John Woolman

2021 ◽  
Keyword(s):  
North Carolina ◽  
Indigenous People ◽  
Indigenous Peoples ◽  
Slave Trade ◽  
Social Issues ◽  
Colonial America ◽  
Theological Reflection ◽  
African Slave ◽  
Plantation Slavery ◽  
The Right

John Woolman (b. 1720–d. 1772), a Quaker shopkeeper, tailor, and farmer from West Jersey, traveled extensively throughout colonial America as an itinerant minister and produced writings on the most important social problems of the era. Woolman was part of a group of ministers working for increased discipline and broad reform among Friends. He cared deeply about the right conduct and purity of Quaker meetings for worship, and these concerns informed his social thought, as did his various livelihoods. His experience selling goods from his store and the produce of his farm made him increasingly aware of how the transatlantic economy depended on enslaved labor, and in his early twenties he began to think seriously about enslavement as an evil with which Quakers needed to reckon. Witnessing plantation slavery on a journey to Virginia and North Carolina in 1746 reinforced Woolman’s concerns and inspired his first antislavery essay, Some Considerations on the Keeping of Negroes (1754). Woolman began composing a journal recounting his life for the moral and spiritual edification of Friends in 1756, during the violence of the Seven Years’ War. This imperial conflict radicalized many Quakers in colonial America, as Friends took a firmer stance against war, helped to negotiate on behalf of Indigenous people, and approved stricter measures against coreligionists who practiced enslavement. This trend can be seen in Woolman’s second antislavery essay, Considerations on Keeping Negroes . . . Part Second (1762), in which he took a stronger position against enslavement by focusing on the violence of the African slave trade. In the last decade of his life, Woolman would write about a growing range of social issues. His 1763 journey to the Native settlement of Wyalusing to visit the Munsee leader Papunhank made clear to him the plight of Indigenous peoples dispossessed from their land. As Woolman focused less on the business of storekeeping and more on farming, he also wrote against the oppression of tenant laborers by wealthy landowners. His last essay published during his lifetime, Considerations on the True Harmony of Mankind (1770), is a theological reflection on social ills of wealth. Woolman died while traveling in ministry among Quakers in England, and his journal was published posthumously as part of The Works of John Woolman (1774). No other colonial American writer wrote with such clarity and theological conviction about the injustices of the transatlantic economy and the need for reforms to address them.

scholarly journals SEGURIDAD Y JUSTICIA BAJO ACOSO EN TIEMPOS DE VIOLENCIA NEOLIBERAL: las respuestas de la policía comunitaria de guerrero

2013 ◽  
Vol 7 (2) ◽  
pp. 11 ◽  
Author(s):  
Maria Teresa Sierra
Keyword(s):  
Indigenous People ◽  
Indigenous Peoples ◽  
The State ◽  
Community Police ◽  
El Sistema ◽  
The Right ◽  
Key Aspects ◽  
Relationship Of ◽  
The Relationship ◽  
The Eu

