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Journal articles on the topic 'Abolition movement'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

Ansfield, Bench, Rachel Herzing, and Dean Spade. "Abolition Infrastructures." Radical History Review 2023, no. 147 (2023): 187–203. http://dx.doi.org/10.1215/01636545-10637246.

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Abstract Over the past two decades, transformative justice has gained momentum as an organized effort to answer contemporary abolitionism’s thorniest question: How can a society handle the problem of harm without resorting to punishment? The movement has sought to develop responses to harm and violence that reject retribution and instead emphasize accountability, repair, care, and attention to the systemic roots of violence. In large part because the movement took form in explicit rejection of the state’s administration of justice, the work of transformative justice has most frequently been do

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2

Gillespie, Kelly, and Leigh-Ann Naidoo. "Abolition Pedagogy." Critical Times 4, no. 2 (2021): 284–312. http://dx.doi.org/10.1215/26410478-9093094.

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Abstract As the South African student movement of 2015–16 began to develop a deeper critique of the character of the transition out of apartheid and its minimal effect on the institutions of colonialism and apartheid, the administrators of postapartheid universities worked with the managers of the security infrastructure of the state to orchestrate a national police shutdown of the student and worker movement. This essay is an effort to sustain an objection to that coordinated effort, and to work through a proposal for how the new managers of the postapartheid state and university could have—s

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3

Lydon, Jason. "A Theology for the Penal Abolition Movement." Peace Review 23, no. 3 (2011): 296–303. http://dx.doi.org/10.1080/10402659.2011.596047.

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4

Fought, Leigh. "A Black Commander of the Abolition Movement." Reviews in American History 39, no. 2 (2011): 286–91. http://dx.doi.org/10.1353/rah.2011.0079.

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5

Makovi, Kinga. "The Signatures of Social Structure: Petitioning for the Abolition of the Slave Trade in Manchester." Social Science History 43, no. 3 (2019): 625–52. http://dx.doi.org/10.1017/ssh.2019.25.

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This article considers the problem of popular, collectively organized political action in the context of the abolition movement of the slave trade (1788–1807). Various primary sources, a petition, a trade directory, church records, and a self-built historic GIS are used to locate petitioners for abolition in the social fabric of Manchester. Through matching and computational experiments the article highlights which social structural forces led individuals to support the abolition movement by signing a petition. Specifically, gathering places that were historically involved in the movement, as

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6

Rossi, Benedetta. "The Abolition of Slavery in Africa's Legal Histories." Law and History Review 42, no. 1 (2024): 1–29. http://dx.doi.org/10.1017/s0738248023000585.

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AbstractThis introduction contextualizes the special issue's articles in the broader continental dynamics. It discusses the Eurocentric bias of the historiography and suggests that the view that Europe was responsible for the legal abolition of slavery in Africa should be nuanced and qualified. Some independent African polities abolished slavery before Europe's colonial occupation. Nowhere did European abolitionists encounter a tabula rasa: African polities had complex jurisdictions, oral or written, which formed the normative background against which slavery's abolition should be studied. To

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7

Gigantino II, James J. "Standard Bearers of Equality: America’s First Abolition Movement." New Jersey Studies: An Interdisciplinary Journal 9, no. 1 (2023): 249–52. http://dx.doi.org/10.14713/njs.v9i1.318.

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8

A.R, Sathiyaprakash. "Dravidian Ideology and Iyothee Thass." International Research Journal of Tamil 4, S-5 (2022): 189–95. http://dx.doi.org/10.34256/irjt22s529.

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During his lifetime, Iyothee Thassa carried out many activities such as reservation, self-respect marriage, widow marriage, rationalism, anti-Brahmanism, abolition of superstition, Adi Dravidar schools, communal rights, abolition of caste, Tamil progress, Indian history from the point of view of Buddhism, etc. These efforts of his became a guide to leaders like Ambedkar, Periyar, etc. His ideas are the foundation, capital, and ideology of today's Dravidian movements. Since such issues continue even after his time, the later Dravidar Kazhagams have also absorbed the ideas of Iyothee Thassa and

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9

Burnard, Trevor. "Standard Bearers of Equality: America’s First Abolition Movement." Slavery & Abolition 42, no. 2 (2021): 404–5. http://dx.doi.org/10.1080/0144039x.2021.1911145.

