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Journal articles on the topic 'Representations of Slavery'

Author: Grafiati

Published: 4 June 2021

Last updated: 12 February 2022

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1

SCHERMERHORN, CALVIN. "Arguing Slavery's Narrative: Southern Regionalists, Ex-slave Autobiographers, and the Contested Literary Representations of the Peculiar Institution, 1824–1849." Journal of American Studies 46, no. 4 (March 1, 2012): 1009–33. http://dx.doi.org/10.1017/s002187581100140x.

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AbstractIn the twenty-five years before 1850, southern writers of regional literature and ex-slave autobiographers constructed a narrative of United States slavery that was mutually contradictory and yet mutually influential. That process involved a dynamic hybridization of genres in which authors contested meanings of slavery, arriving at opposing conclusions. They nevertheless focussed on family and the South's distinctive culture. This article explores the dialectic of that argument and contends that white regionalists created a plantation-paternalist romance to which African American ex-slaves responded with depictions of slavery's cruelty and immorality. However, by the 1840s, ex-slaves had domesticated their narratives in part to sell their works in a literary marketplace in which their adversaries’ sentimental fiction sold well. Scholars have not examined white southern literature and ex-slave autobiography in comparative context, and this article shows how both labored to construct a peculiar institution in readers’ imagination. Southern regionalists supplied the elements of a pro-slavery argument and ex-slave autobiographers infused their narratives with abolitionist rhetoric at a time in which stories Americans told about themselves became increasingly important in the national political crisis over slavery extension and fugitive slaves. It was on that discursive ground that the debates of the 1850s were carried forth.

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Parry, Tyler D., and Charlton W. Yingling. "Slave Hounds and Abolition in the Americas*." Past & Present 246, no. 1 (February 1, 2020): 69–108. http://dx.doi.org/10.1093/pastj/gtz020.

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Abstract The lash and shackles remain two primary symbols of material degradation fixed in the historical memory of slavery in the Americas. Yet as recounted by states, abolitionists, travellers, and most importantly slaves themselves, perhaps the most terrifying and effective tool for disciplining black bodies and dominating their space was the dog. This article draws upon archival research and the published materials of former slaves, novelists, slave owners, abolitionists, Atlantic travelers, and police reports to link the systems of slave hunting in Cuba, Jamaica, Haiti, and the US South throughout the eighteenth and nineteenth centuries. Slave hounds were skillfully honed biopower predicated upon scenting, hearing, sighting, outrunning, outlasting, signaling, attacking, and sometimes terminating, black runaways. These animals permeated slave societies throughout the Americas and bolstered European ambitions for colonial expansion, indigenous extirpation, economic extraction, and social domination in slave societies. as dogs were bred to track and hunt enslaved runaways, slave communities utilized resources from the natural environment to obfuscate the animal's heightened senses, which produced successful escapes on multiple occasions. This insistence of slaves' humanity, and the intensity of dog attacks against black resistance in the Caribbean and US South, both served as proof of slavery's inhumanity to abolitionists. Examining racialized canine attacks also contextualizes representations of anti-blackness and interspecies ideas of race. An Atlantic network of breeding, training and sales facilitated the use of slave hounds in each major American slave society to subdue human property, actualize legal categories of subjugation, and build efficient economic and state regimes. This integral process is often overlooked in histories of slavery, the African Diaspora, and colonialism. By violently enforcing slavery’s regimes of racism and profit, exposing the humanity of the enslaved and depravity of enslavers, and enraging transnational abolitionists, hounds were central to the rise and fall of slavery in the Americas.

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Buzinde, Christine N., and Carla Almeida Santos. "Representations of slavery." Annals of Tourism Research 35, no. 2 (April 2008): 469–88. http://dx.doi.org/10.1016/j.annals.2008.01.003.

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4

Johnstone, Owain. "Legal object commentary: anti-slavery medallion." Northern Ireland Legal Quarterly 68, no. 3 (November 7, 2017): 271–81. http://dx.doi.org/10.53386/nilq.v68i3.40.

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This anti-slavery medallion was cast in 1787, based on the symbol of the London Society for the Suppression of the Slave Trade. It was a key object and image within the movement to abolish the slave trade in Britain. The medallion conveys a particular understanding of the slave trade as a social problem (such as assuming the vulnerability and passivity of the slave). Consequently, the medallion speaks to recent literature on the social construction of social problems. That literature, however, has tended to focus on the role of discourse in problem construction – rather than material objects like the medallion. This article interrogates the nature of the medallion as a material problem representation, bringing it into dialogue with discursive representations of a related contemporary issue: human trafficking. The article suggests ways in which the medallion challenges and develops those discursive representations. It concludes that the material dimension of the representation – and construction – of social problems is easily overlooked despite its significance, and that it merits further investigation.

