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The cultural logic of slavery as an extension and expression of "just war" shaped the possibilities open to enslaved Muslims in the late medieval Midi, and it shaped how Muslims in French‐ruled territories across the Mediterranean were understood. Although there were likely fewer enslaved people in the Midi than in Iberia or Italy, slavery played an important role in the cultural imaginary of the Midi's cities, as it did in the broader Mediterranean world—including the extensive Angevin realm that connected Provence to Naples. Indeed slavery, as a component of crusading and expression of Christian victory, was vital to communal self‐definition in what is now southern France. The sexual coercion and commodification of enslaved women in particular tied the Midi and the Francophone Mediterranean cultural zone of which it was an integral part to a broader culture of slaving and crusading, and it helped define the communal integrity and identity of cities across Languedoc and Provence. Rather than being the exclusive preserve of elites and aristocrats and therefore largely insignificant for the cities of the Midi, slavery played a pivotal role in delineating the boundaries of the Christian community and shaping sexual ethics in cities where enslaved people were present. [ABSTRACT FROM AUTHOR]

The recognition of the importance of gender as a salient factor for understanding the impact of genocides is a relatively new phenomenon. This shift in approach — an understanding of genocide as entailing gendercide — is particularly important for an understanding of the Yazidi genocide that ISIS undertook in northern Iraq beginning in June 2014. To explore these different gendered impacts, we conducted semi-structured interviews during the summers of 2019 and 2021 with seventeen female and fifteen male Yazidi survivors who currently reside in displaced persons camps in northern Iraq. These transcribed narrative interview texts reveal significant differences in how the female and male survivors narrate the experience of their traumatization. The core of the Yazidi female survivors’ traumatization was their experience of defilement as sabaya or slaves, most often sexual slaves. Yet even in the face of this social death, the female survivors’ narratives relate how they were able to enact strategies for protecting their human dignity, including engaging in various forms of resistance during captivity. Conversely, the core of the Yazidi male survivors’ traumatization was their experience in religious education camps where they were indoctrinated with ISIS ideology and enrolled in physical and combat training for their ultimate deployment as ISIS child soldiers. Precisely because the boys were offered an alternative mujahadeen ideal of manhood, their captivity narratives remain in limbo, ambivalently caught between the seeming failure of the Yazidi male code of honor and ISIS’s hyper-masculinized and violent jihadist identity. [ABSTRACT FROM AUTHOR]

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

Le présent article aborde la question de la congruence des arts sous le prisme de la fiction littéraire et de la réalité historique dans l’écriture narrative de Christiane Taubira. A partir de l’approche analytique du discours, l’article examine les procédés langagiers (l’intertextualité et la polyphonie du discours) mis à profit dans le dialogue imaginaire entre une mère et sa fille ; pour cerner de plus près le langage symbolique transcrivant l’esclavage. Au lieu d’un simple diagnostic sans fin de la situation sociale des Noirs, le discours de la pensée historienne dans L’esclavage raconté à ma fille cherche à construire de nouvelles solidarités dans la perspective du respect des droits humains. Ainsi concilier l’histoire et la création littéraire, pour l’auteure, correspond à la liberté d’écrire, d’apprendre, de fouiller et de comprendre certaines vérités. Mots clés : fiction, réalité, esclavage, justice, humain

Considering the growing number of murders of black people, many of whom were institutionalized, and based on emblematic cases, this paper aims to reflect on crime, the criminal, and the structural and historical racism of countries such as Brazil and the USA by following the psychoanalytic theory. It questions whether we have really overcome the systemic and indiscriminate racism of the Brazilian slavery period, or whether such racism has only changed its foundations, institutionalizing and persecuting black people as scapegoats against whom legalized punishment is authorized, or who are seen as evil incarnate and susceptible to punishment. Therefore, it seems that a current mode of enslavement allows us to choose black people as the criminals of our unconscious, for whom death is allowed, justified, and even necessary, in order to satisfy the desire to enjoy the suffering of the other, classifying that part of society as dispensable, since we support an ideal of a country that fosters slavery values and relegates evil to black people. [ABSTRACT FROM AUTHOR]

Considered the first autobiographical account of an Afrodescendant slave published in America, A Narrative of the Uncommon Sufferings, and Surprizing Deliverance of Briton Hammon, a Negro Man (Boston 1760) has not yet been translated into Spanish. This work, encompassing shipwreck, Native American captivity, slavery in Cuba, and slavery in Massachusetts, is of interest to Spanish-speaking scholars not only for its foundational character but also because Havana is a key location in Briton Hammon's captivity story. The text reflects the tense relationship between the Hispanic Caribbean and the British colonies in America in the 18th century. The following pages offer a translation and an introductory study of the same. [ABSTRACT FROM AUTHOR]

