Concept Of Slavery Research Articles

Human Enslavement: Indonesians' Encounter During Dutch Colonization

This qualitative paper aims to explore slavery and genocide in Indonesia during the Netherlands colonial times from the standpoints of life and human dignity. The slave labour scheme (Rodi) was a violent slave labour system established by the Dutch against local indigenous Indonesians, leading to the deaths of vast numbers of the indigenous population (Pribumi) because of slavery and the Forced Cultivation strategy, all for the benefit of the Dutch economy. A further tactic would be to forcefully transport indigenous Indonesians from one area to another and then from Indonesia to overseas countries, including Suriname, as enslaved people for the Dutch. Many Indonesians died needlessly during such a period. Second, they forced Indonesian natives to work for the Dutch economy, inspired by Meillassoux's concept of slavery as a trading relationship. Third, they forcibly removed Indonesians from the community where they had grown up. As per this article, practiced slavery during the Dutch colonial era resulted in the loss of identity for many Indonesians and the perpetuation of rampant corruption. More research into Dutch slavery, the slave trade, and broader coercive labour and colonial regimes in Indonesia is required to elucidate the interplay and links of domestic and international structures.

Рабовладение в Древней Месопотамии: судьба концепта в позднесоветское время

The concept of slavery in ancient Mesopotamia was one of the most discussed issues in Soviet historiography, as it was recognized as an important component of the Marxist theory of the historical process. During the discussions, the content of the concept has changed, but its essence - the recognition of the significant role of slavery in the relations of production of Mesopotamia - remained unchanged throughout the entire Soviet period and with some reservations in the Postsoviet era. The basic idea of this research is the concept of slavery in Mesopotamia during its development was divided into several related, but practically independent narratives, which were changing under deunification process. The study of specific the deunification process in narratives about slavery in Mesopotamia is the main aim of the research. The study found that in the late Soviet scholarship the deunification manifests itself in several ways: avoid the questions which were posed by the Marxist paradigm or presentation some vague answers, the introduction of new compound terms that reflect the ambiguity, the transitional nature of phenomena (“ancient bounded laborers of slave type”), and minimization of references to the most controversial concepts (“slave-owning formation”). However, these ways were appropriate only to soften the unification narrative, but with the fall of the Soviet regime, this narrative was destroyed, and outside of this, scholars did not have the tools to create a new language of scholarship.

عالمی منشور برائے انسانی حقوق 1948ء کی روشنی میں اسلام کے تصورِ غلامی پر اعتراض کا تحقیقی جائزہ

The history of slavery is very old. In which three types are very famous. Sell a freelance person, making slavery to a person resulting in a loss, and the prisoners arrested in the war were enslaved. Islam eliminated the first two types and the third case as an option left. On December 10th, 1948 UN passed the Universal Declaration of Human Rights, which includes the right to human rights with other rights. Any type of slavery was prohibited. In the light of this universal charter, objections to Islam's concept of slavery began to be raised. What is the validity of the objections in the light of the Universal Declaration of Human Rights 1948 raised against the Islamic concept of slavery? the methodology adopted for this research is to examine the contents of the Universal Declaration of Human Rights from an Islamic point of view. In the same way, a true Islamic, rational and logical examination of the concept of slavery of Islam has been presented. There is also a wise law about slaves in the universal system that Islam has given to the world. Slavery in the name is left, otherwise, all their rights are in no way less than free human beings. In case of any kind of abuse, they could have approached the Islamic court and got justice.

О реальности ограничений как архетипическом содержании психики

The present research considers the concepts of slavery and freedom as mental contents perceived by a human and the society. The essence, interrela-tion and problems of these concepts are revealed through overlapping of the theory of archetypal con-tents with a series of historically significant events. The development of the idea of limitations through-out the history of mankind uncovers the psychic causes of mass actions of people, which are often of a destructive nature. The result of such an analysis makes it possible to rethink the current situation all over the world related to the outbreak of coronavirus disease and the return of significance of the borders between countries, introduction of self-isolation regimes and health protection measures. The scale of people’s actions under current conditions is mas-sive and such actions present a logical consequence of the changes that took place during the last few centuries. Bearing in mind such a historical relation-ship allows to reconsider the existing situation, as well as outline a new vector for the development of humanity.

