassie’s period in order to regulate and prohibit slavery and slave trade in Ethiopia and to discuss the existence of the institutions and the practice until the 1950s. The attempt of the Ethiopian rulers to regulate or prohibit the slave trade in slaves failed to owe to several reasons. Anyway, the most serious laws making the beginning of the end for the institution of slavery in Ethiopia came in the 1920s. In an attempt to counter European criticism, Rastafari issued an edict in 1923 and 1924 imposing heavy penalties on the slave trade without, however, abolishing the legal status of slavery itself. Later, Ethiopia became a signatory to the ‘Slavery Convention of 1926.’ The official policy of the Ethiopian government against the slave trade, however, did little to stop the regional warlords from continuing to raid the borderlands for slaves. The continuation of slave trading and slavery itself in Ethiopia into the 1930s, the involvement of the state in the trade, and the continued use of slaves in the royal court were directly contrary to the public statements of Emperor Haile Sellassie I and the legal commitments of the Ethiopian state. Immediately after the evacuation of the Italian although Emperor Haile Sellassie made efforts to prohibit the trade in slaves, it continued to flourish. Even in 1942, he issued an edict imposing heavy punishment on those who were involved either in capturing or kidnapping, or selling slaves. Nonetheless, this does not mean that it came to an end. For this, I have discovered archival evidence in the Debre Markos Administrative Office and Higher Court House of Eastern Gojjam Zone, and in Dangla and Metekel administrative offices. Accordingly, the archives I discovered have three categories: the first deals with people who were accused of catching, kidnapping, and selling slaves on the basis of an eyewitness who was punished from seven to twenty years of imprisonment. The second category is dealing with people who were accused of kidnapping and selling individuals as slaves for money but for lack of witnesses, who were pardoned and set free. The third phase is connected with the people who after capturing and kidnapping individuals with the intent to sell them to slavery but because of the absence of a purchaser, treated them brutally. The sources are critically collected, scrutinize, and analyzed and their validities are cross-checked one against the other. Finally, as historical research, the paper is based on a systematic selection, collection, and analysis of archival documents, manuscripts, and secondary sources both published and unpublished.
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Nast, Heidi J. "The impact of British imperialism on the landscape of female slavery in the Kano palace, northern Nigeria". Africa 64, nr 1 (styczeń 1994): 34–73. http://dx.doi.org/10.2307/1161094.
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AbstractSpatial analysis of the Kano palace shows that colonial abolitionist policies enacted in northern Nigeria after the British conquest of 1903 affected the lives and places of female and male slaves differently. The differences derived from historical differences in the placement and function of slave women and men in the palace: whereas slave women lived and/or worked in a vast secluded private domain and engaged in state household reproduction on behalf of the emir, male state slaves inhabited ‘public’ places and held state-related offices. Colonial abolitionist policies, which restructured traditional ‘public’ spheres of state, accordingly forcefully altered male slave spaces while the private domain of female slavery initially went largely undisturbed. In time, as palace slave patronage was more severely undermined, domestic slave women left the palace to follow slave husbands and/or heads of households who had been exiled or who were in search of better outside opportunities, resulting in a decrease in the reserve of slave women from which concubines were chosen. The reserve declined further as slave men were permitted to marry freeborn women, resulting in a marked decrease in concubine numbers and a marked transformation of the internal organisation of the inner household. The spatial organisation of female slavery in the palace was thus affected indirectly and later than that of male slavery.The article demonstrates the utility of spatial analysis in understanding historical change and points to the need for greater sensitivity to issues of gender, ‘class’ and power in analyses of slavery and its abolition. It was the gender, wealth and power of royal patrons as well as the state-level skills and authority of male palace slaves, for example, that initially led British officials to promote state slavery for their own ends—advantages for slaves that women and/or masters of lesser means could not provide. Ironically, it was because male slaves held so much authority that British officials eventually intervened directly to erode their places and powers. The analysis establishes that the spatial organisation of slavery was constructed and eroded variably across time and place.
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Taves, Ann. "Spiritual Purity and Sexual Shame: Religious Themes in the Writings of Harriet Jacobs". Church History 56, nr 1 (marzec 1987): 59–72. http://dx.doi.org/10.2307/3165304.