La policía comunitaria es una institución de los pueblos indígenas de Guerrero conocida por su capacidad para enfrentar a la delincuencia y generar alternativas de paz social., através de un sistema de justicia y seguridad autónomo. En los últimos años, sin embargo, el sistema comunitario enfrenta el acoso de actores diversos vinculados al incremento de la violencia y la inseguridad que se vive en el país y especialmente en el estado de Guerrero; dicha situación está impactando a la institucionalidad comunitaria, obligando a su redefinición. En este trabajo destaco aspectos centrales de dicha conflictividad así como las respuestas que han dado los comunitarios para hacer frente a las tareas de justicia y seguridad en el marco de nuevos contextos marcados por el despojo neoliberal y la impunidad de actores estatales y no estatales. En este proceso se actualiza la relación de la policía comunitaria con el Estado revelando el peso de la ambigüedad legal y los juegos del poder así como los usos contra-hegemónicos del derecho para disputar la justicia. ---SEGURANÇA E JUSTIÇA SOB ACOSSO EM TEMPOS DE VIOLÊNCIA NEOLIBERAL: respostas do policiamento comunitário de GuerreroO policiamento comunitário é uma instituição dos Povos Indígenas do Guerrero conhecidos por sua capacidade de lidar com o crime e gerar paz social de forma alternativa, usando um sistema próprio de justiça e segurança. Nos últimos anos, no entanto, o sistema da UE enfrenta assédio de várias autoridades envolvidas no aumento da violência e da insegurança que reina no país e, especialmente, no estado de Guerrero; essa situação está afetando as instituições comunitárias, forçando a sua redefinição. Neste artigo, destaco os principais aspectos do conflito e as respostas que têm a comunidade para lidar com as tarefas da justiça e da segurança no contexto dos novos contextos marcados por pilhagem neoliberal e a impunidade de atores estatais e não estatais. Neste processo, a relação de policiamento comunitário com o estado é atualizada, revelando o peso da ambiguidade e dos jogos de poder legais, além de usos contra-hegemônicos do direito de disputar a justiça.Palavras-chave: violência neoliberal; Guerrero; comunidades indígenas---SECURITY AND JUSTICE UNDER HARASSMENT IN TIMES OF NEOLIBERAL VIOLENCE: responses of the Community Police of GuerreroThe community police is an institution of the Indigenous Peoples of Guerrero known for its ability to deal with crime and generate alternatives for social peace, using a system of justice and self security. In recent years, however, the EU system faces harassment from various people responsible for the increase of violence and insecurity within the country and especially in the state in Guerrero; this situation is impacting instituitions in the community, forcing their redefinition. In this paper I highlight key aspects of the conflict and the community's responses to deal with the tasks of justice and security in new contexts marked by neoliberal plunder and impunity of the state (as well as non state figures). In this process, the relationship of the community police with the state is updated revealing the weight of legal ambiguity and power plays, as well as counter-hegemonic use of the right to dispute justice.key words: neoliberal vilence; Guerrero; indigenous people.

scholarly journals Protecting expressions of Folklore within the Right to Culture in Africa

2017 ◽  
Vol 13 (4) ◽  
pp. 48
Author(s):  
Enyinna Sodienye Nwauche
Keyword(s):  
Human Rights ◽  
United Nations ◽  
Indigenous People ◽  
Indigenous Peoples ◽  
Customary Law ◽  
Cultural Rights ◽  
Substantive Content ◽  
Human Rights Regime ◽  
United Nations Declaration ◽  
The Right

This paper explores the protection of expressions of folklore within the right to culture in Africa by considering three issues, which are the increased understanding of the right to culture in national constitutions and the recognition that customary law is a manifestation of the right to culture; an expanded understanding of the substantive content of the article 15(1) of the International Covenant for Economic, Social and Cultural Rights as part of the right to culture; and the recognition of the rights of indigenous peoples marked significantly by the 2007 United Nations Declaration of the Rights of Indigenous People. The paper demonstrates how a human rights regime may assist in overcoming some of the deficiencies in the national protection of expressions of folklore in Africa.

Part II Group Identity, Self-Determination, and Relations with States, Ch.9 Free, Prior, and Informed Consent in the UNDRIP: Articles 10, 19, 29(2), and 32(2)

2018 ◽  
Author(s):  
Barelli Mauro
Keyword(s):  
Informed Consent ◽  
Indigenous People ◽  
Indigenous Peoples ◽  
Group Identity ◽  
Good Faith ◽  
Self Determination ◽  
Fundamental Aspect ◽  
Cultural Group ◽  
Effective Protection ◽  
The Right

This chapter addresses the norm of free, prior, and informed consent (FPIC) found in Articles 10, 19, 29(2), and 32(2). The rights to participation and consultation are crucial to guarantee the effective protection of the rights and interests of any ethno-cultural group, and represent a fundamental aspect of modern democratic societies. Accordingly, FPIC reinforces significantly the provisions of the Declaration dealing with participatory rights, and specifically those concerning the right of indigenous peoples to be consulted with regard to matters affecting them. At a minimum, FPIC requires that the relevant consultations should not be a mere formality, but, rather, should be conducted in good faith and with the objective of finding a common agreement. However, FPIC may also be understood in a more radical manner, namely one requesting that certain measures or projects should not be implemented in the absence of the consent of the indigenous people concerned.

