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1
Eckstein, Lars. "Transatlantic slavery and the literary imagination." Universität Potsdam, 2009. http://opus.kobv.de/ubp/volltexte/2012/5920/.
Повний текст джерелаАнотація:
Transatlantic slavery and the literary imagination
The challenges of turning transatlantic slavery into literature
A polyphony of historical voices: Caryl Phillips’s dialogic imagination
Literary imagination and the Zong Massacre: Fred D’Aguiar and David Dabydeen
Perspectives
2
Wilkins, David J. "Repairing the legacies of transatlantic slavery." Thesis, University of Hull, 2013. http://hydra.hull.ac.uk/resources/hull:8107.
Повний текст джерелаАнотація:
Recent decades have seen the emergence of calls for financial reparations to African Americans, Caribbean nations and Africa. These claims have sought to utilise legal principles of torts and unjust enrichment to create a causal chain between the history of transatlantic slavery, via colonialism and segregation, to present-day national and international racial inequality. This thesis argues that such conceptualisations of reparations oversimplify the history and legacy of transatlantic slavery, and therefore what is required to repair that history and legacy. The foremost legacy is attitudinal and relational. Modern anti-black racism was developed to justify the institutionalisation of slavery in the New World by Europeans. Racism in turn has, both knowingly and unknowingly, shaped the construction of historical memory and the development of national and international European identity. These identities have in turn shaped the relationships between Europeans and Africans, leading to present-day injustice and racial inequality. To overcome the socioeconomic legacies of transatlantic slavery, reparation must prioritise relational and attitudinal repair. This thesis utilises the theories of restorative justice, and its implementation in truth and reconciliation processes, to argue that museums and schools, by broadening the history they present to include previously suppressed events and community perspectives, can potentially contribute to relational repair at a national level in Britain and the US, and internationally via projects such as UNESCO’s Slave Route Project. This thesis argues that the history of transatlantic slavery and its legacies of relational harm and socioeconomic inequality cannot be isolated or fully understood without a wider historical and present-day contextualisation of inequalities and prejudices, including class. This thesis, therefore, ties the history and legacy of transatlantic slavery firmly into wider national and international history and underlines how confronting historical injustice and its legacy is vital to the creation of a fair and just future.
3
Geissler, Christopher Michael. "'Die schwarze Ware' : transatlantic slavery and abolitionism in German writing, 1789-1871." Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.610465.
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4
Combreau, Lucile. "Écrire, filmer et performer les mémoires de l'esclavage transatlantique. Une étude échopoétique des veillées, de la nuit et des profonds." Electronic Thesis or Diss., Paris 3, 2024. http://www.theses.fr/2024PA030029.
Повний текст джерелаАнотація:
Parce que les lieux officiels dédiés aux mémoires de l’esclavage se sont multipliés de part et d’autre de l’Atlantique depuis deux décennies, les caractères (in)dicibles et (in)visibles de ces mémoires intimes et collectives sont devenus un enjeu pour les artistes qui cherchent à les écrire, les filmer et les performer. Aujourd’hui, un cinéma et une littérature « palimpsestes » (Genette) remettent en mouvement les archives et les textes fondateurs (Césaire, Glissant, Louverture, Walcott, etc.) de ces mémoires vives et vivantes, dans un processus de décomposition et de recomposition ouvert aux devenirs. Du fait de la violence de la déportation transatlantique, de l’arrachement à l’Afrique, puis de l’exploitation conjointe des corps et des terres, la relation – et en particulier la relation aux (mi)lieux, à la terre et à l’espace – relève à la fois d’une difficulté et d’une nécessité pour les démarches artistiques qui mettent en œuvres ces mémoires, dans un contexte postcolonial profondément lié aux questions écologiques. À partir d’une étude échopoétique, cette recherche propose de porter attention aux expériences des veillées contemporaines, de la nuit