Relevant bibliographies by topics / Captive ransoming

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  2. Dissertations / Theses
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Academic literature on the topic 'Captive ransoming'

Author: Grafiati
Published: 8 September 2021
Last updated: 29 July 2025

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Journal articles on the topic "Captive ransoming"

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LOFKRANTZ, JENNIFER, and OLATUNJI OJO. "SLAVERY, FREEDOM, AND FAILED RANSOM NEGOTIATIONS IN WEST AFRICA, 1730–1900." Journal of African History 53, no. 1 (2012): 25–44. http://dx.doi.org/10.1017/s0021853712000035.

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ABSTRACTThis article builds upon previous work on the impact of ransoming on processes of captivity, enslavement, and slavery in West Africa. Ransoming is defined as the release of a captive prior to enslavement in exchange for payment. It was a complicated process with no guarantee of success. This article examines the responses of families of captives to the failure of ransom negotiations. The ability to respond to failed ransom negotiations and the type of response chosen was dependent on the political climate and the resources available to those seeking the release of a captive.
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Larsen, David. "Meaning and Captivity in Classical Arabic Philology." Journal of Abbasid Studies 5, no. 1-2 (2018): 177–228. http://dx.doi.org/10.1163/22142371-12340039.

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Abstract This article takes a close look at the word maʿnā as analyzed by Abbasid-era authorities on the Arabic language, chiefly Ibn Fāris (d. 395/1004). The word’s context-sensitivity and polysemy are well known; less well appreciated are the lexical and morphological preconditions for maʿnā’s diversity of meanings across the disciplines. Even less well studied (though widely quoted in lexicographical literature) is the anonymous basīṭ-meter couplet that Ibn Fāris cites in al-Ṣāḥibī fī fiqh al-lugha as a locus probans for the word. The speaker in these verses boasts of ransoming a bound capt
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Taliaferro, Charles. "A Narnian Theory of the Atonement." Scottish Journal of Theology 41, no. 1 (1988): 75–92. http://dx.doi.org/10.1017/s0036930600031288.

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In the first instalment of a seven volume series, The Lion, The Witch and The Wardrobe, C. S. Lewis offers us an extraordinary tale involving four children who enter a magical land, Narnia, a myriad of talking animals, a Christ-like lion named Asian and a satanic creature known simply as the Witch (although she claims the title of Queen of Narnia and Empress of the Lone Islands). At the heart of the story is a drama of salvation, or at least saving deliverance. One of the children, Edmund, is held captive by the Witch and will be released only on the condition of Asian's taking Edmund's place.
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Ostrowski, Donald. "Ransoming Russians from Tatars: Justification and Practice." Russian History 47, no. 1-2 (2020): 91–99. http://dx.doi.org/10.30965/18763316-04701008.

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The early modern Russian government and Russian Orthodox Church identified as one of their main duties the ransoming of Russian Christians from Muslim Tatar captors. The process of ransoming could be an involved one with negotiations being carried on by different agents and by the potential ransomees themselves. Different amounts of ransom were paid on a sliding scale depending upon the ransomee’s social status, gender, and age. One of our main sources for the justification of this practice was the Stoglav (100 Chapters) Church Council in 1551, which discussed the issue of ransom in some detai
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Evan Haefeli. "Ransoming New England Captives in New France." French Colonial History 1, no. 1 (2002): 113–27. http://dx.doi.org/10.1353/fch.2011.0005.

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Cassanyes Roig, Albert. "La Iglesia de Mallorca y la redención de cautivos en la Baja Edad Media = The Church of Majorca and the Ransom of Captives during the Late Middle Ages." Espacio Tiempo y Forma. Serie III, Historia Medieval, no. 32 (April 11, 2019): 105. http://dx.doi.org/10.5944/etfiii.32.2019.23040.

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El presente artículo es un primer estudio del rol de la Iglesia en la redención de los cautivos cristianos que se hallaban bajo el yugo de los infieles. La tarea de las órdenes redentoristas —trinitarios y mercedarios— en este ámbito fue muy significativa. Menos conocida es la intervención de la catedral, a veces junto a las autoridades municipales. En ambos casos, las limosnas constituían la principal fuente de ingresos, de modo que el rescate era posible gracias a la caridad de los vecinos. El artículo se centra en el ejemplo de la diócesis de Mallorca, un territorio abocado al mar, cuyos ha
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Klingshirn, William. "Charity and Power: Caesarius of Arles and the Ransoming of Captives in Sub-Roman Gaul." Journal of Roman Studies 75 (November 1985): 183–203. http://dx.doi.org/10.2307/300659.