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In a review published in 1849, Ephraim Peabody observed that “America has the mournful honor of adding a new department to the literature of civilization,—the autobiographies of escaped slaves.” As Peabody went on to point out, “these narratives show how it [slavery] looks as seen from the side of the slave. They contain the victim's account of the workings of this great institution.” As such, they have proved an invaluable resource for examining the religious life of Afro-Americans under slavery. Yet despite the fact that Peabody and others recognized “the peculiar hardships to which the female slave [was] subjected” during the nineteenth century, few recent studies of slavery have paid attention to differences in gender and none, to my knowledge, have explored the impact to gender differences on the religious life of slaves.
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Wagner, Veruschka. "Mobile Actors, Mobile Slaves: Female Slaves from the Black Sea Region in Seventeenth-Century Istanbul". DIYÂR 2, nr 1 (2021): 83–104. http://dx.doi.org/10.5771/2625-9842-2021-1-83.
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This contribution aims to investigate mobility in the context of Ottoman slavery. Mainly on the basis of seventeenth-century Istanbul court records, the study deals with the question of mobility by focusing on female household slaves in Ottoman Istanbul who originated from the Black Sea region. With a look at the actors who surrounded them, female slaves are analysed at different stages in their lives. These stages were marked by changes related to mobility. The entry as well as the exit from slavery meant a spatial and social mobility for the slave women. But even in the time in between, slave women remained mobile through aspects such as conversion and resale. This paper further shows that Ottoman slavery and the slave trade were part of the Transottoman context: it can be seen that spaces of interaction were created through the connections and exchanges of actors beyond the Ottoman Empire.
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Lymar, Marharyta. "Thorny Evolution Path of the US Society: Slavery and the Abolitionist Movement". American History & Politics Scientific edition, nr 9 (2020): 101–13. http://dx.doi.org/10.17721/2521-1706.2020.09.9.
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The article focuses on studying the evolution of the U.S. society and exploring phenomena of racism and slavery. Given the fact that the modern American society is considered as the field of numerous opportunities for every person, it is worth to track its transformation and to identify the key milestones or turning points of the U.S. history in this regard. The author identifies racism as one of the slavery’s reasons, condemning the both phenomena and exploring the ways of resisting them among Americans in the first years of the United States of America as a new independent and single state. Thus, the following tasks of the research are defined: to determine the concepts of racism and slavery; to find out the origins and background of slavery in the early period of the U.S. establishing; to explore the status of African Americans in the U.S. society as well as dual standards of equality between Americans; to track the evolution of American society’s views on slavery and discrimination; and to observe the consequences of the Abolitionist movement for the further development of the U.S. society. It is stated that the black Africans appeared in the British colonies of North America because of inevitable labor problem, faced by the first settlers, forced to seek cheap or free labor hands. Primary, the Africans were brought to America as indentured staff. In 1640–1641, in Massachusetts, some types of slavery became allowed, and the other states followed such a suit. Slaves were brought from the slave factories established along the west coast of Africa from Cape Verde to the equator. The enslaved Africans did not put up with fate and protested in various ways, supported by the sympathetic Whites (philanthropists, Quakers, pastors, statesmen). Regular uprisings, protests, and strikes, the spread of agitation literature greatly contributed to protection of slaves. Thus, the Abolitionist movement was founded. Thanks to it, the slave owners were resisted, the proper laws were adopted and slavery was eventually abolished. However, the legal abolition did not totally eradicate racism from the subconscious of Americans, which is now echoed.
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Fiskesjö, Magnus. "Slavery as the commodification of people". Focaal 2011, nr 59 (1.03.2011): 3–18. http://dx.doi.org/10.3167/fcl.2011.590101.
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In the 1950s, teams of Chinese government ethnologists helped liberate “slaves” whom they identified among the Wa people in the course of China’s military annexation and pacification of the formerly autonomous Wa lands, between China and Burma. For the Chinese, the “discovery” of these “slaves” proved the Engels-Morganian evolutionist theory that the supposedly primitive and therefore predominantly egalitarian Wa society was teetering on the threshold between Ur- Communism and ancient slavery. A closer examination of the historical and cultural context of slavery in China and in the Wa lands reveals a different dynamics of commodification, which also sheds light on slavery more generally. In this article I discuss the rejection of slavery under Wa kinship ideology, the adoption of child war captives, and the anomalous Chinese mine slaves in the Wa lands. I also discuss the trade in people emerging with the opium export economy of the late nineteenth and early twentieth century which helped sustain, yet also threatened, autonomous Wa society. I suggest that past Wa “slave” trade was spurred by the same processes of commodification that historically drove the Chinese trade in people, and in recent decades have produced the large-scale human trafficking across Asia, which UN officials have labeled “the largest slave trade in history” and which often hides slavery under the cover of kinship.
