"Some studies of early America highlight events such as the first Thanksgiving and the establishment of different colonies. But true historians realize that American history is tightly bound to the history of enslavement in the Americas. This carefully researched volume presents the difficult topic of American slavery sensitively yet comprehensively. Readers will learn about the European slave trade and how and why it expanded to the American colonies. They'll also learn how slavery repeatedly threatened to tear the nation apart for decades before the Civil War. Historical images and thoughtful fact boxes and sidebars enhance the text's critical ideas"--
Abstract Marx's critical theory of slavery is the operational subtext throughout his critique of political economy. For Marx, the movement from modern slavery to capital represents a historical transition of significance, not only (or foremost) as an empirical transition but also as a transformation of social substance. Marx reveals why, in retrospect, production based on slavery, as logical configuration, must give way to the generalising logic of wage labour. Marx's critical theory of slavery historicises wage labour (qua category) as the dissolution and inversion of enslaved labour (qua category). Plantation slavery production in the colonised territories initiates a qualitative development that constitutes the historical condition for the emergence of a mode of sociality that we can call 'value'. Marx's theoretical account of modern slavery is a lever in his broader critique of capital and is fundamentally distinct from empirical, historical accounts.
"This book explores how age shaped slavery as an institution and how the aging process affected the enslaved and enslaver alike. It challenges static models of enslaved resistance and enslaver dominance by emphasizing intergenerational conflict in the American South. Key reading for students and scholars of slavery in the US"--
In the recent cultural heritage boom, community-based and national identity projects are intertwined with interest in cultural tourism and sites of the memory of enslavement. Questions of historical guilt and present responsibility have become a source of social conflict, particularly in multicultural societies with an enslaving past. This became apparent in the context of the Black Lives Matter movement in 2020, when statues of enslavers and colonizers were toppled, controversial debates about streets and places named after them re-ignited, and the European Union apologized for slavery after the racist murder of George Floyd. Related debates focus on museums, on artworks acquired unjustly in societies under colonial rule, the question of whether and how museums should narrate the hidden past of enslavement and colonialism, including their own colonial origins with respect to narratives about presumed European supremacy, and the need to establish new monuments for the enslaved, their resistance, and abolitionists of African descent. In this volume, we address this dissonant cultural heritage in Europe, with a strong focus on the tangible remains of enslavement in the Atlantic space in the continent. This may concern, for instance, the residences of royal, noble, and bourgeois enslavers; charitable and cultural institutions, universities, banks, and insurance companies, financed by the traders and owners of enslaved Africans; merchants who dealt in sugar, coffee, and cotton; and the owners of factories who profited from exports to the African and Caribbean markets related to Atlantic slavery. ; In the recent cultural heritage boom, community-based and national identity projects are intertwined with interest in cultural tourism and sites of the memory of enslavement. Questions of historical guilt and present responsibility have become a source of social conflict, particularly in multicultural societies with an enslaving past. This became apparent in the context of the Black Lives Matter movement in 2020, when statues of enslavers and colonizers were toppled, controversial debates about streets and places named after them re-ignited, and the European Union apologized for slavery after the racist murder of George Floyd. Related debates focus on museums, on artworks acquired unjustly in societies under colonial rule, the question of whether and how museums should narrate the hidden past of enslavement and colonialism, including their own colonial origins with respect to narratives about presumed European supremacy, and the need to establish new monuments for the enslaved, their resistance, and abolitionists of African descent. In this volume, we address this dissonant cultural heritage in Europe, with a strong focus on the tangible remains of enslavement in the Atlantic space in the continent. This may concern, for instance, the residences of royal, noble, and bourgeois enslavers; charitable and cultural institutions, universities, banks, and insurance companies, financed by the traders and owners of enslaved Africans; merchants who dealt in sugar, coffee, and cotton; and the owners of factories who profited from exports to the African and Caribbean markets related to Atlantic slavery.
"Original and innovative, this book tells the story of Senegalese children freed from slavery in 1848 only to be relegated to tutelle or guardianship. Bernard Moitt demonstrates that tutelle allowed slavery to persist under another name, with children continuing to be subject to the same widespread labor exploitation and abuse"--
With a focus on nineteenth century Cuba, this volume examines understudied forms of mobility and networks that emerged during Second Slavery. It will be a great resource for academics, researchers, and advanced students of Latin American Literature, Global Slavery and Postcolonial Studies
"Discussions about the morality of slavery are a central part of the history of early modern philosophy. This book explores the philosophical ideas, theories, and arguments that occur in eighteenth-century debates about slavery, with a particular focus on the role that race plays in these debates. This exploration reveals how closely Blackness and slavery had come to be associated and how common it was to believe that Black people are natural slaves, or naturally destined for slavery. The book examines not just well-known authors like David Hume, Immanuel Kant, and Jean-Jacques Rousseau, but also less widely studied philosophers like Quobna Ottobah Cugoano, Lemuel Haynes, and Olympe de Gouges. By presenting philosophically important aspects of debates about slavery in eighteenth-century North America and Europe, the book aims to be a valuable resource for scholars, instructors, and students who are curious about a topic that historians of philosophy have so far neglected"--
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In Charleston, Maine, a town of about 1,500 near the center of the state, there is an orchard with 750 apple trees and a farm where a variety of produce is grown.1 This bucolic setting is on the grounds of the Mountain View Correctional Facility, a 374-bed minimum- and medium-security state prison.2 Incarcerated people tend to the apple trees and vegetables, and every year they cultivate 100,000 pounds of produce that wind up on their prison cafeteria, or chow hall, trays.3 Writing for the New York Times in 2021, Patricia Leigh Brown highlighted how Mountain View's prison food service manager Mark McBrine, who also happened to be "an organic farmer with dirt under his fingernails," was "making the prison a pioneer in a nascent farm-to-prison table movement."4 According to multiple media outlets that have reported on Mountain View's food system, it is a model to be emulated—both an antidote to dreary prison food and a cost-saver for the state of Maine.5