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5

Cobb, Christy. "Hidden Truth in the Body of Euclia: Page duBois’ Torture and Truth and Acts of Andrew." Biblical Interpretation 25, no. 1 (February 17, 2017): 19–38. http://dx.doi.org/10.1163/15685152-00251p04.

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This essay explores the representation of Euclia, a female slave whose story is found within the narrative of Acts of Andrew. I read this early Christian text alongside Page duBois’ Torture and Truth and Slaves and Other Objects and, through a focus on Euclia’s story, analyze the relationship among slavery, gender, torture, and truth as represented in this text. In order to explore these issues, I compare the representations of the bodies of Euclia, the slave, with Maximilla, the free elite woman. In doing so I argue that Maximilla’s body is undeniably “untouchable” while Euclia’s body is vulnerable to sexual abuse and torture. Additionally, I track the “truth” within the narrative as presented by various characters in the text; I argue that both the gender and status of the character shape the view of “truth” found in each characterization. Through this reading I suggest that truth is hidden within the female body of the slave, Euclia. This application of duBois’ scholarship to an early Christian narrative illuminates the intricate relationship between slavery and gender as well as torture and truth.

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6

Thompson, Alvin O. "Symbolic legacies of slavery in Guyana." New West Indian Guide / Nieuwe West-Indische Gids 80, no. 3-4 (January 1, 2008): 191–220. http://dx.doi.org/10.1163/13822373-90002494.

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Focusses on the commemoration and symbolic functions of the slavery past in the Americas, with a particular focus on Guyana. Author explains that while symbolic representations of the legacies of slavery increased in the Americas since the 1960s, the nationalist government under Forbes Burnham since 1970 went further in using the slavery past as its ideological foundation. He discusses how this relates to Guyana's history and ethnic development of 2 main, often opposed groups of African- and Indian-descended groups, calling on their respective slavery or indenture past in emphasizing their national significance. He further describes slavery-related symbolic representations promoted under Burnham, specifically the 1763 slave revolt led by Cuffy, presented as first anticolonial rebellion aimed at liberation, and as a precursor to the PNC government, and other slave rebellions and rebels, such as led by Damon in 1834. He points out how some Indian-Guyanese found that Indian heroes were sidelined in relation to these. Author then describes how the annual commemoration of Emancipation Day continues to refer to the martyrdom of these slave rebels, along with other discursive connections, such as regarding reparations. He also pays attention to the activities of nongovernmental organizations in Guyana up to the present in commemorating the slavery past, often with broader African diaspora connections.

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7

Thompson, Alvin O. "Symbolic legacies of slavery in Guyana." New West Indian Guide / Nieuwe West-Indische Gids 80, no. 3-4 (January 1, 2006): 191–220. http://dx.doi.org/10.1163/22134360-90002494.

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Focusses on the commemoration and symbolic functions of the slavery past in the Americas, with a particular focus on Guyana. Author explains that while symbolic representations of the legacies of slavery increased in the Americas since the 1960s, the nationalist government under Forbes Burnham since 1970 went further in using the slavery past as its ideological foundation. He discusses how this relates to Guyana's history and ethnic development of 2 main, often opposed groups of African- and Indian-descended groups, calling on their respective slavery or indenture past in emphasizing their national significance. He further describes slavery-related symbolic representations promoted under Burnham, specifically the 1763 slave revolt led by Cuffy, presented as first anticolonial rebellion aimed at liberation, and as a precursor to the PNC government, and other slave rebellions and rebels, such as led by Damon in 1834. He points out how some Indian-Guyanese found that Indian heroes were sidelined in relation to these. Author then describes how the annual commemoration of Emancipation Day continues to refer to the martyrdom of these slave rebels, along with other discursive connections, such as regarding reparations. He also pays attention to the activities of nongovernmental organizations in Guyana up to the present in commemorating the slavery past, often with broader African diaspora connections.

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8

Mäkinen, Susanna. "People as property: Representations of slaves in early American newspaper advertisements." Journal of Historical Sociolinguistics 3, no. 2 (October 26, 2017): 263–84. http://dx.doi.org/10.1515/jhsl-2017-0013.

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AbstractUsing van Leeuwen’s (1996) categories of social actor representations, this paper investigates the ways in which slaves were represented in four types of slavery-related advertisements (for sale, want to buy, runaways and captured runaways). The materials consist of 860 notices in total, and they are collected from eighteenth and nineteenth -century newspapers in Massachusetts, New York, Virginia and South Carolina. Of particular interest are the two aspects simultaneously present in slavery: how the advertisements can represent their subjects, on the one hand, as human individuals and, on the other hand, as someone’s property. The study examines, for example, the use of nomination and various kinds of categorization strategies used to represent the slaves, as well as the ways in which they are explicitly referred to as “property”. Examination of the advertisements shows that the representational strategies differ somewhat depending on the type of advertisement as well as the geographical area. Furthermore, the various representational possibilities also indicate that the advertisers could, by their word choices, choose either to highlight the slaves’ status as property or to leave it more implicit in the texts.

