scholarly journals مسيرة انتشار الإسلام في غرب أفريقيا

2021 ◽  
Vol 8 (2) ◽  
Author(s):  
شبو جعفر خلف الله محمد
Keyword(s):  
Slave Trade ◽  
Western Africa ◽  
Colonial Policy ◽  
The People ◽  
European Colonization ◽  
Research Studies

مسيرة انتشار الإسلام في غرب أفريقيا The research studies the long journey of the spread of Islam in western Africa and the problems that faced its peaceful penetration in it .These problems were relating mainly to the ways and means adopted in spreading Islam. They were the strong links that tied Africans to their environment and the deeply rooted traditions. The research detects the movement of spreading Islam since its commencement in the Vth century until the advent of the European colonization in the century describing the routes and the people who took part in that peaceful movement . The research tackles the allegations raised by some European writers accusing Muslims of enforcing their religion by sword, the hateful slave trade and not contributing in developing the content .However, the research proved that those allegations were non-objective and false .They can only be read within the context of the colonial policy to convert African to Christianity .Indeed, they were an echo of the Medieval Crusades against Islam which has provided a better choice of culture for the Africans

Fetishism and the Moral Marketplace: How Abolitionist Sugar Boycotts in the 1790s Defined British Consumers and the West Indian "Other"

2021 ◽  
Author(s):  
◽  
Laurel Carmichael
Keyword(s):  
Great Britain ◽  
Slave Trade ◽  
West Indian ◽  
Political Activism ◽  
Class Consciousness ◽  
Direct Link ◽  
Domestic Sphere ◽  
The West ◽  
The People

<p>In the early 1790s more than 300,000 Britons boycotted West Indian sugar in one of the most impressive displays of public mobilisation against the slave trade. Many of those who abstained were inspired by William Fox’s 1791 pamphlet An Address to the People of Great Britain on the Utility of Refraining from the Use of West India Sugar and Rum. The abstention movement gained momentum amidst the failures of the petition campaign to achieve a legislative end to the slave-trade, and placed the responsibility of ending slavery with all British consumers. This thesis draws from cross-disciplinary scholarship to argue that the campaign against slave sugar appealed to an idealised image of the humanitarian consumer and maligned slave. Writers such as Fox based their appeal on a sense of religious duty, class-consciousness and gendered values. Both the domestic sphere and the consumer body were transformed into sites of political activism, as abolitionists attempted to establish a direct link between the ingestion of sugar and the violence of colonial slavery. Attempts to encourage consumers’ sympathetic identification with the plight of distant slaves occurred alongside attempts to invoke horror and repulsion at slave suffering. The image of the West Indian slave presented to consumers was one shaped by fetishized European imaginings. The decision to abstain from slave sugar, therefore, was not only motivated by genuine philanthropic concerns, but the desire to protect the civilised and refined modern consumer, from the contaminating products of colonial barbarity.</p>

Samuel Ajayi Crowther, 1806–1891

2021 ◽  
Author(s):  
Oluwatoyin Oduntan
Keyword(s):  
West Africa ◽  
Sierra Leone ◽  
19Th Century ◽  
Slave Trade ◽  
The Other ◽  
Modern State ◽  
European Colonization ◽  
History Of ◽  
Christian Missionary ◽  
The 19Th Century

The case for narrating the history of slavery and emancipation through the biography of enslaved Africans is strongly supported by the life and experiences of Samuel Ajayi Crowther. Kidnapped into slavery in 1821, recaptured and settled in Sierra Leone in 1822, he became a missionary in 1845, founder of the Niger mission in 1857, and Bishop of the Niger Mission in 1864. His life and career covered the span of the 19th century during which revolutionary forces like jihadist revolutions, the abolition of the slave trade, the rise of a new Westernized elite, and European colonization created the roots of the modern state system in West Africa. He was intricately tied to the Christian Missionary Society (CMS), Britain’s antislavery evangelical movement, resulting in Ajayi becoming the poster face of slavery, its acclaimed product of abolitionism, the preeminent advocate of evangelical emancipation, and the organizer of practical emancipation in West Africa. The leader of a very small group of Africans who worked diligently against the slave trade and domestic slavery, Ajayi also became a victim of the use of that agenda by imperialists. Thus, the contrasts of his life (i.e., slavery/freedom, nationalist/hybrid, preacher/investor, leader/weakling, linguist/literalist, etc.) were celebrated by himself, his patrons, and his evangelical followers on one hand, and denounced by his critics on the other. They underline the disagreements over his legacy, and indeed over the understanding of the institution of slavery, abolition, and emancipation in West Africa.

