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The Fasti Antiates Ministrorum Domus Augustae, a large inscription associated with the imperial villa at Antium, is best known for its iteration of the Augustan calendar. In this article, I reassess the fasti in their entirety, focusing on their manner of display and social function. I place special emphasis on the section of the inscription, largely overlooked, that contains the annual records of magistrates who led the voluntary association that commissioned the inscription, a detailed record of two decades of local history. The association revealed in these records worked to bestow honors on its members, offering them prestige within and beyond the household, and also acted to censure them. Because the fasti identify most magistrates by job title, they also provide invaluable information about the villa's workforce, composed of enslaved people and freedmen; the document provides a valuable counterpoint to other testimonia for occupations, largely funerary. Manual laborers and domestics appear with greater frequency in the fasti than they do in occupational inscriptions from funerary contexts, while administrators, abundant in funerary contexts, form a minority. Importantly, the magistrates' list reveals that the association was a group in which the "sub-clerical grades" of imperial slaves and freedmen could accrue prestige and wield authority as readily as their overseers. In the community reflected in the fasti, power derived not from job status within a workplace hierarchy, but from social standing among peers--acquired and maintained (or lost) over decades of service. [ABSTRACT FROM AUTHOR]

This article examines formerly enslaved people's use of Information Wanted advertisements to reconnect with lost family after the American Civil War. This article argues that physical reunification with loved ones was not the sole purpose of the advertisements of the post-emancipation era, since the advertisements both testified to the cruelty of family and kinship group separations and were radical first-person observations recording – and bearing witness to – the suffering of loved ones in enslavement. In safeguarding Black genealogies through the use of the advertisements, formerly enslaved people asserted family strength and power by publicly memorializing those they had lost. Formerly enslaved people thus employed emotion as a mechanism of resistance, within the advertisements, to protest the white emotional regime of the post-emancipation era. [ABSTRACT FROM AUTHOR]

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This paper studies how access to financial services among a previously unbanked group affects human capital, labor market, and wealth outcomes. We use novel data from the Freedman's Savings Bank—created following the American Civil War to serve free Blacks—employing an instrumental variables strategy exploiting the staggered rollout of bank branches. Families with accounts are more likely to have children in school, be literate, work, and have higher occupational income, business ownership, and real estate wealth. Placebo effects are not present using planned but unbuilt branches, or for Whites, suggesting significant positive effects of financial inclusion. [ABSTRACT FROM AUTHOR]

The colonial archive offers comparatively few glimpses of the individual lives of enslaved African women and girls brought to Sierra Leone in the nineteenth century and 'liberated' under the terms of the British Abolition Act of 1807. This article sets out to do four things: first, to consider what colonial sources reveal about how women and girls experienced and responded to becoming 'liberated Africans', and to the 'disposal' practices of the Liberated African Department – including schooling, indenture and arranged marriages. Second, it considers what factors might have shaped those experiences. Third, it seeks to make a contribution to the literature on marriage in early colonial Africa by considering whether, and to what extent, British colonial policy towards liberated African women in Sierra Leone meets a modern definition of government‐led coerced or forced marriage. Finally, it evaluates the usefulness and limits of official archives, missionary records, court records and the accounts of self‐styled British Sierra Leone experts for studying the experiences of women and girls, and indicates potential avenues for further research. [ABSTRACT FROM AUTHOR]

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Copyright of Revista de Historía da Sociedade e da Cultura is the property of Revista de Historia da Sociedade e da Cultura and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista de Historía da Sociedade e da Cultura is the property of Revista de Historia da Sociedade e da Cultura and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Anuario del Instituto de Historia Argentina is the property of Universidad Nacional de La Plata and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Anuario del Instituto de Historia Argentina is the property of Universidad Nacional de La Plata and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Anuario del Instituto de Historia Argentina is the property of Universidad Nacional de La Plata and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article examines a pivotal moment in the campaign for political rights mounted by free men of colour in Saint-Domingue during the era of the French and Haitian Revolutions, when the leaders of the free coloured movement were able to force white political leaders to agree to a revolutionary set of demands known as the concordats. Having taken place in the shadow of the August 1791 slave rebellion in the northern part of the colony, the concordats have traditionally been overlooked and understudied by historians of the Haitian Revolution; however, they reveal valuable insights into the political thought of Saint-Domingue's free coloured leaders, who sought to erase white supremacy in political, legal, and social arenas while simultaneously maintaining slavery. [ABSTRACT FROM AUTHOR]