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9

Gable, Eric. "What heritage does and does not do to identity: some answers from an ethnographic perspective." Horizontes Antropológicos 11, no. 23 (June 2005): 51–70. http://dx.doi.org/10.1590/s0104-71832005000100004.

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This paper explores how caretakers of slave-era heritage sites objectify and enact what Robert Bellah and his co-authors call "communities of memory" in a racially polarized United States and how the public interpret their efforts at creating what amounts to official history. It highlights the often-vexed encounter between those who are in charge of conveying public representations of slavery and race in the antebellum era in the United States and vernacular responses to such representations. It looks at Monticello, the home of Thomas Jefferson, which recently has made great efforts to make slaves prominent figures in the landscapes it reconstructs in on-site maps, tours, and literature. Of particular interest are the various ways that vernacular skepticism and cynicism about public portrayals continues to generate controversy at Monticello, and particularly at how the topic of erasure and invisibility remain enduring themes in the popular imagination of what public history is all about when such history focuses on slavery and race. By interrogating public skepticism about official portrayals of the past, the paper moves towards a performative approach to studying what heritage does to identity production rather than a representational approach. Among the identities that are produced at Monticello (and by extension other antebellum sites) are racial and oppositional identities.

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Nelson, Velvet. "Tour Guide Perspectives on Representations of Slavery at a Heritage Museum." Tourism Culture & Communication 20, no. 1 (March 27, 2020): 1–14. http://dx.doi.org/10.3727/194341420x15692567324895.

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In recent years, scholars have called for greater recognition and representation of the role of slavery and the contributions of the enslaved at a multitude of heritage sites in, and outside, of the US. The framework of difficult heritage, as grounded in difficult knowledge, draws attention to the problems associated with the processes of heritage-making, including the challenges faced by those tasked with representing traumatic pasts as well as by those who encounter the representations. Thus, the purpose of this exploratory study was to obtain the perspectives of tour guides regarding a greater representation of slavery at one possible heritage museum, the Sam Houston Memorial Museum in Huntsville, Texas, USA. These guides are crucial actors because they are responsible for both representing the heritage of slavery and managing a potentially complex range of visitor responses to these representations. The study drew from participant observation of guided tours of the museum property and semistructured interviews with museum staff, including those individuals who are directly responsible for guiding tours or play a supporting role in tours. While the guides indicated that they felt slavery was, indeed, an appropriate topic at the site, they expressed concerns about expanding representation of the topic. These concerns included the logistical constraints faced on tours, their knowledge of and comfort with the topic, and their perceptions about visitor expectations for the museum.

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11

Harrison, Thomas. "Classical Greek Ethnography and the Slave Trade." Classical Antiquity 38, no. 1 (April 1, 2019): 36–57. http://dx.doi.org/10.1525/ca.2019.38.1.36.

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This paper draws upon analogy with better documented slave societies (the medieval Islamic world, and the 18th-century Caribbean) to argue, first, that the institution of slavery was a major factor in fostering a discourse on the differences among foreign peoples; and secondly, that Greek ethnographic writing was informed by the experience of slavery, containing implicit justifications of slavery as an institution. It then considers the implications of these conclusions for our understanding of Greek representations of the barbarian world and for Greek contact with non-Greeks.

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12

Swanson, Drew. "In Living Color: Early “Impressions” of Slavery and the Limits of Living History." American Historical Review 124, no. 5 (December 1, 2019): 1732–48. http://dx.doi.org/10.1093/ahr/rhz639.

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Abstract In the 1970s, American historical sites began to more thoroughly and critically interpret slavery’s history, with a few institutions employing living history as an interpretive form. At sites like Virginia’s Mount Vernon and Colonial Williamsburg, the hope is that these historical “impressions” will engage audiences with a more authentic or credible representation of racial bondage. An earlier wave of living historical representations of slavery suggest the challenges and hazards of embodied history, however. In the late nineteenth and early twentieth centuries, a significant number of southern sites employed African American interpreters who claimed to have been born into slavery, often on the very sites where they were currently working. Historical attractions used the “authenticity” and “credibility” of these interpreters to advance the narrative of a happy Old South. Historians have noted these performances as part of the sectional reconciliation of the Jim Crow era, but have rarely interpreted them as public history. Although the contemporary living history of slavery has different—and far better—goals than impressions of a century past, this long history of embodied bondage suggests the implicit dangers of interpreting slavery and race through living people.

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13

Dubin, Steven C. "Symbolic Slavery: Black Representations in Popular Culture." Social Problems 34, no. 2 (April 1987): 122–40. http://dx.doi.org/10.1525/sp.1987.34.2.03a00020.

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14

Dubin, Steven C. "Symbolic Slavery: Black Representations in Popular Culture." Social Problems 34, no. 2 (April 1987): 122–40. http://dx.doi.org/10.2307/800711.

