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Artykuły w czasopismach na temat „Women slaveholders”

Autor: Grafiati

Data publikacji: 29 lipca 2024

Data aktualizacji: 31 lipca 2025

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1

Vaughn Cross, C. A. "Southern Baptist Slaveholding Women and Mythologizers." Religions 15, no. 9 (2024): 1146. http://dx.doi.org/10.3390/rel15091146.

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Christian slaveholding should not be forgotten or minimized, nor should its mythologies go unchallenged or uncritiqued. This article surveys some of the leading Southern Baptist women slaveholders and mythologizers before and after the U.S. Civil War. It examines sources of SBC hagiography about the Convention foremothers and their persistent apologia for slaveholding. In particular, it discusses how female mythologizers in the antebellum and postbellum eras linked slaveholding, evangelism, and mission identity. It demonstrates how postbellum Southern Baptist women chose to view women slavehol

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DORNAN, INGE. "Masterful Women: Colonial Women Slaveholders in the Urban Low Country." Journal of American Studies 39, no. 3 (2005): 383–402. http://dx.doi.org/10.1017/s0021875805000587.

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When Abraham Minis, merchant and tavern keeper, of Savannah, Georgia sat down to draw up his last will and testament he faced a heart-wrenching dilemma: how would he successfully provide for all of his eight children and also ensure that his beloved wife Abigail would have enough to live out the rest of her days in widowhood in comfort? Three years later, in spring 1757, Abraham died. When his will was read, there were thankfully no surprises for Abigail and their children – Abraham had followed Low Country custom regarding the division of family wealth. He gave his three sons his horses and m

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Keener, Craig S. "African American Readings of Paul." Journal of Pentecostal Theology 32, no. 1 (2023): 5–17. http://dx.doi.org/10.1163/17455251-32010011.

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Abstract Lisa Bowens’s African American Readings of Paul provides a fascinating adventure for all those interested in reception history of Paul and/or the history of the Black Church in the United States. Although also engaging modern scholarship, Bowens allows the historic voices of the Black Church to speak for themselves, thus sometimes challenging paradigms established by earlier scholars working from more limited evidence. When enslaved persons read the Bible, they embraced its liberationist and justice-oriented principles, rescuing Paul from the counterreadings of the slaveholders. Bowen

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Paton, Diana. "MARY WILLIAMSON'S LETTER, OR, SEEING WOMEN AND SISTERS IN THE ARCHIVES OF ATLANTIC SLAVERY." Transactions of the Royal Historical Society 29 (November 1, 2019): 153–79. http://dx.doi.org/10.1017/s0080440119000070.

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ABSTRACT‘I was a few years back a slave on your property of Houton Tower, and as a Brown woman was fancied by a Mr Tumming unto who Mr Thomas James sold me.’ Thus begins Mary Williamson's letter, which for decades sat unexamined in an attic in Scotland until a history student became interested in her family's papers, and showed it to Diana Paton. In this article, Paton uses the letter to reflect on the history and historiography of ‘Brown’ women like Mary Williamson in Jamaica and other Atlantic slave societies. Mary Williamson's letter offers a rare perspective on the sexual encounters betwee

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Harris, Trudier. "Christianity’s Last Stand: Visions of Spirituality in Post-1970 African American Women’s Literature." Religions 11, no. 7 (2020): 369. http://dx.doi.org/10.3390/rel11070369.

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Christianity appealed to writers of African descent from the moment they set foot on New World soil. That attraction, perhaps as a result of the professed mission of slaveholders to “Christianize the heathen African,” held sway in African American letters well into the twentieth century. While African American male writers joined their female counterparts in expressing an attraction to Christianity, black women writers, beginning in the mid-twentieth century, consistently began to express doubts about the assumed altruistic nature of a religion that had been used as justification for enslaving

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Özkoray, Hayri Gökşin. "From Persecution to (Potential) Emancipation." Hawwa 17, no. 2-3 (2019): 257–80. http://dx.doi.org/10.1163/15692086-12341359.

