Female Slaves Research Articles

From ethnobotany to emancipation: Slaves, plant knowledge, and gardens on eighteenth-century Isle de France.

This essay examines the relationship between slavery and plant knowledge for cultivational activities and medicinal purposes on Isle de France (Mauritius) in the second half of the eighteenth century. It builds on recent scholarship to argue for the significance of slaves in the acquisition of plant material and related knowledge in pharmaceutical, acclimatization, and private gardens on the French colonial island. I highlight the degree to which French colonial officials relied on slaves' ethnobotanical knowledge but neglected to include such information in their published works. Rather than seeking to explore the status of such knowledge within European frameworks of natural history as an endpoint of knowledge production, this essay calls upon us to think about the plant knowledge that slaves possessed for its practical implementations in the local island context. Both female and male slaves' plant-based knowledge enriched - even initiated - practices of cultivation and preparation techniques of plants for nourishment and medicinal uses. Here, cultivational knowledge and skills determined a slave's hierarchical rank. As the case of the slave gardener Rama and his family reveals, plant knowledge sometimes offered slaves opportunities for social mobility and, even though on extremely rare occasions, enabled them to become legally free.

Female Slaves and Transgression in Medieval Cairo and Damascus

The article will focus on qualities attributed to several female slaves involved in activities labeled criminal or transgressive as depicted in narrative chronicles of the Mamluk period (1250–1517 C.E.). Contemporary narrative authors often attributed a degree of impropriety—and enhanced offensiveness—to transgressions allegedly committed by women, in addition to the generalized concept of ‘social harm’ applicable to acts by either gender: crossing normative boundaries of ‘proper’ decorum specific to women (such as adoption of ‘immodest’ dress, overt self-assertion in the public sphere, or undisguised contradiction of decisions by males). The essay will consider whether narrative authors signaled their sense of violated gendered space through their terminological choices, selection of descriptive detail, or adoption of stylistic devices peculiar to these incidents. That they resorted to these indirect, covert, devices to signal aberrant behavior more often than explicitly denouncing it emerges as a noticeable trend to be considered. Implication rather than condemnation appeared as a more subtle, and possibly effective, means of highlighting departure from behavioral norms.

Cosmetics in use: a pharmacological review

Cosmetics" really comes from its utilization in Ancient Rome. They were commonly delivered by female slaves known as "cosmetae," which is the place "cosmetics" originated from. Cosmetics are utilized to upgrade appearance. Makeup has been around for a long time. The primary known individuals who utilized cosmetics to upgrade their beauty were the Egyptians. Makeup those days was simply basic eye shading or some material for the body. Presently a-days makeup assumes an imperative job for the two men and women. In developmental brain science, social challenge of appearance reinforces women's wants for perfect beauty. As indicated by "The Origin of Species", people have developed to exchange qualities to future ages through sexual determination that respects the body state of perfect beauty as astounding richness. Also, since women's beauty has as of late been viewed as an upper hand to make social power, a body that satisfies the social guidelines of a culture could accomplish restricted social assets. It's hard to believe, but it’s true, even men have turned out to be more beauty cognizant and are worried about their looks. Cosmetics can be delivered in the natural and hypoallergenic structure to fulfill the needs of clients. Makeup is utilized as a beauty help to help develop the self-esteem and certainty of a person. The significance of cosmetics has expanded the same number of individuals need to remain youthful and alluring. Cosmetics are promptly accessible today as creams, lipstick, scents, eye shadows, nail shines, hair showers and so forth. Different cosmetics like face powder offer gleam to the skin subsequent to applying the base cream. At that point we have lipsticks, which are connected by numerous women all things considered. They are produced using wax and cocoa butter in the ideal sum. Cosmetics like creams, gels, and colognes are utilized consistently by the two women and men. Creams go about as a chemical for the face as a rule. All the more as of late enemy of maturing creams have been made which can hold more youthful looking skin for a long time. The best cleansing specialists are cleansing cream, cleanser and water. Cosmetic creams fill in as skin sustenance for hard, dry and dry skin. It fundamentally greases up, diminishes and expels undesirable earth from the skin. Some famous fat creams that are utilized incorporate Vaseline and Lanolin. Dry creams are utilized in the assembling of cleanser and gelatin which is utilized as a base for the skin. Hair care has turned out to be one of the quickest creating markets in the beauty business. Numerous young fellows swing to oils and gels to keep up and style their hair. Items like hair gels, oils, and moisturizers have been acquainted in the market with assistance ensure hair fall and dandruff. A few callings, similar to the entertainment biz industry, center on the significance of the external appearance. Numerous identities and craftsmen have used makeup to beat the brutal lights and the glare of camera flashes. They know the significance of their looks and keep up them by utilizing an assortment of cosmetics. Their appearance is their most profitable resource and they accept each undertaking to show up as the fans need them to show up. Late research has demonstrated that makeup helps in assurance from destructive beams of the sun. Numerous beauty items producers have used the necessities of individuals to shield themselves and their skin from the beams of the sun. This is an extraordinary achievement on the grounds that prior make up and sun assurance could not mix together. Today Cosmetics help to upgrade our appearance and make us feel increasingly certain. With more cosmetics available today than any other time in recent memory, it ends up clear to us that they assume an extraordinary job in our regular daily existence (Figure 1).

