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The author details an assignment she gave to her history students wherein they will write a biography of an enslaved person living in the early modern Atlantic world. Topics include the author's pedagogical goals for this "Contextualized Biography" assignment such as an analysis of an enslaved person's experiences through primary and secondary sources, and the sources used to reflect on the pedagogical and historiographical value of this assignment such as runaway advertisements.

La esclavitud fue practicada por los distintos pueblos que ocuparon la Península desde la antigüedad, pero la existencia de población traída de África y vendida en los distintos pueblos extremeños próximos a la frontera portuguesa, es un hecho que se ha investigado más recientemente. A pesar de estas valiosas investigaciones y otras sobre la esclavitud en España, se han llevado a cabo pocas iniciativas a nivel institucional, para recuperar la memoria histórica y el patrimonio material e inmaterial que pueda quedar relacionado con la esclavitud. El objetivo de este trabajo es, identificar ese patrimonio y contribuir a crear una ruta de la esclavitud en Extremadura. Para ello, se ha utilizado una metodología cualitativa basada en la revisión de fuentes secundarias, teniendo en cuenta las poblaciones extremeñas donde hubo más esclavos en los siglos XVI y XVII. El resultado es una propuesta de ruta turístico-cultural, que puede contribuir a la puesta en valor del patrimonio relacionado con estos hechos y a promover el turismo cultural en la región. Slavery was practiced by the different towns that occupied the Peninsula since antiquity, but the existence of population brought from Africa and sold in the different towns of Extremadura close to the Portuguese border, is a fact that has been investigated more recently. Despite these valuable investigations and others on slavery in Spain, few initiatives have been carried out at an institutional level to recover historical memory and tangible and intangible heritage that may be related to slavery. The objective of this work is to identify this heritage and contribute to creating a slavery route in Extremadura. For this, a qualitative methodology based on the review of secondary sources has been used, taking into account the populations of Extremadura where there were more slaves in the 16th and 17th centuries. The result is a proposal for a tourist-cultural route that can contribute to enhancing the heritage related to these events and promoting cultural tourism in the region. [ABSTRACT FROM AUTHOR]

The slavenregisters or slave registers of Suriname offer a unique perspective on the social and demographic history of a people in bondage. Thanks to a citizen science project, the archival sources were transcribed in 2017 by hundreds of volunteers. The transcriptions were used to create a longitudinal database of more than 90,000 enslaved persons. This paper describes the sources, data entry, and cleaning to create a standardized database as well as the matching needed to construct life courses. We discuss the best practices we have learned along the way. Finally, it offers prospects for research and expansion of the database to other population sources and areas. [ABSTRACT FROM AUTHOR]

In late January 1881, a group of anti-slavery raftsmen blockaded the port of Fortaleza to slave traders declaring that enslaved persons would no longer be shipped to Brazil's southern plantations out of Ceará's northeastern harbor. The blockade was a decisive moment in the rising abolitionist movement in Brazil and culminated in slavery's abolition in Ceará in 1884, four years before the national prohibition of the institution. Traditional narratives on slavery's abolition in Ceará emphasize the development of a middle-class led, radical abolitionist movement in the province while lionizing the role played by Francisco José do Nascimento, a free man of color, in leading the raftsmen's charge against human trafficking. Recent research on the raftsmen's blockade highlights the role played by the formerly enslaved man José Luiz Napoleão in the anti-slavery strike. This article revisits the 1881 anti-slavery strike and places it in the context of maritime marronage in nineteenth century Brazil. By probing the long tradition of fugitive slaves using their access to the sea and their skills as sailors and boatmen to escape slavery and relocate from one province to another, this article demonstrates that the world of maritime labor provided opportunities and challenges for slave resistance, and fugitive mariners created a culture of contesting the geography of slavery in Brazil. [ABSTRACT FROM AUTHOR]

Agency activated through exchanges with saints is not simply present or absent. Rather it is emergent, depending on the mode of saints' material and social configurations, and the mood evoked by a specific saint's manifestation. In this essay I consider the history of an Afro-Brazilian saint called Slave Anastácia, as she signifies with varying social effects for different groups of ethno-racial users. I consider how saints become manifest in a given mode, and reduce a particular mood. Mood is inseparable from intangible entities' "presence." In this essay, I leverage such radical disjunctures between the forms of presence generated by the same saint - Anastácia as suffering martyr, as serene helpmeet, as erotic object - to reconsider how saints work at the intersection of mode and mood. By paying attention to saints and mood, I seek to worry over-familiar terms like will and agency. Thinking through mood points us toward material conjunctures and emotional resonances whose agency is diffuse but nevertheless generates predispositions to act in certain ways. [ABSTRACT FROM AUTHOR]