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10

Slater, Robert Bruce. "The American Colleges That Led the Abolition Movement." Journal of Blacks in Higher Education, no. 9 (1995): 95. http://dx.doi.org/10.2307/2962644.

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11

Minardi, Margot. "Standard-Bearers of Equality: America's First Abolition Movement." Journal of American History 108, no. 2 (2021): 371. http://dx.doi.org/10.1093/jahist/jaab151.

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12

Holness, Lucien. "Standard-Bearers of Equality: America’s First Abolition Movement." Pennsylvania History: A Journal of Mid-Atlantic Studies 89, no. 4 (2022): 659–62. http://dx.doi.org/10.5325/pennhistory.89.4.0659.

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13

McCoy, Michael B. "Standard-bearers of equality: America’s first abolition movement." Historian 84, no. 2 (2022): 298–99. http://dx.doi.org/10.1080/00182370.2023.2230059.

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14

Anderson, Heather, and Charlotte Bedford. "Prisoner radio as an abolitionist tool: A scholactivist reflection." Journal of Alternative & Community Media 6, no. 1 (2021): 55–68. http://dx.doi.org/10.1386/joacm_00093_1.

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Prisoner and prison radio – audio production and broadcasting that services prisoner and prison communities – has existed in a variety of forms in a diverse range of countries for over 30 years and has recently seen a surge in popularity and awareness. At the same time, the prison abolition movement has also gained momentum and visibility, after an equally long presence and history. Recently in the United States, the New York City Council voted to close Rikers Island by 2026 in response to community campaigning driven by an abolition agenda. Likewise, the Black Lives Matter movement has introd

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15

C, Chellapillai. "Cinema and the Dravidian Renaissance." International Research Journal of Tamil 4, S-5 (2022): 125–31. http://dx.doi.org/10.34256/irjt22s519.

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Linguists claim that “Tamil” is the most ancient of the languages spoken in the world, and it is language that introduces a group of people to the world. It is accepted by the majority that the race referred to by the word Dravidian refers to the group of people who speak the languages of present-day Andhra, Kannada, Malayalam, Tulu and Tamil. EVR Periyar became the leader after the Neethi Katchi became a secular non-brahmin movement under the leadership of PD Thiarayar and TM Nair. After that he started the magazines such as Viduthalai, Kudiyarasu etc. This movement grew out of the print medi

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16

Biswas, Pooja Mittal. "The Abolition of Gender." Crossings: A Journal of English Studies 12 (September 1, 2021): 19–33. http://dx.doi.org/10.59817/cjes.v12i.2.

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This paper studies a contemporary example of postgender science fiction, The Cage of Zeus by Sayuri Ueda. Postgenderism, a cultural movement towards the deconstruction of the gender binary, is often assisted in science fiction by postgender technologies such as reprogenetics or advanced bioengineering that alter the human body and its social perceptions beyond simple binary categorization. My paper will explore how, in the world of The Cage of Zeus, postgender technologies are used in an attempt to build an ideal postgender society in which binary gender no longer exists. However, the attempt

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17

Eunryung Kim. "British Abolition Movement and Wordsworth’s Sympathy for the victimized." Studies in English Language & Literature 33, no. 1 (2007): 105–28. http://dx.doi.org/10.21559/aellk.2007.33.1.006.

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18

Bradley, Gracie Mae, and Luke de Noronha. "Border abolition and the struggle against capitalism." Soundings 82, no. 82 (2023): 47–60. http://dx.doi.org/10.3898/soun.82.03.2022.

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Immigration controls do not prevent human movement, nor do they protect citizens. In fact, borders produce many of the social harms they claim to prevent, including loss of life, inhuman and degrading treatment and multiplying inequalities. Nor do borders in any way address the conditions that shape migration processes in the first place - global disparity, the dispossession of lands and livelihoods, climate breakdown: instead, they render people all the more vulnerable to various forms of exploitation and abuse. What we call border abolition is concerned with expanding the freedom both to mov

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19

Budros, Art. "Explaining the First Emancipation: Social Movements and Abolition in the U.S. North, 1776-1804." Mobilization: An International Quarterly 16, no. 4 (2011): 439–54. http://dx.doi.org/10.17813/maiq.16.4.n106p76023j78271.