Violence and Personhood in Ancient Israel and Comparative Contexts by T. M. Lemos

Reviewed by: Violence and Personhood in Ancient Israel and Comparative Contexts by T. M. Lemos Eric A. Seibert t. m. lemos, Violence and Personhood in Ancient Israel and Comparative Contexts (Oxford: Oxford University Press, 2017). Pp. xiv + 225. $80. In this very timely and revealing study, Lemos explores the relationship between personhood and violence in the ancient Near East generally, and in ancient Israel specifically. L. attempts "to establish that in very many cases personhood and violence were closely connected in this region," and she considers "the most important nuances and implications of this connection" (p. 24). The book consists of six chapters, with the first and last serving as introduction and conclusion. The intervening chapters explore the main concerns of the book with respect to four specific groups of individuals: foreigners, women, slaves, and children. Her work fills a gap in biblical scholarship, which has paid little attention to the concept of personhood and even less to the intersection of personhood and violence (p. 4). In the introduction, L. discusses her methodology, defines key terms (personhood and violence), and provides an overview of the book. She describes her approach as one that will consider a diverse array of ancient sources—textual and otherwise—synchronically. This is done with an eye toward determining "who was considered a person" in ancient Israel (p. 15; emphasis original). This has significant relevance for conversations today about who counts as a person, and L. explores contemporary examples related to this in the final chapter. In chaps. 2–5, L. explores the extent to which foreigners, women, slaves, and children were considered persons in ancient Israel. L. convincingly demonstrates that personhood [End Page 318] in the ancient world was not fixed or static, but rather "fleeting, mutable, and subject to erasure" (p. 172). While foreigners, women, and slaves were all granted a degree of personhood, if they were "transgressive," their personhood could be diminished by dominant individuals (typically men) who used violence to subordinate them. Lemos further argues that this violence often took the form of animalizing those being subordinated by actions such as mutilating or mangling their bodies, leaving them unburied, or removing their skin. Some readers may not be fully convinced by all the connections L. makes between violence and animality in this regard. Did people in the ancient Near East view human sacrifice as a form of animalization as L. suggests (pp. 54, 148)? Would people have regarded the Levite's carved-up concubine as a form of butchering, like the kind of thing one does with an animal (p. 81)? Perhaps. It is difficult to know for sure. That notwithstanding, L. draws on numerous sources that make these connections strikingly clear (e.g., curses against transgressors of treaties, royal bravado about slaying both animals and enemies), demonstrating that her general point is surely valid. Of the four categories of people considered, foreign slaves and children fare most poorly. With regard to personhood, L. believes the status of foreign slaves "is possibly the lowliest of any social group in biblical sources" (p. 130). Yet with children, it was even worse. Practices such as child sacrifice, selling children as slaves, and cannibalism lead her to conclude "that children, and young children in particular, were not accorded the privileges and protections of personhood in ancient Israel" (p. 168). They were, in other words, non-persons. At various points, L. challenges and overturns some well-entrenched assumptions in biblical scholarship. Perhaps most notable in this regard is the oft-made assertion that women were viewed as property in the ancient world. L. finds no evidence for this. Instead, she argues that "it was patterns of domination and subordination that governed relations between husbands and wives and fathers and daughters" (p. 68). L. also forcefully critiques those who argue that slavery was not really all that bad in the ancient world. She takes to task those who cherry-pick certain verses that seem to evince a more benevolent attitude toward slaves while at the same time ignoring, or minimizing, those that clearly demonstrate the extreme vulnerability of those enslaved such as female slaves, who were constantly at risk of "sexual exploitation" (p. 125). This is a...

