Northern European reformations. Transnational perspectives. Edited by James E. Kelly, Henning Laugerud and Salvador Ryan. Pp. xviii + 420 incl. 13 colour and black-and-white figs. Cham: Palgrave Macmillan, 2020. €113.49. 978 3 030 54457 7

2021 ◽  
Vol 72 (4) ◽  
pp. 885-888
Author(s):  
Margit Thofner
Author(s):  
Stefan Brink

“Thraldom,” the old Scandinavian word for slavery, is an elusive phenomenon characterized by different conditions of dependencies and with fluid transitions between being free and unfree; a person could be at once socially respected but still unfree; you could voluntarily go into slavery; you could be sentenced to time-limited slavery for a criminal offense; you could give away your child to become a slave; but you could also buy yourself out of slavery. Hence, slavery was not a black-and-white social phenomenon. You could be a chattel thrall, living in the barn with the cows, or a legally unfree steward, living on and running the king’s estate. In this study all conceivable source materials are analyzed, such as archaeology, runic inscriptions, Icelandic sagas, early law, place names, personal names, and not least etymological and semantic analyses of the terminology of slaves. Slavery was widespread all over Europe during the early Middle Ages, and it seems the Scandinavians became major players in the northern European slave trade. However, the hypothesis is that the Scandinavian Vikings were not particularly interested in taking slaves to Scandinavia; instead their “business model” seems to have been to raid, abduct, and then sell off captured people at major slave markets. Their quest was not people, but silver. Scandinavian slavery eventually was abandoned, a process that is very obscure, and seems to have disappeared in society in the beginning of the fourteenth century.


Religions ◽  
2021 ◽  
Vol 12 (9) ◽  
pp. 712
Author(s):  
Justin Michael Reed

In this essay, I consider how the racial politics of Ridley Scott’s whitewashing of ancient Egypt in Exodus: Gods and Kings intersects with the Hamitic Hypothesis, a racial theory that asserts Black people’s inherent inferiority to other races and that civilization is the unique possession of the White race. First, I outline the historical development of the Hamitic Hypothesis. Then, I highlight instances in which some of the most respected White intellectuals from the late-seventeenth through the mid-twentieth century deploy the hypothesis in assertions that the ancient Egyptians were a race of dark-skinned Caucasians. By focusing on this detail, I demonstrate that prominent White scholars’ arguments in favor of their racial kinship with ancient Egyptians were frequently burdened with the insecure admission that these ancient Egyptian Caucasians sometimes resembled Negroes in certain respects—most frequently noted being skin color. In the concluding section of this essay, I use Scott’s film to point out that the success of the Hamitic Hypothesis in its racial discourse has transformed a racial perception of the ancient Egyptian from a dark-skinned Caucasian into a White person with appearance akin to Northern European White people.


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