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Why did states in the US North abolish slavery? This question remains unanswered, despite nearly 150 years of historical work on the subject. To explore this question I offer two "firsts": the use of social movement theory to frame the research, and a quantitative analysis of an original data set to test the theory. I contribute to movement scholarship by examining a number of themes neglected in work on the political outcomes of activism: movement-countermovement dynamics; the link between religious beliefs and religious activism; the outcomes of religious movements; and the economic interest

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20

GRIMES, ROBERT R. "Come Buy Hot Corn! Music, Sentiment, and Morality in 1850s New York." Journal of the Society for American Music 5, no. 1 (2011): 33–59. http://dx.doi.org/10.1017/s1752196310000507.

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AbstractIn the 1850s, the residents of, and visitors to, New York City experienced a world of rapid and sometimes chaotic change. Various reform movements—including Temperance, Abolition, and Women's Rights—became stronger and more widely known through various media. In 1853 a simple story published in the pages of the New York Tribune took the city by storm. “Hot Corn,” the story of Little Katy, a child peddler, is ostensibly a temperance tale, but something made the story resonate among the public. Soon minstrel songs, sheet music, lectures, novels, and melodramas followed, purporting to her

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21

Nam, Sanghui. "The Women's Movement and the Transformation of the Family Law in South Korea. Interactions Between Local, National and Global Structures." European Journal of East Asian Studies 9, no. 1 (2010): 67–86. http://dx.doi.org/10.1163/156805810x517670.

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AbstractThis paper examines the revision of the family law and the abolition of the head-of-family system in South Korea in 2005. Although the 1948 constitution guaranteed gender equality and women's suffrage, the family law remained male-oriented and discriminatory. Fifty years of struggle for the revision of the family law show that the patrilineal familial hierarchy is not merely a product of 'outdated' values, but deeply rooted and continually practised in Korean society. The landmark reform of the family law will be analysed in connection with the local women's movement, national politics

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22

Dhewy, Anita, and Bella Sandiata. "Political and Legal Novelty as the Contribution of Indonesian Women’s Movement in the Advocacy on Affirmative Policy in Election and Law on the Abolition of Domestic Violence." Jurnal Perempuan 24, no. 1 (2019): 77. http://dx.doi.org/10.34309/jp.v24i1.313.

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This article discusses the novelty of the women’s movement in encouraging women’s political representation and advocating for the elimination of domestic violence. Data is obtained through interviews with actors involved in the women’s movement, especially actors from civil society organizations. The results of the study show that the women’s movement in the Advocacy on Affirmative Policy in Election becomes a sign of the inclusion of women in the political agenda. While the women’s movement in the advocacy for Law on the Abolition of Domestic Violence dismantles private and public dichotomies

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23

Rhodes, Bryan. "Ecroyde Claxton - Kendal's slave ship surgeon and the abolition movement." Morecambe Bay Medical Journal 6, no. 10 (2013): 292–93. http://dx.doi.org/10.48037/mbmj.v6i10.227.

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24

Davis, H. "Democratic Discourses: The Radical Abolition Movement and Antebellum American Literature." Journal of American History 93, no. 1 (2006): 216–17. http://dx.doi.org/10.2307/4486121.

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25

Shaw, Robin Ferguson. "Angela Y. Davis and the prison abolition movement, Part II." Contemporary Justice Review 12, no. 1 (2009): 101–4. http://dx.doi.org/10.1080/10282580802685452.

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26

McKivigan, John R. ":Standard Bearers of Equality: America’s First Abolition Movement." Journal of African American History 107, no. 4 (2022): 604–6. http://dx.doi.org/10.1086/721595.

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27

Dawson, Mia Karisa. "The Kings ain't playin’ no one tonight: Desanctifying property as an abolitionist practice in Sacramento." Environment and Planning D: Society and Space 40, no. 2 (2022): 319–31. http://dx.doi.org/10.1177/02637758221081144.

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This article considers the significance of disrespecting property as a long-standing practice of abolition. As an organizer, observer and participant, I consider a series of Black Lives Matter protests in Sacramento that transgress the dictates of property in the city. I apply Cedric Robinson’s under-examined theory of the terms of order to understand these transgressions as fundamental threats to assemblages of capitalism, whiteness and policing. As the ruptures caused by protests and riots reveal, property is neither static nor infallible as an arrangement of space. Rather, it is relational

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28

Daniels, Brandy. "Abolition Theology? Or, the Abolition of Theology? Towards a Negative Theology of Practice." Religions 10, no. 3 (2019): 192. http://dx.doi.org/10.3390/rel10030192.