et des « profonds » (Glissant) marins, souterrains et aériens, auxquelles nous invitent les œuvres de Fabienne Kanor et du collectif The Living and The Dead Ensemble. Depuis les lieux d’opacité, depuis le déparler, l’obscurité et la cinésie (Gilroy), ces démarches artistiques permettent d’inscrire les singularités des mémoires de l’esclavage au sein d’un espace de résonance et de partage, dans une relation vivante au passé qui ouvre de nouvelles trajectoires à travers l’espace atlantique, voire au-delàWith several official spaces dedicated to the memory of slavery opening on both sides of the Atlantic over the past two decades, the (in)expressible and (in)visible character of the personal and collective memories of this particular past have become an issue for artists looking to write, film and perform them. Today, “palimpsest” cinema and literature (Genette) is putting the archives and foundational texts (Césaire, Glissant, Louverture, Walcott, etc.) of these living memories back in motion, in a process of decomposition and recomposition open to the future.Because of the violence of transatlantic deportation, the uprooting from Africa and the joint exploitation of bodies and lands, relationships – and in particular the relationships to environment, location and space– form part of both the difficulty and necessity for artistic approaches that work on these memories within a postcolonial context deeply tied to ecological issues. Starting from an echopoetic study, this research aims to bring attention to experiences of contemporary wakes, the night and Glissant’s “deep” (under the sea, under the ground and up in the sky) that the pieces of Fabienne Kanor and the collective The Living and the Dead Ensemble invite us into. From places of opacity, déparler, darkness and kinesics (Paul Gilroy), these artistic approaches make it possible for the singularities of the memories of slavery to become part of a space of resonance and sharing, within a vivid relationship to the past that opens up new paths across and even beyond Atlantic space
5
Morabito, Valeria <1990>. "Yearning for Freedom: Afro-descendant Women Writers at the Edge of Transatlantic Slavery." Doctoral thesis, Alma Mater Studiorum - Università di Bologna, 2019. http://amsdottorato.unibo.it/8728/1/VM_Yearnin_final.pdf.
Повний текст джерелаАнотація:
The aim of this doctoral dissertation is to reconsider nineteenth century European literature through the study of non-canonical texts written by Afro-descendant women during the transatlantic slavery, in English, Spanish and Portuguese. It advances the thesis that the writings of the “minor subjects” in modern Europe put forth an innovative idea of freedom, which can help us to reconsider not only our understanding of gender identities but also our notion of Europe. The literary texts selected for this study are the following: the slave narrative written by Mary Prince, a former slave from the British colonies in the Caribbean and entitled "The History of Mary Prince, a West Indian Slave Related by Herself" (1831); a collection of Cuban poems written by Maria Cristina Fragas (Cristina Ayala), "Ofrendas Mayabequinas" (1926); and "Ursula" (1859), a novel by Maria Firmina dos Reis, a woman of African descent born in Brazil. These works are useful examples in order to re-examine European identity in the light of the important historical event of the transatlantic slave trade, given the role that slavery and colonialism played not only as historical facts but also as ideologies. The study hereafter presented is structured in five chapters, with an introduction and a concluding section. In the first chapter, the topic of the research and its rationale are discussed, explaining the hypothesis and the objectives of the work and presenting a review of the existing literature on the topic. The second chapter examines the way in which the historical and cultural background of the nineteenth century influenced my corpus of primary texts. Subsequently, in the following three chapters, I examine each work individually: "The History of Mary Prince, a West Indian Slave Related by Herself" in the third chapter; "Ofrendas Mayabequinas" in the fourth; and "Ursula" in the fifth.
6
Everill, Bronwen. "Abolition and empire : West African colonization and the transatlantic anti-slavery movement, 1822-1860." Thesis, King's College London (University of London), 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.521519.