Genealogies of Sympathy: Reclaiming the Maternal in Frederick Douglass's Narrative and Toni Morrison's Beloved

This essay seeks to reappraise the long-standing claim that Douglass's 1845 autobiography presents enslaved women predominantly as victims. Building on the analysis of Douglass's Narrative, I examine Toni Morrison's Beloved and emphasize the debt of trauma theory to antebellum conventions of sympathy. The paper aligns two texts that have traditionally been read in diametrically opposed ways from feminist perspectives. Specifically, I argue that Douglass's Narrative places the acquisition of literacy, often considered the slaves' proof of humanity, in domestic and maternal settings. In this context, the text portrays female slaves as salvific figures. In the second part, I suggest that Morrison's Beloved, similar to its antebellum predecessor, carves out domestic and maternal spaces for reading the inscriptions of past suffering on the characters' bodies. In resorting to and reshaping tropes of reading and women's victimization in Douglass's 1845 Narrative, Beloved performs its own act of intertextual sympathy.

Southern Splendor: Saving Architectural Treasures of the Old South by Marc R. Matrana, Robin S. Lattimore, and Michael W. Kitchens

Reviewed by: Southern Splendor: Saving Architectural Treasures of the Old South by Marc R. Matrana, Robin S. Lattimore, and Michael W. Kitchens Bethany Jay Southern Splendor: Saving Architectural Treasures of the Old South. By Marc R. Matrana, Robin S. Lattimore, and Michael W. Kitchens. ( Jackson: University Press of Mississippi, 2018. Pp. xii, 391. $40.00, ISBN 978-1-4968-1100-4.) Southern Splendor: Saving Architectural Treasures of the Old South surveys an impressive number of plantation museums and venues from nine states and details the various ways that they have been restored. These homes range from famous sites such as Monticello to lesser known homes. Organized by state, the book provides stand-alone narratives that discuss the history of each house and its owners, each site's architectural details, and the methods used to preserve and restore each home. The authors' knowledge of architecture and passion for preservation are evident in these short narratives. Readers looking for these details and lovely photographs will not be disappointed. The authors' focus, as the title suggests, is solely on the preservation of the homes of the region's elite, and they ably meet their goal to "celebrate restoration and preservation success stories" (p. 368). The book details public and private restorations and provides insight into the talented craftsmen and dedicated individuals at the heart of each initiative. The authors excel in discussing each home's architectural details, the circumstances that have affected each site's physical condition, and the time and expense that has gone into restoring and maintaining these homes. While the authors' focus is on preservation, their depictions of the antebellum and Civil War era history of each house distract from Southern Splendor's otherwise thoughtful narrative. Though the authors acknowledge that these homes can contribute to "a more balanced view of the region's history," the book does not reflect current scholarship on either the role of enslaved labor in funding, building, and maintaining these homes or the lives of individual enslaved people within these shared spaces (p. 7). When taken as a whole, the historical narratives reflect an earlier vision of an idyllic Old South and an uncritical depiction of slavery. Many of the house narratives, for example, render slavery virtually invisible, only discussing the growing enslaved population as evidence of antebellum wealth. In a section on Homestead House in York County, South Carolina, the authors remark that after the Civil War, "the halcyon days were over" (p. 263). The authors also write that Laura plantation's owner "bought thirty teenage female slaves from New Orleans and brought them to the plantation to have them impregnated. Within a few years, her breeding program resulted in what she called her 'crop of children'" (p. 29). This framing of sexual assault as an example of successful plantation management demonstrates how the narrative would benefit from attention to current slavery studies. Southern Splendor would better reflect contemporary scholarship and preservation initiatives if the authors had discussed the efforts to restore [End Page 752] enslaved spaces and to interpret enslaved lives alongside those of the elite. Preservationists are scrambling to save the region's remaining slave cabins, which were integral parts of the plantation landscapes at the heart of this book. Many museums also have incorporated discussions of slavery into their interpretations, but, with few exceptions, the authors do not discuss this practice. The discussion of Monticello's architecture, for example, excludes the attached dependencies and the museum's painstaking recreation of Mulberry Row, where enslaved people labored to support the plantation. Discussion of the Thomas Jefferson Foundation's extensive research into and interpretation of the lives of enslaved individuals is also absent. The authors' expertise in preservation and architecture is evident in this beautifully designed book. But their focus only on elite lives and spaces puts Southern Splendor behind the current scholarship of the era and neglects the work of those who are trying to preserve and interpret a more inclusive history. Bethany Jay Salem State University Copyright © 2019 The Southern Historical Association