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On February 8, 1971, Michel Foucault announced the formation of Le Groupe d’information sur les prisons (the Prisons Information Group [GIP]), a group of activist intellectuals who worked to amplify the voices of those with firsthand knowledge of the prison—reflected in their motto, “Speech to the detainees!” In highlighting and circulating subjugated knowledges from within prisons, the GIP not only pursued political and material interventions, but also called for epistemological and methodological shift within intellectual labor about prisons. This essay turns to the work of the GIP, and phil

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29

Armiero, Marco, and Salvatore Paolo De Rosa. "Climate Insurgency between Academia and Activism." Social Text 40, no. 1 (2022): 157–64. http://dx.doi.org/10.1215/01642472-9495174.

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Abstract This interview focuses on a spectrum of urgent challenges facing marginalized human and other-than-human communities, including the intersecting crises of global anthropogenic climate disruption and state and institutional racist violence. We discuss and consider the opportunities, limits, and contradictions of pursuing transformative, intersectional political change and scholarship through efforts to bridge community activism and academic labor. We also critically engage questions concerning the role of the state in the context of racial capitalism and the production of environmental

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30

Rota, Michael W. "Moral Psychology and Social Change: The Case of Abolition." Journal of Interdisciplinary History 49, no. 4 (2019): 567–90. http://dx.doi.org/10.1162/jinh_a_01338.

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The examination of a test case, the popular movement to abolish slavery, demonstrates that the insights of recent psychological research about moral judgment and motivated reasoning can contribute to historians’ understanding of why large-scale shifts in cultural values occur. Moral psychology helps to answer the question of why the abolitionist movement arose and flourished when and where it did. Analysis of motivated reasoning and the just-world bias sheds light on the conditions that promoted recognition of the moral wrongfulness of chattel slavery, as well as on the conditions that promote

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31

Smith, Andrea. "Evangelicals and Abolitionist Methodologies." Religions 13, no. 9 (2022): 811. http://dx.doi.org/10.3390/rel13090811.

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The development of the primarily women-of-color-led movement for transformative justice has also shed light on the fact that abolition requires not just the transformation of social relations and place, but the transformations of subjectivity itself. This movement recognizes that violence is not just enacted against oppressed communities but is enacted with them, and hence the line between those who harm and those who face harm is often illusory. The movement for transformative justice—for accountability without disposability—calls on us to create different systems of relationality, which, in

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32

Hamm, Thomas D. "Hicksite Quakers and the Antebellum Nonresistance Movement." Church History 63, no. 4 (1994): 557–69. http://dx.doi.org/10.2307/3167630.

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John Orvis, Eliab W. Capron, Mary L. Cox, and Abraham Brooke were four Quakers who had much in common. Geographically they were widely separated: Orvis lived at Ferrisburg, Vermont; Capron at Walworth, New York; Cox near Gettysburg, Pennsylvania; and Brooke in Clinton County, Ohio. All, however, were Hicksite Friends committed to abolition, the principles of nonresistance, and the repudiation of all coercive force. All selfconsciously patterned themselves on the early Friends by bearing witness to what they saw as truth, whether in Friends' meetinghouses or in the churches of the “world's peop

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33

Bezgin, Vladimir Borisovich. "Abolition of Surplus-Appropriation System and Rebellion Movement in Tambov Province." Manuskript, no. 10 (October 2020): 11–14. http://dx.doi.org/10.30853/manuscript.2020.10.2.

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34

Hardtmann, Eva-Maria. "Turning danger upside down: The prison abolition movement in the US." kritisk etnografi: Swedish Journal of Anthropology 6, no. 2 (2023): 67–81. http://dx.doi.org/10.33063/diva-519036.

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35

Asafo, Dylan. "Freedom Dreaming of Abolition in Aotearoa New Zealand: A Pacific Perspective on Tiriti-based Abolition Constitutionalism." Legalities 2, no. 1 (2022): 82–118. http://dx.doi.org/10.3366/legal.2022.0030.