Taking into account the inclusion of a legal deposition in a fictional text-namely in the short story "Benito Cereno" by Herman Melville-this article explores the link between these two regimes of writing. Using the concepts Jacques Derrida articulates in his text "Force of Law", the article analyzes how Melville's poetics deconstructs legal authority and fiction itself, but also how the text deconstructs law, in the name of justice. The latter is to be found in the "à-venir" of the text, foreshadowed by the dissemination of strategies of silence. These stand out as forms of political resistance which we will attempt to delineate in relation to the philosophy of Jacques Rancière. [ABSTRACT FROM AUTHOR]

Les religions monothéistes (Judaïsme, Christianisme et Islam) ont connu dans leur histoire des rapports ambivalents avec l'esclavage. Nées dans des contextes profondément marqués par cette pratique, elles eurent des positions qui ont toujours donné lieu à de vives controverses. A cet égard, la région de l'Adamaoua au Nord Cameroun, se présente comme un laboratoire où s'entrecroisent et s'entrechoquent plusieurs conceptions et positions au sujet de l'esclavage : l'Islam qui a justifié la mise en place de l'esclavage, le Christianisme dans une posture de prosélytisme et l'administration coloniale allemande puis française prise entre les idéaux humanitaires et les réalités du terrain. Notre intérêt ici est de présenter, à partir des sources primaires, les postures de ces différents acteurs dans leur rapport avec l'esclavage pratiqué localement à la lumière des textes juridiques ou des prescriptions morales qui orientent leur perception et leurs actions. Ce pluralisme légal est une donnée majeure pour la compréhension de l'esclavage dans les sociétés plurielles et les difficultés à y mettre un terme. Monotheist religions (Judaism, Christianity and Islam) have experienced in their history ambivalent relationships with slavery. Born in contexts deeply affected by the practice of slavery, they brought positions that have always given rise to controversies. In this regard, the region of Adamawa in the Northern part of Cameroon, could be consider as a laboratory where interact and collide several conceptions and positions in relation to slavery: Islam that justified the establishment of slavery in the area, Christianity in a posture of proselytism, and French and German colonial administrations balancing between their humanitarian considerations and field realities. Our goal in this article is to present, from the primary sources, the positions of those different actors in their relationships with slavery practiced locally, considering the legal texts or moral requirements that guide their perceptions and actions. This legal pluralism is a major concern for understanding slavery in multicultural societies and the difficulties to end it. [ABSTRACT FROM AUTHOR]

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The article "King Zedekiah's Release of Slaves for the Strategic Harmony of a Besieged Jerusalem (Jer 34)" discusses the release of slaves by King Zedekiah during the siege of Jerusalem in 588/587 BC. Zedekiah urged people to free their Hebrew slaves, but after the siege ended, the slaves were enslaved again. The article examines the motivations behind Zedekiah's edict and discusses possible reasons such as military, economic, and religious aspects. Parallels are also drawn to similar events in Greek city-states during the classical age. [Extracted from the article]

The career of Dr. J. Marion Sims, considered the "father of modern gynecology," culminated with his autobiography. Story of My Life signals the interdependency of American medicine and nineteenth-century print culture, which furthered the demand for physicians' life narratives. Published posthumously in 1884, Sims's autobiography is informed by abolitionist sensationalism and sentimentality. Though his work depended on the exploitation and labour of enslaved women, Sims represents himself and his patients sentimentally, in ways that dismiss his culpability in the violence of slavery while legitimizing his authorial voice. By examining how medicine and sentiment intersect within Sims's autobiography, this paper demonstrates how Sims's performative affect, together with nineteenth-century sexual and racial politics, granted him unmitigated access to enslaved women's bodies. The rhetoric of sentimentality deployed in Story of My Life functions to secure Sims's authority and innocence as a benevolent physician, erasing the labour and embodied experience of the enslaved women he experimented on. [ABSTRACT FROM AUTHOR]

This article analyzes Narrative of the Life of Frederick Douglass from a pragmatic Marxist perspective. Narrative is revisited as a testimony of the internal world of slaves aiming to influence moral, social, and political change, linking the history of slavery with the future potential of individuality. [ABSTRACT FROM AUTHOR]