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Abstract This article deals with offences and crimes against female slaves, and those committed by female slaves, in Ottoman Istanbul (sixteenth-seventeeth centuries). Its main sources are imperial legislation and court records of the imperial capital, Istanbul, and its suburbs. Judicial archives remain the chief sources of early modern Ottoman historiography on gender. This contribution tackles slavery’s specificities regarding women, without ignoring the parallels with their male counterparts in the Ottoman Empire. By considering women as both objects and agents of legal violations and acts

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Lima, Henrique Espada. "“Until the Day of His Death”." Radical History Review 2021, no. 139 (2021): 52–74. http://dx.doi.org/10.1215/01636545-8822602.

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Abstract This article examines postmortem inventories and notarial records from Brazilian slaveholders in southern Brazil in the nineteenth century. By discussing selected cases in detail, it investigates the relationship between “precarious masters” (especially the poor and/or disabled, widows without family, and single elderly slaveholding women and men) and their slaves and former slaves to whom they bequeathed, in their testaments and final wills, manumission and property. The article reads these documents as intergenerational contractual arrangements that connected the masters’ expectatio

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Chira, Adriana. "Affective Debts: Manumission by Grace and the Making of Gradual Emancipation Laws in Cuba, 1817–68." Law and History Review 36, no. 1 (2017): 1–33. http://dx.doi.org/10.1017/s0738248017000529.

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Drawing on thirty freedom suits from nineteenth-century eastern Cuba, this article explores how some slaves redefined slaveholders' oral promises of manumissions by grace from philanthropic acts into contracts providing a deferred wage payout. Manumissions by grace tended to reward affective labor (loyalty, affection) and to be granted to domestic slaves. Across Cuba, as in other slave societies of Spanish America, through self-purchase, slaves made sustained efforts to monetize the labor that they did by virtue of their ascribed status. The monetization of affective work stands out amongst su

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Hardesty, Jared Ross. "Disappearing from Abolitionism's Heartland: The Legacy of Slavery and Emancipation in Boston." International Review of Social History 65, S28 (2020): 145–68. http://dx.doi.org/10.1017/s0020859020000176.

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AbstractThis article examines why Boston's slave and free black population consisted of more than 1,500 people in 1750, but by 1790 Boston was home to only 766 people of African descent. This disappearing act, where the town's black population declined by at least fifty per cent between 1763 and 1790, can only be explained by exploring slavery, abolition, and their legacies in Boston. Slaves were vital to the town's economy, filling skilled positions and providing labor for numerous industries. Using the skills acquired to challenge their enslavement, Afro-Bostonians found freedom during the A

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Nil Kamal Chakma. "Self-Making Without Inheritance: Harriet Jacobs’s Incident in the Life of a Slave Girl." Creative Launcher 7, no. 5 (2022): 37–47. http://dx.doi.org/10.53032/tcl.2022.7.5.04.

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The slaves, especially women, are more vulnerable than the men to the oppressive system of slavery. It does not only seize the idea of self from a slave (which constitutes a human being, and slavery seeks support from and utilizes the existing laws by which all the legal rights of the slaves are hijacked) but also it puts them (women) into a constant struggle to negotiate, not just for the construction of their ‘selves’ but for their motherhoods and the right of being called wives of their husbands and so forth. The masters, the white, adopt numerous evil strategies which sabotage the slaves f

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Cespedes, Karina L. "Beyond Freedom's Reach: An Imperfect Centering of Women and Children Caught within Cuba's Long Emancipation and the Afterlife of Slavery." International Labor and Working-Class History 96 (2019): 122–44. http://dx.doi.org/10.1017/s0147547919000231.

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AbstractThis article examines Cuba's long process of gradual emancipation (from 1868–1886) and the continual states of bondage that categorize the afterlife of Cuban slavery. The article addresses deferred freedom, re-enslavement, and maintenance of legal states of bondage in the midst of “freedom.” It contends with the legacy of the casta system, the contradictions within the Moret Law of 1870, which “half-freed” children but not their mothers, and it analyzes the struggle for full emancipation after US occupation, with the thwarted attempt of forming the Partido Independiente de Color to enf

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12

Saillant, John. "Antiguan Methodism and Antislavery Activity: Anne and Elizabeth Hart in the Eighteenth-Century Black Atlantic." Church History 69, no. 1 (2000): 86–115. http://dx.doi.org/10.2307/3170581.