The play A lata de lixo da história was written in the late 1960s, a moment of great importance in Brazilian social life as of its author, Roberto Schwarz. Its production context was, from a national point of view, one of repressive intensification of the Brazilian civil-military dictatorship and, from Schwarz's personal point of view, of sedimentation of a very significant critical turn in his work. In this sense, we aim to analyze the play looking at it articulately with the transformations the country was going through and a sedimentation of an end-feeling to the idea of national formation to the young Roberto Schwarz. At the heart of our analysis is the notion of dialectic, so central to Schwarz's materialist point of view. Despite the various studies that have been done about his work, little has been discussed about the way in which dialectics operates in his work, except in a celebratory way. I am referring, above all, to the way in which the class struggle in its Brazilian sense is portrayed by the critic, taking into account his view on the practically absolute margin of will of the Brazilian elites and a somewhat static notion of slave relationships. The play was chosen precisely because it crystallizes a coexistence of contradictory temporalities that reveals a certain generational sense with what the military's rise to power in 1964 meant, as well as it elucidates contradictory aspects of Schwarzian production that have been little commented on in his critical fortune. [ABSTRACT FROM AUTHOR]

This article offers a critical reading of Desdemona (2012), a cross-cultural theatre adaptation of William Shakespeare's Othello staged by American theatre and opera director Peter Sellars, with texts by African American Nobel laureate Toni Morrison and music and lyrics by Malian singer-songwriter Rokia Traoré. By drawing on early modern race studies and Marshall Sahlin's notion of 'mutuality of being', the article discusses Morrison's lyrical prose as well as Traoré's songs and performance to show how they merge and amplify one another in Sellars' meditative staging to jointly rearticulate early modern notions of race, kinship and family embedded in Othello. By questioning what lies dormant, unseen and unheard in the Shakespearean tragedy, Desdemona supplements it with what Imtiaz Habib has termed 'imprints of the invisible' and invites its readers and audiences to ponder the onset of European colonialism, the slave trade, colour-based racism and their global aftermath, positing theatre as a metaphor for other civic, shared spaces where honest conversations about race, gender and class inequalities can open up a path to healing and reconciliation. [ABSTRACT FROM AUTHOR]

This article discusses how the enslavement of free people was criminalized and tried in Brazil throughout the nineteenth century. Based on court cases from the southern province of Rio Grande do Sul pertaining to “reducing free persons to slavery,” we analyzed, in a preliminary way, the application of article 179 of the Brazilian Criminal Code of 1830. We draw attention to the profiles of the victims, the context in which the cases occurred, and the decisions taken. The cases have been divided into three groups, according to the circumstances of enslavement: the first concerns Africans brought to Brazil illegally, after the Atlantic slave trade was banned, as well as their descendants; the second comprises freedpersons whose manumissions were ignored for different reasons; and the third group is composed of free or freed blacks, who were kidnapped and sold as slaves. [ABSTRACT FROM AUTHOR]

In this article an attempt is made to use burial records to describe some basic characteristics of the slave population of Curitiba, studying also the economic activities to which the slaves’ work was directed. Two distinct situations were detected: a boom occurred during the last quarter of the eighteenth century, and it was followed by a long stagnation beginning in the 1800s. Burial records also show that sex imbalances were relatively frequent in local slave population, that slave families became less visible and important along the century studied, and that slave holdings declined consistently in size and relevance. [ABSTRACT FROM AUTHOR]

Based on the wide range of terms used by the ancient Greeks to refer to the slave, for decades the Hellenists will interpret this lack of precision as a characteristic of the untidy Greek conception of slavery, making it directly difficult for the same scholars to examine. modern. With the work of Detlef Lotze (1930-2018) in the middle of the last century, however, this plurality of concepts around the slave begins to be interpreted as an indication of the complexity with which slavery is conceived and applied in the Greek world, the which, finally, would consist of heterogeneous forms of subjection and not a universally defined and exercised institution. The concepts «slavery-dependence» and «slaverymerchandise », thus, acquire relevance to identify the necessary difference between a form of slavery where the slave manages the production process, and another where he participates only as a material element of it. [ABSTRACT FROM AUTHOR]

