Beyond Slavery and Abolition

Hanley, Ryan Patrick

doi:10.1017/9781108616997

Cited by 15 publications

(1 citation statement)

References 66 publications

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“…Cobbett was, as Ryan Hanley has documented, "at the forefront of British popular racism": his politics rested on articulating the rights of the freeborn Englishman and woman and deploying anti-Semitism, anti-abolition, and very deliberate racism to create that sense of "we the people" against others. 27 Other radicals of the early nineteenth century did not tend in this direction. Thomas Spence's networks included several radical activists of color including William Davidson, a British Afro-Caribbean man hanged for his part in the 1820 Cato Street Conspiracy.…”

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confidence: 96%

Right to Roam? Nineteenth-Century Commons and Caroline Lesjak's The Afterlives of Enclosure

Livesey¹

2023

Victorian Literature and Culture

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It is August 2022, and I am sitting in the British Library completing a shamefully late review (this one) when I see the headline: “Trespassers Demand Right to Roam Minister's 12,000 Acre Estate.” One hundred fifty protesters led by activist Nadia Shaikh and complete with a Morris dancing troupe walked into the Englefield estate of Richard Benyon, the UK government minister responsible for access to nature, as part of a campaign around public access to land. Benyon's ancestral estate contains sizeable areas of former common land enclosed by his ancestor, also Richard Benyon, in 1802. Nick Hayes, author of The Book of Trespass, who was at the protest, added: Over the next twenty years [Richard Benyon] moved an entire village out of sight of Englefield house to make way for his deer park. Then, in 1854, a stopping order was granted by his friends in parliament to close the public road that ran in front of his house. Today the Ramblers’ “Don't Lose Your Way” website reveals a former footpath running through the estate, identifiable on old Ordnance Survey maps, but which has since been extinguished.Like many other activists over the past three hundred years or more, Shaikh organized a walking—and singing and dancing—resistance to the legal fact of enclosure that leaves only 8 percent of English land with free access. As Raymond Williams reminded readers in The Country and the City (1973), the “mathematical grids of enclosure awards, with their straight hedges and straight roads, are contemporary with the natural curves and scattering of the park scenery.”

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Right to Roam? Nineteenth-Century Commons and Caroline Lesjak's The Afterlives of Enclosure

Livesey¹

2023

Victorian Literature and Culture

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Jewishness without Jews? Ontological Security, Ethnonationalism, and the Social Power of Analogical Reasoning in Postcolonial Nigeria

Ejiofor

2022

Nationalities Papers

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Why do Igbo nationalists subscribe to the view that Igbos are one of the Lost Tribes of Israel and thus descend from Jewish people despite evidence against such genealogical and cultural ties? This problematic is largely underexplored in the copious literature on ethnonationalist agitations in Nigeria. Drawing on ontological security theory, I contend that Igbo nationalists employ the analogy of Jewishness to posit the Igbo as a unique ethnoreligious and ethnoracial group whose identity is under existential threat in postcolonial Nigeria and to draw global attention to their separatist cause. Further, I argue that although belief in the similarities between Jews and Igbos predates postcolonial Igbo nationalism – there are scores of racialist writings advanced by European colonizers in precolonial times to undermine African cultures (the so-called Hamitic hypothesis) – it was particularly invoked by Igbo nationalists during the gory Nigerian Civil War (1967–1970), a defining moment in the social construction of Igbo identity. Igbo nationalists appropriated the Jewish experience of persecution in Central and Eastern Europe to make their case for the ontological security of Igbos. Whilst this political strategy was partially successful, it did not halt the Nigerian state from extirpating Biafra. Despite the reincorporation of Biafran territory into Nigeria, Igbo nationalists still see themselves as Jews and Jewishness has mutated into something of a pristine Igbo identity in postcolonial Nigeria.

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Chapter 15. The enslaved in late-Enlightenment stories for children

Paul¹

2023

Children’s Literature, Culture, and Cognition

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On the long road towards the abolition of the slave trade and enslavement, European and American books for children, published in the late eighteenth and early nineteenth centuries, sought to engage their intended young readers in the debate. In this chapter I counterpoint fictional characterizations of the enslaved with those in autobiographical accounts and in newspaper fugitive slave advertisements. The children’s books of the time depicted the enslaved as objects of pity and in need of rescuing. That positioned them as ideal subjects for authors attempting to cultivate empathy and sensibility in their young readers. Actual enslaved people told a different story, recording both the brutality and savagery of enslavers and their own sustained resistance to enslavement.

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Beyond Slavery and Abolition

Cited by 15 publications

References 66 publications

Right to Roam? Nineteenth-Century Commons and Caroline Lesjak's The Afterlives of Enclosure

Right to Roam? Nineteenth-Century Commons and Caroline Lesjak's The Afterlives of Enclosure

Jewishness without Jews? Ontological Security, Ethnonationalism, and the Social Power of Analogical Reasoning in Postcolonial Nigeria

Chapter 15. The enslaved in late-Enlightenment stories for children

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