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Este artículo contribuye a los estudios sobre la epistemología del islam en la región —y los repiensa— al explorar de qué modo este último transfundió elementos de conocimiento esotérico y de resistencia, simbólica y práctica, a una parte de la comunidad afrodescendiente. Para ello, partiremos de la historia intelectual de las contribuciones de los musulmanes esclavizados provenientes de la actual Nigeria, de etnia hausa y yoruba, durante la etapa final de la era colonial europea. Los imales, yorubiza-ción de la palabra árabe ‘alim (sabio), constituyeron una pieza muy compleja y, hoy en día, casi olvidada en la silente resistencia de los afrodescendientes americanos. Para ilustrar este asunto analizaremos dos ejemplos: la pervivencia de la memoria islámica en el oráculo de Ifá y la revolta dos malês acaecida en 1835, en la que un grupo de afro-musulmanes inició un jihad, exotérico y esotérico, contra sus amos. This article contributes to-and rethinks-studies on the epistemology of Islam in the region by exploring how Islam transfused elements of esoteric knowledge and resis-tance, symbolic and practical, into diverse groups of the Afro-descendant commu-nity. To show it, we will start from Intellectual History through the contributions of enslaved Muslims from present-day Nigeria, of Hausa and Yoruba ethnicity, during the final stage of the European colonial era. The imales, a yorubization of the Arabic word ‘alim (wise), were a very complex and, today, almost forgotten part of the silent resistance of Afro-descendants in the Americas. To illustrate this issue, we will take two examples: the survival of the Islamic memory in the oracle of Ifá, and the revolta dos males, that took place in 1835, where a group of Afro-Muslims started a jihad, exoteric and esoteric, against their masters.

This dissertation addresses fundamental questions about conservatism, nativism, and slavery in the Border South before the Civil War. It argues that during the Kansas-Nebraska crisis, conservatives in this region came to see foreigners and foreign ideas as inextricably linked to the sectional conflict. These Border Southerners understood that the country’s immigrant population was responsible for the growing power imbalance between free and slave states; they also sensed a sinister foreign egalitarianism—imported from Europe’s failed 1848 Revolutions—behind the antislavery backlash to the Kansas-Nebraska Act. This last represented an existential threat to America’s conservative political culture and its compromise tradition, at least as far as they were concerned. Believing, as they did, that these formed the basis of American exceptionalism, Border South conservatives increasingly saw the sectional conflict as a contest between foreign radicalism and native American conservatism. It was this conclusion that drove them into the American Party, in which they vigorously pursued nativist reforms in order to safeguard the Union. Even after the collapse of this party, these same ideas about American exceptionalism and the inherently foreign threat of radicalism continued to animate these old Know Nothings. Their belief that most native Americans were intrinsically conservative drove their efforts to quash sectionalism and pursue compromise through the election of 1860 and beyond. The Constitutional Union Party represented a culmination of this work, and as a result, this movement cannot be properly understood in isolation from its nativist antecedents. But throughout this period, these conservatives were hampered by the proslavery consensus that formed a constituent part of Southern conservatism—and increasingly differentiated them from their Northern counterparts.

Bazı sanat eserleri, bir tür dönem analizi ürünleridir. Bu eserleri okuyarak veya inceleyerek üretildikleri çağ hakkında fikir sahibi olabiliriz. Bu bağlamda Jean Rhys, başyapıtı olan Wide Sargasso Sea adlı romanında Kreole kadınların hayatı ve yaşadıkları talihsizlikler hakkında çok detaylı bilgiler verir. Aslında bu romanı Charlotte Bronte'nin Jane Eyre adlı romanının bir öncülü olarak da okuyabiliriz. Romanda Bertha Mason adında bir Kreole bulunmaktadır yani çatı katındaki kadın. Kendisi de bir Kreole olan Jean Rhys Bertha Mason'ın tavan arasına hapsedilmesinin nedenlerini araştırır. Beyaz bir kadın olmasına rağmen kocası Bay Rochester'ın evinde tavan arasına mahkûm edilir. Elbette Bertha Mason'ın yaşadığı dönemde püriten yaşam tarzı hakimdir, ancak onun tavan arasına hapsedilmesiyle bu dönem yaşam tarzı arasında hiçbir bağlantı yoktur. Bertha, bir Kreole olarak, safkan beyaz olmadığı için İngiliz toplumunda kabul görmez. Bu nedenle ne tam bir İngiliz ne de tam bir köledir. Post-kolonyal bir eser olması nedeniyle, okuyucu siyah ve beyaz zenciler arasındaki çatışmayı açıkça gözlemleyebilir. Burada bahsi edilen beyaz zenciler bir zamanlar köleleri ve toprakları olan Kreollerdir. Wide Sargasso Sea’yi pek çok açıdan inceleyebiliriz ama bana göre en önemli konu ötekileştirilmiş insanlar tarafından ötekilerin ötekileştirilmesidir. Ötekileştirilen toplum Kreoller ve özellikle kadınlardır, ötekileştirenler ise kendileri de İngilizler tarafından ötekileştirilen siyahlar, özellikle siyah erkeklerdir. Siyah veya beyaz erkek ayrımı yapmayacağım. Bu çalışmada, Krallık o dönem bir Kraliçe tarafından yönetildiği halde, İngiliz toplumunda kadınların ötekileştirilmesini inceleyeceğim. Kadınları evde kalmaya, safkan beyaz değilse, çatı katlarına deli gibi iten sebeplere değineceğim. Ayrıca o dönemde kadının çıldırmasının nedenlerini de incelemeye çalışacağım., Some works of art are a kind of term analysing products. By reading or examining them we can have an idea about the era they were created in. In this context, Jean Rhys, in her masterpiece Wide Sargasso Sea, gives very detailed information about Creole women’s life and mishaps they lived. Indeed, we can read this novel as a premise of Charlotte Brontee’s Jane Eyre. There is a Creole character named as Bertha Mason, namely the woman in the attic. Jean Rhys, as a Creole herself, looks for the reasons of imprisonment of Bertha Mason to the attic. Although she is a white woman she is condemned to the attic in her husband Mr. Rochester’s house. Of course the time Bertha Mason lived in, the puritanic life style was dominant, yet there is not any link between her imprisonment and it. Bertha, as a Creole, could not gain admission in English society due to not being full-blooded white. Because of this, she is neither English nor slave. Because of being a post-colonial work, reader can see the clash between ‘black and white negros’. Here, ‘the white niggers’ are Creoles who had slaves and lands lang syne. We can analyse Wide Sargasso Sea from many perspectives, yet to me the most important one is the othering of others by otherised people. The othering layer is Creoles and specifically women, the otherised are blacks, and the others in this study are also blacks but then men. I will not discriminate between black or white men. In this study I will examine the othering of women in English society eventhough the Kingdom is governed by a Queen in that time. I will touch the reasons that compel women to stay at home and, if they are not full-blooded white, to the attics like a mad person. And also, I will try to scrutinize the causes of maddening of woman in that era.

Horowitz rejects reparations for African Americans. We demonstrate that their heirs are entitled to the property illegitimately obtained by the slave owners. When we operate under the libertarian homesteading principle, the land should be redistributed back to the people who worked and tilled it first. That is, the black slaves. Horowitz’s claims against reparations serve as a poor refutation towards the reparations argument. African Americans are entitled to the “40 acres and a mule” that was promised, yet never fulfilled. We rely upon libertarian theory to clearly understand the case for reparations., Horowitz ne prihvaća pravo na reparacije za ropstvo Afroamerikancima. Mi pokazujemo da njihovi nasljednici imaju pravo na imovinu koju su nelegitimno stekli robovlasnici. Prema libertarijanskom načelu homesteadinga, zemlju treba preraspodijeliti unatrag, ljudima koji su je prvi i obrađivali, odnosno crnim robovima. Horowitzove tvrdnje protiv reparacija jedva da su pokušaj pobijanja argumenata u korist reparacija. Afroamerikanci imaju pravo na tih “40 jutara i mazgu”, kako je obećano, ali nikada ispunjeno. Oslanjamo se na libertarijansku teoriju kako bismo jasno razumjeli problem prava na reparacije.