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One of the most dramatic expressions of Christian charity in late antiquity was the practice of ransoming captives taken in brigandage, piracy, or war. Involving, as it did, the collection and disbursement of large sums of money, and delicate negotiations with hostile parties, the redemption of captives eventually came to be included in the duties of local bishops. Bishops, in turn, not only accepted, but actively solicited this responsibility, for, like other charitable activities, the liberation of captives enabled them to reinforce or expand ties ofclientela, enhance their own status as loc
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Ojo, Olatunji. "Ransoming White Captives: An Episode in Anglo-Asante Relations, 1869-1874." African Economic History 42, no. 1 (2014): 109–35. https://doi.org/10.3368/aeh.42.1.109.

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Kizilov, Mikhail. "Polish Slaves and Captives in the Crimea in the Seventeenth Century." Acta Orientalia Academiae Scientiarum Hungaricae 73, no. 2 (2020): 253–67. http://dx.doi.org/10.1556/062.2020.00011.

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AbstractThe article examines the history of the trade in Polish slaves and captives in the Tatar and Ottoman Crimea in the seventeenth century on the basis of hitherto unknown archival evidence and rare printed sources. After the capture an average Polish slave of simple origin was transported to the Crimea, where he had been sold on the local slave markets. Unless he had some special qualifications, a slave usually had to fulfil agricultural duties and do heavy manual work. The slaves usually had some limited free time and could attend Catholic services in the churches of the Crimea's large u
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Witko, Andrzej. "The Trinitarian Iconography." Folia Historica Cracoviensia 13 (February 23, 2024): 145–52. http://dx.doi.org/10.15633/fhc.1459.

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The Trinitarian Order, Ordo Sanctissimae Trinitatis de Redemptione Captivorum, was founded by St. John de Matha (d. 1213) with the participation of St. Felix de Valois (d. 1212). The first abode was located in Cerfroid, in the diocese of Meaux in France. Pope Innocent III approved the Order in his bull Operante divine dispositionis of December 17, 1198 and ratified the Rule written by St. John de Matha who described the aim of the Trinitarian mission as ransoming captives from pagans as well as providing hospital care to the sick and the poor.
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Dissertations / Theses on the topic "Captive ransoming"

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Alberto, Edite Maria da Conceição Martins. "Um negócio piedoso: o resgate de cativos em Portugal na época moderna." Doctoral thesis, 2011. http://hdl.handle.net/1822/13440.

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Tese de doutoramento em Historia - área do conhecimento de Idade Moderna<br>O aprisionamento de indivíduos para futuro resgate surge, na história de Portugal, como um factor inerente aos conflitos entre cristãos e muçulmanos. Ao longo dos sucessivos reinados, o processo de resgate dos cativos, vai sendo estruturado e organizado, com legislação específica, no sentido de melhor actuar na sua libertação, de acordo com as novas fronteiras terrestres e marítimas, consequência da expansão portuguesa. O perigo de ataques de corsários e piratas, eminente no mar, tanto nas grandes embarcações que
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Books on the topic "Captive ransoming"

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Ransoming The Captive. Black Rose Writing, 2022.

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2

Ransoming captives in crusader Spain. LIBRO: The Library of Iberian Resources Online (libro.uca.edu), 1999.

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3

Smiley, Will. Slavery and Ransom. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198785415.003.0003.

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This chapter explores captives’ fates after their capture, all along the Ottoman land and maritime frontiers, arguing that this was largely determined by individuals’ value for ransom or sale. First this was a matter of localized customary law; then it became a matter of inter-imperial rules, the “Law of Ransom.” The chapter discusses the nature of slavery in the Ottoman Empire, emphasizing the role of elite households, and the varying prices for captives based on their individual characteristics. It shows that the Ottoman state participated in ransoming, buying, exploiting, and sometimes sell
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4

Ransoming captives in crusader Spain: The Order of Merced on the Christian-Islamic frontier. University of Pennsylvania Press, 1986.

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Book chapters on the topic "Captive ransoming"

1

Forey, Alan. "The Military Orders and the Ransoming of Captives from Islam (Twelfth to Early Fourteenth Centuries)." In Military Orders and Crusades. Routledge, 2024. http://dx.doi.org/10.4324/9781003557203-6.