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Davis, Donald R. "Slaves and slavery in the Smṛticandrikā". Indian Economic & Social History Review 57, nr 3 (14.06.2020): 299–326. http://dx.doi.org/10.1177/0019464620930893.
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This article contains both a study and a translation of the laws relating to slavery found in the thirteenth-century Hindu law digest called the Smṛticandrikā. By focusing on a single text, we can clearly see the ideology of slavery in the view of one important author of medieval India. First, slaves formed one end of a categorical continuum of workers, all of whom laboured for the benefit of others as they were denied legal autonomy. While not equivalent, slavery and other forms of work formed a unified topic under what is often called Master and Servant law. Second, slaves were frequently likened to both Śūdras and wives in the text, indicating the persistent relevance of caste and gender to slave status. As a result, the characterisation of slavery as ‘social death’ is less helpful in this case than the unsettling idea that slavery is an intensified form of work in general. All work, including slavery, is affected by a loss of freedom and personal benefit, as well as the biases of social stratification.
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Sylvain, Mbohou. "Vulnerability and Dependence in Slavery and Post-Slavery Societies: A Historicisation of the Enslaved Children (Pon Pekpen) from the Bamum Kingdom West Cameroon)". Genealogy 8, nr 3 (30.06.2024): 83. http://dx.doi.org/10.3390/genealogy8030083.
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This article is a reflection on the history of enslaved children (Pon pekpen) in African slavery and post-slavery societies, such as the Bamum Kingdom. This traditional monarchy of the Grassfields of Cameroon, founded in 1394 by Nchare Yen, was one of the largest providers of captives transported to the Atlantic coast and used locally to meet the needs of traditional slavery. In this kingdom, slaves and their descendants, as well as enslaved peoples, represented nearly 80% of the total population. The trade of captives and servile practices left indelible traces, particularly where enslaved children were concerned. So, what did enslaved children represent in African slavery and post-slavery societies, such as the Bamum Kingdom? The aim of this study is to show that the enslaved children were the most vulnerable and dependent members of slavery and post-slavery systems. This study is based on oral, archival iconographic, written and electronic sources, using theories of social dominance and subaltern studies. It clearly shows that the vulnerability and dependence of enslaved children (Pon pekpen) made them special, weak and hopeful links in the slavery system and the persistence of slavery practices. They were mainly victims of traditional slavery and of the trans-Saharan and transatlantic slave trades. Despite the formal abolition of the slave trade and slavery between the 19th and 20th centuries, enslaved children and the descendants of enslaved people continue to be victims of a kind of subalternisation because they are usually considered second-class citizens.
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Sheridan, Richard B. "The condition of the slaves on the sugar plantations of Sir John Gladstone in the colony of Demerara, 1812-49". New West Indian Guide / Nieuwe West-Indische Gids 76, nr 3-4 (1.01.2002): 243–69. http://dx.doi.org/10.1163/13822373-90002536.
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Reconstructs the business activities of the Scottish-born Liverpool merchant and plantation owner John Gladstone, placed within the context of slavery and the abolition of slavery, and the general colonial history of British Guiana, particularly in the Demerara colony. Author describes how Gladstone acquired several plantations with slaves in Demerara, and how he responded to the increasing criticism of slavery, and the bad conditions of slaves in these Demerara plantations. He describes how Gladstone was an absentee owner in Jamaica and Guyana, where he never set foot, and depended on information by his plantation attorneys or managers, who generally painted too positive a picture of the slaves' conditions, which in reality were characterized by high mortality rates, disease, and abuse of slaves. Also discusses the Demerara slave revolt of 1823 affecting some of Gladstone's plantations.
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Budak, Neven. "Slavery in late medieval Dalmatia/Croatia : labour, legal status, integration". Mélanges de l École française de Rome Moyen Âge 112, nr 2 (2000): 745–60. http://dx.doi.org/10.3406/mefr.2000.9067.