Durante o século XIX, no Brasil, a emancipação política do País se fez acompanhar de um robustecimento do arcabouço jurídico-político. No referido período, porém, eram vigentes formas próprias de sociabilidade, que imprimiam ao direito da época uma natureza específica. É, nesse contexto, que o presente artigo tem por escopo analisar, ainda que de forma parcial e sumária, a natureza do direito brasileiro no século XIX. Para tanto, a pesquisa orienta-se, por meio de uma revisão bibliográfica, à análise de fontes científicas que permitem um aprofundamento das categorias teóricas essenciais à compreensão da problemática suscitada. Nos valemos também do método dialético, que possibilita a consideração das especificidades históricas e sociais, do movimento contraditório e do caráter transitório do fenômeno investigado. Neste estudo, almejamos, sobretudo, compreender o papel do direito oitocentista na reprodução do modo de produção que lhe foi correspondente. Sob essa ótica, identificamos o direito imperial como uma instância não-autônoma de regulação normativa das relações sociais, orientada à reprodução da dinâmica do escravismo e suas formas sociais., During the 19th century, in Brazil, the country's political emancipation was accompanied by a strengthening of the legal-political framework. In the 19th century, however, specific forms of sociability were in effect, wich gave legal system a specific nature. That’s why the present article aims to analyze, albeit in a partial and summary way, the nature of Brazilian law in the 19th century. To this end, the research is guided, through a bibliographic review, to the analysis of scientific sources that allow a deepening of the theoretical categories essential to the understanding of the raised problem. We also make use of the dialectical method, which makes it possible to consider the historical and social specificities, the contradictory movement and the transitory nature of the investigated phenomenon. In this study, we aim, above all, to understand the role of nineteenth-century law in the reproduction of the mode of production that corresponded to it. From this perspective, we identify imperial law as a non-autonomous instance of normative regulation of social relations, oriented to the reproduction of the dynamics of slavery and its social forms., Durante el siglo XIX, en Brasil, la emancipación política del país estuvo acompañada de un fortalecimiento del marco jurídico-político. En ese período, sin embargo, estaban vigentes sus propias formas de sociabilidad, que daban al derecho de la época un carácter específico. Es en este contexto que este artículo tiene como objetivo analizar, aunque de manera parcial y resumida, la naturaleza del derecho brasileño en el siglo XIX. Para ello, la investigación se orienta, a través de una revisión bibliográfica, al análisis de fuentes científicas que permitan profundizar en las categorías teóricas imprescindibles para la comprensión del problema planteado. También hacemos uso del método dialéctico, que permite considerar las especificidades históricas y sociales, el movimiento contradictorio y la transitoriedad del fenómeno investigado. En este estudio pretendemos, sobre todo, comprender el papel del derecho decimonónico en la reproducción del modo de producción que le correspondía. Desde esta perspectiva, identificamos al derecho imperial como una instancia no autónoma de regulación normativa de las relaciones sociales, orientada a la reproducción de la dinámica de la esclavitud y sus formas sociales.

Resumo Por meio da análise de trechos das constituições do Haiti da primeira metade do século XIX, o artigo investiga as características dos direitos humanos no constitucionalismo haitiano pós-revolucionário. Dessa análise, um arranjo conceitual alternativo é extraído para pensar o conteúdo dos direitos fundamentais e da ordem constitucional moderna. Este arranjo é expresso em cinco conceitos: direitos universais do negro; materialidade da escravidão; cidadania diaspórica; propriedade abolicionista; princípio do solo livre; e nação quilombo. A análise é realizada em diálogo com o pensamento de intelectuais negros e negras. Conclui-se que a poética constitucional haitiana opera uma crítica às narrativas hegemônicas sobre a “invenção dos direitos humanos” e, ao mesmo tempo, fornece um imaginário moral mais amplo e plural do constitucionalismo, especialmente por lidar decididamente com o legado da escravidão, do colonialismo e do racismo. Abstract Through the analysis of excerpts from the Haitian constitutions of the first half of the 19th century, the article investigates the characteristics of human rights in post-revolutionary Haitian constitutionalism. From this analysis, an alternative conceptual arrangement is extracted to think about the content of fundamental rights and the modern constitutional order. This conceptual arrangement is expressed in five concepts: universal Black rights; materiality of slavery; diasporic citizenship; abolitionist property; free soil principle; and quilombo nation. The analysis is carried out in dialogue with the thought of Black intellectuals. It is concluded that the Haitian constitutional poetics operates a critique of the hegemonic narratives about the “invention of human rights” and, at the same time, provides a broader and plural moral imaginary for constitutionalism, especially for dealing decisively with the legacy of slavery, colonialism and racism.

RESUMO Este artigo analisa a obra Negra Efigênia, paixão do senhor branco, da escritora Anajá Caetano. O livro trata das relações entre escravos negros e senhores brancos na localidade de São Sebastião do Paraíso (MG). O romance contextualiza o espaço onde transcorre a história. O enredo da obra permite considerá-la um romance de costumes com trânsitos em histórias de fundações de lugares, colocando em questão gêneros literários predominantemente masculinos da época. A origem africana da autora desafia os acontecimentos e a legalidade quando relata, um século após a abolição da escravatura do Brasil, as relações étnicas e raciais. RESUMEN Este artículo analiza la obra Negra Efigênia, paixão do senhor branco de Anajá Caetano. El libro trata de las relaciones entre esclavos negros y amos blancos en Sao Sebastiao do Paraíso-MG. La novela contextualiza el espacio donde se desarrolla la historia. La trama de la obra permite considerarla como una novela costumbrista con tránsitos en historias de fundación de lugares, poniendo en cuestionamiento géneros literarios predominantemente masculinos de la época. El origen africano de la autora desafía los acontecimientos y la legalidad cuando relata, un siglo después de la abolición de la esclavitud en Brasil, las relaciones étnicas y raciales. ABSTRACT This article analyzes the novel Negra Efigênia, paixão do senhor branco of Anajá Caetano. The book deals with the relations between black slaves and white masters in São Sebastião do Paraíso-State of Minas Gerais (MG). The narrative contextualizes the space where the story takes place. The plot of the work allows us to consider it as a novel of manners crossing city foundation stories, calling into question predominantly male literary genres of the time. The author's African origin defies events and legality when, a century after the abolition of slavery in Brazil, she goes through ethnic and racial relations.

PurposeThis paper examines the calculative practices used by the Slave Compensation Commission to value a slave for the purposes of compensating slave owners on the abolishment of slavery across the British colonies in 1833. It contributes to accounting research in the field of valuation, particularly to understanding the practices of valuing human life.Design/methodology/approachThe methodology is primarily archival and draws on the records of the Slave Compensation Commission held at the British National Archives (Kew).FindingsThe paper makes two contributions to the literature. Firstly, it contributes to the valuation studies literature by suggesting the significance of understanding the practice of valuation as a product of the dynamics of strategic action fields (Fligstein and McAdam, 2012). Secondly, it contributes to the theory of strategic action fields by revealing the role of calculative technologies in supporting the organizational apparatus of valuation within the Slave Compensation Commission, and therefore suggests the powerful role of accounting in stabilizing a strategic action field.Originality/valueThe paper provides novel insights into the monetary commensuration of life and the role of calculative technologies in that valuation process.

This article examines the issue of private investment in the seventeenth-century Dutch colony in Brazil. For the first time, new archival discoveries allow for a reconstruction of the size of private investment in the colony, as well as a breakdown into distinct investment activities. The article argues that private investment was an absolute necessity for the West India Company in the hope of making its colony successful, as it could not provide the required funds by itself. Private individuals claimed to have invested over eleven million guilders in the colony, nearly one-and-a-half times the WIC’s original capitalization. A number of case studies elaborate the overall figures presented and show that Dutch investors did indeed move into sugar cultivation and even moved into agricultural property development. Presenting these data and sources will, it is posited, allow for a fuller picture of the role of former inhabitants of Dutch Brazil in the development of plantation systems in the wider Caribbean from the mid-1640s onwards.

Resumo Este artigo relata passagens do nosso encontro com duas mulheres negras: Dona Luiza e Fafá. A primeira, uma senhora moradora de favela, matriarca, mãe de um homem condenado por estupro, avó da criança que teria sido estuprada. A segunda, uma jovem de 24 anos, mãe de um menino de três, atriz de filmes de fetiches extremos. Partindo da ideia de que as vidas negras permanecem na oscilação entre a sujeição e a fuga, nos interessa descrever como essa oscilação acontece no plano do ordinário e interpretar a sua relação com evocações da escravidão que se realizam em fragmentos ou se materializam em situações de “faz de conta”. A fuga, mais do que resistência, denota formas ambivalentes de estar no mundo, movimentos imprevisíveis para quem se esforça para tocar a vida. Discutimos imagens e situações que têm a capacidade tanto de restaurar a sujeição quanto de conjurá-la. Abstract This article reports passages from our encounter with two black women: Dona Luiza and Fafá. The first, a favela resident, matriarch, mother of a man convicted of rape, grandmother of the child who would have been raped. The second, a 24-year-old girl, mother of three years old boy, actress in extreme fetish films. Departing from the idea that black lives remain in the oscillation between subjection and fugitivity, we are interested in describing how this oscillation happens at the level of the ordinary and interpreting its relationship with evocations of slavery that take place in fragments or materialize in “make believe”. The fugitivity, more than resistance, denotes ambivalent ways of being in the world, unpredictable movements for those who strive to keep life going. We discuss images and situations that can both restore subjection and conjure it.