Повний текст джерелаАнотація:
This dissertation examines the colonies of Sierra Leone and Liberia, settlements established by British and American anti-slavery societies respectively. It looks at cultural institutions, settler identification, commercial networks, and missionary activity between Liberia's founding in the 1820s and the beginning of the American Civil War and British annexation of Lagos in 1861. This dissertation argues that the development of settler society in Sierra Leone and Liberia led to the formation of certain types of relationships between the colonies and between the colonies and the metropoles that contributed to the perception of the viability of colonization as an anti-slavery intervention tool in the metropolitan context. The settlers were crucial in developing the concept of `civilization, commerce, and Christianity' as a set of measures for abolishing the slave trade, but their ability to pursue these measures was also affected by the changing state of anti-slavery activism in the metropoles. This dissertation uses a comparative approach to the colonies in order to fill gaps in the current literature, which neglects the interactive nature of the colonial relationships, and therefore misses a crucial factor in explaining the divisions in and between the antislavery societies. Despite the British and American anti-slavery colonization organizations' similar goals, they were frequently unable to cooperate or share resources, particularly in slave trade suppression, or in support of West African anti-slavery colonization. This was in part because of commercial, territorial, and anti-slavery `humanitarian expansion' by settlers in Sierra Leone and Liberia which fostered rivalry between the two settler societies and their metropolitan supporters
7
Gibbs, Jenna Marie. "Performing the temple of liberty slavery, rights, and revolution in transatlantic theatricality (1760s-1830s) /." Diss., Restricted to subscribing institutions, 2008. http://proquest.umi.com/pqdweb?did=1554940031&sid=1&Fmt=2&clientId=1564&RQT=309&VName=PQD.
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8
Rodriguez, Richard. "The Bible Against American Slavery: Anglophone Transatlantic Evangelical Abolitionists' Use of Biblical Arguments, 1776-1865." FIU Digital Commons, 2017. https://digitalcommons.fiu.edu/etd/3511.
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This dissertation argues that transatlantic abolitionists used the Bible to condemn American slavery as a national sin that would be punished by God. In a chronological series of thematic chapters, it demonstrates how abolitionists developed a sustained critique of American slavery at its various developing stages from the American Revolution to the Civil War. In its analysis of abolitionist anti-slavery arguments, “The Bible Against Slavery” focuses on sources that abolitionists generated. In their books, sermons, and addresses they arraigned the oppressive aspects of American slavery. This study shows how American and British abolitionists applied biblical precepts to define the maltreatment of African Americans as sins not only against the enslaved, but also against God. The issues abolitionists exposed to biblical scrutiny, and that are analyzed in this dissertation, correlate with recent scholarly treatments of American slavery.
American slavery evolved in the period bracketed by the American Revolution and the Civil War. From 1790 to 1808 American slavery transitioned from reliance on the international slave trade to a domestic market. Abolitionists’ anti-slavery arguments likewise transitioned from focusing on the maltreatment of the immigrant, widow and orphan, to a focus on the proliferation of the sexual exploitation of women and the destruction of African American families. Abolitionists challenged every evolutionary step of American slavery. They argued that slavery was responsible for the destruction of American cities and the split of the British Empire during the crisis of the Revolution. They also denounced the constitutional compromises that protected slavery for 78 years, they challenged its spread westward, decried its dehumanization and sexual exploitation of African Americans, and its destruction of African American families. They galvanized a generation of women anti-slavery activists that launched the feminist movement. Abolitionists’ prediction, meanwhile, that divine retribution would come remained constant. Abolitionists produced such a prodigious body of biblical anti-slavery literature that by the Civil War, their arguments were echoed among northern pastors and even President Abraham Lincoln.
9
Nian, Rougui. "The last of the Sweet Home men : Masculinity studies of Paul D in Beloved." Thesis, Högskolan i Gävle, Avdelningen för humaniora, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-8059.
Повний текст джерелаАнотація:
This study considered Toni Morrison’s novel Beloved. This essay focuses on Paul D and his journey to recover his manhood since he had been deprived of it as a slave. I have examined Paul D’s character through the lens of masculinity studies that are framed by issues of ethnicity and race. The essay also considers Beloved’s effect on Paul D and how she helped him release his repressed memories. In turn, Paul D helps the love of his life, Sethe, to heal and she too releases her repressed memories. Finally, the essay claims that Paul D went through many stages in his lifetime; most importantly he was a slave, who becomes a free man and develops into an agent for healing.
10
Fernandes, Nikki D. "Relocations of the 'Outraged Slave': Transatlantic Reform Conversations through Douglass's Periodical Fiction." VCU Scholars Compass, 2017. http://scholarscompass.vcu.edu/etd/4825.