The Geography of Freedom in the Age of Revolutions

2021 ◽  
pp. 144-188
Author(s):  
Ashley L. Cohen
Keyword(s):  
British Empire ◽  
Short Story ◽  
Slave Trade ◽  
Thought Experiments ◽  
Time Frame ◽  
Short Story Collection ◽  
Colonial Policy ◽  
Abolitionist Movement ◽  
The Caribbean ◽  
Story Collection

This chapter explores a contradiction at the heart of the mainstream abolitionist movement: colonialism in India was promoted as a solution to the problem of slavery. It focuses on forms of unfreedom that trouble the geographical divide drawn in abolitionist discourse between slavery and freedom within the British empire. The chapter begins with a brief discussion of Marianna Starke's pro-imperialism/antislavery drama (set in India), The Sword of Peace (1788). It then turns to Maria Edgeworth's anti-Jacobin short-story collection Popular Tales (1804), which features nearly identical scenes of slavery set in Jamaica and India. Edgeworth's fiction might seem worlds away from actual colonial policy; but by contextualizing her writing amid debates about the slave trade and proposals for the cultivation of sugar in Bengal, the chapter shows that her stories were important and highly regarded thought experiments in colonial governance. Finally, the chapter discusses an important historical instantiation of the Indies mentality that falls outside the time frame of this study: the transportation of Indian indentured laborers to the Caribbean in the 1830s.

GLADSTONE AND SLAVERY

2009 ◽  
Vol 52 (2) ◽  
pp. 363-383 ◽  
Author(s):  
ROLAND QUINAULT
Keyword(s):  
West Indies ◽  
Financial Support ◽  
Slave Trade ◽  
Early Years ◽  
British West Indies ◽  
Liberal Party ◽  
Economic Interests ◽  
Colonial Policy ◽  
Passionate Commitment ◽  
British Colonial

ABSTRACTWilliam Gladstone's views on slavery and the slave trade have received little attention from historians, although he spent much of his early years in parliament dealing with issues related to that subject. His stance on slavery echoed that of his father, who was one of the largest slave owners in the British West Indies, and on whom he was dependent for financial support. Gladstone opposed the slave trade but he wanted to improve the condition of the slaves before they were liberated. In 1833, he accepted emancipation because it was accompanied by a period of apprenticeship for the ex-slaves and by financial compensation for the planters. In the 1840s, his defence of the economic interests of the British planters was again evident in his opposition to the foreign slave trade and slave-grown sugar. By the 1850s, however, he believed that the best way to end the slave trade was by persuasion, rather than by force, and that conviction influenced his attitude to the American Civil War and to British colonial policy. As leader of the Liberal party, Gladstone, unlike many of his supporters, showed no enthusiasm for an anti-slavery crusade in Africa. His passionate commitment to liberty for oppressed peoples was seldom evident in his attitude to slavery.

scholarly journals Ancient viral genomes reveal introduction of human pathogenic viruses into Mexico during the transatlantic slave trade

eLife ◽  
2021 ◽  
Vol 10 ◽  
Author(s):  
Axel A Guzmán-Solís ◽  
Viridiana Villa-Islas ◽  
Miriam J Bravo-López ◽  
Marcela Sandoval-Velasco ◽  
Julie K Wesp ◽  
...  
Keyword(s):  
Slave Trade ◽  
Parvovirus B19 ◽  
African Ancestry ◽  
Clinical Importance ◽  
Isotopic Analysis ◽  
Virus Genome ◽  
Molecular Evidence ◽  
Viral Genomes ◽  
Transatlantic Slave Trade ◽  
European Colonization