O longo período de escravidão adotado pelo Brasil, bem como as violências praticadas e vividas – mesmo depois da ruptura do sistema escravista oficial – não são temas esgotados na ficção brasileira; ao contrário, paira sobre esses acontecimentos silêncios incômodos. Silêncio que não é imposto pelo fato de não serem tratados na literatura nacional, mas – principalmente – por serem poucos os envolvidos diretamente nesses momentos históricos que tiveram voz. A obra Quarto de despejo: diário de uma favelada (1960), de Carolina de Jesus, é um grito tradutor de uma memória solapada. Na obra da autora, negra e favelada, o vestígio do passado é narrado no cotidiano presente de uma vida marcada pela exclusão social, pelo apagamento do gesto escravista e sua silenciosa sobrevivência. The long period of slavery adopted by Brazil, as well as the atrocities practiced and experienced - even after the rupture of the official slave system - are not exhausted themes in Brazilian fiction; quite the opposite, uncomfortable silences hang over these events. Silence that is not imposed by the fact that they are not treated in national literature, but, mainly, because few people directly involved in these historical moments had a voice. The work Quarto de despejo: diário de uma favelada (1960), by Carolina de Jesus, is a cry translating an undermined memory. In the work of the author, black and living in a slum, the traces of the past are narrated in the present daily life of a life marked by social exclusion, by the erasure of the slavery gesture and its silent survival.

RESUMEN Objetivo: este artículo analiza, en términos históricos, el desarrollo de distintas formas de extracción de oro en el Darién del siglo XVII. Particularmente, se estudian las tentativas por parte de los españoles para acceder al oro de este territorio, con un primer intento de explotación minera durante la década de 1640, y luego con el establecimiento de un sistema de extracción de oro aluvial y de vetas subterrâneas, basado en trabajo esclavo, a partir de 1679. Metodologia: a partir del anâlisis de documentación de archivo inédita y de algunas obras editadas, se desarrolla un marco cronológico para la explotación aurífera en la región, sobre el cual se hace un primer acercamiento analítico en el ámbito político, económico y social. Originalidad: la minería de oro en el Darién del siglo XVII ha sido estudiada de forma fragmentaria hasta el momento. Para poder comprender su complejidad regional, esta investigación analiza de forma sistemàtica uno de sus motores económicos a finales del siglo XVII. Conclusiones: la consolidación de la minería durante las dos últimas décadas de la centuria se dio en un contexto de crecimiento de la presión colonial, de resistencia indígena y actividad de piratas y corsarios en las costas caribenas del istmo. Esta realidad llevó a la configuración de un sistema de extracción de oro marcado por la inestabilidad y la corrupción, y produjo en la región cambios humanos profundos que se acabarían de desarrollar durante el siglo XVIII. ABSTRACT Objective: This article analyzes the historical development of various forms of gold extraction in seventeenth-century Darien. Particularly, Spanish attempts to access gold, first through mining during the 1640s, and later with the establishment of an extraction system based on alluvial gold, underground veins, and slave labor, since 1679. Methodology: Based on the study of unpublished archival documentation and some edited works, we develop a chronological framework for gold mining in the region, which is later analyzed in its political, economic and social contexts. Originality: Until now, gold mining in seventeenth-century Darien has been studied fragmentarily. In order to understand its regional complexity, this study analyzes one of its economic engines at the dawn of the 17th century. Conclusions: The consolidation of mining during the last two decades of the century occurred in a context of the growth of colonial pressure, indigenous resistance, and pirates and corsair activity on the Caribbean coasts of the Isthmus. This reality led to the configuration of a gold extraction system marked by instability and corruption and gave rise to profound human changes in the region, which would further develop during the 18th century. RESUMO Objetivo: este artigo analisa, em termos históricos, o desenvolvimento das diferentes formas de extração de ouro no Darien do século XVII. Em particular, as tentativas dos espanhóis de acesso ao ouro deste território, com uma primeira tentativa de mineração na década de 1640, e logo, com a implantação de um sistema aluvial de extração de ouro e veios subterrâneos, com base no trabalho escravo, a partir de 1679. Metodologia: com base na anâlise de documentação arquivística inédita e alguns trabalhos editados, desenvolvemos um quadro cronológico para a mineração de ouro na região, em que uma primeira abordagem analítica é feita na esfera política, econômica e social. Originalidade: a mineração de ouro no Darien do século XVII tem sido estudada de forma fragmentada até agora. Para compreender sua complexidade regional, esta pesquisa analisa sistematicamente um de seus motores econômicos no final do século XVII. Conclusões: a consolidação da mineração nas duas últimas décadas do século ocorreu em um contexto de crescimento da pressão colonial, resistência indígena e atividade de piratas e corsários nas costas caribenhas do Istmo. Essa realidade levou à configuração de um sistema de extração de ouro marcado pela instabilidade e corrupção, e produziu profundas transformações humanas na região que acabariam se desenvolvendo ao longo do século XVIII.

Resumen El presente artículo explora las movilidades esclavizadas en el Nuevo Reino de Granada durante el siglo XVIII, centrándose en el río Magdalena, sus puertos, las zonas rurales aledañas y las redes de caminos que convergían en este. Analiza las múltiples pero muchas veces ignoradas referencias de desplazamientos de mujeres y hombres esclavizados a lo largo y ancho de la geografía fluvial. El artículo demuestra que la población esclavizada, tanto masculina como femenina, forjó prácticas de movilidad, no solo en espacios urbanos sino también rurales. Estas prácticas fueron significadas y legitimadas por parte de los mismos esclavizados, en el marco de la cultura política colonial, y les permitieron defender ciertos grados de autonomía, pero también desempeñar un papel central en la construcción de redes sociales, en la circulación de información relevante para las comunidades y la política local y, en últimas, en la integración de esta geografía fluvial. Abstract This text explores enslaved mobilities in the Nuevo Reino de Granada during the eighteenth century. It focuses on the Magdalena River, it's ports, rural areas and the roads that converged in it. It analyzes the diverse but often ignored archival references to enslaved women and men moving along the fluvial landscape. The article shows how the enslaved population, both women and men, forged practices of mobility not only in the urban but also in the rural areas. The enslaved draw on the colonial political culture to signify and legitimize their mobility, which also allowed them to acquire certain degrees of autonomy and to play a key role in the configuration of social networks, in the circulation of information relevant to the community and the local politics, and ultimately, in the integration of this fluvial geography.

Resumen Este artículo analiza cómo a inicios del siglo XIX las autoridades en Nueva Granada y Venezuela percibieron las revoluciones en el Caribe francés. Para ello, rastrea la ruta de una flota francesa que partió de Martinica con el fin de vender más de doscientos prisioneros de guerra negros. Contemporáneos describieron la llegada de esta expedición con analogías entre enfermedad, epidemia y revolución. Se argumenta que las metáforas orgánicas estructuraron las decisiones de las autoridades al rechazar o aceptar la trata de estos deportados. Asimismo, con evidencia de contrabando, se ilustra cómo hicieron uso selectivo de estas metáforas al tratar de prevenir nuevas rebeliones. Abstract This article analyzes how, at the turn of the nineteenth century, officials in Nueva Granada and Venezuela perceived the revolutions in the French Caribbean. Accordingly, it tracks the route of a French fleet that sailed from Martinique to sell more than two hundred black prisoners of war. Contemporaries described the arrival of this expedition with analogies among diseases, epidemics, and revolution. It argues that organic metaphors structured the decisions officials made in accepting, or rejecting, the traffic of these deported people. By showing evidence of smuggling, the article also illustrates how authorities selectively used these metaphors while trying to prevent new rebellions.

Since the 1970s, Brazil’s authorities have regarded the country’s past as a source of cultural and economic value (Gonçalves 2007; Collins 2015). In the late 2000s, a boom in Brazil’s consumer economy served to make smartphones and social media ubiquitous across the country (Spyer 2017). This thesis focuses on how these two phenomena intersect in the city and state of Rio de Janeiro. Drawing on material gathered during fieldwork in 2019 and 2020, it examines how a selection of cultural-historical projects use digital media to explore Rio’s past. This thesis argues that, through their exploration of Rio’s past, each of these projects shapes how people engage with the city and state and reproduces their space (Lefebvre 1991). This analysis of how digital media intervene in the production of Rio’s space contributes to scholarship that explores Rio’s urban and cultural history (Sevcenko 2003; Needell 1987; Carvalho 2018). In so doing, it adds to literature exploring how the screens of digital media form an integral and constitutive part of the space of contemporary cities (McQuire 2016; Degen and others 2017). The thesis also contends that the projects it examines all reflect and remake contemporary understandings of how Rio should be in ways that are contingent upon and shaped by the material context(s) from which they emerge, namely, Rio’s enduring history of racialised urbanism, its authorities’ shifting attitude to the past, and changes in Brazil’s approach to cultural funding following its return to democracy in the late 1980s (Sevcenko 2003; Gonçalves 2007; Rich and Vieira 2020). Through analysis of the impact of these factors and from the perspective of a city in the Global South, this thesis dialogues with a growing literature in media studies that examines how the historicity of different forms of technology shapes their affordances (Hu 2015; Crawford 2021). The structure of the thesis moves from Rio’s centre towards its suburbs and rural hinterlands to examine the different ways that digital media are used to interrogate the past of these distinct areas. Chapter One focuses on Rio’s centre. It examines how the circulation of early photographs of Rio on an Instagram page called rioantigo transforms them into axes of debate about what kind of city Brazil’s former capital should be. Chapter Two moves from Rio’s centre towards its suburbs. It interrogates how a walking-tour initiative, Rolé Carioca, and a virtual museum, Rio Memórias, use a mixture of digital platforms and in-person events to encourage residents of Rio to reconnect with their city’s public spaces. Chapter Three considers how glitches, uneven provision of infrastructure, and deliberate acts of sabotage inform the shape of Passados Presentes, a project which uses digital media to explore the legacy of slavery across Rio state.