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Around 1790, two young sisters born into a slaveholding free black family began instructing Antiguan slaves in literacy and Christianity. The sisters, Anne (1768–1834) and Elizabeth (1771–1833) Hart, first instructed their father's slaves at Popeshead—he may have hired them out rather than using them on his own crops—then labored among enslaved women and children in Antiguan plantations and in towns and ports like St. John's and English Harbour. Soon the sisters came to write about faith, slavery, and freedom. Anne and Elizabeth Hart were moderate opponents of slavery, not abolitionists but me

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Zacek, Natalie. "Holding the Whip-Hand." Journal of Global Slavery 6, no. 1 (2021): 55–80. http://dx.doi.org/10.1163/2405836x-00601007.

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Abstract This article examines two female slaveholders, one real and one fictional, to explore the relationship between gender and slave management in both history and popular culture. Annie Palmer, the “White Witch of Rose Hall” plantation in Jamaica, although the creation of folklore and journalistic exaggeration, has functioned for a century and a half as a symbol not only of the evils of slavery but of the idea that female slaveholders’ cruelty threatened the system of slavery in a way in which that practiced by males did not. In New Orleans, Delphine Lalaurie, an elite woman renowned for

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O’Toole, Rachel Sarah. "The Bonds of Kinship, the Ties of Freedom in Colonial Peru." Journal of Family History 42, no. 1 (2016): 3–21. http://dx.doi.org/10.1177/0363199016681606.

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By contrasting how families who mobilized African-descent networks gained more autonomy than those who relied on slaveholder patronage, this article explores the interplay between kinship and manumission on the northern Peruvian coast from the mid-seventeenth century into the early eighteenth century. For enslaved and freed people, kinship did not constitute a status, but a series of exchanges that required legal or public recognition and mutual acknowledgment. Manumission was embedded in articulated kinships, or announced relations, as well as in silenced kinships that often occurred because

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Stewart, Roberta. "Seeing Fotis: Slavery and Gender in Apuleius’ Metamorphoses." Classical Antiquity 42, no. 1 (2023): 195–228. http://dx.doi.org/10.1525/ca.2023.42.1.195.

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The portrayal of the enslaved woman Fotis in Apuleius’ Metamorphoses exposes the intersection of gender, sexuality, and slavery. Apuleius’ novel allows a window into interactions beyond the relationship of slaveholder and the enslaved person over whom s/he claimed dominium. Centering Fotis in Apuleius’ narrative shows how a discourse of slavery worked: an enslaved woman is made present as a body that may be sexualized and surrounded with fantasies of sex and violence. The sexual episodes of Lucius and Fotis reveal an aesthetic, facilitated by the system of slavery, of consuming bodies, watchin

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MORGAN, JO-ANN. "Thomas Satterwhite Noble's Mulattos: From Barefoot Madonna to Maggie the Ripper." Journal of American Studies 41, no. 1 (2007): 83–114. http://dx.doi.org/10.1017/s0021875806002763.

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With emancipation a fait accompli by 1865, one might ask why Kentucky-born Thomas Satterwhite Noble (1835–1907), former Confederate soldier, son of a border state slaveholder, began painting slaves then. Noble had known the “peculiar institution” at first hand, albeit from a privileged position within the master class. As a result, his choice to embark upon a career as a painter using historical incidents from slavery makes for an interesting study. Were the paintings a way of atoning for his Confederate culpability, a rebel pounding his sword into a paintbrush to appease the conquering North?

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Datta, Y. "How America Became an Economic Powerhouse on the Backs of African-American Slaves and Native Americans." Journal of Economics and Public Finance 7, no. 5 (2021): p121. http://dx.doi.org/10.22158/jepf.v7n5p121.