Dionne Brand's meditative and narrative rule-breaking book, A Map to the Door of No Return: Notes to Belonging, reveals the ways in which the incredible effortfulness of living, dreaming and sleeping is not only proof of a shared condition of Blackness but also of an antiblack world. Sleep (or a lack thereof) indexes scales of and relations to antiblackness. In this paper, I consider the mirrored boundaries between wakefulness/sleep and life/death, probing their psycho-existential and ontological infrastructures. I argue that these states of being are tethered, however tenuously, to each other and in doing so, clarify the stakes of the ostensibly quotidian and mundane. By analyzing insomnia, slumber, fever dreams and nightmares, the text reveals the literal and metaphorical coordinates that locate the bounds of Black consciousness and freedom. Black sleep becomes a kind of freedom, insofar as it offers reprieve that is only possible when the dreamwork is forgotten or psychically registered as nothing at all. [ABSTRACT FROM AUTHOR]

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

This article explores how onboard sociocultural practices were shaped by different conceptions of human and external environment on seventeenth- and early eighteenth-century French ships embarking for the Indian Ocean basin or across the Atlantic to the Caribbean. In these environments, in which large numbers of people were confined together, physical conditions shaped the sensory and social dynamics of ocean voyages, while they made ships ambiguous sites for the implementation of spiritual practices. Concepts of society responded to a largely unrecognizable marine environment; shipboard conditions of physical confinement were thought conducive to moral disorder, while ships were conceived of as a source of potentially subversive human energies that had to be channeled. These tensions reached a paroxysm on the slave ships increasingly crossing the Atlantic in the seventeenth and eighteenth centuries. The conditions within early modern ships, this article contends, were exacerbated by multiple external factors, making the ship a uniquely unsustainable environment. [ABSTRACT FROM AUTHOR]

Significant among the various taboos broken by contemporary Saudi women writers is the issue of slavery and its concomitant racial and colour prejudice. To explore the treatment of this subject, which remains strikingly understudied, this article focuses on three fictional works by two Saudi writers, Badriyya l-Bišr and Laylā l-Ǧuhanī, who have boldly faced a grave matter with complex psychological and socio-political aspects in order to expose and redress the oppression directed towards not only slaves but their descendants and other black-skinned individuals, male and female. My research argues that both writers, employing literature as a platform for reform, reveal that to a mainstream, tribe-conscious, colour-conscious Arabian culture, black skin can still signify and invite tacit and open forms of stigmatization, denigration, and abuse. Using a multi-disciplinary approach, coupled with textual analyses, this paper shows that the novels aim to restore legitimacy and dignity to a social segment long degraded and objectified due to their race and skin colour. [ABSTRACT FROM AUTHOR]

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

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Résumé : Le passage du milieu a été toujours interprété par plusieurs dramaturges comme un trajet inventé par le trafic des esclaves. Il est une route commerciale qui a servi à la plus grande immigration forcée et humiliante dans l’histoire de l’humanité. Cependant, dans sa pièce théâtrale, August Wilson (2006) donne une autre version par la métaphore de la ville aux os localisée sur une cartographie imaginaire de l’océan. L’objectif de cet article est de montrer comment l’esclavage est un pèlerinage ésotérique vers une mort transitoire, mais aussi vers une renaissance. À la lumière de la théorie psychanalytique ésotérique d’Alice Anna Bailey, cet article souligne que l’esclavage à travers le voyage mnémonique devient aussi une médication psychologique et une source de motivation vers la liberté des noirs.

Depuis sa parution en 1933, l’œuvre Casa-Grande & Senzala (Maître et Esclaves) de Gilberto Freyre, a été interprétée comme une apologie du métissage et de la contribution africaine dans la formation d’une « identité brésilienne ». Cet article porte sur une critique décisive à l’ouvrage, qui souligne la difficulté de l’auteur à distinguer clairement les concepts de race et de culture. Nous soutenons que la démarche freyréenne, plus que contradictoire ou équivoque, tire précisément sa force des antinomies et métaphores utilisées par l’auteur pour définir le métissage. Dans ce but, nous nous focaliserons sur une de ses thèses centrales, concernant la « noblesse » des esclaves africains amenés au Brésil.