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Documents reveal slavery in the IXth century on domains in the surroundings of Split. Other sources from the Xth-XIth centuries confirm that slaves were used in agriculture in the region were Roman traditions had been preserved. Later urban documents show a need for slaves in households and crafts. We can recognize three periods of slavery in late medieval Dalmatia/Croatia. The first ends with the turn of the XIIIth century, and was a one of intensive slave trade. In the second period we lack data about slave trade. Slaves were replaced by persons entering service on the basis of a contract. The third period (second half of the XIVth century) is characterized by an increase in the purchases of slaves, but mainly for export to Italy and Catalonia. From the end of the XIVth century cities undertook measures to prohibit the export of slaves and servants. This, however, did not mean a prohibition of slavery itself, because citizens were allowed to keep slaves for their own use. The position of slaves was defined by city statutes, and can be additionally documented by well preserved notarial documents.
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de la Puente, Cristina. "Islamic Law, Slavery, and Feelings". Hawwa 19, nr 3 (8.11.2021): 294–313. http://dx.doi.org/10.1163/15692086-bja10026.
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Abstract This article studies a fourth/tenth-century notarial model to limit and place conditions on (istirʿāʾ) the manumission of an unruly and bad-tempered female slave. The text is part of al-Wathāʾiq wa-l-sijillāt, a notarial manual compiled by Cordoban scholar Ibn al-ʿAṭṭār (d. 399/1009), the earliest edited Andalusi work of this genre. Although it is part of a chapter on slavery and, more specifically, of a section dedicated to the manumission of slaves, it is not a generic notarial text dealing with the manumission of female slaves. The document is not a manumission form, but one that complements and limits a manumission; in fact, its aim is to impede or overturn the process. The article studies this notarial model in three different contexts: (1) Andalusi kutub al-wathāʾiq, (2) Mālikī legal literature on slavery and (3) notarial model reservation testimonies. Even if, at first glance, it appears to be an unusual legal document, when analysing other Mālikī sources we observe that the text is part of a well-documented tradition with widely accepted legal justification. This model is nevertheless exceptional from a procedural point of view because its legal arguments are based on feelings and refer specifically to the slave’s personality, temperament and behaviour as the factors that motivated the legal act.
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Pankhurst, Richard. "Slavery and Emancipation in Traditional Ethiopia: The Role of the Fetha Nagast, or Laws of the Kings". African and Asian Studies 10, nr 1 (2011): 32–40. http://dx.doi.org/10.1163/156921011x558600.
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Abstract This paper is concerned with slavery and emancipation in traditional Ethiopia and in particular with the role of the country’s legal code, the Fetha Nagast or Laws of the Kings. This document, it should be emphasised, discusses household or domestic slavery, which was widely practised in old-time Christian Ethiopia, and resulted largely from the capture of men, women and children in warfare. Such slavery, which differed in many ways from the capitalistic slavery of later time and climes, was accepted by the Fetha Nagast, which justified it by Biblical Writ. The code nevertheless gave its blessing to the principle of slave emancipation, which it described as the Highest form of Charity ‐ and specified when it was the slave owner’s duty wherever possible to emancipate his or her slaves.
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Thomas, Brian W. "Power and Community: The Archaeology of Slavery at the Hermitage Plantation". American Antiquity 63, nr 4 (październik 1998): 531–51. http://dx.doi.org/10.2307/2694107.
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The social and material lives of African Americans on antebellum plantations in the southern United States were heavily influenced by power relations inherent to the institution of slavery. Although planters exerted immense control over slaves, plantation slavery involved constant negotiation between master and slave. This give-and-take was part of the lived experience of enslaved African Americans, and one way to approach the study of this experience is by adopting a dialectical view of power. I illustrate how such a theoretical approach can be employed by examining the archaeology of slavery at the Hermitage plantation, located near Nashville, Tennessee. By examining material culture from former slave cabins located on different parts of the plantation, I explore how various categories of material culture reflected and participated in planters’ efforts to control slaves, as well as how those efforts were contested.
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Joshi, Dipak Raj. "Politics of Sympathy and Outrage in Wordsworth’s Abolitionist Poetry". Studies in Social Science & Humanities 2, nr 9 (wrzesień 2023): 1–8. http://dx.doi.org/10.56397/sssh.2023.09.01.