Marcus Braun and “White Slavery”

Abstract When the history of American abolitionist legislation is assessed—if it gets any consideration at all—the 1910 White Slave Act is often regarded as a flawed overreaction to a largely imagined, or at least exaggerated, problem. However, the law, usually known as the Mann Act, has arguably influenced US trafficking policy more than any other single law since the 13th Amendment. This article examines the career, ambitions and misfortunes of one of the leading figures behind the Act, the immigration investigator Marcus Braun, to show how the concept of slavery was manipulated. It also shows how the problem of trafficking evolved over the opening years of the twentieth century and how the legacy of the Mann Act has continued to affect American attitudes toward sex and morality and their ties to slavery ever since.

Моральный идеал свободы: рабство и наемный труд в античности

This paper discusses the relation of the concepts of slavery and wage labor in classical antiquity. The authors emphasize the dependence of this relation on the conception of a free citizen with the moral ideal of freedom at its center. The article attempts to provide a new explanation of the essence of classical slavery, which takes into account the ethical attitudes of ancient society. As the main thesis, it has been proved that according to the moral ideal of a free person in antiquity, hired labor was more despised than slavery.

Placing Plato in the history of liberty

ABSTRACTThis paper explores and reevaluates the place of Plato in the history of liberty. In the first half, reevaluating the view that he invents a concept of ‘positive liberty’ in the Republic, I argue for two claims: (1) that he does not do so, insofar as this is not the way that virtuous psychological self-mastery in the Republic is understood, and (2) that the Republic works primarily with the inverse concept of slavery, relying on entrenched Greek ideas about the badness of the status of being a slave and the actions and dispositions associated with it. Turning in the second half to seek Platonic innovation not in the domain of ‘positive liberty’ but in reflection on liberty as a political value, understood as the liberty of action of citizens within the laws, I argue for two further claims: (3) that as such a political value, liberty is limited and reshaped in both the Republic and the Laws to be compatible with obedience to rule / willingness to be ruled, ideally willing obedience; and (4) that for this limited and reshaped value to be secured, such obedience must be manifested not only in regard to a constitution’s laws, but also to the magistrates who hold office within it.

Subjection without Servitude: The Imperial Protectorate in Renaissance Political Thought.

This article excavates some of the classical foundations of early modern European thinking about empire. It shows that Renaissance humanists drew from Roman sources a conceptual apparatus with which they described the Florentine Republic's subjection of neighboring peoples in terms that avoided the idea of slavery. Of particular importance to the humanists' ideological project was their exploitation of the Roman concept of patronage. The article concludes with an account of the radical reappraisal that this patronal vision of empire underwent in Machiavelli's theory of the imperial republic, a theory with the concept of slavery at its heart.

A constitucionalização simbólica da Emenda Constitucional Nº 81/2014 e a vida nua do trabalhador escravo no Brasil

A Emenda Constitucional nº 81/2014 determinou a expropriação de bens oriundos da exploração do trabalho escravo. No entanto, tal alteração é compreendida como uma norma de eficácia contida, que depende de regulação infraconstitucional. Houve, assim, transferência da solução para outro momento, caracterizando-se um ato de constitucionalização simbólica como fórmula de compromisso dilatório. Paralelamente, no mesmo momento histórico em que se discute no parlamento brasileiro fórmulas para redução do alcance do conceito de escravidão, o Brasil é instado internacionalmente a aprimorar os seus mecanismos de combate à escravidão. Este artigo, utilizando-se do aporte teórico da biopolítica do filósofo Giorgio Agamben, defende que a constitucionalização simbólica é uma ferramenta do poder soberano, no exercício de suas táticas de controle e manutenção de poder sobre a vida. Desse modo, seria mantida a estrutura da sociedade brasileira baseada em um controle biopolítico de exclusão-inclusão do sujeito vivente – no caso, o trabalhador escravo –, consolidando, assim, a vida nua na sociedade contemporânea.

‘Bound Coolies’ and Other Indentured Workers in the Caribbean: Implications for debates about human trafficking and modern slavery

Under systems of indenture in the Caribbean, Europeans such as Irish, Scots and Portuguese, as well as Asians, primarily Indians, Chinese and Indonesians, were recruited, often under false pretences, and transported to the ‘New World’, where they were bound to an employer and the plantation in a state of ‘interlocking incarceration’. Indentureship not only preceded, co-existed with, and survived slavery in the Caribbean, but was distinct in law and in practice from slavery. This article argues that the conditions of Caribbean indenture can be seen to be much more analogous to those represented in contemporary discussions about human trafficking and ‘modern slavery’ than those of slavery. Caribbean histories of indenture, it is proposed, can provide more appropriate conceptual tools for thinking about unfree labour today—whether state or privately sponsored—than the concept of slavery, given the parallels between this past migrant labour system in the Caribbean and those we witness and identify today as ‘modern slavery’ or human trafficking. This article thus urges a move away from the conflation of slavery and human trafficking with all forced, bonded and migrant labour, as is commonly the case, and for greater attention for historical evidence.