The good behavior bond was a legal device which, at English common law, was used to monitor those of poor character or “ill fame.” Historically, the bond granted broad discretion to justices of the peace to determine who posed a threat to the safety or moral norms of the community. When implemented in the US, where slavery was a defining influence on the laws of the states, the bond for good behavior took a new dimension. It became a powerful tool for monitoring the behavior and controlling the movement of free Black people in the antebellum South. In Virginia particularly, the bond for good behavior was employed to address the fears of white property-owners as the free Black population of the state increased. Ultimately, this legacy of the good behavior requirement is reflected in current Virginia law, which grants judges broad discretion to determine what constitutes “good behavior” for an individual released on a suspended sentence. The goal of this essay is twofold. First, it uncovers a pattern in the antebellum South of requiring free Black people to comport with an arbitrary standard of good behavior, aimed at preserving the status quo of American slavery. Second, it draws attention to a unique aspect of Virginia law which retains techniques that were devised to control the behavior and movements of formerly enslaved people. It seeks to expand the historical analysis of the good behavior requirement, which suggests an explanation for Virginia’s unique approach to revocation of suspended sentences.

The Ottoman Imperial Slave Market (Esir Han) in Istanbul, which operated from the 17th century until the mid-19th century, was the biggest slave market in the Middle East. In 1847 the market was closed after the prohibition of the slave trade by order of Sultan Abdülmecid. The history of Ottoman slavery was gradually erased from the cityscape, and before long, the location of the official slave market was lost to time. By drawing on spatial history methodologies, this article locates the slave market on the many-layered map of Istanbul’s past and present. While interrogating the possible reasons for the effacement of the market, I argue that finding the market’s precise location is vital in terms of restoring the collective memory of slavery in Turkey and the former Ottoman Empire and questioning the economic and social impact of the slave trade on the Ottoman Imperial Capital.

A presente pesquisa possui por tema o trabalho análogo à escravidão que consiste no exercício do trabalho humano, no qual há restrições, em qualquer forma, seja à liberdade do trabalhador ou quando não são respeitados os direitos mínimos para resguardo da dignidade do mesmo. Tem como objetivo geral analisar as condições de trabalho análogo à escravidão e suas consequências no segmento têxtil. Para tanto, busca-se promover debate e reflexão sobre referido tema que cada dia mais tem se tornado realidade frequente e cruel. Evidencia-se que essa indústria que gera bilhões por ano, tem se utilizado massivamente da mão de obra de sujeitos que ganham pouco e trabalham em condições precárias, sendo muitas vezes imigrantes, e vivendo em cortiços nos quais trabalham, dormem e comem tudo sob o olhar vigilante de seus empregadores. Assim sendo, o trabalho se divide em três capítulos, o primeiro é uma delimitação da história do trabalho escravo, em um segundo momento, discute-se sobre os diversos contextos nos quais o trabalho análogo à escravo é utilizado e por fim, faz-se uma análise da indústria têxtil.&nbsp

A presente pesquisa possui por tema o trabalho análogo à escravidão que consiste no exercício do trabalho humano, no qual há restrições, em qualquer forma, seja à liberdade do trabalhador ou quando não são respeitados os direitos mínimos para resguardo da dignidade do mesmo. Tem como objetivo geral analisar as condições de trabalho análogo à escravidão e suas consequências no segmento têxtil. Para tanto, busca-se promover debate e reflexão sobre referido tema que cada dia mais tem se tornado realidade frequente e cruel. Evidencia-se que essa indústria que gera bilhões por ano, tem se utilizado massivamente da mão de obra de sujeitos que ganham pouco e trabalham em condições precárias, sendo muitas vezes imigrantes, e vivendo em cortiços nos quais trabalham, dormem e comem tudo sob o olhar vigilante de seus empregadores. Assim sendo, o trabalho se divide em três capítulos, o primeiro é uma delimitação da história do trabalho escravo, em um segundo momento, discute-se sobre os diversos contextos nos quais o trabalho análogo à escravo é utilizado e por fim, faz-se uma análise da indústria têxtil.

Resumo As condições de vida e trabalho às quais foram submetidos homens e mulheres escravizados no processo produtivo do açúcar nos engenhos são fatores essenciais para entender a dinâmica da escravidão na América Portuguesa. Nas entrelinhas das recomendações e admoestações transmitidas aos senhores de engenhos do Nordeste, bem como nas descrições das tarefas executadas pelos escravos em diferentes setores da propriedade encontradas nos textos de clérigos setecentistas como padre Antônio Vieira, Jorge Benci, Manuel Ribeiro Rocha e, principalmente, por André João Antonil, é possível entrever essas condições e as relações de poder, que se vinham consolidando desde o século XVII. Frutos do estágio do desenvolvimento das forças produtivas no setor agrícola e de fatores inerentes ao escravismo moderno, essas condições permaneceram as mesmas no século XIX e podiam ser encontradas em outras regiões produtoras de açúcar no Sudeste, conforme se verifica nos relatos produzidos pelos viajantes europeus que visitaram essas propriedades. Abstract Theliving and working conditions to which enslaved men and women were subjected in mills during the production process of sugar are essential to understand the dynamics of slavery in Portuguese America. Between the lines of the recommendations and admonitions transmitted to sugar mill masters in the northeastern region, as well as in the description of tasks performed by the slaves in different sectors of the property that can be found in texts written by seventeenth--century clerics, such as priest Antônio Vieira, Jorge Benci, Manoel Ribeiro Rocha and, mainly, André João Antonil, it is possible to glimpse such conditions, which had been developing since the seventeenth century. Being the result of the development stage of the productive forces in the agricultural sector and factors inherent to modern slavery, these conditions remain the same in the nineteenth century. They could also be found in other sugar-producing regions in the Southeast, as the reports produced by European travelers who visited these properties show.

The Viking Age (c. 750–1050 CE) was a time of extensive upheaval and disruption across the northern world. From the late eighth century, historical sources indicate that viking groups were engaging in both short-term and extended campaigns of raiding and plunder. In addition to seeking portable wealth and commodities, it is apparent that raiders also sought captives, many of whom were taken and held in encampments where they were ransomed, exploited, or sold into slavery. While these sites served an important function as defensive strongholds and staging posts for viking raiding activity, recent studies have demonstrated that they were also militarized centres of production and exchange that, in some cases, became nodal marketplaces that were embedded within both regional and long-distance networks of communication and trade. Focusing in particular on the ninth century, this study will examine the ways in which captive-taking and slaving intersected with the emergence and development of these locales, as well as the role of these activities in shaping wider processes of communication, diplomacy, and cross-cultural interaction within landscapes of conflict and settlement.

La reintegración de Santo Domingo a la Monarquía española tuvo serias dificultades que amenazaron el asentamiento del sistema colonial español. La compleja situación política de la península, y la extensión del movimiento insurgente en los territorios continentales, supusieron obstáculos que imposibilitaron la remisión de los recursos que Santo Domingo demandaba. En mitad del marasmo económico, el auge de las ideas independentistas cobró cada vez mayor relevancia, dando lugar a toda una serie de conspiraciones inspiradas en dos modelos, el caraqueño y el haitiano, que pretendían el establecimiento de un nuevo modelo político y que observaba de manera disímil el mantenimiento de la esclavitud. The reestablishment of Spanish sovereignty in Santo Domingo had several difficulties. The critical situation in Spain and the raise of the patriotic movement along Mexico, South America and the Caribbean, were insurmountable obstacles to the Spanish Monarchy, who couldn't send the resources that Santo Domingo needed. Furthermore, new independence ideas, which had spread all over the colony, led to several conspiracies against the Spanish Government. These conspiracies were inspired in two different models, Venezuela and Haiti, which had different points of view about slavery and abolition.