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15

Johnson, David. "Representations of Cape Slavery in South African Literature." History Compass 10, no. 8 (August 2012): 549–61. http://dx.doi.org/10.1111/j.1478-0542.2012.00868.x.

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16

Rose, Julia. "Collective Memories and the Changing Representations of American Slavery." Journal of Museum Education 29, no. 2-3 (March 2004): 26–31. http://dx.doi.org/10.1080/10598650.2004.11510506.

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17

Rice, Alan. "Blind Memory: Visual Representations of Slavery 1780-1865 (review)." Callaloo 25, no. 4 (2002): 1278–81. http://dx.doi.org/10.1353/cal.2002.0161.

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18

Wisecup, Kelly. "Panel Introduction: Slavery in the Caribbean—Archives and Representations." Studies in Eighteenth-Century Culture 49, no. 1 (2020): 65–67. http://dx.doi.org/10.1353/sec.2020.0006.

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19

Wales, Anne. "Landscapes of Memory: Media Representations of Slavery and Abolition." International Journal of the Humanities: Annual Review 6, no. 8 (2008): 1–8. http://dx.doi.org/10.18848/1447-9508/cgp/v06i08/42503.

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20

Giovannetti, Jorge L. "Subverting the Master's Narrative: Public Histories of Slavery in Plantation America." International Labor and Working-Class History 76, no. 1 (2009): 105–26. http://dx.doi.org/10.1017/s0147547909990111.

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AbstractThis article examines public representations of slavery on plantation sites devoted to heritage tourism in the Americas. Plantations of various colonial backgrounds are compared in terms of the narratives they present, finding that the history of slavery is largely hidden in Barbados and Puerto Rico, while addressed more explicitly (although still problematically) in the Brazilian and Cuban cases. The article highlights the importance of tour guides and site administrators in the production of histories of slavery and advocates for a more proactive role of historians in the production of public histories of slavery and for more productive and instructive discussions on this thorny topic.

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21

Araujo, Ana Lucia. "Slavery, Royalty, and Racism." Ethnologies 31, no. 2 (March 9, 2010): 131–67. http://dx.doi.org/10.7202/039368ar.

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This paper examines the representations of Africa in Rio de Janeiro’s carnaval. During the second half of the twentieth century, Afro-Brazilian self-assertion movements took inspiration from the African American movement for civil rights. At the same time, public cultural assertion largely relied on recreated connections with Africa, often perceived as an idealized continent. This Africanization, first developed at the religious level, later also became visible in other cultural manifestations such as music, dance, fashion, and carnaval. The analysis of the example of theescolas de samba’s parades held during Rio de Janeiro carnaval since the 1950s demonstrates how the promotion of bonds with “Africa” is part of a reconstruction process in which the South Atlantic becomes a common zone of claims for recognition of multiple identities, in which the legacy of slavery and the slave trade is reconstructed and renewed.

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Altink, Henrice. "Deviant and dangerous: Pro-slavery representations of Jamaican slave women's sexuality, c. 1780–1834." Slavery & Abolition 26, no. 2 (August 2005): 271–88. http://dx.doi.org/10.1080/01440390500176541.

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23

Knapp, Richard F., Jennifer Eichstedt, and Stephen Small. "Representations of Slavery: Race and Ideology in Southern Plantation Museums." Journal of Southern History 70, no. 4 (November 1, 2004): 976. http://dx.doi.org/10.2307/27648639.

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24

Hadley, Craig. "Representations of Slavery: Race and Ideology in Southern Plantation Museums." Public Historian 26, no. 3 (2004): 69–71. http://dx.doi.org/10.1525/tph.2004.26.3.69.

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25

Laursen, Ole Birk. "Caryl Phillips, David Dabydeen and Fred D’Aguiar: Representations of slavery." Journal of Postcolonial Writing 48, no. 4 (September 2012): 449–50. http://dx.doi.org/10.1080/17449855.2011.639950.

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26

Izquierdo Díaz, Jorge Simón. "The Trade in Domestic Servants (Morianer) from Tranquebar for Upper Class Danish Homes in the First Half of the Seventeenth Century." Itinerario 43, no. 02 (August 2019): 194–217. http://dx.doi.org/10.1017/s0165115319000238.

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AbstractThis paper explores the Danish East India Company's slave trade practice in Tranquebar in the first half of the seventeenth century. In particular it focuses on a practice of acquiring black Morianer (Moors) as prestigious servants for aristocratic homes. The court of the Danish king Christian IV was familiar with the exotic inlay of Morians as represented in pictures, theatre, carrousels, and other artistic manifestations of the upper classes of that time. In this sense, I suggest that Hans Hansson Skonning's Geographia historica Orientalis (1641) provides seminal clues about ideology justifying slavery and representations of Africa and Asia in Scandinavian countries before they entered the slave trade.