Facets of Freedom: Social Death and Karmic Rebirth in Amitav Ghosh’s Sea of Poppies

This paper argues that Amitav Ghosh’s Sea of Poppies highlights the transcultural continuities between indenture in the Indian Ocean and the Atlantic slave trade, while simultaneously foregrounding the specificities of servitude in the Indian Ocean World. To do so, it demonstrates the remarkable relevance of Orlando Patterson’s concept of slavery as “social death” to the Indian experience of crossing of the “Black Water,” one that has traditionally been articulated through the cultural trope of death. However, rather than a simple reconfirmation of indentured labour as social death, Ghosh’s novel offers a nuanced, counter-balancing correlative to social death: karmic rebirth as narrative event and metaphoric idiom. By using the double-level of meaning offered by symbolism and allegory, Ghosh is able to sensitively balance exploitation and oppression on the one hand (the “outward” or objective reality of social death) and resistance and agency on the other (the “inward reality” of karmic rebirth). In this sense, his novel is ultimately a reaffirmation of Patterson’s Hegelian insight that slavery is not antithetical to freedom, but is the pre-condition for its emergence.

Segurando brasas: “pensamento mítico” sobre a infância de ventre livre de uma rainha negra no Rio Grande do Sul

Resumo: O artigo analisa uma lenda sobre uma criança nascida de ventre livre, Maria Tereza Joaquina, assim como a repercussão daquela história nas gerações subsequentes. Já adulta, ela foi rainha Jinga, nas décadas de 1950, 1960 e 1970, do maçambique de Osório, folguedo popular afrocatólico do litoral do Rio Grande do Sul. Será enfocada a interação entre “pensamento mítico”, memória e história. Segundo o relato da própria rainha, ela havia segurado brasas em sua infância a fim de ajudar o senhor de sua mãe a acender cigarros de palheiro. Confronto a versão por ela narrada ao jornalista, folclorista e antropólogo Norton Corrêa em 1980 com relatos similares de seus netos durante a década de 2010. Estudo seus papéis nas concepções de escravidão e liberdade e seu impacto na identidade familiar.

Policing Sexuality: The Mann Act and the Making of the fbi

POLICING SEXUALITY: The Mann Act and the Making of the FBI. By Jessica R. Pliley. Cambridge, MA: Harvard University Press. 2014.Jessica R. Pliley has written an excellent account of the relationship between the Federal Bureau of Investigation and the Mann Act, charged with enforcement of cases involving transportation of women across state lines for prostitution or immoral purposes. This book will interest all concerned with changing gender roles, the growth of state institutions, law enforcement, criminality, and surveillance.Pliley skillfully weaves a number of thematic strands throughout her fascinating account: the institutional growth and development of the BOI/FBI; the centrality of the Mann Act to the Bureau's development; the changing interpretations of the Mann Act, especially its other immoral purpose clause; the racialized nature of slavery; and the issue of sex worker agency. Her use of research materials, including more than 1,000 case files from 1910 to 1941, is deft and detailed, demonstrating how a good researcher can dig narrow and deep.Pliley conclusively demonstrates that Mann Act violations lay at the root of pre- World War II Bureau activities. Established in 1908, the BOI became the FBI in 1935. Its original jurisdiction had nothing to do with sexuality. Interestingly, most Mann Act cases resulted from private citizens' complaints.The Mann Act's predecessor, the Page Act (1875), forbade the entry of Chinese women for the purposes of prostitution; the Chinese Exclusion Act followed seven years later. Prostitution was perceived as a problem that evil foreigners foisted on innocent Americans, first as the Yellow Peril, and then as the Jewish Peril. Even before the Mann Act, the concept of slavery had racist overtones. Victims were perceived as innocent white women; women of color were literally and figuratively the Pale. Nefarious foreigners controlled the trade, seduced innocent white girls, or were prostitutes themselves, doubling as spreaders of venereal disease.The Mann Act's catchall other immoral purpose clause allowed the Bureau to go beyond commercial prostitution to cross-border sexual activities without any financial nexus and enabled enforcement of gender norms. The Mann Act enshrined the sexual double standard as it criminalized female sexuality while not treating men-except in the cases of African-American males-in a similar manner.Throughout, Pliley notes how those involved in the fight against prostitution consistently denied prostitutes agency; they were portrayed as enslaved, seduced, victimized, and as never willingly entering sex work. …