O seguinte escrito tem como objetivo destacar a documentação de caráter judicial que permite historiar a saúde das pessoas escravizadas no Santiago do Chile tardocolonial, tendo como horizonte crítico a escassa historiografia sobre o tema existente com relação à América espanhola. Apresenta-se como exemplo um pedido judicial de 1820, que explicita indícios e possibilidades da proposta analítica para o Chile tardocolonial. Diferentemente da produção historiográfica brasileira das últimas décadas, que avança na linha temática de pesquisa preocupada com a história da escravidão em diálogo com a história da saúde e da doença através dos registros médicos, no estudo para o caso do Chile esse esforço tem sido possível por meio da documentação judicial e de uma análise que se aprofunda na metodologia da história da Justiça. The follow paper has by propose to highlight a judicial document for the study of health for the enslaved people in Santiago, Chile on the late colonial period, with a critical horizont the limited historiography about this topic about the hispanic América. We use as an example a judicial solicitude of 1820, in which there is explicit signs and possibilities of this analytical proposal. At difference of brazilian historiography of the late decades, that has advance on this research topic, worried about the history of slavery in conversation with the history of health and dissease using medical sources, the study about this topic for the chilean case, can by possivel whith the judicial documents and na analysis that delves into the methodology of the history of Justice.

Existing studies of the ancient Greek slave trade lack detailed evidence for a key link in the supply chain. The geographical origins of non-Greek slaves are well known, as are the various destinations to which they were trafficked; as yet, however, little is known about their transport by sea. This article shows that a key testimonium for this phase of the trade has been lying unnoticed under historians’ noses: Demosthenes 34.10, a passage that describes the shipwreck and drowning of numerous persons. These unfortunates have long been considered free persons because one of our manuscripts (followed by many modern textual editions) describes them as ‘free bodies’ (somata eleuthera). However, most manuscripts, including the most authoritative manuscript, S (cod. Parisinus 2934, ninth–tenth century ad), simply read somata, ‘bodies’, a word that can mean ‘slaves’ in ancient Greek. Some editors have also rejected the number (‘300’) of these individuals in S, emending it to ‘30’, due to disbelief that an ancient merchantman could carry so many souls aboard. This article argues that the readings in S should stand, and that this passage illustrates an episode where the shipment of numerous slaves went disastrously wrong.

Resumo Este artigo analisa um excerto do romance de Chico Buarque, Leite derramado (2009), no qual o protagonista articula a genealogia familiar à posse de um chicote. O percurso analítico focaliza, de um lado, a recorrência e as irradiações do assunto na tradição literária nacional e, de outro, busca entender o fragmento como parte que, de acordo com a lógica do círculo hermenêutico, apreende o todo da obra. Abstract This article analyzes an excerpt from Chico Buarque’s novel, Leite derramado (2009), in which the protagonist articulates the family genealogy to the possession of a whip. The analytical path focuses, on the one hand, on the recurrence and irradiations of the subject in the national literary tradition, and the other, it seeks to understand the fragment as part that, according to the logic of the hermeneutic circle, apprehends the whole of the work. Résumé Cet article analyse un extrait du roman de Chico Buarque, Leite derramado (2009), dans lequel le protagoniste articule la généalogie familiale à la possession d’un fouet. Le parcours analytique concentre, d’une part, la récurrence et les irradiations du sujet dans la tradition littéraire nationale et, d’autre part, cherche à comprendre le fragmente comme partie qui, selon la logique du cercle herméneutique, appréhende l’ensemble de l’oeuvre.

This thesis traces the metaphorical language of slavery across the Platonic corpus, arguing that Plato’s political theory emerges in response to Socrates choosing to die a ‘good slave’ to both the laws and the gods. Socrates makes this choice, I argue in Chapter 1, because of his understanding of justice and piety as outlined in the Euthyphro: justice is voluntary slavery to the laws, and piety is voluntary slavery to the gods. But Plato, unhappy with the death of his mentor, revises this account of justice. According to the Gorgias and the Republic, as I claim in Chapter 2, justice demands that the philosopher be a master, not a slave; piety, meanwhile, takes a backseat. In the Statesman (Chapter 3), piety returns: before a philosopher can rule in accordance with justice, he must first serve the gods as ‘priest’ and ‘prophet’ of dialectic. But since the rule of the priest-king is not practical in the long run, Plato in the Laws revives the Euthyphro’s account of justice and piety and finds a new way to rescue philosophers from Socrates’ fate (Chapter 4): he envisions a city in which all citizens are good slaves to the laws and the gods. And these good slaves will, like Socrates, in death earn manumission and entry into what I describe in the Epilogue as the divine, paradigmatic polis., Cambridge International and King's College Scholarship

Slave narratives do not display instances of rebellion in the usual sense of the word because formerly enslaved narrators could not include any threats of violence in their narratives. In telling their stories, however, the narrators did rebel against slavery, although their weapons consisted of words carefully chosen to testify against the horror they had undergone and witnessed and to fight racial stereotypes. When referring to black people, they used the usual labels only to question them and resist the dehumanization and prejudices inherent in racial categories. They questioned the concept of race itself through a network of images involving skin color and blood as vectors of ethnicity and identity, and they blurred the color line in many ways. Dehumanization by pro-slavery activists – and even abolitionists – was indeed the main issue black people faced and resisted against. By focusing on individuals and individual stories of conversion and redemption, they reclaimed their humanity. Les récits d’esclaves ne contiennent pas de rébellion au sens attendu du terme car aucune menace de violence ne pouvait trouver place dans ces récits. En racontant leur histoire, les anciens esclaves se sont pourtant rebellés contre l’esclavage, mais leurs armes étaient des mots pour témoigner de l’horreur qu’ils avaient vécue et dont ils avaient été témoins. Pour parler des Noirs, ils ont utilisé les étiquettes habituelles mais pour les combattre et résister ainsi à la déshumanisation et aux préjugés inhérents aux catégories raciales. Ils ont remis en question le concept même de « race » grâce à un réseau d’images utilisant la couleur de la peau et le sang comme vecteurs d’ethnicité et d’identité, et ont ainsi brouillé la « ligne de couleur ». Leur déshumanisation par les esclavagistes – mais aussi par les abolitionnistes – était bien le principal problème contre lequel ils résistaient. En se concentrant sur les individus, ils sont parvenus à reconquérir leur humanité. Los relatos de los esclavos no contienen rebelión en el sentido habitual del término porque no cabía en ellos la menor amenaza de violencia. Sin embargo al contar su historia, los antiguos esclavos se rebelaron contra la esclavitud con armas que fueron sus palabras, dando testimonio del horror que habían vivido y presenciado. Para hablar de los negros, utilizaban las etiquetas consabidas, pero para combatirlas y resistir así a la deshumanización y los prejuicios inherentes a las categorías raciales. Cuestionaron el propio concepto de “raza” mediante una red de imágenes que utilizaba el color de la piel y la sangre como vectores de etnicidad e identidad, difuminando por lo tanto la “línea de color”. Su deshumanización por parte de los esclavistas -pero también de los abolicionistas- era, de hecho, el principal problema con el que se enfrentaban. Al centrarse en el individuo, consiguieron recuperar su humanidad.

La revolución esclava de Saint-Domingue en agosto de 1791 fue un fenómeno de relevancia innegable porque sacudió los cimientos del mercado esclavista internacional y cuestionó los límites de los valores defendidos en las revoluciones atlánticas; además, originó la primera república negra independiente de la historia: Haití, nacida en 1804. Ello explica la atención suscitada desde diferentes perspectivas, entre ellas la novela gráfica. En el presente artículo se aborda un análisis crítico de su enfoque en las páginas de La niña Bois-Caïman, continuadora de la serie iniciada por Los pasajeros del viento, del autor francés François Bourgeon., Saint-Domingue’s slave revolution in August 1791 was a crucial phenomenon because it shook the world’s slave market, and it also questioned the limits of the values that the Atlantic Revolutions defended; moreover, it originated the birth of Haiti, first black independent republic in History, in 1804. That is why it has attracted so much attention from different perspectives, among them graphic novel. In the current article there is a critical analysis of the approach shown in La Petite Fille Bois-Caïman, continuation of Les passagers du vent, by French author François Bourgeon.

L’article se propose d’étudier les oeuvres pour la jeunesse de Maryse Condé et de montrer comment ces dernières s’articulent avec le reste de son oeuvre. Alors qu’elle a cours à des genres littéraires divers – réécriture de conte traditionnel, récit de vie, roman historique – le souci reste le même : raconter la vie des Antilles, évoquer l’Afrique, instruire sur l’esclavage., The article proposes to study Maryse Condé's youth literature and to show how they relate to the rest of her work. While she uses various literary genres - rewriting traditional tales, life stories, and historical novels - her concern remains the same: to tell the life of the West Indies, to evoke Africa, to educate about slavery.

The visual and linguistic representations of tourism destinations for promotional aims may be affected by their primary function of acquiring new visitors; for this reason, they are not always "value-free expressions of a place's identity" (Pritchard & Morgan, 2001, p. 177). The concept of dark tourism seems to perfectly mirror the connection between terminological choices and culturally-bound constraints. It has been acknowledged that several dark tourism sites tend to valorise (or hide) events associated with tragedy and death, attracting tourists' interest for their (non)macabre details at the expense of historical objectivity. This is the case of plantation houses in the US, whose narrative on slavery has often been "whitewashed" and minimized (e.g., Harnay, 2022; Butler, 2001; Eichstedt & Small, 2002). This study aims at investigating how visitors to popular plantation destinations in the US perceive and evaluate the presentation of the experience of slavery in these sites vis-à-vis what is presented on the plantation websites. The analysis is therefore twofold: first, a qualitative multimodal study of the content included in the websites of the plantations will shed light on whether the websites include information on the role of slave labour in the plantations, and secondly, a corpus-assisted investigation of the visitors' reviews posted on TripAdvisor will attempt to clarify how visitors perceive the plantations as a tourist location, and the importance they place on receiving honest information about the brutality of slavery during their visits. The mixed-methods approach has allowed researchers to delve into this phenomenon from two opposite, but intertwined, perspectives: one driven by experts officially promoting the visit through the websites and the other offered by visitors sharing their personal experiences and feelings.