Повний текст джерелаАнотація:
Through their editorial arrangements of African-American, Euro-American and European poetry, fiction and news, Frederick Douglass’s anti-slavery periodicals (The North Star and Frederick Douglass’ Paper) imagine a cosmopolitan discourse that predates the segregated realities of the antebellum United States. In spite of Southern blockades against the infiltration of Northern texts, Douglass’s material space uniquely capitalized on the limited restrictions of his reprinting culture to relocate the voice of the ‘outraged slave’ onto a global stage. From the poems of Phillis Wheatley and William Cowper to Charles Dickens’s Bleak House and Douglass’s own novella “The Heroic Slave,” this project considers how Douglass’s literary inclusions—and exclusions—complicate our static considerations of the historicized Douglass and exhibit his savvy insertions of black print into an exclusive, transatlantic nineteenth-century print culture.
11
Gqola, Pumla Dineo [Verfasser], and Graham [Akademischer Betreuer] Huggan. "Shackled memories and elusive discourses? : colonial slavery and the contemporary cultural and artistic imagination in South Africa / Pumla Dineo Gqola ; Betreuer: Graham Huggan." München : Universitätsbibliothek der Ludwig-Maximilians-Universität, 2004. http://d-nb.info/1202011454/34.
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12
Swindler, Erin. ""I Have Told You about the Cane and Garden": White Women, Cultivation, and Southern Society in Central Louisiana, 1852-1874." ScholarWorks@UNO, 2010. http://scholarworks.uno.edu/td/1182.
Повний текст джерелаАнотація:
This thesis examines cultivation in the lives of Sarah and Columbia Bennett between the years 1852 and 1874. The Bennett women's letters convey an intimate sense of the agro-economic preoccupations (and gardening pleasures) of these slave-owning white women, and the centrality of cultivation in mid-nineteenth-century rural Louisiana within a landscape of country stores, plantations, and people. As the lives of the Bennett women illustrate, white women's gardening knowledge and practice formed a cornerstone of central Louisiana society. The Bennett women's gardening knowledge and skill were primary components in the creation of a self-sustaining plantation household. By cultivating produce and other foodstuffs for consumption, the Bennett women made possible the family's participation in the lucrative market for cotton and other cash crops, a market that also tied their household to plantation economies elsewhere in the transatlantic world.
13
Chagas, Miriam de Fatima. "Reconhecimento de direitos face aos (des)dobramentos da história : um estudo antropológico sobre territórios de quilombos." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2005. http://hdl.handle.net/10183/13524.
Повний текст джерелаАнотація:
Este estudo analisa situações de reconhecimento dos territórios de quilombos no concurso da efetivação do artigo 68 da Constituição Federal. Através da etnografia realizada num contexto local – Morro Alto/RS- procuro abordar a dimensão de releitura da experiência histórica da escravatura que lança os grupos sociais negros num novo patamar de reivindiçação de direitos que até então não tinham previsão no direito estatal. Pesquiso a dinâmica sócio-juridica em torno da implementação desse artigo para observar se a mesma tem permitido ativar, no campo normativo e discursivo, eixos de interlocução com as noções e perspectivas de direito e justiça que carregam os grupos sociais, de tal modo que os mesmos ingressem no debate nacional. Me dedico também a refletir sobre uma visibilidade sobre a história da presença negra no Brasil que decorre dos vários registros que tem sido realizados através da participação de uma série de atores sociais, entre os quais os antropólogos, que elaboram laudos e estudos, um conjunto de entidades e órgãos governamentais. Deste modo, enfoco os termos, posições e novas configurações de saber-poder, que implicam uma realidade de realização de direitos advinda do novo jogo de lentes dirigido sobre o “passado histórico”, indagando sobre a atualização, importância e a disputa de sentido com que os diferentes setores da sociedade refletem e relacionam justiça, direito e narrativa histórica na esteira das memórias quilombolas.This study analyzes situations involving the recognition of quilombolos (technically, descendents of runaway slaves) under article 68 of the Brazilian Federal Constitution. Starting from an ethnographic study, carried out in a local context – Morro Alto/RS – I consider the re-reading of the historical experience of slavery which has urged negro social groups onto a scenario of legal claims which, until recently, had not been foreseen by state law. I look into the social and juridical dynamics involved in the implementation of this constitutional article to see if, in normative and discursive aspects, it has encouraged lines of dialogue with the actors´(social groups´) own notions of justice and rights, allowing them to enter into national debates. I also reflect on the visibility of the historical negro presence in Brazil by consulting registers produced by a series of social actors, including anthropologists (who contribute with judicial consultancies), and a number of governmental and non-governmental organizations. I thus focus on the terms, positions and new configurations of knowledge-power implied in the present reality of rights claims. Taking into consideration the new perspectives projected onto the “historical past”, I investigate the re-enactments and the disputes of meaning with which the different sectors of society reflect on and relate with justice, law and historical narrative as filtered through the memory of quilombolas.