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The global resurgence of the Black Lives Matter movement in May 2020 led to an unprecedented reckoning with the racism within Aotearoa New Zealand’s police and prison systems. For Pacific peoples, this led to reflections on the racism of the police during the dawn raids of the 1970s and the racist police violence that Pacific peoples and Māori continue to face today. Notably, when the state apologised for the dawn raids in August 2021, it failed to acknowledge, let alone make amends for, this ongoing racist violence. Therefore, as a Pacific abolitionist legal scholar, in this article I argue t

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36

Sirotkin, Stanislav. "«Liberty first and Union afterwards»: The Constitution and the Union of the United States in Wendell Phillips’ View." Izvestia of Smolensk State University, no. 4 (56) (January 26, 2022): 260–67. http://dx.doi.org/10.35785/2072-9464-2021-56-4-260-267.

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The article is devoted to Wendell Phillips, the main figure of the abolition movement in the USA. The author considers Phillips’ ideological contribution to the doctrine of the Union separation. The abolitionists’ radical wing adhered to it until the beginning of the Civil War. The main attention is paid to the main provisions of Phillips’ criticism of the US Constitution. The article considers and systemizes his arguments in favor of the abolition of the United States federal structure. He implied disunion to preserve the rights of free states, which was seen as a necessary measure to f

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37

Mamtsev, Radomir V. "A Discussion about the Abolition of Capital Punishment in the State Duma of the Russian Empire." Civil society in Russia and abroad 1 (March 28, 2024): 33–36. http://dx.doi.org/10.18572/2221-3287-2024-1-33-36.

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The article considers the discussion of the bill on the abolition of the death penalty in the State Duma and the State Council of the Russian Empire during the First Russian Revolution. The author analyzes speeches by supporters and opponents of capital punishment in the Russian Parliament, which expressed different views on methods of combating political crime and the ideological basis for reforming the criminal justice system. The described subject is a key milestone in the history of the Russian lawyers’ movement for the abolition of the death penalty at the beginning of the 20th century.

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38

Michael, Michael, and David McIntyre. "IV. Excise, Vat And Customs." International and Comparative Law Quarterly 49, no. 1 (2000): 234–41. http://dx.doi.org/10.1017/s0020589300064071.

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One of the major activities of the European Community for achieving its objectives is to establish an internal market characterised by the abolition, as between member States, of obstacles to the free movement of goods, persons, services and capital.1

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Patrick Develtere and An Huybrechs. "The Movement for the Abolition of Child Labour as an Example of a Transnational Network Movement." Work Organisation, Labour & Globalisation 2, no. 1 (2008): 165. http://dx.doi.org/10.13169/workorgalaboglob.2.1.0165.

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40

Johnson, David T. "A Factful Perspective on Capital Punishment." Journal of Human Rights Practice 11, no. 2 (2019): 334–45. http://dx.doi.org/10.1093/jhuman/huz018.

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Abstract Substantial progress has been made towards worldwide abolition of capital punishment, and there are good reasons to believe that more progress is possible. Since 2000, the pace of abolition has slowed, but by several measures the number of executions in the world has continued to decline. Several causes help explain the decline, including political leadership from the front and an increased tendency to regard capital punishment as a human rights issue rather than as a matter of domestic criminal justice policy. There are significant obstacles in the movement to eliminate state killing

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41

Paul, Vinil Baby. "‘Onesimus to Philemon’: Runaway Slaves and Religious Conversion in Colonial ‘Kerala’, India, 1816–1855." International Journal of Asian Christianity 4, no. 1 (2021): 50–71. http://dx.doi.org/10.1163/25424246-04010004.

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Abstract Several theories emerged, based on the Christian conversion of lower caste communities in colonial India. The social and economic aspects predominate the study of religious conversion among the lower castes in Kerala. Most of these studies only explored the lower caste conversion after the legal abolition of slavery in Kerala (1855). The existing literature followed the mass movement phenomena. These studies ignore the slave lifeworld and conversion history before the abolition period, and they argued, through religious conversion, the former slave castes began breaking social and cas

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Kandaswamy, Priya, Margo Okazawa-Rey, and Setsu Shigematsu. "Building a Culture of Life: A Conversation on Abolition, Feminism, and Asian American Politics." Frontiers: A Journal of Women Studies 44, no. 3 (2023): 1–17. http://dx.doi.org/10.1353/fro.2023.a922875.