After Rethinking the Foundations of Modern Political Thought (Hamilton-Bleakley, Brett & Tully 2007), another of Quentin Skinner’s influential books Liberty before Liberalism (Skinner 1998) received its own ‘rethinking’ in the volume Rethinking Liberty before Liberalism. This is an excellent way to celebrate the 25th anniversary of the original work that was first delivered as Skinner’s Inaugural Lecture as Regius Professor of History at Cambridge at the end of 1997. As someone who has had Liberty before Liberalism on my syllabus for a few years now, I cannot but welcome a new publication aimed at rethinking Skinner’s book. After all, political science students I taught could not contain the temptation to ask what happened next, if anything, in the great story of freedom and what we ought to do with the discovery. For many of them living in a Russian authoritarian context the only feasible political alternative was classical liberalism, if not libertarianism. Learning about the idea of freedom as the absence of dependency was thus an eye-opening experience. The new volume has a lot to offer to those who developed a thirst for an intellectual sequel after reading the original work.

Neste artigo eu revisito a minha tese de doutoramento em antropologia social: “Esclavage et Inventions Spirituelles Afro-Brésiliennes: Du Vudum Lebabimibome aux Contes Populaires”, onde tentamos demonstrar um dos impactos marcantes da escravização na história dos povos africanos e afrodescendentes, como este fato marcou a vida espiritual e intelectual das diasporas nas Américas, especialmente da brasileira. Mostramos como estas populações dialogaram entre si, apropriaram-se e transformaram os valores culturais dos povos que as subjugaram. Adaptando-se aos novos quadros-sociais souberam preservar suas memórias espirituais criando assim intermediários sagrados como o do Seja Hundê, Candomblé jeje da Bahia, o vudum Lebabimibome, híbrido do Mensageiro das religiões ancestrais fon e iorubá, Exu-Legbá e de um macaco. Pela adoção desta nova manifestação religiosa, esses povos souberam estrategicamente reciclar ao mesmo tempo uma velha idéia construída pelos colonizadores europeus sobre os africanos e seus descendentes, associando-os a macacos, vendo-os como o elo entre o homen e o animal. Para escapar à escravidão grupos de africanos utilizaram mímicas como meio de comunicação com os estrangeiros. Pelas artimanhas dos macacos dos contos populares, a vida social dos escravizados e dos livres subalternos é também contada e preservada, tranformando-os em verdadeiros arquivos históricos., En este artículo revisito mi tesis doctoral en antropología social: “Esclavage et Inventions Spirituelles Afro-Brésiliennes: Du Vudum Lebabimibome aux Contes Populaires”, donde intentamos demostrar uno de los impactos más llamativos de la esclavitud en la historia de los africanos y afrodescendientes. pueblos, como este hecho marcó la vida espiritual e intelectual de las diásporas en las Américas, especialmente la brasileña. Mostramos cómo estas poblaciones dialogaron entre sí, se apropiaron y transformaron los valores culturales de los pueblos que las subyugaron. Al adaptarse a las nuevas membresías, pudieron preservar sus recuerdos espirituales, creando así intermediarios sagrados como el Seja Hundê, Candomblé jeje da Bahia, el Lebabimibome vudum, un híbrido del Mensajero de las religiones ancestrales Fon y Yoruba, Exu. Legbá y un mono. Al adoptar esta nueva manifestación religiosa, estos pueblos supieron reciclar estratégicamente al mismo tiempo una vieja idea construida por los colonos europeos sobre los africanos y sus descendientes, asociándolos con los monos, viéndolos como el vínculo entre el hombre y el animal. Para escapar de la esclavitud, grupos de africanos utilizaron el mimo como medio de comunicación con los extranjeros. A través de los trucos de los monos en los cuentos populares, también se cuenta y preserva la vida social de los subalternos esclavizados y libres, transformándolos en verdaderos archivos históricos., In this article I revisit my doctoral thesis in social anthropology: “Esclavage et Inventions Spirituelles Afro-Brésiliennes: Du Vudum Lebabimibome aux Contes Populaires”, where we try to demonstrate one of the striking impacts of enslavement in the history of African and Afro-descendant peoples, like this fact marked the spiritual and intellectual life of diasporas in the Americas, especially the Brazilian. We show how these populations dialogued with each other, appropriated and transformed the cultural values ​​of the peoples who subjugated them. By adapting to the new memberships, they were able to preserve their spiritual memories, thus creating sacred intermediaries such as the Seja Hundê, Candomblé jeje da Bahia, the Lebabimibome vudum, a hybrid of the Messenger of the ancestral religions Fon and Yoruba, Exu-Legbá and a monkey. By adopting this new religious manifestation, these peoples knew how to strategically recycle at the same time an old idea built by European colonists about Africans and their descendants, associating them with monkeys, seeing them as the link between man and animal. To escape slavery, groups of Africans used mime as a means of communication with foreigners. Through the tricks of the monkeys in popular tales, the social life of the enslaved and free subalterns is also told and preserved, transforming them into true historical archives.

Moving beyond the legal and historical hegemonic definitions of the quilombo, this paper investigates continuities in gendered racial violence in Brazil by evoking the political and poetic of the quilombo. Inspired by the works of the historian and poet Beatriz Nascimento, the multifaceted notion of quilombo is conceptualized as an ongoing praxis of fugitivity and coalition that draws on the interconnectedness of anti-colonial, feminist, and anti-racist struggles. In exploring geopolitical breaks and epistemological ruptures, this paper fosters a necessary conversation between theory and practice by engaging with the living archives of three Afro-Brazilian writers and activists: (i) Beatriz Nascimento’s fundamental contributions on the political, material and symbolic dimensions of quilombo; (ii) the legacy and vision of Marielle Franco focusing on the necessity to ocupar the institutional politics like a growing seed; (iii) the work of Erica Malunguinho and Mandata Quilombo through the praxis of aquilombar the constitutional democracy, based on the alternation in representative power and repossession. Dieser Artikel geht über die hegemonialen rechtlich-historischen Definitionen des Quilombo in Brasilien hinaus und untersucht die Kontinuitäten in der geschlechtsspezifischen rassistischen Gewalt, indem er die politischen und poetischen Genealogien des Quilombo heraufbeschwört. Inspiriert von den Arbeiten der Historikerin und Dichterin Beatriz Nascimento wird der facettenreiche Begriff des Quilombo als eine fortlaufende Praxis von Flucht bzw. Flüchtigkeit und Koalition konzeptualisiert, die sich auf die Verflechtung von antikolonialen, feministischen und antirassistischen Kämpfen stützt. In dem Artikel werden geopolitische und epistemologische Brüche erforscht und ein notwendiges Gespräch zwischen Theorie und Praxis gefördert, das sich mit den lebenden Archiven dreier afro-brasilianischer Schriftsteller und Aktivisten beschäftigt: (i) Beatriz Nascimentos fundamentale Ausarbeitungen zu den symbolischen und materiellen Dimensionen des Quilombo als Territorium; (ii) die Arbeit von Marielle Franco, die sich auf die relationale Ubuntu-Maxime und die Notwendigkeit der Überwindung der institutionellen Politik konzentriert; (iii) die Interventionen von Erica Malunguinho, die den Quilombo durch die Praxis des aquilombar erweitert und die auf dem veränderten repräsentativen Demokratie sowie der Wiederinbesitznahme von Land, Gemeinschaften, Körpern, Erinnerungen, Aufständen, Befreiung beruhen.

RESUMO O presente artigo pretende mostrar como foi relevante o envolvimento de Artur Azevedo com a luta pelo fim da escravidão no Brasil. Na década de 1880, deflagrada a campanha abolicionista, ele escreveu uma comédia e um drama para condenar a instituição do cativeiro; em seguida, nas revistas de ano, uma forma de teatro cômico e musicado, satirizou os senhores escravocratas e denunciou os crimes que cometeram contra os escravizados. Também como jornalista Artur Azevedo escreveu artigos comprometidos com a causa abolicionista. ABSTRACT This article outlines the relevance of Artur Azevedo’s involvement in the struggle against slavery in Brazil. In the 1880’s, as the abolitionist campaign was unleashed, he wrote a comedy and a drama condemning slavery; then, in the “revistas de ano” (a type of comic play with musical sketches), he satirized the slaveowners and denounced their crimes against slaves. As a journalist, Artur Azevedo was also committed to the abolitionist cause.

