Vendido al pecado por medio del origo. Agustín de Hipona y el comercio de esclavos en la Roma tardía

Augustinus ◽  
2019 ◽  
Vol 64 (1) ◽  
pp. 111-134
Author(s):  
Susanna Elm ◽  

Toward the end of his life, Augustine of Hippo wrote two letters (10* and 24*) to legal experts in which he reacted to recent attempts by slave-traders to sell 120 Roman North Africans «overseas» as slaves. Prompted by the fact that members of his clergy had offered them refuge in the episcopal compound at Hippo, Augustine sought to clarify the actual personal legal status of these men, women, and children. Were they slaves, coloni, or illegally captured free Roman citizens? What were their actual temporal, legal, personal conditions? Such concerns surrounding the condicio hominum temporalis, brought to light as a result of selling human beings, and their relevance and ramifications for Augustine’s thoughts and actions, especially with regard to the sin to which we are sold per originem of the First Man, are the focus of my remarks.

2013 ◽  
Vol 62 (4) ◽  
Author(s):  
Carlo Casini ◽  
Marina Casini

Dopo vivacissisimi dibattiti e diverse decisioni giudiziarie, il Parlamento irlandese ha approvato nel luglio 2013 la legge sull’aborto Protection of Life During Pregnancy Act (2013) che però non ha fatto cessare le discussioni né sopito le inquietudini. Il contributo, supportato da un’ampia documentazione, si muove contemporaneamente su tre piani: vengono esaminati i profili giuridici (costituzionali, referendari, legislativi e giurisprudenziali) della storia dell’aborto in Irlanda, evidenziando gli aspetti che rendono peculiare la vicenda irlandese rispetto a quella degli altri Paesi europei; affronta la questione dello statuto giuridico dell’embrione umano nell’ordinamento irlandese sia nell’ambito dell’aborto, sia in quello della fecondazione artificiale (diffusa nella prassi e legittimata dalla giurisprudenza); offre interpretazioni e prospettive concrete per tutelare la vita umana sin dal momento della fecondazione in un contesto che, invece, tende a sottrarre la protezione nei primi 14 giorni di vita dell’embrione umano. One of us, l’iniziativa dei cittadini europei, promossa sulla base del Trattato di Lisbona, si presenta come una straordinaria occasione per svolgere un ruolo di contenimento delle possibili derive negative della legge recentemente approvata e per mantenere nella società la consapevolezza che la dignità umana è uguale per tutti gli esseri umani, così tutti, sin dal concepimento, sono titolari del diritto alla vita. I cittadini irlandesi potrebbero confermare con la vastità delle adesioni a “Uno di noi” la stessa volontà manifestata nei referendum del 1983, del 1997 e del 2002: “lo Stato riconosce il diritto alla vita del bambino che deve nascere”. ---------- After several lively debates and judicial decisions, the Irish parliament passed a law on abortion in July 2013 Protection of Life During Pregnancy Act (2013) which, however, has not put an end to the discussion or calmed anxieties. The contribution, supported by extensive documentation, moves simultaneously on three levels: 1. examining the legal aspects (constitutional, referendums, legislation and judicial decisions) of abortion’s history in Ireland highlighting those that make that history unique compared to other European countries; 2. dealing with the question of the legal status of the human embryo into the Irish legal system regarding both abortion, and artificial insemination (widely practiced and legitimized by law); 3. offers interpretations and concrete prospects for protecting human life from the moment of fertilization in a context which, however, tends to deprive human life of protection in the first 14 days of life. One of us, the European citizens’ initiative, promoted on the basis of the Treaty of Lisbon, is presented as an extraordinary opportunity to play a role in limiting the possible negative tendencies of the law recently passed and to maintain awareness in society that human dignity is the same for all human beings. So everyone, from conception, is entitled to the right to life. In particular, One of us gives Irish citizens the great chance to confirm the same desire expressed in the referenda of 1983, 1992 and 2002 – “The State acknowledges the right to life of the unborn child” – by signing in great numbers the “One of Us” citizen’s initiative.