Le présent travail vise à effectuer le montage d’un projet numérique sur la valorisation du site de l’histoire de l’esclavage Bimbia. La problématique de ce travail questionne la capacité de l’Afrique subsaharienne à mutualiser les ressources disponibles du site de Bimbia dans une banque de données en vue de créer une autoroute de l’information en liaison avec les données du site de Gorée ?. La réalisation de cette recherche a nécessité une descente sur le terrain dans les locaux de l’Institut de recherche pour le développement à Yaoundé ainsi que la consultation de plusieurs bases de données numériques sur l’esclavage. Comme résultats majeurs, cette recherche identifie le site de Bimbia comme une plantation coloniale dont la recherche en cours permet de mettre en valeur un site de la traite négrière aussi important que celui de l'ile de Gorée.

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Notre article cherche à interroger, en s’appuyant sur l’idée soutenue par Zilá Bernd (2017), au sujet du rôle de l’écrivain pour combler les failles mémorielles, les œuvres suivantes : Texaco (1992), Un dimanche au cachot (2007), L’esclave vieil homme et le molosse (1997) de Patrick Chamoiseau, ainsi que Becos da memória (2017) et Ponciá Vicêncio (2017) de Conceição Evaristo. Nous compléterons nos propos à la lumière de deux essais : Écrire en pays dominé (1997) de Chamoiseau et Le discours antillais (1997), d’Édouard Glissant. Cela nous permettra, dans un premier temps, de réfléchir sur le lien entre écriture et résistances. Ainsi, la figure de l’écrivain qui récupère, sauvegarde les récits mis sous silence, se dessine comme la voix de ceux qui n’en ont pas et se propose de retracer les histoires diverses des « oubliés » de l’Histoire officielle. Nous réfléchirons également sur le lien entre oralité et mémoire collective, en nous appuyant sur la théorie de Jan Assman (2002). Ainsi, nous tenterons de comprendre comment pourraient se dessiner des lignes de recherches communes Caraïbes/Brésil, lesquelles, tout en tenant compte des disparités culturelles et géographiques, s’emploient à regrouper et entreprendre des réflexions autour d’axes thématiques communs.

The article examines the strategies associated with the valorisation of places of memory linked to a rich and difficult history in two island territories in the south-western Indian Ocean. Reunion Island and Mauritius have different institutional realities (French DROM and European RUP / Independent state). Both have experienced similar historical events, in particular the great migratory flows associated with slavery and sugar cane indentured labour. Their heritage reservoir in this area is considerable. This contribution aims to describe the mobilisation of stakeholders and their valorisation, in a comparative approach. The article therefore examines the links between (museum) heritage and territory. The heritage promotion of memory seems to be part of an approach that is varied and at the same time displays correspondences. It bears witness to issues that are approached in different ways between spaces with dissimilar political and sociological contexts. [ABSTRACT FROM AUTHOR]

Relationship South-North in a postcolonial context with Alain Mabanckou ABSTRACT: Starting from the problematic which tries to raise the question of the relationship between Black and White people, and also the reason that underlies such a relationship, this article attempts to bring elements of answer to a broad questioning from two novels by Alain Mabanckou: Black Bazar (Black Bazaar) and Tais-toi et meurs (Shut up and die). The article analyzes the relationship between Black and White people in a postcolonial context, which manifests itself in a relationship of tension, rejection of the other, but also with intimacy and greed. The Africa/Europe encounter, having been made under dramatic conditions that lowered the Black to the rank of animal, devoid of any faculty of reasoning, some White men continue to see the Black men with the same gaze of inferior human beings. For the analysis, and to clearly define the field of the study, we rely on work in the field of postcolonial studies in order to achieve more effective results. RÉSUMÉ: A partir de la problématique qui tente de soulever la question du rapport entre le Noir et le Blanc, et aussi le pourquoi d’un tel rapport, cet article tente d’apporter des éléments de réponse à un large questionnement à partir de deux romans d’Alain Mabanckou : Black bazar et Tais-toi et meurs. L’article analyse les rapports entre Noir et Blanc dans un contexte postcolonial, qui se déclinent en rapport de tension, de rejet de l’autre, mais aussi d’intimité et de convoitise. La rencontre Afrique/Europe ayant été faite dans les conditions dramatiques qui rabaissaient le Noir au rang de l’animal, dépourvu de toute faculté de raisonnement, certains Blancs continuent de voir le Noir avec ce même regard d’être inférieur. Pour l’analyse, et pour bien cerner le champ de l’étude, on s’appuie sur les travaux dans le domaine des études postcoloniales afin d’aboutir à des résultats plus efficaces