EnglishIn the paper, we will study Olavo de Carvalho’s thought, focusing on his position regarding Brazilian and American Black movement in its struggle for reparation in terms of colonialism-slavery-racism. We will argue that his refusal of any reparatory praxis to political-cultural minorities and his position of a non-place for Black-African traditions in the context of Western culture/civilization, as with respect to his defense of the inferiority of Black-African culture-civilization when compared to Jewish-Christian, Greek-Latin and Medieval-Renaissance tradition, is pervaded by a dualist metaphysics with a highly anti-modern and anti-modernizing character, in which the dynamic of streamlining of “human drama about universe and eternity” is constituted (a) by the struggle between natural necessity (Behemont) and individual consciousness (Leviathan), that can only be won by the correlation of divine grace given by Jesus Christ and personal direct and immediate interiorization and intuition by each individual with God; (b) by the refusal of politics, history and intersubjective action as basically materialism and, in this sense, as the sphere of totalitarian political ideologies (to which Enlightnment modernity is the biggest example); and, finally, (d) by the centrality of spiritualism, of intimate and direct relation between God and man, mediated by Revelation, which points to the non-existence, in the Olavo de Carvalho’ thought, of objective parameters to rational discussion, interaction and justification – that is the reason of his delegitimation of science, politics, history and macro-structural institutional action, and his appeal to methodological, intuitionist and spiritualist individualism. portuguesNo artigo, estudaremos o pensamento filosofico de Olavo de Carvalho, especialmente no que concerne a sua posicao frente ao movimento negro brasileiro e norte-americano em sua luta por reparacao pelo colonialismo-escravismo-racismo. Argumentaremos que sua recusa de qualquer praxis reparatoria para com as minorias politico-culturais e sua posicao de um nao-lugar das tradicoes negro-africanas no contexto da cultura/civilizacao ocidental, incluindo-se sua defesa da inferioridade da cultura/civilizacao negro-africana quando comparada com a tradicao judaico-crista, greco-latina e medieval-renascentista, sao fundadas por uma metafisica dualista com carater altamente antimoderno e antimodernizante, em que a dinâmica especifica que perpassa o “drama humano frente ao universo e a eternidade” se caracteriza (a) pela luta entre necessidade natural (Behemot) e consciencia individual (Leviata), a qual so pode ser vencida pela correlacao de graca divina por Jesus Cristo e interiorizacao e intuicao pessoais, diretas, imediatas e imediadas por parte de cada individuo para com Deus; (b) pela recusa da politica, da historia e da acao intersubjetiva, afirmadas como materialismo e, nesse sentido, como lugar das ideologias politicas totalitarias (do qual a modernidade iluminista e o maior exemplo); e, finalmente, (c) pela centralidade do espiritualismo, da relacao intima e direta entre Deus e homem, mediada pela Revelacao, o que aponta para a inexistencia, no pensamento de Olavo de Carvalho, de parâmetros objetivos de discussao, de interacao e de justificacao racionais – dai, inclusive, sua deslegitimacao da ciencia, da politica, da historia e da acao institucional macroestrutural, e seu apelo ao individualismo metodologico intuicionista-espiritualista.

Bride Trafficking is a long-standing evil in society that can be classified as a crime against humanity because it violates the rights, dignity and the liberty of the victims involved. Bride Trafficking is so deep rooted in society that providing accurate figures is extremely difficult since it is often impossible to track down and trace individual incidents of Bride Trafficking. According to the author, who has conducted a case study with fifty women from the State of Haryana, inter-country trafficking for the purpose of marriage is widespread in India. Trafficked women are subjected to a slew of atrocities, including being raped in transit and then raped by their husbands and other male family members. Apart from that, they face domestic violence, are treated worse than slaves and are frequently trafficked multiple times. Poverty, female foeticide, female infanticide, illiteracy, dowry and other factors can all contribute to trafficking. In this paper, the author will discuss Bride Trafficking in general, the reasons for it, the human rights violations that these trafficked brides face and the potential solutions to this illicit trade.

By examining the census records of Swedish-Caribbean colony St. Barthélemy, a GIS - Geographic Information System - can be constructed which maps the inhabitants of the harbor city of Gustavia, as well as the inhabitants' placement within the census categories of the colonial administration. This article examines these categories and how they shifted over time, as well as maps out patterns of settlement across the city. One major finding is the division between the Catholic French-Caribbean side on the east and the Anglican Anglo- and Dutch-Caribbean side of the west, the latter of which was home to a number of merchants owning high amounts of enslaved people. This spatial division was also parallel to the political differences between the merchant elite and the Swedish colonial administration. Furthermore, this article encourages additional GIS studies of predemocratic Caribbean cities, particularly regarding spatial division between whites and free people of color.

Cet article examine la manière dont l’esclavage colonial s’inscrivait dans le discours radical en Grande-Bretagne pendant les années Peterloo, vers 1816-1820. Dans la période qui a précédé le massacre de St. Peter’s Field, « l’esclavage » figurait fréquemment dans la culture imprimée radicale, mais ses significations étaient imprécises et presque malléables à l’infini. Lorsqu’ils abordaient la question de l'esclavage colonial, les radicaux adoptaient une gamme de positions complexes, attaquant à la fois les esclavagistes et les abolitionnistes. Lors du rassemblement lui-même, l’esclavage colonial a représenté un point de référence important mais tacite pour les réformateurs qui ont mis en perspective leurs griefs avec des enjeux complexes et genrés. Au lendemain du massacre, l’esclavage colonial et la pensée raciale ont été employés à façonner les réponses faites tant aux radicaux qu’aux conservateurs. Cet article soutient que l'esclavage colonial est resté un « discours de l’ombre » dans le mouvement radical pendant les années de Peterloo : souvent non reconnu, en constante transformation, mais qui parvient toujours à s’adapter aux contours changeants des revendications essentielles du mouvement. This article examines how colonial slavery featured in radical discourse in Britain during the Peterloo years, c.1816-1820. In the period leading up to the massacre at St. Peter’s Field, ‘slavery’ featured in radical print culture frequently, but its meanings were imprecise and almost infinitely malleable. When the issue of colonial slavery was directly addressed, radicals espoused a range of complex positions, attacking both slave-holders and abolitionists alike. At the rally itself, colonial slavery provided an important but unspoken point of reference for reformers to articulate their grievances with complex, gendered meanings. In the aftermath of the massacre, both colonial slavery and racial thought helped to shape responses from both radicals and conservatives alike. This article argues that colonial slavery remained a ‘shadow discourse’ of the radical movement during the Peterloo years: often unacknowledged, continuously transforming, but adhering to the changing contours of the substantial demands of the movement.

Barry Unsworth’s novel Sacred Hunger (1992) is one of the most notable works of British fiction that deal with the country’s involvement in the slave trade in the eighteenth century and its continuing impact. This essay focuses on Sacred Hunger, analyses the historical, postmodern, and socio-critical dimension of the novel, its close links to Conrad’s Heart of Darkness and Shakespeare’s Tempest, and identifies trends that Unsworth established and that were later employed by other writers who engage with the topic.

A l’issue de la Révolution américaine, la question de l’avenir des « Territoires de l’Ouest » se révéla cruciale pour les Etats-Unis, nouvellement indépendants. Ils attiraient les convoitises de plusieurs Etats de la fédération et, afin d’éviter des luttes intestines, la diplomatie fut privilégiée. Les Territoires de l’Ouest furent ainsi acquis par l’Etat fédéral et organisés par des ordonnances du Congrès, seul corps constitué capable d’instaurer une forme de cohésion dans ce domaine, à laquelle les « Pères Fondateurs » demeuraient très attachés. Cet article analyse cet aspect de l’expansion du territoire américain, déjà marquée par la recherche de compromis et le souci de préserver l’harmonie au sein de l’Union. At the outcome of the American Revolution, the future of the “Western Territories” turned out to be crucial for the fledgling United States. They were coveted by most of the States of the federation and, in order to prevent internal quarrels, the political officials resorted to diplomacy. The Western Territories were thus acquired by the Federal State and organized through ordinances originating from Congress, the only body politic able to promote a form of cohesion in this realm. The “Founding Fathers” were much concerned by this facet of American territorial expansion, which will be analyzed in this article, as it was characterized by the search for compromises and the wish to preserve harmony within the Union.

Suicide amongst slaves in antebellum America occurred frequently enough that systems of control were put in place by slave owners to limit their occurrence. Meanwhile, abolitionists used instances of slave suicide to evoke sympathy and advance their cause. This article explores how and why conceptualizations of white and black suicide differed. In doing so, it argues that contemporary discourse about slave suicide was intentionally used to shape racist perceptions as a means of maintaining control over slaves and the institution of slavery alike.

