Exploring the cultural lives of African slaves in the early colonial Portuguese world, with an emphasis on the more than one million Central Africans who survived the journey to Brazil, James Sweet lifts a curtain on their lives as Africans rather than as incipient Brazilians. Focusing first on the cultures of Central Africa from which the slaves came--Ndembu, Imbangala, Kongo, and others--Sweet identifies specific cultural rites and beliefs that survived their transplantation to the African-Portuguese diaspora, arguing that they did not give way to immediate creolization in the New World but remained distinctly African for some time. Slaves transferred many cultural practices from their homelands to Brazil, including kinship structures, divination rituals, judicial ordeals, ritual burials, dietary restrictions, and secret societies. Sweet demonstrates that the structures of many of these practices remained constant during this early period, although the meanings of the rituals were often transformed as slaves coped with their new environment and status. Religious rituals in particular became potent forms of protest against the institution of slavery and its hardships. In addition, Sweet examines how certain African beliefs and customs challenged and ultimately influenced Brazilian Catholicism. Sweet's analysis sheds new light on African culture in Brazil's slave society while also enriching our understanding of the complex process of creolization and cultural survival.
Between 1730 and 1750, Domingos Alvares traversed the colonial Atlantic world like few Africans of his time--from Africa to South America to Europe. By tracing the steps of this powerful African healer and vodun priest, James Sweet finds dramatic means fo
A selection of papers from the 13th Viking Congress focusing on the northern, central, and eastern regions of Anglo-Saxon England colonised by invading Danish armies in the late 9th century, known as the Danelaw. This volume contributes to many of the unresolved scholarly debates surrounding the concept, and extent of the Danelaw.
In this timely and readable new work, Walvin focuses not on abolitionism or the brutality of slavery, but the resistance of the enslaved themselves—from sabotage and absconding to full-blown uprisings—and its impact in overthrowing slavery. Following Columbus's landfall, slavery became a critical institution across the New World. It had seismic consequences for Africa while leading to the transformation of the Americas and to the material enrichment of the West. It was also largely unquestioned.Yet within seventy-five years slavery vanished from the Americas: it declined and collapsed by a complexity of forces that, to this day, remains disputed, but there is no doubting that it was in large part defeated by those it had enslaved. Slavery itself came in many shapes and sizes. It is perhaps best remembered on plantations, but slavery varied enormously by crop (sugar, tobacco, rice, coffee, cotton), and there was enslaved labor on ships and docks, in factories and the frontier, as well domestically. But if all these millions of diverse, enslaved people had one thing in common it was a universal detestation of their bondage. The end of slavery and the triumph of black freedom constitutes an extraordinary historical upheaval, one which still resonates throughout the world today.
The author critiques the American obsession with imprisonment as punishment, calling it "retributive degradation" of the incarcerated. His analysis draws on both salient empirical data and material from a variety of disciplines - social history, anthropology, law and penal theory, philosophy of religion - as he uncovers the devastating social consequences (both direct and collateral) of imprisonment on such a large, unprecedented scale. The book develops a Christian social ethics of "good punishment" embodied as a politics of "healing memories" and "ontological intimacy
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