Reflecting both the golden age of the postcard and the “heyday” of the French colonial empire, the opening credits of Euzhan Palcy’s film, Rue Cases-Nègres (1983), represent a particularly interesting example of the use of postcards in film. Indeed, the sepia postcards of this opening anchor the story in the “exotic” Martinique of the 1930s. In addition to this historical, geographic and cultural function, these cards offer a sharp cinematographic commentary on the colonial realities that they reveal – and denounce. Although the film has not even started, these postcards start to “speak”: for instance, the words “FORT-DE-FRANCE: La Rue de la Liberté” (literally, “Fort of France, Liberty Street”) ironically serve as a caption for a photography of straight trees, the erected gates of a courthouse, and rows of military troop. Set as a musical echo of the sepia tones, the ragtime played over the credits, both cheerful and nostalgic, refer to a “time in rags,” with the (re) appearance of other rhythmic and temporal dimensions. Following a Derridian approach, this article examines how Palcy uses these opening credits to reframe reality, and rewrite historical and social facts that reveal the first signs of the crumbling of the French colonial empire, as it is represented on the postcards of the time. If the postcard from the beginning of the 20th century “testified” and allowed “to assert its identity in time and space,” according to Ripert and Frère, its rereading and artistic exploitation in the 1980s also opened the way to a fruitful exploration of these visual communication practices. [ABSTRACT FROM AUTHOR]

Scenographic strategies for the representation of the violence of slavery increasingly make use of immersive displays, which dramatise museum spaces and aim to deeply affect visitors. We propose a comparative study of three scenographic displays devoted to a topos of slavery history museums: the representation of the Middle Passage (transatlantic crossing): those of the International Museum of Slavery (Liverpool, UK), the National Underground Railroad Freedom Center (Cincinnati, OH, USA), and the National Great Blacks in Wax Museum (Baltimore, MA, USA). The use of these displays finally shows the changes in sensitivity towards the historical phenomenon of slavery. [ABSTRACT FROM AUTHOR]

The article analyzes interethnic conflicts in the former Jesuit haciendas of the Cúcuta Valley after the expulsion of the Jesuits in 1767. It examines the changes in the daily life of the slaves and the labor relations with the new owners. The cases of Juan Gregorio Almeida and Juan Antonio Villamizar as owners of the haciendas are mentioned. It also highlights the abusive treatment towards the slaves, the sale of sick and problematic slaves, and the lack of rights and inhumane conditions they were subjected to. The importance of further research on the lives of slaves in the region is emphasized. [Extracted from the article]

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. [ABSTRACT FROM AUTHOR]

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Le roman de Véronique Olmi, Bakhita (2017) retrace l’histoire de sainte Joséphine Bakhita en démontrant le processus qui va du mépris, de l’humiliation, de l’animalisation à l’acquisition de la dignité, voire à la sainteté. Le texte met l’accent non pas sur la dégradation des sentiments et de l’être humain, mais il montre comment dépasser les limites imposées par le mépris des autres et atteindre la plénitude. L’objectif du présent article sera, dans un premier temps, d’étudier des manifestations du mépris et des moyens littéraires qui permettent de l’exprimer. Dans un deuxième temps, l’analyse se centrera sur le processus qui va du mépris vers la plénitude, dans l’acception que lui donne Charles Taylor. Enfin, il sera aussi intéressant de poser la question sur les raisons du succès de ce roman « hagiographique » en France laïque.

Peut-on véritablement se mettre dans la peau d’un autre, c’est-à-dire à la place d’un autre? Alma est un roman construit sur deux parcours opposés et deux voix entrecroisées, et curieusement sur une rencontre qui n’a pas vraiment eu lieu. Jérémie Felsen fait résonner le sanglot de l’homme blanc dans le texte : son séjour sur l’île Maurice se transforme très vite en une enquête sur l’histoire de sa famille, les plantations sucrières d’antan et la question de l’esclavage. Doublant la voix de Jérémie s’élève la voix sourde, incohérente mais incessante de Dodo, le clochard qui hante les cimetières. Cette voix dit la misère, la solitude, le racisme, le traumatisme, l’errance et l’exclusion dans l’île Maurice aujourd’hui, mais aussi en France. L’analyse détaillée des expériences de ces deux personnages nous permettra d’insister sur leur rencontre avec le réel – par-delà les clichés touristiques – mais aussi sur leur rencontre avec le ciel étoilé d’où le thème de l’extase chamanique. Dans notre conclusion, nous montrerons comment le réalisme magique leclézien produit un récit indécidable. Is it really possible to put oneself in someone's shoes, in other words entirely in someone else's place? Alma is a novel constructed on two divergent paths and two interconnected voices, and rather oddly on a meeting which never actually took place. Jérémie Felsen makes the text resonate with the sobs of the white man: his stay on the island of Mauritius is quickly transformed into an investigation of his family history, the sugar plantations of the past and the issue of slavery. A hollow voice doubles Jérémie's: the incoherent yet incessant voice of Dodo, the vagrant who haunts the cemeteries. This voice expresses the misery, the solitude, the racism and the exclusion which exist not only on the island of Mauritius today, but also in France. The detailed analysis of the experiences of these two characters will highlight their encounter with the real world – beyond the tourist clichés – but also their encounter with the starry skies (i.e. the theme of shamanic ecstasy). In our conclusion, we will show how leclézian magic realism produces an ambiguous narrative.