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This paper aims at examining the way Constance Fenimore Woolson tackled the controversial issue of rebuilding the nation and redefining American citizenship after the Civil War in Rodman the Keeper: Southern Sketches, a collection of short stories released in 1880. The narratives explore the tensions between white Northerners, white Southerners, newly released African American slaves, and the Minorcans of Florida. [ABSTRACT FROM AUTHOR]

The article presents the discussion on African Americans, freedmen, and ex-slaves being considered contraband under the Confiscation Act. Topics include contraband camps becoming the foundation for postwar segregated neighborhoods; and exploding with snipers dividing the streets, vapor trails dividing the sky, words collapsing like bombed building.

Historians have demonstrated that white men used sexual violence as a weapon of terror after the Civil War to re-establish and strengthen white supremacy. Freedwomen's testimonies against this violence have also been analysed as a key site of resistance in which women crafted alternative narratives about race, gender, and freedom. Little attention has been paid to the roles freedmen played in these processes, however. This article examines two ways in which black men shaped understandings of sexual violence against black women in the Reconstruction period: as allies and as perpetrators. In doing so, this work adds critical nuance to understandings of sexual violence in the Reconstruction South. [ABSTRACT FROM AUTHOR]

Across his corpus, Augustine strikingly and recurrently deploys the three cognate metaphors of slavery to sin, redemption from sin, and slavery to God. I argue that Augustine’s use of these theological metaphors is thoroughly contoured by the legal and social strictures governing slavery and freedom in the later Roman empire. To develop this argument, I pay close attention to the economic and legal connotations of some key terms in Augustine’s lexicon of salvation—like manumissio, redemptio, and libertas—and seek to tease out the social, legal, and economic logic they encapsulate. As I show, the concept of dominium underwrites Augustine’s description of the prelapsarian ordo naturalis as a chain of hierarchical relationships: between God and man, soul and body, male and female. The notion that human beings are enslaved to sin, subject to the condicio servitutis from birth, evokes the situation of laboring tenants (coloni) bound to the land through their origo. Moreover, the bishop of Hippo’s descriptions of captivity to the devil and liberation through the interpellation (interpellatio) of God the Redeemer are informed by the contemporary reality of barbarian captivity and liberales causae, so richly described in Augustine’s Letter 10*. Finally, Augustine’s characterization of Christian service in terms of a state of simultaneous freedom and servitude implicitly draws upon the legal norms governing the relationship of freed captives to their redeemers, as well as the obligations of obsequium and gratia which freedmen owed to their former masters. [ABSTRACT FROM AUTHOR]

The article explores the life of formerly enslaved African American dressmaker Elizabeth Keckley. Topics discussed include her significant association with former U.S. First Lady Mary Todd Lincoln, the controversies surrounding her 1868 memoir "Behind the Scenes: Or, Thirty Years a Slave and Four Years in the White House," and the relationship between Black and White women in the Southern U.S. during the 19th century.

In this article, I consider the omission of Phaedrus in Seneca's Consolatio ad Polybium 8.3-4. I suggest that Seneca's silence on Phaedrus can be read on multiple levels. On the one hand, it may be considered as an 'homage' to Polybius, included among the Romana ingenia for having been the first to compose fables defined as 'intemptatum Romanis ingeniis opus'; on the other, it enacts a censorship toward the entire category of freedmen, who had great impor- tance during the reign of Claudius. The omission of Phaedrus offers another demonstration of how patent flattery and veiled criticism can coalesce in this consolation, generally stigmatized as a work of shameful opportunism. [ABSTRACT FROM AUTHOR]

An understanding of the history of slavery is central to the analysis of discrimination against black people in Tunisia. Black community in North Africa is connected to the slave trade. Even though slavery was abolished in Tunisia since 1846, black Tunisians still face discrimination related to their ancestors. This is reflected in the everyday use of words such as abd or wşīf [slave], ka'lūš [a pejorative term for "black"] and šūšān [which translates to "liberated slave"] which are widely used to identify a black person. As we will see, in Tunisian Arabic language blackness as a physical characteristic often hints at an alleged slavery past. [ABSTRACT FROM AUTHOR]