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27

FERREIRA, CELESTE SILVA. "PENSAR O DITO E O SILENCIADO: Representações da escravidão na historiografia." Outros Tempos: Pesquisa em Foco - História 15, no. 26 (November 24, 2018): 112–25. http://dx.doi.org/10.18817/ot.v15i26.658.

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As transformações historiográficas ocorridas no final do século XX causaram uma reviravolta metodológica na análise da documentação referente a sujeitos escravizados. Correspondências oficiais ou pessoais, inquéritos, processos judiciais, testamentos, inventários, jornais, diários, enfim, todo um conjunto documental passou a ser visto com novos olhares e possibilidades interpretativas a partir do que se convencionou chamar de ”virada linguástica”. Desta feita, este trabalho traz reflexões sobre a escravidão em suas múltiplas representações empreendida pela historiografia brasileira.Palavras-chave: Escravidão. Representação. Historiografia. THINKING THE SPOKEN AND THE SILENCED: Representations of slavery in historiographyAbstract: The historiographical transformations occurred in the late 20th century caused a methodological upheaval in the analysis of the documentation related to enslaved subjects. Official and personal correspondence, surveys, legal proceedings, wills, inventories, newspapers, journals, and finally a whole series of documents began to materialize with new perspectives and possibilities for interpretation of what has been purported as "linguistic turn". This account, this work brings reflections on the slavery in its multiple representations undertaken by Brazilian historiography.Keywords: Slavery. Representation. Historiography. PENSAR LO HABLADO Y LO SILENCIADO: Representaciones de la esclavitud en la historiografáaResumen: Las transformaciones historiográficas ocurridas a finales del siglo XX causaron un cambio metodológico en el análisis de la documentación referente a sujetos esclavizados. Correspondencias oficiales o personales, investigaciones, procesos judiciales, testamentos, inventarios, periódicos, diarios, o sea, todo un conjunto documental pasó a ser visto con nuevas miradas y posibilidades interpretativas a partir de lo que se ha convenido llamar de ”giro lingá¼ástico”. De ese modo, este trabajo trae reflexiones sobre la esclavitud en sus múltiples representaciones emprendida por la historiografáa brasileña.Palabras clave: Esclavitud. Representación. Historiografáa.

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28

GRANT, DAVID. "“Our Nation's Hope Is She”: The Cult of Jessie Fremont in the Republican Campaign Poetry of 1856." Journal of American Studies 42, no. 2 (August 2008): 187–213. http://dx.doi.org/10.1017/s0021875808004659.

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Representations of Jessie Fremont, the wife of the Republican presidential candidate in 1856, had a prominent role in the campaign poetry of that year. The Jessie poems bind the period's cult of domesticity to the party's figurative anti-slavery system. According to these poems, Northerners intent on conciliating the Slave Power were spreading their own sterility, whereas men willing to make a home for Jessie in the White House were reproducing, through their own redemption, a future free West. The code of domesticity thus helped these poems to define collective political action as growing out of the strengths of free labor.

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Van Gent, Jacqueline. "Rethinking savagery: Slavery experiences and the role of emotions in Oldendorp’s mission ethnography." History of the Human Sciences 32, no. 4 (July 22, 2019): 28–42. http://dx.doi.org/10.1177/0952695119843210.

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By the late 18th century, the Moravian mission project had grown into a global enterprise. Moravian missionaries’ personal and emotional engagements with the people they sought to convert impacted not only on their understanding of Christianity, but also caused them to rethink the nature of civilization and humanity in light of their frontier experiences. In this article I discuss the construction of ‘savagery’ in the mission ethnography of C. G. A. Oldendorp (1721–87). Oldendorp’s journey to slave-holding societies in the Danish West Indies, where Moravian missions had been established in the 1730s, and his own experiences of the violence of these societies had such an impact on him that his proto-ethnographic descriptions of all the inhabitants of the Danish West Indies – from slaves to slaveholders – broke with traditional representations of savagery. He suggested two different paths for emotional transformation: one for slaves, and another for slaveholders. His views aligned with those of the later abolitionists, yet he was writing sixty years before those movements first gained public momentum in Great Britain. In many ways, therefore, this early mission ethnography reshaped contemporary understandings of ‘savagery’. I consider how Oldendorp did this in relation to a Moravian theology of the heart and love of Christ, the emerging Scottish Enlightenment philosophy of ‘love of humanity’ and its use in colonial encounters between missionaries and local people, and especially the emotions that were provoked by the extreme violence of the slavery system in this colonial contact zone.

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30

de Souza Sutter, Luana. "Rememorying Slavery: Intergenerational Memory and Trauma in Toni Morrison’s Beloved (1987) and Conceição Evaristo’s Ponciá Vicêncio (2003)." Contemporary Women's Writing 13, no. 3 (November 2019): 321–38. http://dx.doi.org/10.1093/cww/vpaa002.