Author(s):  
Gema Fernández Rodríguez de Liévana ◽  
Christine Chinkin

The chapter discusses the tension that exists between three separate UN agendas, those relating to CEDAW and WPS; the fight against trafficking in human beings; and the Security Council’s broader agenda for the maintenance of international peace and security. It considers in particular how the securitisation of WPS and human trafficking by the Security Council has diluted and fragmented the discourse of women’s human rights. It argues that as a form of gender-based violence, human trafficking is subject to the human rights regime that has evolved to combat such violence and that human rights mechanisms should be engaged to hold States responsible for their failure to exercise due diligence to prevent, protect against and prosecute those responsible – in the widest sense – for human trafficking. The incidence of human trafficking (as a form of gender-based violence) in armed conflict means that it comes naturally under the auspices of the WPS agenda. The Security Council’s silence in this regard constitutes of itself a form of violence that weakens the potential of the WPS agenda to bring structural transformation in post-conflict contexts. In agreement with the Special Rapporteur on trafficking in persons, especially women and children and cognisant of some of the downsides, we argue that ‘in order to ensure more efficient anti-trafficking responses, a human rights-based approach … should be mainstreamed into all pillars of the women and peace and security agenda’. In turn this would provide a new direction for the WPS agenda.


Author(s):  
Peter Jones

Human rights are rights ascribed to human beings simply as human beings. While people may possess some rights only if they occupy a special position or role, such as citizen, doctor or promisee, the claim of human rights theory is that there are other rights that everyone possesses merely in virtue of being human. Historically, the idea of human rights is closely associated with that of natural rights and both of these sorts of right have been conceived, in the first instance, as moral rights. However, since the United Nations promulgated the Universal Declaration of Human Rights (UDHR) in 1948, human rights have been elaborated and provided for in a host of international declarations and conventions and in the domestic law of many states, so that human rights now frequently have a legal or quasi-legal status. The general idea of human rights has been very widely accepted, but there is disagreement over which rights are human rights, over how these rights should be justified, and over their absolute or defeasible status. The difficulty of combining the universality of human rights with respect for cultural difference is also a major preoccupation of both proponents and critics of human rights.


2000 ◽  
Vol 69 (1) ◽  
pp. 86-115 ◽  
Author(s):  
John Saillant

Around 1790, two young sisters born into a slaveholding free black family began instructing Antiguan slaves in literacy and Christianity. The sisters, Anne (1768–1834) and Elizabeth (1771–1833) Hart, first instructed their father's slaves at Popeshead—he may have hired them out rather than using them on his own crops—then labored among enslaved women and children in Antiguan plantations and in towns and ports like St. John's and English Harbour. Soon the sisters came to write about faith, slavery, and freedom. Anne and Elizabeth Hart were moderate opponents of slavery, not abolitionists but meliorationists. When compared to their black American, British, and West African contemporaries, the Hart sisters illuminate the birth of a black antislavery Christianity in the late eighteenth century precisely because they never became abolitionists. The Hart sisters shared with their black contemporaries a vivid sense of racial identity and evangelical Christianity. Yet as meliorationists, the Hart sisters did not oppose slavery as an institution, but rather the vice it spread into the lives of blacks. The difference between the Hart sisters and their contemporaries such as Richard Allen, Quobna Ottobah Cugoano, Olaudah Equiano, Lemuel Haynes, and John Marrant—all luminaries of black abolitionism of the late eighteenth and early nineteenth centuries—was that the abolitionists felt themselves citizens of a modern nation-state characterized by power that could be used against slave traders and slaveholders. The Hart sisters never thought of themselves as citizens and abjured political means, including revolution, of ending slavery. This essay aims to describe the Hart sisters' faith and antislavery activity and to analyze the difference between meliorationism and abolitionism in terms of a black writer's ability or inability to identify as a citizen of a modern nation-state.


2017 ◽  
Vol 91 (1-2) ◽  
pp. 1-29
Author(s):  
Edgardo Pérez Morales

Around 1808, Spaniards’ ability to outfit and successfully complete slaving expeditions to Africa paled in comparison to the skill of French and British slavers. In the wake of British Abolitionism and the Cuban sugar revolution, however, some Spaniards learned the tricks of the slave trade and by 1835 had brought over 300,000 captives to Cuba and Puerto Rico (most went to Cuba). This article presents evidence on the process through which some Spaniards successfully became slave traders, highlighting the transition from early trial ventures around 1809–15 to the mastering of the trade by 1830. It pays particular attention to the operations and perspectives of the Havana-based firm Cuesta Manzanal & Hermano and to the slave trading activities on the Pongo River by the crewmen of the Spanish ship La Gaceta. Although scholars have an increasingly solid perception of the magnitude and consequences of the Cuba-based trade in human beings in the nineteenth century, the small-scale dynamics of this process, ultimately inseparable from long-term developments, remain elusive. This article adds further nuance to our knowledge of the post-1808 surge in the Spanish transatlantic slave trade.