This article comes from a mapping elaborated on mozambican authors (2016-2017), in the scope of post-doctoral studies. This research resulted in the book "Cartografias under construction - Some female writers from Mozambique" (EDUFRB, 2019). The book "The Singing of the Slaves" (Nandyala, 2018), by Paulina Chiziane, from the Mozambican storyteller, stands out in this text. Its discursive focus agendas understandings about memorial ballads and the recurrence of the sea as an environment of memories invented by voices and cries present in the work. The purpose of this text is to present some descriptive-interpretative readings of the "texts in verses", as the author characterizes the narratives, with an emphasis on understanding odes as inventions of memories of what one wants to remember, but also forgotten, related to the slavery of africans in the Americas. It is expected, with this text, to encourage the reading of "The Singing of the Slaves" and the understanding that remembering, similar to "texts in verses", can mean a process of immersion in the past, implying forgetting and/or revoking memories and inventing the present time. [ABSTRACT FROM AUTHOR]

The Jesuits arrived in New Spain in the 1570s and soon became participants in a dynamic world of silver capitalism at the center of the early modern global economy. They launched money-making enterprises to sustain their missions, churches, and schools (colegios) that relied upon enslaved African producers alongside indigenous workers in complex labor arrangements. The diversity of labor at the Jesuit-run Santa Lucía and Xochimancas estates contrast with the heavier reliance on enslaved African labor at Jesuit sugar plantations in Brazil. The article analyzes a key eighteenth-century Jesuit text, the Instrucciones a los hermanos jesuitas administradores de haciendas , to show how the Jesuits in New Spain conceived of their management of enslaved people and negotiated the contradictions between the spiritual and secular challenges of the boom era of silver capitalism. [ABSTRACT FROM AUTHOR]

The name Antoine Lavalette (1708–67) is infamous within the Society of Jesus. The superior of the Martinique mission in the mid-eighteenth century, he is known for triggering the 1764 expulsion from France. Less known is his torture to death of four enslaved men and women. The visitor sent to investigate Lavalette's commercial activities, Jean-François de la Marche (1700–62), discovered these murders and reported them to Rome. This paper analyzes La Marche's account of the atrocities within their Caribbean context. It demonstrates that Lavalette's killings were within the established norms of the planter class. It further argues that his actions were part of the Society's attempts to reconcile its religious calling with the gruesome realities of plantation slavery. [ABSTRACT FROM AUTHOR]

Bronwen Everill, Not Made by Slaves: Ethical Capitalism in the Age of Abolition. Abolitionists had to first convince buyers in Africa (mostly Liberia and Serra Leone) that slaves were no longer an acceptable commodity with which they can pay for desired goods. [Extracted from the article]

The present paper is divided into three large steps around the themes of spirit possession and the historical imagination of slavery in Cuba. These three steps reflect both ethnographic dimensions of these themes and broader theoretical approaches towards them. The last step, 'apomimesis', is the one proposed by the author, not by way of replacement but displacement. The first step, 'formulaic' historical imagination, covers the ground of a direct expression of slavery as historical trauma through spirit possession. The second step, 'mimesis', displaces the first by adding into it the possibility of reversal, of empowerment, the slave becoming an anti-slave. The third creates another simultaneous condition. Through the negative dialectics of apomimesis the non-slave emerges. [ABSTRACT FROM AUTHOR]

The article addresses the loyalty of slaves to the Union during the American Civil War going beyond two usual statements, either "Lincoln freed the slaves" or "the slaves were freed." In doing so, it discusses how the abolition of slavery was a result of the interaction of two powerful actors, the Republican Party and its leader the US president and the slaves themselves, who claimed to be free by migrating to the Union lines. In a dialogue with E. P. Thompson, the article draws attention to the significance to plebeians and workers of the exclusion of institutional politics and the importance of political history also for black Americans. [ABSTRACT FROM AUTHOR]