Copyright of Espacio, Tiempo y Forma: Serie II, Historia Antigua is the property of Editorial UNED and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Historical Thought / Historijska Misao is the property of Society of Historians of Tuzla Canton and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This essay argues that formerly enslaved people participated in antebellum conversations about slavery and freedom, defining both in terms of the liberty and integrity of families. While liberal republican ideology insisted that an unquenchable love of liberty would lead worthy men to rise up and claim their freedom, ex-slave narratives insisted that deserving black men and women might sacrifice personal liberty in the name of family values. Nineteenth-century political theory commonly associated freedom with 'autonomous, self-directed individuals.' Black Americans, however, suggested a collective, contingent version of liberal republicanism which reflected their own ethics, brought together the intellectual and emotional foundations of anti-slavery thought, and made abolitionism especially meaningful to a growing middle class that increasingly valorized sentimental conceptions of family. [ABSTRACT FROM AUTHOR]

This article investigates how the manumitted in Suriname used wills and testaments to construct their social worlds. Wills enabled the manumitted to transmit their possessions and instructed those who survived them how to care for each other. Historians have made different assessments of the community of freedmen in Suriname, either seeing an anti-slavery solidarity among them or a vicious use of the institution of slavery even with regard to close kin. By closely reading the entire corpus of wills drawn up by manumitted people between 1750 and 1775, this article traces what these people tried to dispose of, how they did so and the effects of their wills. [ABSTRACT FROM AUTHOR]

This article examines the Pralltown neighborhood of Lexington, Kentucky, and the concept of the "unsuccessful" urban renewal project. Pralltown was created for and by freed slaves following the Civil War, and for virtually its entire existence, it has endured public policy efforts to change the neighborhood in order to address its real or perceived failings. By framing the two urban renewal projects proposed for Pralltown as points in a long line of reform efforts, this article draws attention to the persistent need for residents of postbellum African American neighborhoods to devote time and energy countering policies of marginalization. [ABSTRACT FROM AUTHOR]

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Copyright of Memoria y Civilizacion is the property of Servicio de Publicaciones de la Universidad de Navarra, S.A. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article reviews exhibition "Waves of Time" held at Liberian National Museum in Monrovia, Liberia through November 9, 2017 to present and showcase about one hundred artifacts along with a few objects and contested history between descendants of freed American enslaved.

Rabbinic legal texts often pair converts with freed slaves. This association has been explained by the notion that, like converts, freed slaves joined Judaism upon manumission; therefore, freed men and women were legally viewed like converts. I suggest an inverse and more complex dynamic, through which Roman laws and concepts regarding freed persons influenced particular elements of rabbinic halakhah concerning converts, especially female converts. Since Roman freedwomen were new citizens with certain marital limitations, which have been attributed to lacking pedigree and an assumed sexual history (during servitude), their legal status offered a useful prism for considering female converts, who also had matrimonial restrictions and were without lineage. Moreover, given that a freedwoman's prior enslavement had implications for her sexual background, female converts were viewed through that same lens. So, even though female converts may have come from non-Jewish families that considered their daughters' virginity an important asset, the rabbinic legal linkage of freed slaves and converts affected several halakhot concerning female converts and their status in marriage, irrespective of their actual sexual history. Yet certain non-legal rabbinic teachings distinguish between these two female cohorts, resembling the differentiation between freedwomen and freeborn females that characterized the Roman world. [ABSTRACT FROM AUTHOR]

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This essay uses the appellate judicial opinions in more than 800 suits for freedom from across the United States to analyze the additional commentary antebellum judges included when issuing their decisions. Judges used arguments that mirrored broader debates between abolitionists and pro-slavery advocates, while also upholding the central importance of the rule of law. In doing so, they sought to defend the judicial system from the many challenges brought by African Americans and other anti-slavery activists. Regardless of their own individual beliefs about slavery, judges often chose to frame their written opinions around appeals to morality. The use of moral arguments allowed judges to anticipate the positions of African Americans and their supporters and then render these ideas irrelevant in the face of positive laws supporting slavery. The decisions they made had real consequences for future legal pathways to freedom, and the ways judges chose to structure their decisions reveal both awareness and anxiety over the power of judicial challenges to the institution of slavery. [ABSTRACT FROM AUTHOR]