My technical project and STS research paper are closely intertwined with the driving factor being the implementation of AI in today's world and its use in the future. My technical paper takes the more expected approach to how engineers view AI, using machine learning algorithms to predict life expectancy in various states across the US. In contrast, I wanted my STS research paper to focus on the ethics related to artificially intelligent beings, how we treat them, what we can expect for their future, and how they relate to humans unlike normal tools. Part of what made machine learning so interesting was that for the first time, not only was I able to learn from the project, but the project itself was able to learn from me. In this sense, my technical project reminded me of how humans act, it felt like we were learning together. Knowing nothing at first, but with the right data, being able to predict outcomes is much like a toddler learning to swim. If you taught the algorithm incorrectly, you’d get bad results, just as now a toddler could drown if not taught to paddle. My technical report is an extension of a prior project in my Machine Learning course where our team used Machine Learning-based models to determine the average Life expectancy of Virginians. The primary objective of our project was to create a tool that made it easy to visualize the various hurdles citizens in different parts of Virginia face that lead to a lower life-span. In my technical report, I proposed using the project on a wider scale, shifting outside of Virginia borders to gather data from all across the United States. The project had two major phases and was based on the Virginia Census on life expectancy. The first phase would use the K-means clustering model and create three distinct centroids. All the data points would then be plotted around the three centroids and would be checked to see which feature caused them to appear so close to their associated centroid. In the next step, we used T-distributed Stochastic Neighbor Embedding (T-SNE) to determine how many of the 23 possible features actually had an impact on the data. The user would have the opportunity to set their own confidence intervals, say 95%, to remove any feature that does not aid in reaching that threshold. From the experience of teaching my algorithm stemmed the basis of my STS research paper, which started as a slew of questions surrounding the sociotechnical impact of artificially intelligent beings on a predominantly human-led society. If AI really do have the ability to become like humans, would it really be correct for us to exploit them as a resource? More importantly, was it even realistic to view AI in the same light as humans, are they even close enough in nature? To answer these questions, I referred to “Engineering as a Social Experiment” by Martin and Schinzinger, a framework that uses past human experiences as a form of “experiment” in order to better understand how we can change future implementations of similar design. While we are still far from actually employing AI, we have seen the exploitation of beings similar to us in the form of slavery, which was built on the fundamentals that some humans were lesser than others. Through my STS research using “Engineering as a Social Experiment”, I explore how similar AI are to humans in terms of consciousness and sentience, then transition to debating the type of world we could expect if AI are treated like slaves. Through my STS research paper, I found that the ethics behind AI are much more complex than any other tool we’ve had to deal with as a society. The stark contrast between my projects exemplifies the duality in engineers with wanting to produce a solution right away versus taking an approach that was well thought out. While writing my technical report, I looked to numbers as a means of determining right from wrong. When I eventually moved onto my STS research paper, I noticed that my subjective questions on AI behavior weren’t being asked until after the technical portion where ethics did not factor into success. The major takeaway from my research was that it is much more beneficial to ask such questions before, during, and after the project has come to completion. Ultimately this process would allow engineers to take the initiative and formulate the consequences of their creations.

Paul's freedom in Galatians is the initiation of redemption acted by God's grace through his only Son, Jesus Christ, to set human beings free. Christian freedom is said to be the process of being freed from slavery to freedom; however, this article is giving a different insight into freedom in Galatians, that is, the progress of Christian freedom is not from slavery to freedom, but slavery to slavery. The main point is whom one belongs to: either sin and flesh, or Jesus Christ. Therefore, a full understanding of the meaning of freedom in Galatians has to take the imagery of slavery and adoption into consideration in order to be fully comprehensive. CONTRIBUTION: This article deals with basic Christian attitudes towards faith, especially regarding the identity of being a Christian and how to live out the characteristics of a Christian life by recognising the true freedom in Christ.

This thesis examines the architecture of vessels used during the transatlantic slave trade, particularly during the height of the trade, in the years 1740-1807. Most especially, this thesis focuses upon the evolution of the structural elements featured on these ships, culminating in the vessels which were explicitly designed and constructed for the trade, referred to as purpose-built. This work references Liverpool, the West Indies (or Caribbean), and the slave coast of West Africa, but the location is more maritime- than land-based. My primary goal here as an architectural historian is to perform an historical review of the slave ship, an understudied, lost object type; this is not to diminish in any way the very real atrocities perpetrated against tens of millions of Africans. This thesis follows the arc of resistance, revolt, and self-manumission by the Africans enslaved and carried away aboard these ships, and the containment and mortality mitigation tactics which European merchants, captains, and shipbuilders utilized to counteract African resilience and resistance. The record of this collision manifests in the structure of the slaving vessel; by textually reconstructing these ships, we are able to follow some of the social impact of the single largest human trafficking event in history. TW: This thesis includes information pertaining to family separation, racism, murder, slavery, and sexual and physical abuse.

This thesis is a comparative study of the unfree in Normandy and England in the eleventh century. The unfree formed a large percentage of the population in these areas, along a scale from the most unfree, the slaves, to the nearest to freedom, arguably the villeins. Although this thesis is concerned with the wider category of the unfree, I pay special attention to the least free group, the slaves. The reason for this special treatment arises from the comparative nature of my work. According to modern scholars, in England slavery was common yet in Normandy it was not. In fact, the eleventh-century reality in both regions is more complex. In this thesis I will challenge the historiographical issue of Norman exceptionalism that assumes that Norman peasants were unbound to the extent that, by the end of the eleventh century, it is difficult to speak of an unfree peasantry in Normandy at all. Overall, there is less to challenge in the modern scholarship on the unfree in England, though I will argue for a more nuanced interpretation of some of the source material. By comparing the two regions’ unfree and slave populations I will suggest new perspectives on the changes that followed the Norman Conquest of England; namely, the disappearance of slaves from the documentary record. Moving away from the conventional scholarly approach that concentrates heavily on documents such as law codes and charters, I explore unfreedom in a wider variety of texts including narrative sources such as chronicles, hagiographical texts, and poetry. This will enable me to argue in a more nuanced fashion that elite society’s treatment and perceptions of the unfree, and slaves in particular, were not so different in Normandy and England, Arts and Humanities Research Council; Prince Consort Fund; Members' History Fund

International audience

The history of the Seychelles since the islands’ colonization in 1770 has been shaped by their physical geography, location in the western Indian Ocean, and peripheral status in the French and British colonial empires. The archipelago’s social, economic, and political history reflects its role in facilitating the slave trade that funneled hundreds of thousands of enslaved Africans and Malagasies toward the Mascarene Islands of Mauritius and Réunion between 1770 and the early 1830s, the development of cotton and then coconut plantation agriculture, and its status as a Mauritian dependency until it became a separate British Crown Colony in 1903. Economic and political life after independence in 1976 included a coup d’état in 1977 that led to the establishment of a one-party socialist state in 1979, a return to multiparty democracy in 1993, and the country’s increasing economic dependence on tourism during the late 20th and early 21rst centuries.

Much of the information for educating students and the public about human trafficking only involves survivors’ direct experiences as brief excerpts from more complex and detailed narratives. In this paper, I draw on a postcolonial framework to argue that sidelining survivors’ voices can bolster anti-slavery stakeholders’ agendas by selectively using survivors’ narratives to illustrate narrow constructions of slavery and forced labour. As part of education and awareness efforts, such approaches to understanding slavery and forced labour also perpetuate stereotypes that trafficked persons are powerless and lack agency. Therefore, I present an alternative educational approach to remedy these tendencies by viewing and discussing narratives by, and about, trafficked persons. This paper uses a university-level humanities and social science subject on trafficking and slavery, and related assessment tasks, as a case study to demonstrate the potential of survivors’ voices in teaching about slavery.

The article is devoted to the study of the Second Chapter Agriculture of Cato the Elder. The author pays the main attention to the advice of Cato not to give full rations to sick slaves, which became widely known thanks to the biographical work of Plutarch. Not denying the possibility the existence of such a practice, the author attempts to identify its roots, originating in the traditions of traditional medicine, which is reflected in the 126-157 chapters of Catos Agriculture. In particular, attention is drawn to the author's repeated mention that medication should be taken on an empty stomach, for which Cato consistently uses the Latin term ieiunus. In particular, the author draws attention to the fact that Cato often mentions that the intake of medicines should be made on a empty stomach, for which the Roman author often uses the Latin term ieiunus. In general, the text of Catos work reflects work reflects as archaic beliefs and norms, as well as new concepts and values.

This study examines the complicated role that works of art play in colonial remembrance, and the ways in which they sustain stereotypes, biases and power relations over the passage of time. It takes as its case study Thomas Rowlandson’s hand-coloured etching, Rachel Pringle of Barbadoes (1796), which has been used as visual evidence for the fragmented biography of an Afro- Caribbean entrepreneur, mythologised as a brothel-keeper servicing the British navy, against the backdrop of slavery. Since the story of Rachael Pringle Polgreen (c.1753–1791) is well known, I focus on an analysis of the artwork and its unusual composition, speculating reasons for its appearance in London’s print culture. Tracing the spectral afterlives of this print, I also argue that the image functions as a colonial keepsake, treasured as evidence of intimate connection between metropole and (post) colony.