Engaging English Speaking Facebook Users in an Anti-ISIS Awareness Campaign

This article reports on The International Center for Study of Violent Extremism (ICSVE’s) small-scale Facebook ad awareness campaigns ran between December 7, 2017 and December 31, 2017 in the United States, UK, Canada, and Australia. Two ICSVE-produced videos were used, namely The Promises of ad-Dawlah to Women, featuring the testimony of a Belgian female ISIS defector, and Today is the Female Slave Market in ad-Dawlah, featuring a Syrian male ISIS defector who witnessed the sexual enslavement of women by ISIS. The purpose of the campaign was to reach as many English-speaking individuals in U.S., UK, Canada, and Australia to drive engagement with the ICSVE-produced videos as well raise awareness about the dangers of joining or considering joining a violent extremist group like ISIS. The ad generated a reach of over 1 million and almost 604K video views. In addition to important engagement and awareness metrics, the qualitative impact analysis of generated comments was promising in terms of initiating important discussions on the dangers emanating from violent extremist groups like ISIS.

Sati Custom in Nepal: A Historical Perspective

Sati custom was a widow-burning custom prevalent in Hindu community in Indian sub-continent. This custom refers to a woman who burns herself willingly on the funeral pyre of her husband. The rationale behind the origin of sati custom was that a husband needed all the worldly belongings like wives also after his death. According to another notion, the fighting tribes of earlier times were proud of their women, thus they did not like to leave women astray after the death of their husbands, rather they preferred to kill them. So, they originated sati custom. The custom of sati was originally confined to royal families and to some high ranking noble families. We find the references of sati custom in many ancient literatures. In the age of 4th and 5th centuries B.C., the custom of sati was prevalent, which is confirmed by the writings of the Greek writers. In the history of Nepal, the Changu pillar inscription of 464 A.D. mentions about the custom of sati. This custom was more prevalent in later age where we find that there were one to thirty-three women in number were forced to become sati. Among them, there were wives, concubines and female slaves also. Right from the beginning, we see that the custom of sati, was not necessary. It was considered as a social evil. In India, due to the efforts of social reformers, the custom of sati was stopped in 1829 A.D. In Nepal, the first attemptin this end was made by Jang Bahadur Rana. In the period of Prime Minister Bir Shamsher (1885-1901 A.D.) the law about this was amended. Finally, Prime Minister Chandra Shamsher, on his 58th birthday, 8th July, 1920 A.D., enforced a legislation abolishing the longstanding horrible custom of sati. In this way, the custom of sati ended in Nepal.

