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Journal articles on the topic 'Captive ransoming'

Author: Grafiati

Published: 8 September 2021

Last updated: 29 July 2025

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Heinsen-Roach, Erica. "The Reluctant State: The Dutch Republic and the Ransoming of Captives, 1600–1727." Dutch Crossing 40, no. 3 (2016): 168–86. http://dx.doi.org/10.1080/03096564.2016.1142746.

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12

Meyerson, Mark D. "Ransoming Captives in Crusader Spain: The Order of Merced on the Christian-Islamic Frontier." Hispanic American Historical Review 67, no. 4 (1987): 704. http://dx.doi.org/10.1215/00182168-67.4.704.

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13

Meyerson, Mark D., and James William Brodman. "Ransoming Captives in Crusader Spain: The Order of Merced on the Christian-Islamic Frontier." Hispanic American Historical Review 67, no. 4 (1987): 704. http://dx.doi.org/10.2307/2516054.

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14

Lourie, Elena. "Ransoming captives in crusader Spain. The order of Merced on the Christian-Islamic frontier." History of European Ideas 8, no. 6 (1987): 775–76. http://dx.doi.org/10.1016/0191-6599(87)90206-3.

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15

Lewis, David Martin. "Piracy and Slave Trading in Action in Classical and Hellenistic Greece." Mare Nostrum 10, no. 2 (2019): 79–108. http://dx.doi.org/10.11606/issn.2177-4218.v10i2p79-108.

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Most slaves in the Greek world were imported non-Greeks and their offspring. Yet little is known of the entry into slavery of individuals from the non-Greek periphery. Far more promising for studying entry into slavery is a less numerically significant process, piracy, where the capture and sale of individuals – mainly Greeks - is extensively documented. Piracy was both a form of labour in itself, and a means of acquiring labour. The aim of this article is to explore the pragmatic aspects of capture and sale, as well as the extent to which the practice of ransoming prisoners kept captives away

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16

Harvey, Warren Zev. "Maimonides on Almsgiving." Levinas Studies 17 (2023): 65–73. https://doi.org/10.5840/levinas2023176.

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Levinas’s analysis of the relationship between ethics, with its uncompromising responsibility, and politics, with its compromises, is difficult. An examination Maimonides’s chapters on charity may help us understand it. According to Maimonides, one is commanded to give the poor person everything he or she lacks, including clothes, furniture, a spouse, as well as a horse and a herald. One is, moreover, required to give “with a friendly face” and to see the face of the poor person. However, it is impossible to fulfill one’s infinite ethical obligation to him or her, since there are many other po

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17

Shideler, John C. "Ransoming Captives in Crusader Spain: The Order of Merced on the Christian-Islamic Frontier. James William Brodman." Speculum 63, no. 1 (1988): 128–30. http://dx.doi.org/10.2307/2854333.

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18

LOMAX, DEREK W. "James William Brodman, "Ransoming Captives in Crusader Spain. The Order of Merced on the Christian-Islamic Frontier" (Book Review)." Bulletin of Hispanic Studies 66, no. 2 (1989): 167. http://dx.doi.org/10.3828/bhs.66.2.167b.

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19

Perin, Patricia Parreira, Ivan Moura Lapera, Carmen Andrea Arias-Pacheco, et al. "Epidemiology and Integrative Taxonomy of Helminths of Invasive Wild Boars, Brazil." Pathogens 12, no. 2 (2023): 175. http://dx.doi.org/10.3390/pathogens12020175.

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Wild boars (Sus scrofa) are a significant invasive species in Brazil. We evaluated the helminth diversity of 96 wild boars in São Paulo state. Helminth infection descriptors were calculated, the species were identified and their 18S, 28S rDNA and internal transcribed spacer (ITS) regions were amplified for phylogenetic analyses. Ascarops strongylina, Strongyloides ransomi, Globocephalus urosubulatus, Oesophagostomum dentatum, Trichuris suis, Metastrongylus salmi, Metastrongylus pudendotecus, Ascaris suum and Stephanurus dentatus and Macracanthorhynchus hirudinaceus were identified. Globocephal

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20

Bosco, Michele. "«Con lágrimas de nuestros corazones». El rescate de cautivos en una redención mercedaria del siglo XVIII = The Order of Mercy and the Ransoming of Captives. Stakeholders and Economic Dynamics in a 18th Century Redemption." Espacio Tiempo y Forma. Serie IV, Historia Moderna, no. 33 (December 2, 2020): 213. http://dx.doi.org/10.5944/etfiv.33.2020.22197.

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El presente artículo se enmarca en el dinámico debate sobre la esclavitud y el comercio de cautivos en el Mediterráneo de la época moderna. Apresados por los corsarios, miles de esclavos cristianos eran llevados a tierra de Islam y viceversa, empleados en trabajos forzosos, como remeros en las galeras, vendidos a particulares o bien eran destinados al rescate: en este caso, mercaderes especializados, institutos caritativos u órdenes religiosas se encargaban de recaudar dinero para conseguir su rescate. En los reinos de la Monarquía ibérica, esta tarea era desempeñada –y casi monopolizada– por

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21

Jakubowski, Filip Andrzej. "The Influence of the Reconquista on Muslim Law in Al-Andalus." Colloquia Humanistica, no. 6 (November 22, 2017): 9–22. http://dx.doi.org/10.11649/ch.2017.003.

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The Influence of the Reconquista on Muslim Law in Al-AndalusLife in the reality of the borderlands between the Muslim and Christian worlds had significant influence on both sides. It also had an impact on Muslim law (sharia) which is observable in a very precious source – fatwas (Muslim legal rulings). Among those collected form the area of Al-Andalus (Muslim Spain and Portugal) and North Africa this paper discusses issues connected with the long-standing conflict between Christians and Muslims, known as the Reconquista. The problems include ransoming captives, defending Muslim towns or trade

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22

Murphy, Edwina. "Cyprian, Paul, and Care for the Poor and Captive: Offering Sacrifices and Ransoming Temples." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 20, no. 3 (2016). http://dx.doi.org/10.1515/zac-2016-0043.

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Abstract:The ways in which Cyprian appropriates Scripture to address the challenges facing his flock give us an insight into how theology, text, and context are interwoven in his biblical interpretation. As a contribution to studies in the reception of Paul and early North African exegesis, I examine all the quotations of and allusions to the canonical Paul in Cyprian’s exhortations to care for the poor and captive. This reveals him to be a creative interpreter of Scripture, employing reading strategies of model, image, direct application, and qualification, as well as tailoring them to serve

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23

"james william brodman. Ransoming Captives in Crusader Spain: The Order of Merced on the Christian-Islamic Frontier. (The Middle Ages.) Philadelphia: University of Pennsylvania Press. 1986. Pp. xi, 196. $21.95." American Historical Review, April 1987. http://dx.doi.org/10.1086/ahr/92.2.401.

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