The Domestic Enemy: The Eastern Slaves in Tuscany in the Fourteenth and Fifteenth Centuries

Origo, Iris

doi:10.2307/2848074

Cited by 71 publications

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“…(Hay, 1966, pp. 373-374) Sin embargo, según Iris Origo (1955), la carga más preciosa de los mercaderes mediterráneos eran los esclavos:…”

Section: Tabula Rasaunclassified

“…Pero el comercio más floreciente de todos era el de esclavos -pues Cafa era el principal mercado de esclavos del Levante. (p. 326) Esclavos tártaros, griegos, armenios, rusos, búlgaros, turcos, circasios, eslavos, cretenses, árabes, africanos (moros), y ocasionalmente chinos (de Catai) (Origo, 1955;Davis, 1966;Hay, 1966) -dos tercios de los cuales eran mujeres- (Origo, 1955), se encontraban en las residencias de familias ricas e «incluso de familias relativamente modestas catalanas e italianas» (Hay, 1966, p. 76) 21 .…”

Section: Tabula Rasaunclassified

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Capitalismo racial: el carácter no objetivo del desarrollo capitalista

Robinson

2018

TabulaRasa

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La civilización europea no es producto del capitalismo. Por el contrario, el carácter del capitalismo puede entenderse únicamente en el contexto social e histórico de su aparición». Esta es una de las tesis revolucionarias presentes en el histórico libro Black Marxism. The Making of the Black Radical Tradition. Cedric J. Robinson desarrolla en este extracto fundamental de este escrito una crítica a las interpretaciones convencionales, que desde el poso común de la metafísica occidental en el que se construye el marxismo, son desplegadas para explicar la emergencia de la burguesía. Parte de las claves de una nueva lectura sobre este aspecto esencial de la lectura materialista de la historia moderna, se encuentran en una revisión exhaustiva de los particularismos, conflictos y tensiones existentes en el interior de las sociedades feudales europeas.

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“…(Hay, 1966, pp. 373-374) Sin embargo, según Iris Origo (1955), la carga más preciosa de los mercaderes mediterráneos eran los esclavos:…”

Section: Tabula Rasaunclassified

Capitalismo racial: el carácter no objetivo del desarrollo capitalista

Robinson

2018

TabulaRasa

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“…Iris Origo brought the ethical and social aspects of the ''forgotten history'' of Mediterranean slavery to light in a seminal study, ''The Domestic Enemy: The Eastern Slaves in Tuscany in the Fourteenth and Fifteenth Centuries.'' 40 Drawing on a wide variety of sources, Origo demonstrated the contribution of the enslaved to the ethnic make-up and social character of Tuscan cities. Evoking the ancient concept of the domestic enemy, she also introduced the idea of the urban dwelling as a contested space -a site of potential danger for slave and master alike.…”

Section: Slaverymentioning

confidence: 99%

Whose City Is This? Hucksters, Domestic Servants, Wet‐Nurses, Prostitutes, and Slaves in Late Medieval Western Mediterranean Urban Society

Mummey

Reyerson

2011

History Compass

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Medieval urban studies have evolved more rapidly in some areas of Europe than in others. Mediterranean Europe (with the exception of Italy) has been slower to focus on urban society than northern polities such as England. However, in the last 30 years, the exploration of the urban population and marginal groups has been expanding. This article examines the experience of the latter in later medieval Mediterranean Europe under the categories of hucksters, wet‐nurses, and domestic servants; prostitution; and slavery, with a particular interest in their impact on the topography of the medieval city.

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“…100 A Florentine law of 1364 restricted slavery to non-Christians, and most slaves in the earlier part of the fifteenth century, whether in Florence or more widely across the Italian peninsula, were eastern European or central Asian, having been acquired and exported by the Venetians and Genoese from their bases in the Black Sea. 101 In the Florentine catasto (a type of fiscal census) of 1427, less than 1 per cent of the whole Florentine population were slaves, all of whom were female. With the restrictions on trading after the capture of Constantinople by the Ottomans in 1453, the Genoese and Venetians were compelled to look to new markets, at exactly the same moment as the Iberians were beginning to trade in people on the west coast of Africa.…”

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confidence: 99%

Fra Angelico's The Miracle of the Black Leg: Skin Colour and the Perception of Ethiopians in Florence before 1450

Nethersole¹

2022

Art History

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A photograph by Zanele Muholi sets up a triangular relationship between skin colour, race and identity (plate 1). The artist, who identifies as non-binary, stares out at the viewer: a visual activist challenging their spectator. A white stripe painted down Muholi's nose calls for comparison with Matisse's portrait of his wife with a green stripe down hers (plate 2), such that Muholi not only reworks the image of a woman objectified by a man, but critiques one of the canonical figures of the Western tradition, celebrated for his non-representational colour. When developing this photograph, Muholi brought up the contrast with the effect that highlights approach pure white and the deeper tones, especially that of their skin, are deepened, blackened. Muholi makes skin colour, then, especially binary colour difference, the issue at stake. Skin colour plays a key role in defining identity for them, in a country (South Africa) in which it is explicitly racialized and where it once defined a system of extreme racism, whose legacy is still keenly felt. Skin colour, here, is a determining characteristic of race. Its ability to give rise to meaning, to identity and to prejudice is inseparable from gender and other issues with which it intersects, such as social class. The contrast of black and white signals difference.The purpose of this article is to examine skin colour in a place and at a time different from Muholi's and to question whether that triangular set of associations, which are so pertinent to our time, were equally present. 1 Fra Angelico's Miracle of the Black Leg, painted before 1443 in Florence, provides a compelling case study (plate 3), both because the arresting combination of a black and a white leg on a single individual cannot but prompt a consideration of skin colour, but also because it was painted before the first west African slaves arrived in Europe through the activities of Portuguese traders. Interpretation of this imagery requires the art historian to ask about contingency in the perception of skin colour: what associations did black skin colour carry for the entirely white audience of Fra Angelico's panel and how was it inflected by their religion, by Christianity?My focus on skin colour, rather than on the larger category of race, requires justification. Scholars have been engaged by questions of race in premodernity since the 1980s, especially in literary studies, but the last decade or so has witnessed a marked shift in scholarship over whether race was operative in premodern European societies. 2 The issue hinges on definition and periodization, as well as on distinctions between histories of race and of racism. 3 It also depends on whether race is approached as a 'period' idea or as a conceptual framework for critical analysis. On one side of the argument are those who argue that ideas of difference and ethnicity in premodern

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The Domestic Enemy: The Eastern Slaves in Tuscany in the Fourteenth and Fifteenth Centuries

Cited by 71 publications

References 0 publications

Capitalismo racial: el carácter no objetivo del desarrollo capitalista

Capitalismo racial: el carácter no objetivo del desarrollo capitalista

Whose City Is This? Hucksters, Domestic Servants, Wet‐Nurses, Prostitutes, and Slaves in Late Medieval Western Mediterranean Urban Society

Fra Angelico's The Miracle of the Black Leg: Skin Colour and the Perception of Ethiopians in Florence before 1450

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