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William Wordsworth has written a number of poems dedicated to abolition of slave trade. His sonnets Poems in Two Volumes (1807) — To Thomas Clarkson, To Toussaint L’Ouverture, September Ist, 1802 —, Humanity (1835), and The Prelude (1850) deal with the issue of slave trade and slavery explicitly. These poems show Wordsworth’s anger on the attitude favoring perpetuation of slavery for economic reasons. This paper seeks to show that Wordsworth’s abolitionist poetry stem from the affective circumstances and not from his genuine feeling for the predicament of the slaves. His sympathy for them verges on the capitalistic and the effect of outrage evoked is not so for the plight of the slaves as much it is for the oppressive ordinance of expansionist Napoleonic France. The outrage at the French villainy translates as the British honesty about the issue of slavery in Wordsworth.
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Vlassopoulos, Kostas. "Greek History". Greece and Rome 66, nr 2 (19.09.2019): 295–303. http://dx.doi.org/10.1017/s001738351900010x.
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Ancient Greek history can have no serious future in which the study of slavery does not play a prominent role. But in order to fulfil this role, the study of slavery is in urgent need of new approaches and perspectives. David Lewis’ new book is a splendid contribution in this direction. Lewis stresses the fact that slavery is primarily a relationship of property, and develops a cross-cultural framework for approaching slavery in this manner. Using this framework, he shows that Greek slavery cannot be equated with slavery in classical Athens, but consisted of various epichoric systems of slavery. Spartan helots and Cretanwoikeiswere not serfs or dependent peasants, but slave property with peculiar characteristics, as a result of the peculiar development of these communities. These findings have major implications for the study of Greek slavery. At the same time, he presents a comparative examination of Greek slave systems with slave systems in the ancient Near East (Israel, Assyria, Babylonia, Persia, and Carthage). While previous scholarship assumed that slavery in the Near East was marginal, Lewis shows that slaves constituted a major part of elite portfolios in many of these societies. This has revolutionary implications for the comparative study of Mediterranean and Near Eastern history in antiquity. Finally, he presents a model for explaining the role and significance of slavery in different ancient societies, which includes the factors that determine the choice of labour force, as well as the impact of political and economic geography. It is remarkable that an approach to slavery based on a cross-cultural and ahistorical definition of property does not lead to a homogenizing and static account, but on the contrary opens the way for a perspective that highlights geographical diversity and chronological change.
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Lee, Julia Sun-Joo. "THE (SLAVE) NARRATIVE OF JANE EYRE". Victorian Literature and Culture 36, nr 2 (wrzesień 2008): 317–29. http://dx.doi.org/10.1017/s1060150308080194.
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InImperialism at Home, Susan Meyer explores Charlotte Brontë's metaphorical use of race and empire in Jane Eyre. In particular, she is struck by Brontë's repeated allusions to bondage and slavery and wonders, “Why would Brontë write a novel permeated with the imagery of slavery, and suggesting the possibility of a slave uprising, in 1846, after the emancipation of the British slaves had already taken place?” (71). Meyer speculates, “Perhaps the eight years since emancipation provided enough historical distance for Brontë to make a serious and public, although implicit, critique of British slavery and British imperialism in the West Indies” (71). Perhaps. More likely, I would argue, is the possibility that Brontë was thinking not of West Indian slavery, but of American slavery.
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NORDLING, JOHN G. "A More Positive View of Slavery: Establishing Servile Identity in the Christian Assemblies". Bulletin for Biblical Research 19, nr 1 (1.01.2009): 63–84. http://dx.doi.org/10.2307/26423799.
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Abstract Recent scholarship calls attention to violence, sexual exploitation, and other indignities experienced by slaves. For most slaves in the Christian assemblies, however, the abuses associated with slavery were not an issue, and so slavery functioned as the place where countless servile believers demonstrated their faith in Christ by serving the neighbor. Three subpoints support the basic position: (1) Paul called himself a slave repeatedly to form an identity with epistolary audiences, large portions of which were servile; (2) directives to slaves to endure suffering for doing good (1 Pet 2:18–21) were paradigmatic for all Christians, not just slaves; and (3) Jesus' death by crucifixion (servile supplicium = "the slaves' punishment") was presented as the common experience of every Christian, not just slaves. Since slaves were the ones for whom much parenesis was intended originally, the argument can be made that biblical slavery remains pertinent for its applicability to Christian vocation.