2005 ◽  
Vol 54 (2) ◽  
pp. 445-458 ◽  
Author(s):  
Tom Obokata

Trafficking of human beings is a widespread practice in the modern world. It has been estimated that up to 800,000 people, especially women and children, are trafficked all around the world each year.1Virtually all States are affected,2and traffickers are believed to make between $7 and $10 billion annually from the trafficking business.3In order to combat trafficking, the Protocol to Prevent, Suppress and Punish Trafficking in Persons, Especially Women and Children (Trafficking Protocol) was adopted in December 2000, within the framework of the United Nations Convention against Transnational Organized Crime (Organized Crime Convention).4


2019 ◽  
Vol 10 (1) ◽  
pp. 87
Author(s):  
Carlos Cachán-Alcolea

El periodismo se ocupa de lo que sucede. Pero también se ocupa o puede ocuparse de lo que ha sucedido, va a suceder y piensa la gente. De entre los miles y miles de acontecimientos que ocurren cada día en el mundo, los relacionados con la salud tienen una gran importancia para los seres humanos. Internet ha impuesto el dominio de la inmediatez -aquí y ahora-, que produce informaciones de salud sin el análisis que aporta las claves para entender lo que sucede y podrá suceder. Con la anticipación, el periodismo analiza en profundidad las informaciones pretéritas y presentes, para descubrir implicaciones. Observa causas, averigua nuevos datos, busca nuevos enfoques, predice consecuencias. El periodismo de anticipación no se basa en las conjeturas o profecías del periodista. Suministra información de antecedentes de lo no sucedido, pero cuyos genes mediáticos impregnan la realidad presente. Busca el interés humano en los acontecimientos de salud futuros, suministrando información de calidad, y procura dar respuesta al cuándo ocurrirá y qué consecuencias acarreará para los receptores, su familia, el medio ambiente y el mundo. La anticipación se convierte así en una herramienta periodística que debe unir periodismo y salud.Palabras clave: periodismo; salud; Agustín de Hipona; internet; inmediatez; periodismo de anticipación.AbstractJournalism aim is to inform about what happens. But it also deals -or may deal – with what have happened, will happen and what people think. Among all the events that occur every day in the world, the ones relatedto health have a great importance for human beings. The internet has brought the domain of immediacy – here and now- that produces information about health without analysing the keys to understand whathappen and what could happen. With the anticipation, journalism analyses in depth past and present information, to discover implications. It observes the causes, finds out new data and looks for new approaches and predicts consequences. Anticipation journalism isn’t base on conjectures o journalist’s prophecies. Provides background information on facts that didn’t occur, but whose media genes permeatepresent reality. It seeks human interest on future health events, providing quality information and trying to respond when it would happen and what consequences will bring to the receivers, their family, environmentand the world. This way, anticipation becomes a journalistic tool that join journalism and health.Keywords: journalism; health; Augustine of Hippo; internet, immediacy; anticipation journalism


2006 ◽  
Vol 4 (3) ◽  
pp. 419
Author(s):  
Wahyuni Shifatur Rahmah

Trafficking was initially associated with prostitution but, infact, it includes some other exploitations and slavery. Human trafficking keeps growing and its farm and complexity are changing from time to time_the only persistent thing is its characteristic of human exploitation. It is illegal activity and is against human rights: it is against the rights of its victims, which include women, children and worker. Trafficking is vulnerable to the emergence of violence against human beings, unwanted pregnancy, and sexually transmitted (STD) and infectious diseases. The networks of trafficking are currently well organized and, therefore, it demands a more serious and global attention to deal with the issue. Each country, including Indonesia, has to rethink about its system of law to be able to prosecute the traffickers and help the victims, both materially and immaterially. Some countries have ratified and implemented the anti-trafficking law. In Indonesia, however, the law is presently neither ratified nor implemented yet. The government of Indonesia, nonetheless, proclaimed the national action plan for the elimination of trafficking in women and children and made RUU (draft of laws) on anti, trafficking. So many women and children in Indonesia are waiting for the law that liberates them from any violence or exploitation and enables them to enjoy freedom of life. This draft, therefore, has to be immediately ratified.