This article addresses the question as to whether the author of Jeremiah 34:8-22 was a voice for the manumitted Judean debt slaves, who were forced back into slavery during a temporary lifting of the siege of Jerusalem during 589-588 B.C.E. Jeremiah 34:8-22 sets the re-enslavement of these slaves as a precedent that explained the fall of Jerusalem in 587 B.C.E. The allusion in Jeremiah 34:14 to Deuteronomy 15:1, 12 does, however, signify that Jeremiah 34:8-22 echoes the "brother ethics" present in Deuteronomy 15:1-18. The author of Jeremiah 34:8-22 shared the "humanitarian" concerns of the debt release and the slave release laws in Deuteronomy 15:1-18. The debt slaves should have been treated as brothers and not as mere objects. He thus became a voice for these marginalised Judeans. [ABSTRACT FROM AUTHOR]

This article discusses the topic of the right of reparation in the light of the second edition of De instauranda Aethiopum salute (1647) by Alonso de Sandoval S.J. (1576/1577-1652). The central argument that we maintain is that Sandoval could be a critic of American slavery with regard to an unfair application of the slavery titles. If the application of slavery titles is subject to doubt, slavery is illegal and reparation, therefore, necessary and just. [ABSTRACT FROM AUTHOR]

This article analyzes Penelope Aubin's popular novel The Noble Slaves (1722) alongside Mary Wortley Montagu's Turkish Embassy Letters (1763), particularly her letter "To the Countesse of --" (May 1718), which depicts the enslavement of a Spanish "Lady." By contrasting these two authors, I show the difficulty that feminist thinkers had in forging an Enlightenment appreciation for the Islamic world and a critique of Islamic slave institutions at the same time. The ways in which Aubin and Montagu deploy proand anti-Islamic sentiments in combination with varying levels of attention to the psycho-sexual trauma of female enslavement in the Ottoman world is emblematic of larger trends in the period. An understanding of this dynamic can help us to think more clearly about how we have inherited these tensions in our own scholarly work on feminism, slavery, and the English encounter with the Ottoman world. [ABSTRACT FROM AUTHOR]

With few exceptions, many of the Church Fathers approved, in principle, of the punishment of slaves. However, there were very specific guidelines on why, how, and when to punish slaves. The purpose of this article is to analyse more closely how some of the early Church Fathers conceptualised the punishment of slaves. The study begins, first, by examining the theological justifications for the punishment of slaves. Secondly, it assesses the reasons for punishment - for what reasons did these Church Fathers admonish their slaveholding audiences to punish their slaves? Thirdly, the author investigates some selected Church Fathers' advice on how to punish, in terms of both the psychological disposition of the owner and the various methods for punishment directed towards the slave body. Finally, the article more specifically explores how these Church Fathers understood some of the main elements that were present in, during, and after punishment, namely fear and pain. [ABSTRACT FROM AUTHOR]

The parable of the loyal and wise slave appears in Q 12:42-46 (Matt. 24:45-51; Luke 12:42-46). I have argued elsewhere that verses 45-46 were added to verses 42-44 by Q's main redactor. If so, only Q 12:42-44 originally appeared in Kloppenborg's formative stratum, or Q1. The purpose of the present article is to ascertain the parable's meaning as it seemingly appeared on the level of Q's formative stratum. The latter is mainly achieved by taking seriously the parable's application of the slavery metaphor. It should not come as a surprise that the parable in Q 12:42-44 is all about feeding God's people. [ABSTRACT FROM AUTHOR]

This article explores the ways in which Cuban-based merchants and planters attempted to keep a robust control upon their increasingly large slave population, while endeavouring to show to the rest of the world an idyllic picture of Cuban slavery. By using James C. Scott's concepts of 'Hidden' and 'Public Transcripts', the article examines primary sources produced precisely by those merchants and planters, sources that were meant to be kept between them. Thus, the article offers a window into their world and a good tool to understand their reasoning. [ABSTRACT FROM AUTHOR]

Within a sequence of studies on slavery in Brazil in 50 years, we have the original study on the political dimension of this slavery from original documentation (Annals and Archives) carried forward by Tamis Parron. In the nineteenth century occurred, according to the author, a politicization of slaveholding issues rather than the development of a policy of slavery. The smuggling of slaves and the defense of slavery are too significant to be set aside by historiography events. To Parron, external aspects such as change in American policy slavery and the position of England clearly interfered in the internal politics of Brazil. However, to the author, what existed was not only the defense of slavery with the clear involvement of the state, but also political game scenes by those who had different opinions. Some indirect events such as the Land Law and the domestic slave trade were part of a politicization of the issue of slavery and consequently, the maintenance of the slave society. [ABSTRACT FROM AUTHOR]

