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The Iberian Slave Trade and the Racialization
of Freedom |
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According to the historian Enriqueta Vila Vilar, the "first great wave" of the
transatlantic slave trade took place during the period of the Iberian Union
(1580–1640), when Spain and Portugal were united under the same crown.
This political unification opened up new markets in Spain and its American
colonies to Portuguese merchants who operated along the African coast, and
it provided a stimulus to the slave trade. Especially after 1595, when the socalled
asiento system was initiated, shipments of enslaved Africans increased
rapidly and continued at this rate until the middle of the seventeenth century.
Two port cities—Cartagena de Indias, on the Caribbean coast of present-day
Colombia, and Veracruz, on the Gulf coast of present-day Mexico—received
the vast majority of these shipments, and by 1640 a total of nearly 450,000
enslaved Africans had been transported directly to Spanish America.
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Guinea Sam Nightingale and Magic Marx
in Civil War Missouri: Provincializing
Global History and Decolonizing Theory |
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ANDREW ZIMMERMAN |
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Sometime in the 1850s, Guinea Sam Nightingale was shot from a cannon in
West Africa, landing some 5,500 miles away in Boonville, Missouri. Upon
arriving in what was then the major city of the primary region of slavery
in the state, he declared: "I'm a conjure man and I'm telling you right now
that I’ve come here to stay . . . and there’s a new day coming for this town."
Nightingale became a widely respected healer and conjuror in Central Missouri
and a local celebrity in the city of Boonville. Lucy Broaddus, who had
grown up in slavery in the area, would later claim that Nightingale and other
"heady persons," as individuals with powers like him were sometimes called,
had been more important than the Union leadership in ending slavery: "It
was them," she explained, "that freed the slaves. They give a hand to Lincoln
and them other big emancipator men so that they could bring it about a gift
from the colored people of conjuration and power." We should take seriously
this account of African powers transported to the United States by means
of explosive technology to bring "a new day" and end slavery in ways that
Lincoln and other "big emancipator men" could not. It opens a plebeian,
transnational world of self-emancipatory politics obscured by liberal fantasies
about inevitable progress and individual rights, by nationalist fantasies
about freedoms supposed to inhere in the United States, and by militaristic
fantasies about a supposedly good war.
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In 1897, after a decade of intense scholarly work, Max Weber suffered a nervous
breakdown. For most of the six years that followed, a period which
some have called his "lost years," he was no longer able to read or write
without great distress. The sociologist "struggled to teach but often could
not complete the semester," and "was unable to concentrate on work." Only
in 1904 did he take up a new writing project, which led to him publishing
The Protestant Ethic and the Spirit of Capitalism, the classic study that deals precisely
with the mystery of how and why we commit ourselves to work. His
explanation involved the enduring legacy of ascetic Protestantism, what he
called "the ghost of dead religious beliefs." In 1908, Weber completed this
line of thought in a study of worker output in a textile factory—a study that
also considered worldly factors such as wages, worker solidarity, and the
threat of unemployment.
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KAREN STRASSLER |
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A film by the Indonesian artist FX Harsono begins with a scene shot in black
and white: a young boy sits on a simple bench, leafing through a photo album
with black pages, each holding six small square photos with white borders.
The boy appears to be looking at an ordinary family album—until the camera
zooms in on the images. Elsewhere, Harsono recalls: "When I was still a
young kid, I often came across one photo album in particular. It had a black
cover and contained photos that depicted the excavation of the corpses of
Chinese-Indonesians. When I saw these photos, I asked my parents about
them. They explained to me that back in 1948, around the city of Blitar, there
had been a massacre of Chinese people. They were killed because they were
considered to be spies for the Dutch."
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