Recognition of the Ainu as an Indigenous People in Japan: Legal Implications for their Right to Traditional Salmon Fishing

2021 ◽  
pp. 1-21
Author(s):  
Kamrul Hossain
Keyword(s):  
Cultural Identity ◽  
Indigenous People ◽  
Indigenous Peoples ◽  
Coastal Communities ◽  
International Treaty ◽  
Legal Standards ◽  
Legal Implications ◽  
Ethnic And Cultural Identity ◽  
The Right ◽  
Traditional Fishing

Abstract The Japanese government legally recognized the Ainu as an Indigenous People in 2019. While the legislation is a step forward, it does not provide the Ainu with concrete rights applicable to Indigenous Peoples as those rights are set out in international legal standards, articulated in several human rights instruments and authoritative statements issued by both United Nations organs and the international treaty monitoring bodies. The most common issue concerning Indigenous Peoples’ rights is the practice of traditional livelihoods linked to their lands and resources. Particularly for coastal communities, traditional fishing has been recognized as an important livelihood for sustaining the people’s culture and their ethnic and cultural identity. This article explores the traditional fishing right of the Ainu, which has recently become a point of conflict given that existing local regulations jeopardize the right. The article critically examines the compatibility of the provisions of the conflicting local and national regulations.

The Slave(ry) Trade and the Development of Capitalism in the United States: The Textile Industry in New England

1990 ◽  
Vol 14 (3) ◽  
pp. 373-414 ◽  
Author(s):  
Ronald Bailey
Keyword(s):  
United States ◽  
New England ◽  
Rhode Island ◽  
Textile Industry ◽  
Slave Trade ◽  
Colonial America ◽  
The United States ◽  
African Slave ◽  
Triangular Trade

The significance of the slave trade and slavery-related commerce—what I will call the slave(ry) trade—in contributing to the development of colonial America and the United States has been a persistent theme in the work of Afro-American scholars. Two scholars in particular should be cited in this regard. W. E. B. DuBois (1896: 27) pointed out that slave labor was not widely utilized because the climate and geography of New England precluded the extensive development of agriculture: “The significance of New England in the African slave-trade does not therefore lie in the fact that she early discountenanced the system of slavery and stopped importation; but rather in the fact that her citizens, being the traders of the New World, early took part in the carrying slave trade and furnished slaves to the other colonies.” DuBois’s account of the role of Massachusetts and of Rhode Island, which later became “the clearing house for the slave trade of other colonies,” was similar to what was popularized as the “triangular trade” thesis.

International law and indigenous peoples

1995 ◽  
Vol 3 (1) ◽  
pp. 47-76 ◽  
Author(s):  
Stephan Marquardt
Keyword(s):  
International Law ◽  
Indigenous People ◽  
Indigenous Peoples ◽  
Legal Status ◽  
Positive Answer ◽  
Self Determination ◽  
New Developments ◽  
Recent Developments ◽  
The Right

AbstractIndigenous people- international law - self-determination. In recent years, indigenous people have become increasingly active at the international level. Recent developments, in particular the drafting of a UN declaration on the rights of indigenous peoples, indicate that new rules of international law may be emerging from this process. The new developments raise the question of the legal status of indigenous peoples. This question has essentially two elements: whether indigenous peoples may claim sovereign rights and whether the right to self-determination of peoples is applicable to them. A number of arguments suggest that a positive answer may be given to these two questions. An important aspect in this context is that indigenous peoples should be distinguished from minorities.

scholarly journals Indigenous Peoples, Poverty and the Role of Social Workers

2019 ◽  
Vol 4 (1) ◽  
pp. 11-19
Author(s):  
Suradi Suradi ◽  
Soni Akmad Nulhaqim ◽  
Nandang Mulyana ◽  
Edi Suharto
Keyword(s):  
Indigenous People ◽  
Indigenous Peoples ◽  
Legal Protection ◽  
Well Being ◽  
Cultural Economic ◽  
The Social ◽  
Women And Children ◽  
United Nations Declaration ◽  
The Right

Indigenous peoples were placed as second-class citizens, that have fallen behind in all aspects of life than any other citizen. In fact, indigenous people in any country has gained international legal protection through 'the United Nations Declaration the Right of Indigenous People' since 2007. In the entity, within the indigenous peoples, including women and children. The form of response to the declaration, each country develop policies in the form of regulation and followed by action programs targeting indigenous peoples. It has been over 10 years of the declaration proclaimed, but the indigenous peoples still face a lot of problems in the social, cultural, economic, political, legal, land and natural resources; not even the women and their children. This situation requires the presence of a social work profession, in which the role of professional help to acquire rights, improve the quality of life and well-being of indigenous peoples. Keywords: indigenous peoples, poverty, social worker.