14
Ramos, de Santana Aderivaldo. "Destins d’Osifekunde, né et mis en esclavage au Nigeria, déporté au Brésil, transporté en France, revenu au Brésil et assassiné à Recife (1793-1842)." Electronic Thesis or Diss., Sorbonne université, 2022. http://www.theses.fr/2022SORUL034.
Повний текст джерелаАнотація:
Pendant les plus de trois cents ans que dura la traite négrière transatlantique, du XVIe au XIXe siècle, plus de douze millions de personnes furent déportées du continent Africain pour servir de main-d'œuvre dans les plantations de canne à sucre, de coton, ainsi que dans les mines "du Nouveau Monde." On considère que 4.800.000 Africains ont débarqué au Brésil, soit 43 % du total des déportés. Des études plus récentes sur les biographies d’esclaves, retracent les itinéraires individuels des captifs ainsi que leurs démarches pour regagner la liberté. La reconstitution du parcours de ces derniers leur donne de l’humanité, tout en leur restituant leur dignité. Nous nous inspirons de cette méthodologie pour accomplir notre étude doctorale sur la biographie d’Osifekunde, un commerçant issu de l’ethnie Ijebu (du sud-ouest de l’actuel Nigeria), réduit en esclavage au Brésil en 1820 et devenu homme libre en France en 1837. Pour ce faire, nous avons divisé notre étude en six parties et chaque partie est subdivisées en trois chapitres: Dans la première partie nous avons présenté des observations sur les études biographiques en France après les années 1970, notamment sur les biographies d’esclaves, sur l’utilisation de la méthode microhistorique dans ces dernières recherches et les champs de recherche sur les biographies d’esclaves aux États-Unis, au Brésil et en France. Dans une deuxième partie, nous avons essayé de comprendre comment l’intérieur de l’Afrique est devenu le centre d’intérêt des Sociétés Savantes et par conséquent, comment les membres de ces sociétés ont utilisé les témoignages d’esclaves dans leurs études, afin de trouver des endroits très reculés comme la ville de Tombouctou ou la source du fleuve Niger, pour propager l’idée de l’Africain comme « sauvage, antropophage, » ce qui pourrait justifier l’argument civilisateur, utilisé par les européens pour coloniser l’AfriqueDuring the more than three hundred years that the transatlantic slave trade lasted, from the XVIth to the XIXth century, more than twelve million people were deported from the African continent to serve as labor in the plantations of sugar cane, cotton, as well as in “New World” mines. It is considered that 4.800,000 Africans have landed in Brazil, or 43% of the total deportees. More recent studies on the biographies of slaves, retrace the individual itineraries of the captives as well as their steps to regain freedom. The reconstruction of their journey gives them humanity, while restoring their dignity. We are inspired by this methodology to complete our doctoral researcher on the biography of Osifekunde, a trader from the Ijebu ethnic groupe (from southwestern present-day Nigeria), enslaved in Brazil in 1820 and become a free man in France in 1837. To do this, we divided our researcher into six parts and each part is subdivided intro three chapters: In the first part we presented observations on biographical studies in France after the 1970s, in particular on the biographies of slaves, on the use of the microhistorical method in this latest research and the fields of research on the biographies of slaves in the United States, Brazil and France. In a second part, we tried to understand how the interior of Africa became the center of interest of the “Scientifical Societies” and consequently, how the members of these societies used the testimonies of slaves in their studies, in order to find very remote places like the city of Timbuktu or the source of the Niger river, to propagate the idea of the African as “wild, anthropophagous,” which could justify the civilizing argument, used by Europeans to colonize the Africa
15
AMARAL, Elane Cristina do. "Subindo a serra, descendo a história: Memória e identidade cultural na Comunidade Remanescente de Quilombo Grilo-PB (1930-2010)." Universidade Federal de Campina Grande, 2011. http://dspace.sti.ufcg.edu.br:8080/jspui/handle/riufcg/1917.
