Islamic Law, Slavery, and Feelings

This article studies a fourth/tenth-century notarial model to limit and place conditions on (istirʿāʾ) the manumission of an unruly and bad-tempered female slave. The text is part of al-Wathāʾiq wa-l-sijillāt, a notarial manual compiled by Cordoban scholar Ibn al-ʿAṭṭār (d. 399/1009), the earliest edited Andalusi work of this genre. Although it is part of a chapter on slavery and, more specifically, of a section dedicated to the manumission of slaves, it is not a generic notarial text dealing with the manumission of female slaves. The document is not a manumission form, but one that complements and limits a manumission; in fact, its aim is to impede or overturn the process. The article studies this notarial model in three different contexts: (1) Andalusi kutub al-wathāʾiq, (2) Mālikī legal literature on slavery and (3) notarial model reservation testimonies. Even if, at first glance, it appears to be an unusual legal document, when analysing other Mālikī sources we observe that the text is part of a well-documented tradition with widely accepted legal justification. This model is nevertheless exceptional from a procedural point of view because its legal arguments are based on feelings and refer specifically to the slave’s personality, temperament and behaviour as the factors that motivated the legal act.

Terms for Thralls and Their Meanings

In this chapter words for slaves are discussed using etymological and semantic analyses, and confronting the result with non-linguistic contextual evidence. The main words for a male and a female slave was obviously þræll and ambótt, the former probably an indigenous North-Germanic construction, the latter a loan word from Gallo-Latin. The terminological analysis reveal that although the legal situation for a slave in early Scandinavia was rather black-and-white – you where either free or unfree – socially there was more of a gliding grey-scale. This is also found in the earliest laws, especially where the laws describe the penalties for killing or abusing a slave; the penalties differed, sometimes quite remarkably. This analysis leads over to a discussion of a “patron–client” kind of situation. With a background in personal names, such as Wealtheow, Ansedeus, Angelþéow etc., where the second element is a word tewaz ‘slave, servant’, and the first element often the name of a god or a people, it is possible to identify an cultural code in early European societies.

Some Remarks on the Criminal Liability of Slaves Based on Lex Iulia de adulteriis coercendis

<p>The purpose of this article is to attempt to answer the question whether a slave or female slave were criminally responsible for adultery. The <em>Lex Iulia de adulteriis coercendis</em> promulgated in 18 B.C., belonged to the so-called Augustan marriage legislation, introduced the term <em>adulterium</em> understood as a crime of public law. This law was very widely commented on by Roman jurists. However, the opposite views on the criminal liability of slaves under this statute are noticed in accessible legal sources. In the literature devoted to the Julian Act, this issue has not been sufficiently analyzed.</p>

Rethinking the Narrative in Fe en Disfraz: Latin American Female Slave Stories from Violence to (Self)-Emancipation

As with her previous novels, Mayra Santos-Febres explore the often-complex (inter)connections between men and women in Fe en disfraz (2009). In this novel, she takes her readers on a historical exploration into Latin America’s Colonial slave past, intertwining this history with the 21st century. The novel revolves around two Caribbean historians, who are living and working in Chicago, María Fernanda Verdejo, known as Fe, and Martín Tirado and serve as guides on this journey linking the present-day to the past. Through an entanglement of stories, relationships, and historical reflections, Santos-Febres creates a distinctive narrative which helps the reader on this literary expedition. As such, this article addresses how the author’s narrative style combined with reverberations of a bleak period in Latin American history come together to re-contextualize the violent female slave narratives in order to focus on their emancipation, and ultimately, to reveal how the central character vocalizes her own desire to be emancipated from these echoes of the past.

Radical Literature on the Eve of Emancipations

This chapter compares antiserfdom and antislavery literature produced on the eve of the abolition of Russian serfdom and American slavery. It studies Nikolai Nekrasov’s poetry, Aleksei Pisemskii’s A Bitter Fate, Martha Griffith Browne’s fictional Autobiography of a Female Slave, and Louisa May Alcott’s short stories. With different degrees of success, these authors used similar strategies to transform public opinion toward Russian serfs and enslaved African Americans.

The Gothic Other

This thesis examines three novels all communicating ideas about race, gender, and slavery under the conventions of Gothic literature. Nathaniel Hawthorne's The House of the Seven Gables (1851) show how patriarchy oppressed and haunted women while keeping slavery at the margins. Beloved (1987), by Toni Morrison, fictionalizes the account of a female slave who murdered her child to assert her power and reject slavery. However, Morrison rewrites and defies aspects of the Gothic mode by bringing the ghost of the murdered child back to life, and later showing steps the community can take to heal from their collective trauma. The third novel, The Bondwoman's Narrative, is assumed to have been written by Hannah Crafts around the mid-late 1850s, but not published until the 21st century. Similar to Morrison, Crafts vocalizes the terrors felt as a result of systemic oppression through her Gothic storytelling techniques but focuses on ways slavery impacted both blacks and whites. Studying these three novels together shows how these two African American female authors subverted traditional approaches to the Gothic in a way Hawthorne did not. These specific female novelists recognize how the Gothic mode can be used to provide accurate accounts of history alongside race gender, and slavery; however, they were conscious and deliberate in their choices to re-appropriate and rearrange certain aspects of the Gothic mode in a more subversive way.

Perubahan Peran Perempuan di PTPN VII Pabrik Gula Cinta Manis Di Kabupaten Ogan Ilir

The title of this paper is "the change in the role of women in ptpn vii sugar factory in Cinta manis ogan ilir district" The focus of this research is to explain the changes in the function and role of women in the Cinta Manis sugar factory, in line with changes in village conditions that occur due to changes from the agricultural to industrial areas. The focus of this research also wants to see and explain where the function of women is like and about the role of women laborers who perform two roles at once, namely in the domestic and public sectors as well as power relations between men and women in industrial societies in the sweet love sugar factory. The method used in this study is a qualitative research method. This research source is primary data taken directly from the field through interviews with informants from women felling laborers. Secondary data obtained from documentation, books or journals. The techniques used in data collection are observation, interviews and documentation. The results obtained in this study are the first, Ketiau Village before the entry of the Cinta Manis sugar factory, the community's work in this village is a farmer and trader, but more dominant farmers. After the entry of the sugar factory in this village also experienced changes in terms of livelihoods, many people who worked as employees or as factory workers, who worked in the factory and even then not only from the Ketiau area but from outside the area also many who worked at the company. Second, there are many women in this factory who work as sugar cane cutting laborers. What makes women come to work is by economic factors, because if you rely on your husband alone can not meet their needs. The role of the fostering also changed, which usually played the role of a housewife but now works, women workers in the factory must perform two roles at the same time. Third, women only live and obey what has been determined by culture. Culture that distinguishes the roles of men and women. Clearly this culture has assumed a man's position higher than a woman's. The culture referred to here is patriarchal culture, patriarchal culture is defined as a dominant culture that is male, or the ruling is male, as in terms of earning a living a man not a woman. But in PTPN VII Sugar Factory, this culture is no longer valid because at this time everything has changed, the views or thoughts of a person have developed, in terms of earning a living not only a man can but a woman can also make a living, like as well as female slave laborers in the Cinta Manis Sugar Factory.