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Abstract This paper looks at parallels in the articulation of memory and trauma between Toni Morrison’s Beloved and the more recent publication Ponciá Vicêncio, written in 2003 by the Afro-Brazilian writer Conceição Evaristo. It examines the novels’ illustration of slavery trauma and the creative investment of descendants of slaves in re-presenting traumatic family history. With this concern, it proposes a comparative reading of Beloved and Ponciá Vicêncio, focusing, first, on their representations of the embodiment of trauma; second, on their respective concepts of rememory and memory-thoughts – or pensamentos-lembranças; and third, on the descendants’ engagement with the revision of narratives of family past, through the characters Denver and Ponciá.

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31

POLZONETTI, PIERPAOLO. "ORIENTAL TYRANNY IN THE EXTREME WEST: REFLECTIONS ON AMITI E ONTARIO AND LE GARE GENEROSE." Eighteenth Century Music 4, no. 1 (March 2007): 27–53. http://dx.doi.org/10.1017/s1478570607000693.

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AbstractThis is a study of eighteenth-century operatic representations of slavery in America, focusing primarily on two Italian comic works: Ranieri de’ Calzabigi’s libretto for Amiti e Ontario (1772) and its adaptation, Le gare generose, or ‘The Contests in Generosity’ (1786), set by Giovanni Paisiello. Significant changes between the two are interpreted in relation to these works’ original cultural and political contexts, reconstructed through the examination of contemporary dramatic, journalistic and other non-fictional literature. As an operatic theme, in the late eighteenth century, slavery challenges the long established assumption of the westward migration of progress and civilization.

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32

Rhodes, Jane, and Marcus Wood. "Blind Memory: Visual Representations of Slavery in England and America, 1780-1865." Journal of American History 88, no. 3 (December 2001): 1069. http://dx.doi.org/10.2307/2700435.

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33

Boulukos, G. E. "KARINA WILLIAMSON (ed.). Contrary Voices: Representations of West Indian Slavery, 1657-1834." Review of English Studies 62, no. 253 (November 23, 2010): 146–48. http://dx.doi.org/10.1093/res/hgq053.

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34

Amiriheobu, Frank, Victor Ordua, Ekperi Watts, and Ojobah Christian. "A CRITICAL DISCOURSE OF GIRL-CHILD MARRIAGE/SLAVERY IN SELECTED NIGERIAN FILM." International Journal of Innovative Research in Social Sciences & Strategic Management Techniques 8, no. 1 (January 5, 2021): 118–27. http://dx.doi.org/10.48028/iiprds/ijirsssmt.v8.i1.10.

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Until recent past, girl-child slavery/marriage, guided by unscrupulous African culture, has posed as major practice in the Nigerian state in the 21stCentury. This cankerworm, manifesting through early marriage, money marriage, commercial sexual exploitation, domestic servitude, and other forms of abuses on the women folk, weakens women participation in economic, political, religious, and social development, thus, increases the issues of pain, suffering, sickness, and death of the people and underdevelopment to the Nigerian 5state as portrayed in Stephanie Linus Dry. Dry is a 21st century film that interrogates girl-child marriage/slavery, money marriage, discrimination, deprivation and inequality against the women. Amongst the major findings is that girl-child marriage/slavery has provided impetus for dramatic and argumentative representations by critics and dramatist over the years, yet, the menace is highly prevalent in the Nigerian state in the 21st century, mostly in the Northern regions. The study therefore aims at interrogating the cause and effects of girl-child marriage/slavery in the Nigerian state in the 21st century. To achieve this, Radical Feminism Theory and Content Analytical Methodology are used as guide. More so, the study recommends that any culture, tradition, or norm that is responsible that for girl-child marriage/slavery in the Nigerian space should be abolished for equity and development to be ascertained.

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Thiaw, Ibrahima, and Deborah L. Mack. "Atlantic Slavery and the Making of the Modern World: Experiences, Representations, and Legacies." Current Anthropology 61, S22 (October 1, 2020): S145—S158. http://dx.doi.org/10.1086/709830.

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Lawson, Melinda. "Imagining Slavery: Representations of the Peculiar Institution on the Northern Stage, 1776–1860." Journal of the Civil War Era 1, no. 1 (2011): 25–55. http://dx.doi.org/10.1353/cwe.2011.0017.

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Sikainga, Ahmad A. "The Paradox of the Female Slave Body in the Islamic Legal System: The Cases of Morocco and Sudan." Hawwa 9, no. 1-2 (2011): 215–33. http://dx.doi.org/10.1163/156920811x578557.