After the European colonization of the Americas there was a dramatic population collapse of the Indigenous inhabitants caused in part by the introduction of new pathogens. Although there is much speculation on the etiology of the Colonial epidemics, direct evidence for the presence of specific viruses during the Colonial era is lacking. To uncover the diversity of viral pathogens during this period, we designed an enrichment assay targeting ancient DNA (aDNA) from viruses of clinical importance and applied it to DNA extracts from individuals found in a Colonial hospital and a Colonial chapel (16th c. - 18th c.) where records suggest victims of epidemics were buried during important outbreaks in Mexico City. This allowed us to reconstruct three ancient human parvovirus B19 genomes, and one ancient human hepatitis B virus genome from distinct individuals. The viral genomes are similar to African strains, consistent with the inferred morphological and genetic African ancestry of the hosts as well as with the isotopic analysis of the human remains, suggesting an origin on the African continent. This study provides direct molecular evidence of ancient viruses being transported to the Americas during the transatlantic slave trade and their subsequent introduction to New Spain. Altogether, our observations enrich the discussion about the etiology of infectious diseases during the Colonial period in Mexico.

scholarly journals ORIENTASI TAFSIR AL-FURQÂN TAFSIR AL-QUR’AN KARYA AHMAD HASSAN

2021 ◽  
Vol 21 (2) ◽  
pp. 125-148
Author(s):  
Abdul Rohman
Keyword(s):  
20Th Century ◽  
Qualitative Method ◽  
Global Method ◽  
Library Research ◽  
The People ◽  
Language Pattern ◽  
Conservative Beliefs ◽  
Renewal Movement ◽  
General Method ◽  
Research Studies

This Article discusses the orientation of the interpretation of Al-Furqân by Ahmad Hassan. The purpose of this paper is to find out the socio-intellectual contect behind the birth of the work of Al-Furqân interpretation and to find out the orientatios in the interpretation. The method used in writing this article is a qualitative method based on library research studies and the main object is the interpretation of Al-Furqân. The results obtained are that the context in which the interpretation of Al-Furqân was written was due to the socio-intellectual conditions of the people at the time Ahmad Hassan lived at the beginning of the 20th century in general they still adhere to conservative beliefs and the study of interpretation is still centered on several interpretations. So that the birth of this Al-Furqân interpretation is a reflection of Ahmad Hassan’s spirit of renewal and the renewal movement promoted by him. Than the orientation of the interpretation of Al-Furqân from its vaious aspects is obtainned that the orientation of Ahmad Hassan’s trust is Ahlu Sunah wal Jama’ah; in the terms of the orientation of the madzhab Ahmad Hassan not only to one madzhab; the orientation of the pattern that dominates the interpretation is the language pattern;  the orientasi of the general method used is the global method; and the finally, orientation of the sources used dominantly is the interpretation of bi ar-ra’yi.

scholarly journals THE POLITICAL AMBIGUITY OF LATIN AMERICAN POPULAR RELIGION

2015 ◽  
Vol 9 (1) ◽  
pp. 19-33
Author(s):  
Néstor O. Míguez
Keyword(s):  
Latin America ◽  
Latin American ◽  
Social Order ◽  
Slave Trade ◽  
Popular Religion ◽  
The Political ◽  
Religious Experiences ◽  
The People ◽  
Popular Religiosity ◽  
The Masses

This article will present some historical cases, some ancient, some very recent, of how such ambiguity of the religious forces and popular religiosity has played in Latin America. Through this case we will analyze how and why in “the popular” the same cultural phenomena can play sometimes a very conservative role, and then, in others, turn into a menacing power to the traditional social order. On one hand, it is a way in which conservative hegemony has captured the potential and will of the masses and used it to domesticate its claims (opium of the people). But in other cases it has stimulated the dreams and hopes, and has provided unexpected vitality to the people in their search for justice and better living conditions. The traditional aboriginal (pre-conquest) religions and worldviews, as well as new religious experiences brought by the slave trade and migrations sometimes provided myths and images that reinforced the liberating thrust of religious forces.

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