The social control of human labor during slavery made it difficult if not nearly impossible for enslaved Africans in the Americas to lead both healthy and fulfilling lives. Forcibly working during such extremely difficult conditions had an enormous and profound effect on the health and well-being of enslaved African Americans in the United States. The current research project will examine the recorded interviews of former slaves collected by the Works Progress Administration during 1936-1938 as a context for the present study. Content analyses of 84 slave narratives were examined in order to capture depictions of health status and subsequent treatment remedies. Results indicated that formerly enslaved African Americans participated in an array of health practices including the elaborate use of herbs, roots, and potent elixirs to prevent and treat illnesses with or without the consent of their owners. Those who did not have access to doctors were often allowed to get treatment from 'granny doctors' to get them back on their feet once more. Findings reveal that folk remedies administered by the enslaved (i.e. self-care or slave-prescribed care) were preferred to doctor administered medicines and that there was an inherent mistrust of doctor administered care and doctor-prescribed medicine. After emancipation, health conditions during slavery carried over with little or no recourse due to institutional discrimination and prevalent racial stereotypes which still considered African Americans as inferior to their White counterparts. [ABSTRACT FROM AUTHOR]

John Fawcett's Obi; or, Three-Finger'd Jack (1800) draws a distorted picture of the life of slaves in Jamaica. This paper investigates the ambivalence in this distortion as Fawcett creates two kinds of slaves by pitting them against each other: the loyal and obedient slaves (but still inferior) vs. the superstitious-ridden and rebellious slaves deeply rooted in old traditions, thus considered inferior, uneducated, immoral and dangerous. The juxtaposition of what I call 'anglicised' slaves instrumentalised by the coloniser and the heathen 'savages' that are beyond the reach of the imperial ideology enables Fawcett to substantiate the claim that Christianity successfully promotes slaves to 'anglicised' mimic men/women who are then able to carry out its mission: to eradicate the pagan practice of obeah, three-finger'd Jack, and all those slaves that threaten the stability of the coloniser's superiority. Charlie Haffner's play Amistad Kata-Kata (1987) is about the heroism of Shengbe Pieh and his fellow slaves on board the La Amistad: on their way to the colonies they revolted, were sent to prison, tried, finally freed, and taken back home after 3 years. The paper shows how Haffner repositions the 'Amistad trope' in the 20th century by effacing the materiality of the body of the African slaves, thus re-evaluating the corporeality of the colonised slave in the 19th-century post-abolition debate by coming to terms with the cultural trauma post-independent African collective identity has been experiencing. The re-staging of the play by the 'Freetong Players' in 2007/8 commemorated the bicentenary of the abolition of the Atlantic Slave Trade, a unique opportunity to direct the attention to asserting the identity of 'Post-European' Africa. [ABSTRACT FROM AUTHOR]

The article presents the study on the bonded labor system, especially the Haliya and Kamaiya labor contracts, in Nepal. Locally known as agricultural bonded labor, it involves making an annual or a seasonal contract with a small landowner, but for those indebted, the whole family may have to work until dues is paid back, which often continues for generations. The article also presents an alternative perspective of Musahar and Tharu children's understanding of their daily life as bonded laborers.

This article covers the topics of body, health, and illness in the slaves of the New Kingdom of Granada during the 18th century. It analyzes the main diseases which affected this part of the population as a result of their work in the mines, estates, and as domestic workers. The objective is to show that health and disease were linked to the social and cultural conditions of the urban and rural areas inhabited by slave population, as well as to the way the Spanish Empire handled them politically. [ABSTRACT FROM AUTHOR]

This brief study aimed to evaluate the espression of enslaved individuals in Lisbon society of the first half of the 18th century. It explores issues such as how did they organise and structure themselves socially and amilially, and which strategies of integration and participation did they develop in a society which repudiated hem and enforced the total subordination of the other, but in which they played a fundamental role. [ABSTRACT FROM AUTHOR]

This article examines slavery in the Burgundian kingdom. More precisely, it is suggested that despite the evidence of the existence of a large amount of slaves it is not appropriate to support the thesis of the survival of a stable slavery system in the region and period under study. The work is based primarily on the analysis of legislative sources. [ABSTRACT FROM AUTHOR]