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AbstractThis chapter is concerned with the way in which Muslim jurisprudence dealt with the body of female slaves in two Muslim societies: Morocco and the Sudan. While the depiction and the representation of the slave body have generated a great deal of debate among scholars working on slavery in the New World, this subject has received little attention amongst both Islamicists and Africanists. The literature on slavery in the American South and in the Caribbean has shown that the depiction of the slave body reveals a great deal about the reality of slavery, the relations of power and control, and the cultural codes that existed within the slave societies. The slave physical appearance and gestures were used to distinguish between the slaves and free and to justify slavery. Throughout the Americas slaves were routinely branded as a form of identification right up to the eighteenth century. Although the body of the slaves from both sexes was subjected to the same depiction, the treatment of female slaves deserves further exploration. As many scholars have argued, slave women suffer the double jeopardy of being both a slave and a woman. Moreover, the body of the female slave in Muslim societies is of particular significance as many of them were used for sexual purposes, as mistresses and concubines. The chapter shows that the reproductive role of female slaves became a major justice issue, particularly in their struggle for freedom.

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KATRAK, KETU H. "‘Stripping Women of Their Wombs’: Active Witnessing of Performances of Violence." Theatre Research International 39, no. 1 (February 10, 2014): 31–46. http://dx.doi.org/10.1017/s0307883313000539.

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This essay creates a theoretical frame interweaving Jill Dolan's concept of ‘finding hope at the theatre’ with Michel Foucault's concepts of ‘biopower’ and ‘biopolitics’ to argue that spectators’ affective responses to performed violence in live theatre include hope and imagining social change. I draw upon my own active witnessing of theatrical performances of two works –Ruinedby Pulitzer Prize-winning African-American Lynn Nottage, andEncounterby the Indian-American Navarasa Dance Theater Company. Along with Dolan and Foucault, I draw upon affect scholarship by James Thompson and Patricia T. Clough, and upon theorist Saidiya V. Hartman's discussion of slavery that makes the human into an abject ‘non-human’. Continuing forms of female enslavement and resistances to domination are evident in the representations of sexual slavery in the two works.

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Sonstegard, Adam. "Artistic Liberty and Slave Imagery: "Mark Twain's Illustrator," E. W. Kemble, Turns to Harriet Beecher Stowe." Nineteenth-Century Literature 63, no. 4 (March 1, 2009): 499–542. http://dx.doi.org/10.1525/ncl.2009.63.4.499.

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A comparison of Edward Windsor Kemble's illustrations for the first edition of Mark Twain's Adventures of Huckleberry Finn (1884––85) and for an 1891 edition of Harriet Beecher Stowe's Uncle Tom's Cabin (1852) shows that Kemble could render enslaved African Americans or impoverished European Americans as delineated individuals or as stereotypical figures, as he catered to audiences that had a stake in seeing these characters as unique personalities or as racialized "types." Marketing Twain's and Stowe's novels for mass audiences, Kemble mediated between literary authors who invest marginalized characters with distinct personalities and empowered, mainstream audiences who were less willing to accept individuality in minority figures. Kemble was not the egregiously racist exception for his time, but a reliable rule for the mainstream American publishing establishment; he typified Gilded Age readers who enjoyed the privileges of purchasing, reading, and illustrating literary representations of marginalized subjects——subjects who clearly did not enjoy such social privileges themselves. When Kemble takes artistic liberties in illustrating literary representations of slavery, then, he demonstrates graphically how Gilded Age readers were taking their own liberties reinterpreting these stories of slaves.

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Castronovo, Russ. "Sexual Purity, White Men, and Slavery: Emerson and the Self-Reliant Body." Prospects 25 (October 2000): 193–227. http://dx.doi.org/10.1017/s0361233300000648.

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As white men surrendered to carnal impulses and lost control of their bodily flows, they became slaves. Such sensational conclusions were standard fare in a 19th-century rhetorical universe where self-reliance as a corporeal principle was also an issue of political gravity. Far from signaling a breakdown of the body's potential to analogize the body politic, the representational slide from Southern bondage to white corporeality is of tremendous national use. The “natural” body – especially in “aberrant” manifestations that violate ethical, hygienic, and democratic codes broadly classed under the dictum of self-reliance – is an enabling construction that allows white men to concentrate on disruptions in their own bodies while overlooking disruption in the body politic. The linguistic inequality that reads the white male's private body as the public's collective body acts in tandem with political inequality by misrepresenting the scope and character of African-American servitude. American liberal reformers participated in a political distortion by talking about the body as though it had the same valence as the body politic. Equipped with a catachrestic sensibility that (mis)understood the citizen's sexuality via national policies on race, a wide range of cultural critics including medical crusaders, abolitionists, educators, and transcendentalists reconceived of the abstract body politic in fairly specific, highly personal, and ultimately privatizing terms. But what happened when that abstract body became culturally particular, when, for instance, the transparency of white males became li bidinally bound to castigated representations of blackness? As an analogy for certain sexual behaviors, slavery plainly suggested the dire consequences of improper corporeal conduct.