A Journey to Ancient Sumer: The Reconstruction of the Past in Jennifer J. Garrity’s Historical Children’s Novel Secret of the Scribe

Bu makale, Jennifer J. Garrity'nin Secret of The Scribe (2008) isimli çocuk romanının, Antik Sümer uygarlığını ve çok tanrılı Sümer dinini kurgusal düzlemde klişileştirerek, çocuk okurların Sümer tarihi ve kültürüne eleştirel bir bakış geliştirebilme ihtimalini yok ettiğini ileri sürmektedir. Garrity'nin, romanın tarihi ana karakteri olarak köle bir genç kadın seçmesi ve ona bireycilik ve piyasa etiği gibi çağdaş nitelikler vermesi, ait olduğu zamana uymayan, oldukça modern bir birey portresi çizmektedir. Okur, bir yandan Sümerlerin gelişmiş kolektif din anlayışına eleştirel gözle bakıp bunu kendi kaderini tayin etme ve kişisel özerkliğine bir tehdit olarak algılarken, diğer yandan Sümerleri kapitalist pazar toplumunun izlerini taşıyan ilk uygarlık olması nedeniyle takdir eder. Bu şekilde, tarih kullanımı, günümüze ait norm ve değerlerin düzenlenip sürdürülmesi ve meşrulaştırılması ve bu sayede de geleceğin teminat altına alınmasını açısından güvenli bir alan yaratılabildiği müddetçe metne dahil olur.

Bind Us Apart: How Enlightened Americans Invented Racial Segregation by Nicholas Guyatt

Reviewed by: Bind Us Apart: How Enlightened Americans Invented Racial Segregation by Nicholas Guyatt Douglas R. Egerton Nicholas Guyatt. Bind Us Apart: How Enlightened Americans Invented Racial Segregation. New York: Basic Books, 2016. 403 pp. $29.95. Most Americans associate racial segregation with the Jim Crow South or with the antebellum urban North. Either way, the presumption holds that these were policies imposed by conservative and often reactionary politicians bent on upholding the prevailing racial order and rolling back Reconstruction-era reforms. In this smart and creative volume, British historian and Cambridge University lecturer Nicholas Guyatt argues instead that from the Revolutionary years through the Civil War, white liberals and reformers advanced notions of racial apartheid as a solution for their nation's woes. Baffled by the question of what to do with the early republic's large number of slaves or with the indigenous peoples just west of America's growing cities, progressives, Guyatt suggests, embraced racial separation as the answer, from Thomas Jefferson's advocacy of removal in his Notes on the State of Virginia to Abraham Lincoln's longtime support for African American colonization in Liberia. Guyatt begins by returning to a familiar question, and usually one investigated by Jefferson scholars. Having announced that the United States was a revolutionary nation, and one based on equality and consent of the governed, how might policy makers square such egalitarian pronouncements with the fact that the nation was twenty percent black or that nonwhites inhabited lands coveted by white settlers? One initial answer, and indeed one often repeated in these pages, was for the country to move toward colorblind equality by engaging in interracial relationships. President Jefferson, who, of course, practiced this policy with his enslaved sister-in-law, Sally Hemings, once assured a delegation of Mohicans and Delawares that "You will mix with us by marriage" (144). Jefferson's hopes that white men might incorporate native women into Euro-American society by marriage has been analyzed by scholars at least since Bernard Sheehan in the 1970s. But Guyatt demonstrates how frequently these proposals were advanced by important politicians; among them was William Crawford of Georgia, a onetime secretary of war, and James Monroe's secretary of the treasury. Crawford's advocacy of the strategy was made so frequently that it was discussed in a British tract entitled Colonial Policy, and was briefly endorsed by the editor of the Virginia Argus. When theory was put into practice, however, especially when the genders were reversed and the husband was an Indian, even New England reformers were aghast. While attending Connecticut's Cornwall School, an academy designed to educate those natives who embraced the tenets of "civilization," Elias Boudinot, a mixed-race Cherokee, fell in love with a local girl whose family had ties to the school. After their engagement became public, a mob that included the fiancée's brother torched the academy. Without abandoning their agenda of forced assimilation, white reformers increasingly began to argue that Native Americans had only once choice: relocate West, where the process of cultural adaptation could continue, or remain in the East and face extinction. The flip side of this ideological coin was the deportation of black Americans to West Africa. Here too, proposals for colonization were preceded by discussions of [End Page 147] racial mixing. Jefferson's French acquaintance, the Marquis of Chastellux, writing in Mathew Carey's Columbian Magazine, remarked that as the "well-established commerce" between white masters and female slaves was so common in Virginia, it should actually be encouraged by the government so as to give rise "to a race of mulattoes, which would produce another of Quarterons, and so on until the colour should be totally effaced" (130–31). Not surprisingly, Jefferson declined to shed further light on a practice that every planter's wife knew existed. The result, Guyatt observes, was that antislavery activists increasingly turned to colonization as the most plausible solution. Guyatt's lengthy discussion of the colonization movement becomes the heart of Bind Us Apart, and he does a superb job of pulling together the various strands of this often-misunderstood crusade. Having briefly toyed with the idea, William Lloyd Garrison broke with the...