This article discusses the various pros and cons of replacing salaried workforce by slaves in large livestock production units of the Río de la Plata at the end of the XVIIIth century and the beginnings of the XIXth. Century. It tries to show that, beyond its convenience at costs level, to form a big group of slaves was an investment of some risk, and represented a significant financial effort. In addition, it involved a rearrangement of organizational production patterns, which were not necessarily simple. [ABSTRACT FROM AUTHOR]

The article presents a study on the export of slaves from the Near East, primarily Asia Minor and the Levant, during the Classical period of the Persian Empire. The practice of renaming slaves by Athenians is also explored, which may be based on ethnicity or the city of which they were bought from. Evidence of the ethic origins of slaves sourced from literature and epigraphic records in Classial Attica is also reviewed. Epigraphic testimonia of slaves and their ethnic groups are also presented.

The article discusses slavery during the mid-nineteenth century in the context of Frances Hodgson Burnett's depiction of the scenes from Harriet Beecher Stowe's novel "Uncle Tom's Cabin" using her dolls. It mentions the commonality of using dolls to play out scenes in books about slavery among white children, particularly girls. It cites, among others, Georgianna Hamlen's memoir about a pre-civil war friend, and Amelia Barr's reading of a school book containing a black slave in chains toiling in the sugar field.

The slave market in Rio de Janeiro was transformed over the course of the nineteenth century. Prior to 1850, slaves poured into the city from Africa via the Atlantic trade. Buying and selling slaves then shifted to a local market typified by individual sales. Rather than a concentrated process dominated by formal market spaces anti professional slave traders, the slave market in Rio de Janeiro was, by 1869, a continuous process that encompassed every neighborhood in the city. Mapping the origins, destinations, anti characteristics of slaves, using detailed transaction data from 1869, highlights the ubiquity of slavery in Rio de Janeiro anti the movement of slaves into new environments. [ABSTRACT FROM AUTHOR]

The present paper is an attempt to elucidate some aspects of the social and legal status of slaves and, generally, the dependent populace in the North-Eastern Caucasus. The material introduced here allows to reveal some characteristic features of slavery and servitude, as well as several forms of deprivation of rights and social harrasment of the people belonging to lower classes in the mentioned area during the late mediaeval period. [ABSTRACT FROM AUTHOR]

The article discusses nostalgia and addiction in the writings of African American author Charles W. Chesnutt and his writings on slaves in the Caribbean area who had a tendency to eat dirt and thereby kill themselves. Chesnutt often wrote about slavery and the period following that in the U.S. and some of his short stories, featuring the characters Julius and John, are discussed. It is noted that Chesnutt is often thought of as a local-color or regional author.

In late-seventeenth-century Morocco, Mawlay Isma'il commanded his officials to enslave all blacks: that is, to buy coercively or freely those already slaves and to enslave those who were free, including the Haratin (meaning free blacks or freed ex-slaves). This command violated the most salient Islamic legal code regarding the institution of slavery, which states that it is illegal to enslave fellow Muslims. This controversy caused a heated debate and overt hostility between the 'ulama' (Muslim scholars) and Mawlay Isma'il. Official slave registers were created to justify the legality of the enforced buying of slaves from their owners and the enslavement of the Haratin. An equation of blackness and slavery was being developed to justify the subjection of the free Muslim black Moroccans. To prove the slave status of the black Moroccans, the officials in charge of the slavery project established a fictional hierarchy of categories of slaves. This project therefore constructed a slave status for all black people, even those who were free. [ABSTRACT FROM AUTHOR]

The presence of African population at the "Audiencia" of Guatemala between 16th and 17th centuries has been vaguely studied by historians and other social scientists. This paper emphasizes on several ways --as slave trade licenses and 'asientos'-- that were used by the Spanish Crown for slave trade and transportation. In addition, this article analyses the integration of African slaves and their descendents in Colonial Mexican society, especially their mixture with indigenous population. In Colonial records, as marriages and baptisms files, it is possibly to regard a profound influence on inter-cultural processes between African people and the rest of the Colonial casts. As an example, the musical instrument 'marimba' that brought cultural identity to Guatemala 'Audiencia'. Finally, in this article we will analyze the indigenous literature of the last decade of the 20th century, in which is clear the evidence of "negro" agents in indigenous cosmology. [ABSTRACT FROM AUTHOR]

