Daniel Laqua*
Contents contributed and discussions participated by makenete
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The Tensions of Internationalism: Transnational Anti-Slavery in the 1880s and 1890s.pdf - 1 views
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Daniel Laqua is Associate Professor of European History at Northumbria University in Newcastle upon Tyne, UK. he explores the dynamics and tensions of transnational activism, his work covers a variety of international movements and organisations.
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boundaries. It has been argued that anti-slavery boasted features of a 'transnational advocacy network' early on, as exemplified by the links between British and US abolitionists from the late eighteenth century o
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Transnational ambitions featured explicitly in the remit of the British and Foreign Anti-Slavery Society (BFASS) which, one year after its foundation in 18
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Foreign Anti-Slavery Society (BFASS) which, one year after its foundation in
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Kevin Grant, Philippa Levine, and Frank Trentmann
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the transatlantic slave trade had all but ceased, with Cuba (1880/86) and Brazil (1888)
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Diplomatic measures resulted in the Brussels Anti-Slavery Conference of 1889-90, whose General Act contained legal provisions for the suppression of the slave trade in its countries of origin, as well as measures against the maritime slave trade and against the trade in spirits and firear
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The anti-slavery campaigns of the late nineteenth century coincided with the era of 'high' or 'new' imperialism, raising important questions about the relationship between humanitarian activism and European expansion in Africa.
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: Kevin Grant's study of the 'new slaveries' has explored the relation between British humanitarianism, transnational co-operation, and the promotion of a 'civilising missio
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malia Ribi has located the anti-slavery activism of the inter-war period within a timeframe that stretches back to the nineteenth century.1
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zanne Miers has discussed the broader context of the Brussels Anti-Slavery Conference and has traced the changing debates around slavery as an 'international issue'.1
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nti-slavery internationalism
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slavery helped share views of religion. slavery expanded religions that were dominating at the time. slaves were forced into accepting some religion practices because of who had enslaved them.
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development of the 'mechanics of internationalism' from the mid-nineteenth century constituted a second factor: an increase in international congresses and periodicals provided activists with an emerging 'movement repertoire'.16 T
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July to December 1888, he addressed the African slave trade in a series of public lectures at churches in Brussels, Paris, and Rome as well as Prince's Hall in London.
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Cardinal's campaign was connected to his work with the White Fathers, a missionary society he had founded in 1868.
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Manufacturing Crisis: Anti-slavery 'Humanitarianism' and Imperialism in East Africa, 18... - 1 views
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1888 into 1890, ships from five European nations joined in a blockade to stop the ‘Arab slave trade’ in East Africa,
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blockade was armed resistance against the German East Africa Company
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Bushiri bin Salim
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blockade against the ‘Arab slave trade,’ an amorphous non-state enemy.
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but they all cited the same duty to promote civilisation in Africa and end the slave trad
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The blockade occurred in the interim between the two great international conferences of the Scramble for Africa, the 1884–1885 Berlin Conference and the 1889–1890 Brussels Anti-Slavery Conference.
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he Brussels Conference has received attention from historians as either the culmination of the abolitionist movement or an early step in the development of modern humanitarian diplomacy
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chauvinists
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Suzanne Miers, for instance, argued that the Brussels Conference was driven by political interests hiding behind humanitarian goals, going to far as to describe the intersection of antislavery activism and politics as the ‘antislavery game.
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antislavery for political goals
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anti slavery was a piece or a part of a game that was created by colonizers to create a better picture for Africa and its civilization but instead there was a hidden agenda of power that they only had access to
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The blockade was the most direct international action against the slave trade at the height of humanitarian activism around the issue but has largely been left out of narratives about 1880s antislavery. It demonstrates a different approach to antislavery than was pursued at either conference.
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this shows that even though that slavery was abolished before the 1890s, there was still slavery taking place. the slave trade was pretty much still active in certain parts of the world allowing slavery to still carry on.
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The blockade failed to achieve both its short-term and its long-term aims. It provoked anger among pro-imperial interests in both the United Kingdom and Germany.
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The blockade exacerbated international conflicts rather than relieving them.
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Anglo-German alliance to lead humanitarianism and the colonisation of Afric
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the blockade created power conflict between 2 international countries that had great power
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The individual national action of the 1890s overtook other methods of humanitarianism in empire.
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It combined claims that Africans needed European help with attacks on Islam as antimodern
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Descriptions of slavery inevitably discussed an ‘Arab’ or ‘Muslim’ slave trade (often conflating racial and religious labels)
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religion and race became influential in making slavery bigger it was supposed to.
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Africans appear in their rhetoric only as objects for European subjects to save.
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They also downplayed Europe’s slave-trading past and glossed over the inconsistent implementation of antislavery policies.
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East Africa had become the most dynamic region for the slave trade in the middle of the nineteenth century with the abolition of the slave trade in the Americas and British antislavery efforts in West Africa.
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an increase in the use of slavery for production.
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Slavery - The international slave trade | Britannica - 2 views
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Abolition and European Imperialism in East Africa, 1845-1893 - Digital Collections for ... - 2 views
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In the 14th century, Kilwa, off the coast of modern day southern Tanzania, was the center of the East African gold trade
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slavery in Africa differed from what we know as slavery in the United States in that the enslaved were more like kin than chattel.
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Muslim slaveholders often manumitted their slaves, and many slaves converted to Islam before gaining their freedom
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religion was forced upon slaves, because that's what they saw around them (religion practices ) some slaves were born into slavery forcing them take up culture, nationality and religion practices that are not of their own because those that knew were either long gone or had forgotten about the cultural practices.
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The economy of 19th century Zanzibar was thus largely dependent on slavery and the slave trade
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the abolitionist movement in the Atlantic world had successfully abolished the slave trade,
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The abolitionist movement in East Africa was both a humanitarian and an imperialist endeavor.
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But abolitionism was also imperial and colonia
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l. Imperialists believed in the necessity and benefit of establishing overseas colonies, creating an empire in the process
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he abolitionist movement, whose goal was bringing peace to a violent slavery-ridden land, helped accelerate violent conquest in the form of the European scramble for Africa.
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While you may agree with their abolitionist views, you will need to interrogate the cultural biases they held against Africa and Africans.
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hey had a very limited understanding of the language and culture of the Africans they encountered.
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