scholarly journals Pentecostalismo e Periferia – Expropriação, Evangelização e Tradição Étnica

2015 ◽  
Vol 9 (13) ◽  
pp. 169
Author(s):  
Lusival Barcellos E Eliane Farias
Keyword(s):  
Data Collection ◽  
Qualitative Methods ◽  
Indigenous People ◽  
Indigenous Peoples ◽  
Participant Observation ◽  
Modern Times ◽  
Search Result ◽  
Beliefs And Values ◽  
The Right ◽  
The Universe

Como nos séculos passados, os povos indígenas continuam resistindo para sobreviver em meio a uma sociedade preconceituosa que nega o direito de ser diferente. O presente trabalho versa sobre os indígenas Tabajara da Paraíba, expropriados do seu território, no litoral sul paraibano. Nos tempos hodiernos vivem num processo de etnogênese, reivindicando seus direitos e reelaborando suas tradições. A problemática do estudo se refere aos Tabajara fiéis à doutrina Protestante, que convivem com uma nova realidade: a de exteriorizar seus sinais diacríticos ou sua religiosidade Pentecostal. O estudo está fundamentado nos autores: Barcellos e Farias (2012; 2014), Mendonça (1989), Wright (2004), dentre outros. Utilizou-se da metodologia qualitativa para adentrar no universo de significados, crenças e valores desses indígenas. Foi usado na coleta de dados a observação participante e entrevistas abertas. O resultado da pesquisa revela as transformações ocorridas na vida desses indígenas, convertidos às denominações religiosas pentecostais após a diáspora ocorrida no século XIX. As in past centuries, indigenous peoples continue to resist to survive amid a prejudiced society that denies the right to be different. This paper deals with the ParaíbaTabajara Indians, dispossessed of their territory in the south coast of Paraiba. In modern times they live in ethnogenesis process, claiming their rights and reworking their traditions. The study of the problem relates to Tabajara faithful to Protestant doctrine, living with a new reality: to externalize their diacritics or his Pentecostal religion. The study is based on the authors: Barcellos and Farias (2012; 2014), Mendonça (1989), Wright (2004), among others. We used qualitative methods to enter the universe of meanings, beliefs and values ​​of these indigenous. It was used in data collection participant observation and open interviews. The search result shows the changes occurring in the lives of indigenous people converted to Pentecostal denominations after the diaspora occurred in the nineteenth century.

Restoration Legacies

2020 ◽  
pp. 129-151
Author(s):  
Laura J. Rosenthal
Keyword(s):  
Eighteenth Century ◽  
Slave Trade ◽  
John Dryden ◽  
African Slave ◽  
Plantation Slavery ◽  
The Impact

This chapter looks at William Congreve's enormously popular but now unfamiliar play The Mourning Bride (1697) alongside Aphra Behn's play about an Indian queen, The Widow Ranter, and her heroic novella about an enslaved African prince, Oroonoko. The Mourning Bride has become almost invisible in scholarship, but it remained one of the most frequently performed tragedies throughout the eighteenth century and consolidated Congreve's reputation as a serious artist. This tragedy persists mostly through the misquotation “Hell hath no fury like a woman scorned”. The discussion focuses on Zara, a powerful African queen reduced to captivity and humiliated by her European lover for whom she betrays her nation. Zara echoes the powerful Indian queens created by John Dryden. Dryden's Mesoamerican plays first appeared at the beginning of England's entry into the African slave trade in the form of a royal monopoly; The Mourning Bride appeared in the midst of a pamphlet war over the fate of the Royal African Company generated by the threat to its monopoly when its governor, James II, fled the country. While The Mourning Bride does not depict plantation slavery or the slave trade itself, it nevertheless registers the impact of trafficking in African bodies. Congreve's Zara evokes the exotic queens of the Restoration, but is a more complicated figure who demands respect for her dignity and empathy over her abuse. As the chapter suggests, Zara moved audiences not just as a “woman scorned,” but as an African who has been deracinated and enslaved.

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