Freedom in the Night: Antebellum Slave Life After Dark

The movement of slaves during the night is not an area that seems to have generated much conversation among scholars. The main narrative that slaves fall into is that of the brutality and oppression they endured in the South. While that narrative is important to reconstruct, the movements and actions of slaves after their work hours is just as crucial to our understanding. Looking at slave choices during the night can speak to what male and female slaves wanted for themselves as well as their families. Stephanie Camp and Deborah White both speak at great lengths in their books of the slave’s nights, especially those of female slaves. Larry Hudson’s book, To Have and To Hold, focuses on the nuclear slave family and included descriptions of their activities during the hours of darkness. The topic of slavery brings about many questions, but observing slave movements occurring at night may answer some of those questions. What roles did men take on during the night? What were the responsibilities of women after work hours? Did night play a significant role in slaves attempting or successfully running away? What was the reaction of white Southerners to slave mobility during the dark and did this mobility threaten daytime work? What were the sleeping conditions of slaves? In the antebellum South, nighttime offered slaves more than sleep. Night for slaves allowed them greater freedom such as white men experienced during the day. A sense of freedom existed for slaves, both male and female, during the hours of darkness: freedom not just from exhaustive hours of labor, but the freedom of choice in how to spend their time without the watchful eye of overseers.

Eleuthera and Brat Horin : Another look at Babatha’s Ketubba, P.Yadin 10

P.Yadin 10, written between ad 124 and 128 in Aramaic, is the only Jewish ketubba to have survived from the Graeco-Roman period. It is all but identical to its ancient and modern counterparts, with the exception of the repetition in it of the puzzling phrase ‘as fitting the sustenance of a free woman’ (ןירוח-תרב התנא), following the husband’s obligation to support his wife upon receipt of the dowry. The phrase, never attested either before or after in the history of the ketubba , is irreconcilable with the absence of any evidence for the existence of a difference between the marital rights of the female slave and the free woman. It is suggested that it may echo the Greek γυνὴ γαμετή in contemporary Greek marriage contracts, which once meant ‘legally free to marry’.

Chorus of the Female Slaves Inscribed in Their Bodies: Grace Nichols’s i is a long memoried woman

Chorus of the Female Slaves Inscribed in Their Bodies: Grace Nichols’s i is a long memoried woman

AMERICAN ENSLAVEMENT AS SEEN IN NARRATIVE OF THE LIFE OF FREDERICK DOUGLAS & IN THE INTERESTING NARRATIVE OF THE LIFE OF OLAUDAH EQUIAO

Mimetic approach is used in this study to reveal the practice of slavery depicted in two novels "narrative of the Life of Frederick Douglas" and "The Interesting Narrative of the life of Olaudah Equiao". The findings show that novels have common ground that is the practice of the slavery of blacks Africans by the whites in America. In some aspects, the slaveholders treated their slave inhumanly, savagely, and brutally. The slaves were really treated like animals in the ways of providing them food, shelter. clothes, and dispensation of rest. They were forbiden to learn of how to write and read. They were forced to work hard without having enough rest. However, when they got wage, they had to give it to their masters. Female slaves were whipped and tortured savagely, and their children were tortured to death. These are the examples of the brutality of the slaveholders.Key words: slavery, slaveholders, slaves, inhumanity, discrimination, and oppression

«В свободной России не должно быть прежней женщины-рабы», или О чем писали отечественные женские журналы в 1917 г.