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Submitted by Johnny Rodrigues (johnnyrodrigues@ufcg.edu.br) on 2018-10-08T17:12:13Z
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ELANE CRISTINA DO AMARAL - DISSERTAÇÃO PPGH 2011..pdf: 10357125 bytes, checksum: 3bc96040e2e00ef4a004e04089c5902c (MD5)Made available in DSpace on 2018-10-08T17:12:13Z (GMT). No. of bitstreams: 1 ELANE CRISTINA DO AMARAL - DISSERTAÇÃO PPGH 2011..pdf: 10357125 bytes, checksum: 3bc96040e2e00ef4a004e04089c5902c (MD5) Previous issue date: 2011
We construct the history of Grilo community in which we seek to value the stories of black men and women, their struggles, their everyday lives. We to emphasize the memories and cultural practices that, any way, were attached to the past of slavery and helped in the construction of their ethnic identity. In this sense, the fírst way, we weave a thread regarding the issue of slavery, over the term maroons and its aftermath until the present day, moreover, present the reader with the Grilo community, describe the place and its people. In the second way, we analyzed the memories of two former slaves who toured the community and, through these reports, discussed on the daily lives of these former slaves, reflect this collective memory that helps in the identities of the community. In the third part, we highlight the labyrinth and pottery, reflect the importance of these cultural practices as a factor that refort the ties of sociability and collaborated on construction of their identities. In our fourth and last road reserve to reflect the festivities of preschools in the community. So, at work, we think how the memories connected to the slave past and the cultural practices of the community collaborated in the formation of their ethnic identity.
Neste trabalho construímos a história da comunidade Grilo, no qual buscamos valorizar as histórias de homens e mulheres negras, suas lutas, seus conflitos, seu cotidiano. Procuramos dar ênfase às memórias e práticas culturais que, de algum modo, permaneceram ligadas ao passado escravista e contribuíram na construção da sua identidade étnica. Neste sentido, no primeiro caminho, tecemos uma discussão no tocante à temática da escravidão, sobre o termo quilombo e seus desdobramentos até os dias atuais, além disso, apresentamos a comunidade Grilo ao leitor, descrevemos o lugar e sua gente. No segundo caminho, analisamos as memórias sobre dois ex-escravos que percorreram a comunidade e, através desses relatos, tratamos sobre o cotidiano desses ex-escravos, refletimos que esta memória coletiva contribui nas identidades da comunidade. No terceiro caminho, destacamos o labirinto e a cerâmica, refletimos a importância dessas práticas culturais como um fator que reforçou os laços de sociabilidades e colaborou na construção das suas identidades. Em nosso quarto e último caminho reservamos a reflexão às festas de cirandas na comunidade. Assim, no trabalho, buscamos pensar como as memórias ligadas ao passado escravista e as práticas culturais da comunidade colaboraram na constituição da sua identidade étnica.
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Campbell, Kathleen. ""Bid Us Rise from Slavery and Live": Antislavery Poetry and the Shared Language of Transatlantic Abolition, 1770s-1830s." 2015. http://scholarworks.gsu.edu/history_theses/95.
Повний текст джерелаАнотація:
The following analysis of antislavery poetry evidences the shared language of abolition that incorporated the societal dynamics of law, gender, and race through shared themes of family, the assumed expectation of freedom, and legal references. This thesis focuses upon four women antislavery poets and analyzes their poems and their individual experiences with their sociohistorical contexts. The poems of Hannah More, Ann Yearsley, Phillis Wheatley, and Sarah Forten show this shared transatlantic language of abolition.
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"Modes of Transnationalism and Black Revisionist History: Slavery, The Transatlantic Slave Trade and Abolition in 18th and 19th Century German Literature." Doctoral diss., 2020. http://hdl.handle.net/2286/R.I.62837.