L’article se propose d’étudier les œuvres pour la jeunesse de Maryse Condé et de montrer comment ces dernières s’articulent avec le reste de son œuvre. 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.

In February 2020, the Supreme Court of Canada rendered a decision—Nevsun Resources Ltd. v. Araya, 2020 SCC 5—that can properly be described as revolutionary. In Nevsun, the court found that a Canadian corporation operating in a host state, Eretria, could be liable under Canadian domestic law for human rights abuses committed in Eritrea under customary international law, as incorporated into Canadian domestic law. The decision merits special attention because it is likely to fundamentally change the relationship between foreign investors, host states and the residents of host states adversely affected by investors' unlawful conduct which amount to modern slavery. [ABSTRACT FROM AUTHOR]

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Les réseaux socionumériques ouvrent des espaces de discussion permettant à des individus et à des groupes sociaux d’exprimer leur position sur des points historiques peu abordés par les médias de presse et donc peu visibles dans le débat public. Ils rendent possible la médiatisation et le débat autour de problèmes sociaux qui n’émergent pas de manière forte dans les médias traditionnels. On peut donc légitimement se demander dans quelle mesure ces réseaux sont susceptibles de jouer un rôle dans la médiatisation de l’histoire coloniale et des responsabilités des États dans le système esclavagiste et colonial et dans la circulation des représentations à propos de l’histoire coloniale. Nous aborderons cette question à travers l’analyse d’extraits de la série Racines publiés sur YouTube et des commentaires générés par leur publication. Notre étude met en évidence des choix éditoriaux centrés sur une rhétorique de la domination et la problématique identitaire, qui favorise l’expression des affects et la contestation, et génère des discours polyphoniques sur la situation postcoloniale.

Despite recent growth of literature on the subject, the yards of French legal history of slavery remains. Beyond his most famous text, namely the edict of March 1685 called “Code Noir”, whose legal meaning is more complex and nuanced than what could be said the prevailing view, and whose normative content remains also uncertain, it is the complete set of legal texts, both those from the metropolitan and the local authorities, which have to be removed from the archives and analyzed systematically, and then compared to the practices of each colonial territory.

The author presents slavery as a hermeneutical key for exploring the memory legacy of the haitian people; her appeal is to move from the educational function of memory as a matter of fact towards education as a responsibility to future generations arising as an obligation from that memory. [ABSTRACT FROM AUTHOR]

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This paper seeks to unveil the long-winded creative process that led to André Schwarz-Bart’s 1972 novel La Mulâtresse Solitude. Relying on archival and unpublished materials, namely the autograph manuscript—partly written in calligraphy—and what remains of the author’s notes and subsequent drafts, as well as his correspondence with his publishers, the present study documents the shift away from epic historical fiction towards a more intimate approach and the imaginary life story of a strong-willed but reluctant heroine characterized by unfathomable vulnerability.

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

Copyright of Caravelle: Cahiers du Monde Hispanique et Luso-Bresilien is the property of Presses Universitaires du Mirail and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Over the last decade, there have been debates opposing international lawyers on the one hand, and historians and legal historians on the other, on how and why to write the history of international law. The objective of this article is to participate in these debates through a case study : that of the abolition of slavery and its inclusion in the historiography of international law. The history of slavery and in particular that of its abolition has aroused renewed interest within the discipline of international law. Some international lawyers have turned to history in order to draw lessons from the successful ways in which international law ought to have abolished the transatlantic slave trade in the nineteenth century. Others have examined the history of the codification of slavery in international law in the light of European colonial imperialism. It will emerge from our analysis that international lawyers’ renewed interest in the history of slavery is rooted in the present, in the sense that they want to better understand the past in order to better act in the present. This presentism is not a problem in itself ; it becomes a problem only when the recourse to history ceases to be critical and serves merely to justify – and thus to perpetuate –existing professional projects and international legal institutions.