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The objective of this paper is to make the case that the United States became an economic super-power in the nineteenth century on the backs of African-American slaves and Native Americans.It was in 1619, when Jamestown colonists bought 20-30 slaves from English pirates. The paper starts with ‘The 1619 Project’ whose objective is to place the consequences of slavery--and the contributions of black Americans--at the very center of the story we tell ourselves about who we are as a nation.Slavery was common in all thirteen colonies, and at-least twelve Presidents owned slaves. The enslaved people

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Barker, Hannah. "The Risk of Birth." Journal of Global Slavery, March 25, 2021, 1–31. http://dx.doi.org/10.1163/2405836x-20212100.

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Abstract Why did fifteenth-century Genoese slaveholders insure the lives of enslaved pregnant women? I argue that their assessment of the risks associated with childbirth reflected their views on the connection between slavery, property, and lineage. Genoese slaveholders saw the reproductive labor of enslaved women as a potential contribution to their lineage as well as their property. Because their children by enslaved women might become their heirs, Genoese slaveholders were inclined to worry about and seek protection against the risk of maternal mortality. In the context of the commercial r

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Hunt‐Kennedy, Stefanie. "‘Had it not been for her’: Gender, Care Labour and Disability in the British Caribbean, 1788–1834." Gender & History, December 3, 2023. http://dx.doi.org/10.1111/1468-0424.12761.

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AbstractThis article explores the intersections between gender, disability and care labour in the slaveholding societies of the British Caribbean from 1788 to 1834. Considered economic burdens by slaveholders, aged and disabled bondswomen were made productive through caring for their enslaved peers, many of whom were themselves temporarily unproductive due to pregnancy, illness, age or impairment. Although slaveowners devalued aged and disabled bondswomen, and assigned them inferior labour positions, in actuality, slaveowners concealed an economic logic: disabled and aged bondspeople were effi

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Lima, Felippe Nildo Oliveira de, and Gustavo Silveira Ribeiro. "Spiral Genealogies in Aline Motta." Bakhtiniana: Revista de Estudos do Discurso 20, no. 3 (2025). https://doi.org/10.1590/2176-4573e66510.

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ABSTRACT This article analyzes processes of activation, performative enactment, and invention of an Afro-diasporic ancestral memory in the book A água é uma máquina do tempo [The Water is a Time Machine] (2022) and in the video Filha Natural [Natural Daughter] (2019), by Aline Motta, a contemporary Brazilian multi-artist. In these pieces of work, the poetic exhumation of victims of the Black Atlantic precedes the ancestralization of the dead relegated to oblivion by the colonial power and its founding racial apparatus that tensions the present. Investigating the traumatic crossings of slavery

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Boesak, Allan A. "The riverbank, the seashore and the wilderness: Miriam, liberation and prophetic witness against empire." HTS Teologiese Studies / Theological Studies 73, no. 4 (2017). http://dx.doi.org/10.4102/hts.v73i4.4547.

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This article examines the manner and method of resistance against patriarchal power and privilege. Two types of power are contrasted. One is the violent, war-like and hierarchical power of an empire, and the other is the faithful resistance of Israel’s prophets. A further distinction is made between violent male power and non-violent female power. It is argued that Miriam was a prophet of the people and her prophetic witness is an example of the power and outcome of non-violent resistance. Her theology explicitly and specifically praises God not as a warrior. Hers is not a muscular, masculine

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Brien, Donna Lee. "Climate Change and the Contemporary Evolution of Foodways." M/C Journal 12, no. 4 (2009). http://dx.doi.org/10.5204/mcj.177.

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Introduction Eating is one of the most quintessential activities of human life. Because of this primacy, eating is, as food anthropologist Sidney Mintz has observed, “not merely a biological activity, but a vibrantly cultural activity as well” (48). This article posits that the current awareness of climate change in the Western world is animating such cultural activity as the Slow Food movement and is, as a result, stimulating what could be seen as an evolutionary change in popular foodways. Moreover, this paper suggests that, in line with modelling provided by the Slow Food example, an increa

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