Повний текст джерелаАнотація:
abstract: This study explores the eighteenth-century and nineteenth-century German dramatic genre Sklavenstücke (slave plays). These plays, which until recently have not received any significant attention in scholarship, articulate a nuanced critique of slavery and the transatlantic slave trade and thus bear witness to an early German-language discourse indicative of abolitionist currents.Tracing individual acts of German-language abolitionism, I investigate the correlation between abolitionist movements in the Euro-American space and German involvements in these very efforts. In this sense, I contest the notion of an absence of German abolitionist awareness in Europe during the Age of Enlightenment. My reading of these slave plays contributes to discussions about the transcultural nature of abolitionist discourse and defies the notion that abolitionist activism only emerged within the specific nation-states that have previously been the subject of scholarship. Challenging this layering both theoretically and analytically, then, requires an innovative shift that centers approaches rooted in Black thought and theories, which are the foundation of this study. These concepts are necessary for engaging with issues of slavery and abolition while at the same time exposing white paternalist perspectives and gazes. Plays of this genre often foreground the horrors of slavery at the hands of cruel white slaveholders, and characterize enslaved Black Africans as unblemished, obedient, submissive, hard-working, and grateful “beings” deserving of humanitarian benevolence. Based on these sentiments, an overarching discourse opposing slavery and the transatlantic slave trade emerged by way of German-language theatrical plays, theoretical treatises, newspaper articles, academic writings, travelogues, diary entries, and journal articles that negotiated the nature, origin, and legitimacy of Black African humanity around debates on slavery. Thus, my study demonstrates that these German-language literary contributions indicate inscribed socio-critical commentary and take up transatlantic abolitionist discourses, a dialogue that surfaced under the auspices of the Enlightenment.Dissertation/Thesis
Doctoral Dissertation International Letters and Cultures 2020
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Swanson, Rosario Montelongo de. "Beyond the Caribbean, the Afro Hispanic difference in continental Spanish American literature: Memory, transatlantic journey, slavery, and rebellion in three contemporary Afro Hispanic novels." 2008. https://scholarworks.umass.edu/dissertations/AAI3315488.
Повний текст джерелаАнотація:
The main purpose of this dissertation is to understand the emergence of Afro Hispanic American Literature and the causes that delayed its emergence at the end of the twentieth century. I study this process through three novels written in the last decades of the twentieth century as works representative of three national literatures that develop concurrently. These novels are Changó, el gran putas (1983) by Afro-Colombian writer Manuel Zapata Olivella, Jonatás y Manuela (1994) by Afro-Ecuadorian writer Luz Argentina Chiriboga and Malambo (2001) by Afro Peruvian writer Lucía Charún Illescas. The study of these three novels from within their own literary contexts allows for the tracing of national and international developments that made possible the emergence of these minority voices. On the other hand, by placing these texts in a broader historical context allows us to chart a cartography of African roots that although begins in the Caribbean; its horizon expands beyond the Caribbean proper and into the continent. Thus, each novel represents a moment in the African saga in the Americas, a new vision of its history and complex social landscape; and finally a new proposal for the future. Zapata Olivella proposes mestizaje as the ontological base in which Latin American reality was founded and points towards the existence of an African consciousness that is transcontinental. Luz Argentina Chiriboga presents us with the intimate side of history through the tale of two women: Manuela Sáenz and Jonatás, her slave, that represent two sides of the story. Lucía Charún Illescas reconstructs life in Malambo an old slave barracks in colonial Lima and through it unveils hidden worlds in our history. Each novel reconstucts hidden recesses of our history and thus force us to engage in a meaningful dialogue with it and with ourselves.
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Essien, Kwame. "African diaspora in reverse : the Tabom people in Ghana, 1820s-2009." Thesis, 2010. http://hdl.handle.net/2152/28719.