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Amundson, Erik, Alptekin Kavi, and Andrea Fairchok. "Shedding light on a dark past: representations of slavery at UK heritage tourism sites." International Journal of Tourism Anthropology 5, no. 3/4 (2016): 254. http://dx.doi.org/10.1504/ijta.2016.081776.

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Fairchok, Andrea, Alptekin Kavi, and Erik Amundson. "Shedding light on a dark past: representations of slavery at UK heritage tourism sites." International Journal of Tourism Anthropology 5, no. 3/4 (2016): 254. http://dx.doi.org/10.1504/ijta.2016.10002649.

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Lowe, Kate. "Visible Lives: Black Gondoliers and Other Black Africans in Renaissance Venice*." Renaissance Quarterly 66, no. 2 (2013): 412–52. http://dx.doi.org/10.1086/671583.

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This article contributes to the study of the early sub-Saharan African diaspora in Europe by analyzing both visual and documentary evidence relating to black gondoliers in Renaissance Venice. Gondolas and gondoliers were iconic features in fifteenth-century Venice, yet most gondoliers were not Venetian. Although black Africans were highly visible in a predominantly white society, naming practices and linguistic usages rendered them virtually invisible in the documentary sources. It is now possible not only to investigate representations of black gondoliers in paintings, but also to identify black gondoliers in the lists of gondoliers’ associations and in criminal records. Slavery was an accepted institution in late medieval Italy, and nearly all black Africans arrived in Venice as slaves, yet usually ended their lives free. Being a gondolier gave a few black Africans a niche occupation that allowed them to manage their transition to freedom, and to integrate successfully into Venetian society.

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Ender, Tommy. "Incorporating the Critical Music Framework: An Autoethnographic Reflection." International Journal of Multicultural Education 23, no. 1 (April 30, 2021): 146. http://dx.doi.org/10.18251/ijme.v23i1.2447.

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I articulate an autoethnographic narrative of using different songs to counter dominant interpretations of gender, class, immigration, slavery, and education in the social studies classroom. Framing it as the Critical Music Framework, the practice of using music addressing social issues and historical representations of women and people of color provided secondary students with reflective, learning opportunities. The resulting conversations illustrate the importance of music not just on the personal, but also the academic aspects of individuals.

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Hadley, Craig. "Representations of Slavery: Race and Ideology in Southern Plantation Museums Jennifer L. Eichstedt Stephen Small." Public Historian 26, no. 3 (July 2004): 69–71. http://dx.doi.org/10.2307/3379453.

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Hale, Lindsay Lauren. "Preto velho: resistance, redemption, and engendered representations of slavery in a Brazilian possession-trance religion." American Ethnologist 24, no. 2 (May 1997): 392–414. http://dx.doi.org/10.1525/ae.1997.24.2.392.

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Buckner, Jocelyn L. "Racism on the Victorian Stage: Representations of Slavery and the Black Character (review)." Theatre History Studies 29, no. 1 (2009): 208–10. http://dx.doi.org/10.1353/ths.2009.0018.

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Broering, Izabela Drozdowska. "Tagebücher und Memoiren deutschsprachiger Immigranten in Brasilien. Zum Selbstbild und zur Wahrnehmung des Anderen." Pandaemonium Germanicum 23, no. 41 (July 14, 2020): 74–94. http://dx.doi.org/10.11606/issn.1982-8837.v23i41p74-94.

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After the abolition of slavery in 1888, the Brazilian economy turned towards cheap workforce, which attracted many Middle European settlers, among them German-speaking settlers and refugees seeking better life conditions. This article verifies the perception of “others” and the self-image (including resignifications of self and acculturation) in some mostly unedited diaries and memoirs of German-speaking immigrants in Brazil in 19th and 20th century. Among other topics, the target group and function of each memoir, its construction, and the omitted and disparate representations of topics and events are analyzed.

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Broering, Izabela Drozdowska. "Tagebücher und Memoiren deutschsprachiger Immigranten in Brasilien. Zum Selbstbild und zur Wahrnehmung des Anderen." Pandaemonium Germanicum 23, no. 41 (July 14, 2020): 74–94. http://dx.doi.org/10.11606/1982-8837234174.

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After the abolition of slavery in 1888, the Brazilian economy turned towards cheap workforce, which attracted many Middle European settlers, among them German-speaking settlers and refugees seeking better life conditions. This article verifies the perception of “others” and the self-image (including resignifications of self and acculturation) in some mostly unedited diaries and memoirs of German-speaking immigrants in Brazil in 19th and 20th century. Among other topics, the target group and function of each memoir, its construction, and the omitted and disparate representations of topics and events are analyzed.

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E. Arnold Modlin Jr. "Tales Told on the Tour: Mythic Representations of Slavery by Docents at North Carolina Plantation Museums." Southeastern Geographer 48, no. 3 (2008): 265–87. http://dx.doi.org/10.1353/sgo.0.0025.

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