Enslaved by one's body? Gender, citizenship and the ‘wrong body’ narrative

This paper uses the concepts of slavery, citizenship, the body and political subjectivity to interrogate how gendered bodies are produced, regulated and normalised. It explores the ‘wrong body’ claim within transsexual narratives to analyse how we can be enslaved by/to our body. The coercive force of embodied existence is demonstrated by examining how gender norms act on us through our bodies, thus identifying the body as a major conduit of power. It argues that the ‘wrong body’ claim must be understood as a discursive construction that is rendered possible by established gender norms and practices, which place heavy restrictions on the available actions of individuals. These norms and practices are linked to the normalising processes of becoming an acceptable citizen. It is argued that the enslaving effects of embodiment can be mitigated through constructing alternative narratives of gender based upon performativity and fluidity. Such alternative gender narratives are used to contest and disrupt the meaning of the acceptable citizen, thus opening up new claims for citizenship and new forms of embodied subjectivity. These narratives are then used to critique the medical community's understanding and treatment of transsexuality, which is itself a site of coercion and normalisation.

Slavery Beyond History: Contemporary Concepts of Slavery and Slave Redemption in Ganta (Gamo) of Southern Ethiopia

Slavery was officially abolished in Ethiopia by Emperor Haile Sellassie in 1942. Despite the abolitionary law slaves and their descendants have continually been marginalized in the country (especially in the peripheral parts of southwestern Ethiopia) from the time the law passed until today. In the Gamo community of southern Ethiopia, descendants of former slaves carry the identity of their ancestors and as the result they are often harshly excluded. Today, not only are they considered impure, but their perceived impurity is believed to be contagious; communicable to non-slave descendants during rites of passage. In order to escape the severe discrimination, slave descendants change their identity by redeeming themselves through indigenous ritual mechanism called wozzo ritual. However, the wozzo ritual builds the economy of former slave masters and ritual experts while leaving redeemed slave descendants economically damaged. This study is both diachronic and synchronic; it looks at the history of slavery, contemporary perspectives and practices of slavery and slave redemption in Ganta (Gamo) society of southern Ethiopia.

The Irony of Law

John Finnis says that central cases of the concepts of social theory (such as the concept of law) fully instantiate values. Yet the instances of some such concepts (such as the concepts of slavery, of tyranny, and of murder) do not instantiate any value. I propose (and this is consistent with Finnis’s insight) that the central cases of such concepts fully instantiate certain ills. The central case of a concept essential to social theory may excel in some good or in some ill, or in neither, or in both. What about law? The central cases of a legal system, or of a law, do indeed involve goods that Finnis ascribes to them; the central cases also involve certain ills. That is the irony of law. Law secures essential goods for a community, and it incurs certain ills that are necessarily involved in its specific techniques for securing those goods. The irony is not just a theoretical tension; it works itself into a tension, which I try to explain, over a legal system’s regulation of the validity of its own particular legal norms.

Who Speaks for Margaret Garner?