Повний текст джерелаАнотація:
The early 1800s witnessed the exodus of former slaves from Brazil to Africa. A number of slaves migrated after gaining manumission. Others were deported after they were accused of committing various “crimes” and after slave rebellions. These returnees established various communities and identities along the coastline of West Africa, but Historians often limit the scope to communities that developed in Benin, Togo and Nigeria. My dissertation fills in this gap by highlighting the obscured history of the Tabom people—the descendants of Afro-Brazilian returnees in Ghana. The study examines the history of the Tabom people to show the various ways they are constructing their identities and how their leaders are forging ties with the Brazilian government, the Ghanaian government, and institutions such as UNESCO. The main goal of the Tabom people is to preserve their history, to underscore the significance of sites of memories, and to restore various historical monuments within their communities for tourism. The economic consciousness contributed to the restoration of the “Brazil House” in Accra which was opened for tourism on November 15, 2007, after a year of repairs through the support of the Brazilian Embassy and various institutions in Ghana. This watershed moment not only marked an important historical event and the birth of tourism within the Tabom community, but epitomized decades of attempts to showcase the history of the Afro-Brazilian community which has been obscured in Ghanaian school curriculum and African diaspora history. My central thesis is that the initiatives by the Tabom people are not only influenced by economic interests, but also by the need to express the “dual” identities that underlie what it means to the “Ghanaian-Brazilian.” The efforts by the Tabom leaders to project their dual heritage, led to the visit by Brazilian President Luiz Inácios Lula da Silva “Lula” in April 2005, who also graciously supported the restoration of the “Brazil House.” Through these interactions Lula extended an invitation to the Tabom chief and members of the community to visit Brazil for the first time. This dissertation posits that Lula’s invitation highlight notions that the African Diaspora is an unending journey.text
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Tagodoé, Noutépé. "Les victimisations et les conséquences de la traite et l’esclavage négriers transatlantique selon les Afro-descendants." Thèse, 2011. http://hdl.handle.net/1866/6254.
Повний текст джерелаАнотація:
La traite et l’esclavage négriers transatlantique n’ont jamais été étudiés d’un point de vue criminologique. En fait, à part l’histoire, peu de disciplines des sciences sociales et humaines se sont intéressées aux évènements qui constituent la traite et l’esclavage négriers transatlantique. Toutefois, de récentes recherches commencent à se pencher sur les séquelles résultant des multiples victimisations (agressions physiques et psychologiques) subies par les Noirs durant la traite et l’esclavage négriers transatlantique. Nous postulons que la criminologie peut également contribuer à une meilleure compréhension de ces évènements. Ainsi, cette étude vise à sonder les perceptions des Afro-descendants sur les victimisations et les conséquences de la traite et de l’esclavage négriers transatlantique. L’analyse des entretiens réalisés démontrent clairement que la traite et l’esclavage négriers transatlantique n’appartiennent pas seulement au passé. Au contraire, la traite et l’esclavage négriers transatlantique restent présents dans les esprits et les cœurs. Ils sont surtout perçus comme une source de victimisations actuelles touchant la communauté africaine et antillaise tels que la faible confiance en soi, la faible estime de soi, la hiérarchie de la couleur, le racisme interne…Aussi, tous les répondants plaident pour au moins une forme de réparation (pécuniaire et monétaire, éthique ou politique, historique, éducative, psychologique, diplomatique) des conséquences de la traite et l’esclavage négriers transatlantique. Les entrevues mettent également en évidence une division dans les représentations basées sur la version (fonctionnaliste ou intentionnaliste) de cette histoire, ainsi que des différences de représentations selon le groupe ethnique d’appartenance (Africain ou Antillais).The transatlantic slave trade has never been studied in a criminology way. In fact, with the exception to history, few disciplines in the social sciences and human studies have made interest to study the surrounding events of the slave trade. However, recent studies have begun to seize the multiple victimizations (physical and psychological attacks) undergone by Blacks during the transatlantic slave trade. We postulate that criminology can also contribute to a better understanding of the transatlantic slave trade, therefore, this study aims to evaluate Afro-descendants perceptions of the transatlantic slave trade victimizations and effects. The qualitative interview data clearly illustrates that the slave trade does not belong to the past. It is quite the contrary, the slave trade is still vivid on the spirits and the hearts. The atlantic slave trade effects hit the Afro-descendants in their daily life by means of low self esteem, low self confidence, skin color hierarchy, internal racism and self hatred. Consequently, all respondents argue for, at least, a form of reparation (monetary, ethical or political, historical, educational, pscychological, diplomatic) for the atlantic slave trade and its consequences. The data, moreover, shows that there is a division in the representations of the atlantic slave trade between those who believe the functionalist approach and those who believe the intentionalist approach, and also differences of representations according to the ethnic group (African or Carraibean).