This essay examines a subset of Reconstruction-era cases decided in Southern appellate courts that dealt with the legacies of slavery. Drawing on suits that either described emancipation as legal death or considered black civil rights, it argues that judges placed freedpeople into a distinct legal category – the former slave – in order to preserve the antebellum legal status quo. Opinions differentiated free-born citizens from those who acquired rights after emancipation, and marked freedpeople with stains of their previous servitude, which limited their potential for the equal enjoyment of newly acquired civil rights. [ABSTRACT FROM AUTHOR]

The case of Hermelinda Permınia de Jesus versus Roberto da Trindade de Jesus was apparently the last in a series of disputes over judicial legitimization to reach Brazil's Supreme Court in the late nineteenth century. Analysis of the litigation between the two claimants to the Jesus estate--one an illegitimate child, the other a former slave--reveals complex social and legal dynamics that surrounded debates over illegitimacy and family rights throughout the nineteenth century. Digging deeper into the life story of the Africandescended grandfather whose death sparked the litigation, this article contributes to the historiography on household formation and property accumulation among a small black elite in Brazil's slave society. By following the fortunes of some of his legatees, I illustrate how difficult it was for African-descended Brazilians to transfer wealth to the next generation. [ABSTRACT FROM AUTHOR]

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The article discusses the author's views about the creation of the U.S. Constitution's Fourteenth Amendment and the impact of the amendment on the founding principles of constitutional federalism in the country. The 39th U.S. Congress in 1865 is addressed, along with the post-American Civil War era, former slaves in the nation, and the views of the late U.S. President James Madison. The attitudes of Radical Republicans and Democrats are assessed.

The article offers insight to the processes of identity formation during 20th-century Africa through a case study on the making of the Luba Katanga, Belgian Congo. It traces freed slaves who had become Protestant Christians on the Bié plateau of central Angola and spread a Christian modernity and a Luba ethnic identity in their respective regions of origin. It also mentions religious liberty facilitating suppression of slavery and slave trade.

The article discusses the political aspects of the U.S. government's legal recognition of refugees from the period following American Revolutionary War through the end of the 19th century. An overview of Canadian refugees in the U.S., refugees from Nova Scotia, Creek refugees and African American freed slaves as refugees is provided.

Copyright of Antik Tanulmanyok is the property of Akademiai Kiado and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article proposes a new reading of a late first-century c.e. inscribed dedication from Todi (Umbria) as an accusation of witchcraft, a rhetorical text aimed at propagating a particular story among the local community. Historical and anthropological studies of witchcraft accusations in other societies have emphasised how they can reveal tensions and anxieties that are normally not visible to the observer. By drawing on these studies and close examination of the language and content of the inscription, this article analyses an historical agent's experience of the social structure of early imperial Italy. The accusation is read as a freedman's response to his ambiguous position in a slave society, the ambivalent power of writing in Roman culture and the religious claims of Flavian imperial discourse. [ABSTRACT FROM AUTHOR]

The first African converts of the Universities' Mission to Central Africa were five freed slaves, who had been given to the mission by the Sultan of Zanzibar in 1864. Their stories provide a microcosm of varying responses to mission Christianity by both clerical and lay Christians. One convert, Arthur Songolo, quickly rejected mission Christianity outright. Three converts embraced the UMCA's primary goal and were trained to serve as missionaries on the African mainland. One of them, subdeacon George Farajallah, died during the cholera epidemic of 1870, before he could be assigned to a mission post. Francis Mabruki served as a missionary, but ultimately left the UMCA, in part due to paternalism in the mission. John Swedi served faithfully his entire life as a deacon on the African mainland and in Zanzibar. Robert Feruzi appropriated the UMCA's goal for lay Christians. He was a reliable employee and consistent Christian throughout his secular career, which included participation in two of Henry Morton Stanley's African expeditions. [ABSTRACT FROM AUTHOR]

Copyright of Gerion: Revista de Historia Antigua is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Gerion: Revista de Historia Antigua is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)