Reviewed by: Who Speaks for Margaret Garner? LaVie T. Leasure (bio) Reinhardt, Mark. Who Speaks for Margaret Garner? Minneapolis: U of Minnesota P, 2010. As Class of 1956 Professor of American civilization in the Department of Political Science at Williams College, Mark Reinhardt has quite comprehensively detailed the events of the life of one of America’s most elusive citizens—Margaret Garner. Reinhardt’s attempt at presenting the drama of Garner and her family is commendable and effective. Who Speaks for Margaret Garner? is an apropos question as current-day readers have very little knowledge of the woman who so “brutally” killed her three year-old daughter, Mary, in a determined effort to prevent the return of her daughter to white slave masters. The question is somewhat rhetorical because of the slants of history and media surrounding the trial during the mid-nineteenth century. Rhetorical in that Reinhardt’s compilation of narrative, newspaper articles, interviews, public documents, sermons, and the like, as comprehensive as it is, can not reveal the entire truth of the implications of slavery, the life of Margaret Garner after the trial, nor knowledge of the other Garner children and their whereabouts and outcomes. Can anyone truly speak for Margaret Garner today? Can a spokesperson for Garner emerge with an accurate and unambiguous depiction of Margaret Garner and the act which jeopardized her very life? Reinhardt’s collection is signature in that it houses the very best of resources available regarding Margaret Garner and the court case that ensued as a result of her traumatic decision/impulse to kill her daughter. The collection attempts to historically report/speak for the Garner family and its plight. Reinhardt accurately purports, “The sources in this volume tell us much about contending understanding of slavery and freedom, race and gender, party and region, law and politics at a critical moment in American history” (xi). While Reinhardt does not appear to interpret the story of Garner, he does include in the collection various perspectives and emotional appeals from the media and personal interviews which speak to the brutality of slavery and the ongoing scars left on the bodies of not just individuals, but also on the body of a race of people who endured the dehumanizing injustices of slavery and racism: the human race. He has given readers access to the circumstances, voices, perceptions, prejudices, and compassion of Margaret Garner’s contemporaries. Quite frankly, this volume can effectively serve as a primer on the politics of the antebellum South, racism in America, the “flight-or-fight” syndrome, the female body as literature, the logistics of the “slave” family unit, and on and on and on. There is no question why Toni Morrison found the story compelling enough to base the entire premise of the novel Beloved on the powerful life of [End Page 541] Margaret Garner. As a fiction writer with the innate ability to make her fictional plots feel, sound, and move with such authentic realness, Morrison brought the life of Garner to a contemporary audience. This introduction to Garner, via the character of Sethe, allows readers to almost immerse themselves into the mind of Garner as she willingly risked imprisonment and possible death. It is here where Reinhardt and Morrison merge, for both of these capable and talented writers have attempted to speak for Margaret Garner and to expose, if not criticize, the horrors of slavery and its impact on the human spirit. Who Speaks for Margaret Garner? escorts readers through the chronological events of the apprehension of the Garner family, the court trial, the return of the Garners to slavery, the press battles, and other related events and literature that appeared as a result of the heinous (This word is italicized for the purpose of focusing on the impact of the connotation of words and their influence on the belief systems of readers. Some peers and contemporaries of Margaret Garner question whether the act was as heinous as it was desperate.) act committed by Margaret Garner. The impetus for her escape to Ohio was the monstrous institution of slavery. The concept of slavery must clearly be understood in order to fathom the need for Margaret Garner to have a...

The Daemon behind the Curtain: William Edwards and the Theatre of Liberty

In 1824 the Cape's Collector of Customs was accused of corrupt practices in the distribution of Prize Slaves. A key player in bringing the charges was a notary calling himself William Edwards, later exposed as an escaped convict from New South Wales. Edwards was arrested for libel, and the colony's first independent newspaper was suppressed for reporting his trial. Much of the established historiography on this incident has treated Edwards as a maverick troublemaker, a bit player in the main drama of establishing ‘the liberty of the press’ in South Africa. This article uses previously neglected sources to argue that the Edwards case was in fact bound up in popular conceptions of slavery, British identity and governance. In order to extricate himself, Edwards took on the performative role of a ‘patriot’ (as he put it) defending British abolition and attacking a corrupt alliance with local Dutch notables. His strategy was designed to tap into networks and agendas that spread well beyond the colony and (for Edwards's purposes) it almost worked. For the historian, it illuminates both the fractured nature of British national and personal identity and the importance of situating these debates in a global context.

Child Slaves at Work in Roman Antiquity

Making use of literary, legal, epigraphical and papyrological sources, this article aims at offering a comprehensive survey of instances of labour carried out by child slaves in Roman times. The evidence offered by archaeology, osteology and iconography is also taken into account. The child slaves’ jobs and tasks are categorized and the various cases are commented upon. In the end, it turns out that the subject is not only revelatory with regard to the living conditions of young slaves and concepts of slavery, but also the everyday reality of children and Roman concepts of childhood in general

Modern‐Day Child Slavery1

Child slavery is a contemporary global problem existing since ancient times. The concept of slavery and practices similar to it are defined in a range of international instruments. Children are particularly vulnerable to slavery‐like practices, and their special plight is addressed by the UN Convention on the Rights of the Child (CRC–in particular Art 32 on the right to be protected from economic exploitation) and the ILO Worst Forms of Child Labour Convention, 1999 (No. 182). Furthermore, the Palermo Protocol on human trafficking (of 2000) provides important tools to help shape legislative policy against another form of slavery, namely the trafficking of adults and children.