REPERTÓRIO ◽  
2010 ◽  
pp. 187
Author(s):  
Teatro & Dança Repertório

<div>Pour satisfaire leurs ambitions de grandeur, les rois d’Abomey, du fondateur Houégbadja au dernier souverain Agoli-Agbo, ont étendu leur terriroir le plus loin que possible. Pour y parvenir, ils ont dû mené de fréquentes guerres au cour desquelles leurs soldats ramenaient des nombreux prisonniers. Une bonne partie de ces hommes, femmes et enfants capturés dans les villages et les hameaux des peuples mahi, nago et autres, ont été vendus comme esclaves aux négriers européens qui les vendront à leur tour au-delà des mers où ils seront condamnés aux travaux les plus durs. De même, un mécanisme des plus répressifs était mis en place par les maîtres pour amener ces esclaves à oublier leurs origines et leurs cultures. Mais cette entreprise d’aliénation culturelle a eu un impact limité sur les victimes qui ont su astucieusement conservé une bonne partie des héritages religieux et artistiques d’Afrique. La traite négrière a complètement cessé à la fi n du XIXème siècle, suite à ladestruction de la royauté d’Abomey par le colonisateur français. Mais les souvenirs sont encore présents aussi bien en Afrique que dans les amériques car, les descendants des paisibles villageois qui ont été capturés et vendus s’en souviennent, de la même manière que les arrières petits-fi ls des esclaves vendus dans les Amériques. Chez ces derniers, les pratiques culturelles actuelles portent toujours les marques des origines africaines. Ainsi, le devoir de mémoire est une nécessité pour les divers acteurs du sytème esclavagiste. Mais celui-ci devrait se muer en devoir de solidarité car, devenus des égaux, tous sont confrontés aux problèmes du monde contemporain qu’ils ne pourront surmonter qu’à travers un partenariat basé sur des actions concrètes.</div><div><br /></div><div><div><br />To satisfy their ambitions of grandeur, the kings of Abomey, through the founder Houégbadja the last ruler Agoli-Agbo, have extended their lands as far as possible. To achieve this, they had led to frequent wars in which their soldiers brought back many prisoners. Much of these men, women and children captured in the villages and hamlets, peoples Mahi, Nago, and others were sold as slaves to European slave traders who in turn sell them beyond the seas. Similarly, one of the most repressive mechanism was set up by the masters to bring the slaves to forget their origins and cultures. But this business of cultural alienation has had a limited impact on victims who have cleverly preserved a lot of religious and artistic heritage of Africa. The slave trade has completely ceased in the late nineteenth century, following the destruction of the kingdom of Abomey by the colonial French. But the memories are still present both in Africa and the Americas as the descendants of the peaceful villagers who were caught and sold recall, in the same manner as their great grand-sons sold as slaves sold in the Americas. Among these, the current cultural practices are always marks the african origins. Thus, the duty of memory is a necessity for the various actors of the slavery system. But it should be transformed into solidarity duty because of their becoming equal, make all of them face problems of the contemporary world that they can overcome only through a partnership based on concrete actions.</div></div>


2022 ◽  
Vol 9 (1) ◽  
pp. 48
Author(s):  
Adile Shaqiri ◽  
Magbule Koci

The purpose of this paper is to analyze the importance and impact of Social Work in mitigating negative social phenomena in Kosovo. Kosovo is a country in transition, a country with a high level of education, low economic development, high unemployment rate, high poverty rate, political instability, where we conclude that the increase of negative social phenomena such as: violence in the family, trafficking in human beings, abused children, dysfunctional families, divorce, abuse with psychoactive substances by young people, determine the inevitable need for social work in Kosovo. The thesis of this study is: What is the impact of Social Work in Kosovo in preventing negative phenomena such as domestic violence, violence against women and children? The main focus of this study is the analysis on the necessity and need for strengthening Social Work in Kosovo, the efforts, challenges, confrontations and clashes between time periods and political changes and systems that have already led to a new understanding of Social Work in Kosovo. Within the paper, the main areas taken for study are related to the principles of social work, aspects of social work, the need for social work, professional opportunities in the field of social work and the role of the Social Worker, which are the main axis of this paper. The summary with conclusions and recommendations will be at the end of this.


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