This article is about the institution of the Nksuohene/hemaa and how it relates to African Americans. The Nksuo stool was created in 1985 by the late Asantehene, Otumfuo Opoku Ware II, as a catalyst for development in Kumase and beyond. Since the 1990s, hundreds of African Americans and some white Westerners have been honoured with various royal titles. Do African Americans understand the Akan conception of slavery and a person of slave origins? Conversely, is the diasporan concept of slavery understood by Akans? In general, and using the case of the Nksuohene/hemaa, this article sets out to show how fluid the chieftaincy institution is in Ghana. Its continuous importance is seen in the development agenda that it has adopted to serve new needs and aspirations. The article makes a case for African Americans to look beyond the Akan regions of Ghana in search of their roots, and argues that such studies can advance understanding of slavery and its legacies in Ghana. [ABSTRACT FROM PUBLISHER]

The article discusses the impact a wave of epidemics during late 19th century had on both the slave and free populations of Santos, Brazil. Brazilian’s experienced outbreaks of cholera, smallpox, yellow fever, and bubonic plague that continued into the early 1900s. Particular attention is paid to the confluence of events surrounding a sharp decline in the slave population and deteriorating public health. It is argued that slaves and free people of Santos shared many of the same environmental health risks, while levels of medical care and the number of deaths were vastly unequal. Evidence suggests that the occupation and social status of slave owners had an impact on the types of ailments that groups of slaves suffered.

Using a rich sample of admission records from New Orleans Touro Infirmary, we examine the in-hospital mortality risk of free and enslaved patients. Despite a higher mortality rate in the general population, slaves were significantly less likely to die in the hospital than the whites. We analyze the determinants of in-hospital mortality at Touro using Oaxaca-type decomposition to aggregate our regression results. After controlling for differences in characteristics and maladies, we find that much of the mortality gap remains unexplained. In conclusion, we propose an alternative explanation for the mortality gap based on the selective hospital admission of slaves. [Copyright &y& Elsevier]

The cliometrics literature on slave efficiency has generally focused on static questions. We take a decidedly more dynamic approach. Drawing on the records of 142 plantations with 509 crops years, we show that the average daily cotton-picking rate increased about fourfold between 1801 and 1862. We argue that the development and diffusion of new cotton varieties were the primary sources of the increased efficiency. These findings have broad implications for understanding the South's preeminence in the world cotton market, the pace of westward expansion, and the importance of indigenous technological innovation. [ABSTRACT FROM AUTHOR]

Machado de Assis's understanding of slavery and mainly of the abolitionist process is in the core of the readings which support a close linkage between Assis's literary work and Brazilian society under the Second Reign. Such understanding is not, however, consensual among experts on the writer's work. The issues dealt with in this paper concern the different visions of how Assis portrayed abolition and the slaves themselves, as well as the relation such visions bear with historiography of slavery in Imperial Brazil. [ABSTRACT FROM AUTHOR]

This article aims to focus some aspects concerning slave societies in Brazil and in Africa. In special, those related to the meanings of freedom, color, and protest between the eighteenth and nineteenth centuries. These issues are discussed from a critical dialogue on the perspectives about miscegenation, domination politics, social dynamics, and change in the slave societies. [ABSTRACT FROM AUTHOR]

The article focuses on the legal culture and slave ownership contests in the nineteenth-century Sahara. Litigation between Muslims was common then in the Saharan oases of today's Mauritania. Based on formal Islamic legal references, local jurisprudence and prevailing cultural customs, judges and jurists functioned as legal-service providers. While crime was adjudicated by clan leaders, and town councils oversaw the affairs of the community, Muslim legal-service providers were called upon to issue rulings on civil cases. The practice of slavery among Muslims was said to be more humane as it was recognized in sources of Islamic law and associated with a popular Islamic saying. Muslim jurists addressing the legal concerns of the day regularly discussed slavery cases.

The article discusses Aristotle's thinking on slavery, with respect to the practices in slavery in Athens and particularly in the context of the household, and with Aristotle's Book I of the "Politics" as reference. It reports that Aristotle disputes the view of unnamed predecessors, primarily Plato, that the difference between ruling over a state, a kingdom, an estate, and over slaves is one of scale. It suggests that Aristotle designates two relationship as fundamental, which includes the instinctive union of female and male, and the union of natural ruler and the naturally ruled for the sake of security. It also discusses what Aristotle defines as natural slaves and states two criteria of natural slaves.