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Teller, Adam. "Ransoming Captives." In Rescue the Surviving Souls. Princeton University Press, 2020. http://dx.doi.org/10.23943/princeton/9780691161747.003.0011.

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This chapter describes the process of ransoming Jewish captives. Jewish captives had to be ransomed with money raised by the Jewish communities themselves and paid by them to the captors. Over the sixteenth and seventeenth centuries, the Jewish society succeeded in creating a broad transregional economic network whose goal was to ransom its members being held captive to be sold as slaves. Largely centered in Venice, from where much of the fundraising was organized, the Jewish ransoming network had other important hubs, particularly in Istanbul and Livorno. This network had grown and developed
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3

Eggemeier, Matthew T., and Peter Joseph Fritz. "The Politics of Mercy against Neoliberal Sacrifice." In Send Lazarus. Fordham University Press, 2020. http://dx.doi.org/10.5422/fordham/9780823288014.003.0006.

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This chapter responds to the neoliberal crises described in chapter 3 in light of the theology of mercy developed in chapter 4. First, theological ideas provide theoretical-critical leverage over against the neoliberal vision for the world: the doctrine of creation, imago dei, the freedom of Christ, and the hospitality of Christ. Second, a principle from CST or secular discourse (if the Catholic church has not developed an adequate response) offers a long-term goal for civilization: universal destination of goods and abolitionism. Finally, corporal works of mercy respond to neoliberal sacrific
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"Ransoming Captives:." In Rescue the Surviving Souls. Princeton University Press, 2020. http://dx.doi.org/10.2307/j.ctvr0qr68.17.

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Gómez-Rivas, Camilo. "The Ransom Industry and the Expectation of Refuge on the Western Mediterranean Muslim–Christian Frontier, 1085–1350." In The Articulation of Power in Medieval Iberia and the Maghrib. British Academy, 2014. http://dx.doi.org/10.5871/bacad/9780197265697.003.0011.

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This chapter argues for establishing a connection between the ransoming of captives and the hosting of refugees as a politically legitimising practice. It considers twelfthcentury military and demographic changes that led to an increase in capture and ransom, the legal framework and social response to the ransoming industry, and leaders’ involvement in the release of captives as a high concern of state. An example of large-scale conquest, enslavement, and ransom in the thirteenth century illustrates how ransom and refuge were causally related and predicated upon the reciprocal social expectati
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"Ransoming Is the Norm." In Consuls and Captives. Boydell and Brewer Limited, 2019. http://dx.doi.org/10.1017/9781787446977.005.

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"Ransoming Is the Norm." In Consuls and Captives. Boydell & Brewer, 2019. http://dx.doi.org/10.2307/j.ctvktrwzg.9.

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"4 Ransoming Is the Norm." In Consuls and Captives. Boydell and Brewer, 2019. http://dx.doi.org/10.1515/9781787446977-007.

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Teller, Adam. "On the Istanbul Slave Market." In Rescue the Surviving Souls. Princeton University Press, 2020. http://dx.doi.org/10.23943/princeton/9780691161747.003.0012.

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This chapter explores the experience of Jewish captives in the slave market in Istanbul. Despite the best efforts of the Muslim guild merchants to exclude Jews from the slave trade, there were always plenty of opportunities for non-guild merchants, prominent among them Jews, to act as unofficial traders or to broker various deals. Jews thus remained prominent figures in the business. All this meant that when it came to ransoming the captives, there were people in the Istanbul Jewish community with a great deal of experience in buying and selling slaves. Nonetheless, it was not they who led the
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Teller, Adam. "The Role of Italian Jewry." In Rescue the Surviving Souls. Princeton University Press, 2020. http://dx.doi.org/10.23943/princeton/9780691161747.003.0014.

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This chapter studies the role of Italian Jewry in ransoming Polish Jewish captives. In truth, the most important use for the pidyon shevuyim money as far as Italian Jewry was concerned had nothing to do with Polish Jews and their problems. Instead, ransom money was used primarily to redeem Jewish maritime merchants and travelers who were preyed on by pirates, particularly the Knights of St. John on Malta. This desire to prioritize the needs of the captives on Malta did not mean, however, that Venice totally ignored all other causes. Moreover, the Italian communities in general, though they see
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