«В свободной России не должно быть прежней женщины-рабы», или О чем писали отечественные женские журналы в 1917 г.

Mothering slaves, labor, and the persistence of slavery in Northeast Brazil: a non-plantation view from the hinterlands of Ceará, 1813–1884

ABSTRACTThis article examines the female slave experience and its links with reproduction for women of African descent living in the interior of the Brazilian Northeastern province of Ceará during the nineteenth century. It demonstrates that the institution of slavery in rural Ceará took advantage of both the productive and reproductive labor of enslaved women. Far from being employed only as household servants, female slaves also labored in the various economic activities, including cash-crop and subsistence agriculture, of the small-scale slaveholding units that characterized the hinterlands. Moreover, enslaved women performed the childbearing and childrearing labor that was largely responsible for the persistence of the slave population at the provincial level. This article also shows that slaveholding in rural Ceará, as in other creole societies of the Americas, disrupted the ties between enslaved mothers and their children and dismissed the mother–child relationship that was central to reproduce slavery in the first place.

Bind Us Apart: How Enlightened Americans Invented Racial Segregation

Nicholas Guyatt's argument in Bind Us Apart is at once simple and far-reaching: the principle of racial separation was originally devised not by enemies of equality after Reconstruction, but rather by friends of equality decades earlier as a means of limiting the practical consequences of egalitarianism. In elegant prose Guyatt traces the justifications for separation in abolitionist literature as well as in texts associated with the nation's management of Indian affairs. In both cases, he shows that early interest in complete integration of nonwhite populations into the political community ultimately gave way to strategies of exclusion. Guyatt's narrative toggles between accounts of slaves and those of native peoples, sometimes to successfully draw incisive parallels (for example, he notes that William Lloyd Garrison saw similarities in the plight of both populations and opposed removal for both), but occasionally in ways that are disruptive to the explication of central arguments. Guyatt does a wonderful job exploring what separation meant for liberals. To some, colonization presented the cleanest solution to the problem of a diversifying polity. Resettlement of slaves or Indians in new lands might ease the tension between constitutional principles and actual experience. Once out of mind, nonwhites would no longer threaten the ideal of self-governing equals. For others, who expected nonwhites to live among white Americans and be taught the ways of self-governance, proequality arguments could be accompanied by sharp denunciations of intermarriage, interbreeding, or other forms of social interaction. Presumably, a major goal of retreating to separationist rhetoric was to blunt a parade of horribles that opponents claimed might be unleashed by slavery's demise. More radical reform proposals, such as one that would have forcibly transported freed female slaves to northern states to promote race mixing, merely heightened fears that emancipation would destroy white civilization.

"흑인노예의 주인 살해와 대항폭력 1855년 노예 실리아 사건을 중심으로"

"흑인노예의 주인 살해와 대항폭력 1855년 노예 실리아 사건을 중심으로"

Between two Beneditos: enslaved wet-nurses amid slavery’s decline in southeast Brazil

ABSTRACTThis article discusses a series of questions related to the presence of enslaved women, female slaves working toward contractual or bequeathed freedom, and freedwomen in the domestic sphere in the final years of slavery in Brazil, with an initial emphasis on the contradictions between medical and sanitarian discourses that promoted a new, bourgeois vision of the home and the continued existence of the master-slave relationship and tutelary relations derived therefrom in the most intimate spaces of wealthy households in the cities and towns of the country’s coffee-growing southeast. The article also seeks to reconstruct the perspective of these captive and servant-class women at the moment of slavery’s extinction, thus providing a new perspective on the latter process by noting how the abolition of slavery was conditioned by the gendering of household work. A reconstruction of the life of Ambrosina, a slave woman rented out by her owner to serve another family as a wet nurse, then accused of murder after the death of her young charge, is the means by which these contributions are made.

Hidden Truth in the Body of Euclia: Page duBois’ Torture and Truth and Acts of Andrew

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.