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Abstract: This dialogue brings together feminists with decades of experience in abolitionist work to discuss what it means to take up abolition feminisms within Asian American Studies today. Margo Okazawa-Rey dialogues with Priya Kandaswamy and Setsu Shigematsu about who we need to become to create a “culture of life” and what it means to embody and practice abolitionist values in the present-continuous. Together we discuss the tensions between Asian American as an identity and abolition as a politics that seeks to dismantle America. While addressing the limits of identity politics, we ask abo

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43

Carpenter, Olivia. "Revisiting Abolition and the Power of "We"." Eighteenth Century 62, no. 3 (2023): 471–76. http://dx.doi.org/10.1353/ecy.2023.a906902.

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Abstract: Writing in 2021, as a follow up to the Summer 2020 Special Issue, "Scholarship in a Time of Crisis," I revisit the work of the pronoun "we" in official statements on Black Lives Matter now that the many academic institutions, major corporations, non-profits, small businesses, volunteer groups, social clubs, and Instagram accounts that penned some variation of the statement "We affirm that Black Lives Matter" have largely moved on to other priorities. I contend that 2021, much like 2020, contained several uncanny echoes of the abolition politics of the eighteenth century. The subject

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44

Pluskota, Marion. "Freedom of Movement, Access to the Urban Centres, and Abolition of Slavery in the French Caribbean." International Review of Social History 65, S28 (2020): 93–115. http://dx.doi.org/10.1017/s0020859020000103.

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AbstractHow did the abolition of slavery influence the relations between urban centres and rural areas? How did “new” French citizens experience access to the urban environment? Based on the archives of the correctional courts, this article focuses on how race and citizenship determined the accessibility of French colonial urban spaces and institutions after 1848. The abolition of slavery in the French Antilles on 27 April 1848 led to a modification of the legal and judicial systems: the changing legal status of former slaves gave them new opportunities to move around the colonies, at least on

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45

Young, Cory James. "Standard-Bearers of Equality: America's First Abolition Movement by Paul J. Polgar." Pennsylvania Magazine of History and Biography 145, no. 1 (2021): 88–90. http://dx.doi.org/10.1353/pmh.2021.0004.

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46

Herschthal, Eric. "Standard-Bearers of Equality: America's First Abolition Movement by Paul J. Polgar." Journal of the Civil War Era 12, no. 1 (2022): 107–10. http://dx.doi.org/10.1353/cwe.2022.0006.

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47

Newman, Richard. "Standard-Bearers of Equality: America's First Abolition Movement by Paul J. Polgar." Journal of the Early Republic 41, no. 2 (2021): 299–302. http://dx.doi.org/10.1353/jer.2021.0035.

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48

Yuki, F. "The Licensed Prostitution System and the Prostitution Abolition Movement in Modern Japan." positions: east asia cultures critique 5, no. 1 (1997): 135–71. http://dx.doi.org/10.1215/10679847-5-1-135.

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49

Richie, Beth E., Valli Kalei Kanuha, and Kayla Marie Martensen. "Colluding With and Resisting the State: Organizing Against Gender Violence in the U.S." Feminist Criminology 16, no. 3 (2021): 247–65. http://dx.doi.org/10.1177/1557085120987607.

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The movements for racial justice, health equity, and economic relief have been activated in the contentious and challenging climate of 2020, with COVID-19 and social protest. In this context, feminist scholars, anti-violence advocates, and transformative justice practitioners have renewed their call for substantive changes to all forms of gender-based violence. This article offers a genealogy of the battered women’s movement in the U.S. from the lived experiences of two longtime activists. These reflections offer an analysis of the political praxis which evolved over the past half century of t

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Paik, A. Naomi. "Abolitionist futures and the US sanctuary movement." Race & Class 59, no. 2 (2017): 3–25. http://dx.doi.org/10.1177/0306396817717858.

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This article focuses on the histories, current challenges, and future directions of the sanctuary movement in the United States, which is becoming a central front of resistance to the administration of Donald Trump. The article is comprised of three main components. It discusses the history of the US sanctuary movement and situates it in the context of the rise of neoliberalism and its attendant escalating criminalisation, particularly since the 1980s, when the first iteration of the movement began. The article then discusses the limits of sanctuary, rooted in the movement’s liberal framework

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