Tämä sivusto käyttää evästeitä palvelujen toimittamiseen, toiminnan parantamiseen, analytiikkaan ja (jos et ole kirjautunut sisään) mainostamiseen. Käyttämällä LibraryThingiä ilmaiset, että olet lukenut ja ymmärtänyt käyttöehdot ja yksityisyydensuojakäytännöt. Sivujen ja palveluiden käytön tulee olla näiden ehtojen ja käytäntöjen mukaista.
The practice of slavery has been common across a variety of cultures around the globe and throughout history. Despite the multiplicity of slavery's manifestations, many scholars have used a simple binary to categorize slave-holding groups as either 'genuine slave societies' or 'societies with slaves'. This dichotomy, as originally proposed by ancient historian Moses Finley, assumes that there were just five 'genuine slave societies' in all of human history: ancient Greece and Rome, and the colonial Caribbean, Brazil, and the American South. This book interrogates this bedrock of comparative slave studies and tests its worth. Assembling contributions from top specialists, it demonstrates that the catalogue of five must be expanded and that the model may need to be replaced with a more flexible system that emphasizes the notion of intensification. The issue is approached as a question, allowing for debate between the seventeen contributors about how best to conceptualize the comparative study of human bondage.… (lisätietoja)
Students of ancient history like myself are often gladdened to see their subject incorporated into broader comparative histories. The present volume does just that and is all the more welcome because ancient slavery has been absent from several recent thematic volumes on global slavery. Antiquity is crucial to this volume, whose theme is a critique of the ‘slave society’ framework set out by arguably the most influential historian of ancient slavery ever to have lived, Moses Finley. This book has significant value for advancing approaches to Graeco-Roman slavery, especially in relation to world history. As the volume is geographically wide-ranging, I will focus in this review on the essays relating to antiquity, but draw out the broader significance of the volume’s framework for ancient historians interested in global slavery studies.
As its title suggests, What is a Slave Society? questions Finley’s assertion that there have been five genuine ‘slave societies’ in history (Greece, Rome, the US South, the Caribbean and Brazil), owing to the high proportional number of slaves they contained, the reliance of elites on slave labour, and the extent to which slavery permeated their cultural output. The editors reject the usefulness of this, the titular conceit of their book, early on. They highlight three problems with Finley’s model, which are discussed throughout the remainder of the book’s chapters: the size of Finley’s list of slave societies (it is far too short), the rigid and arbitrary qualifications of the definition, and it is ethnocentric focus on Western societies.
The practice of slavery has been common across a variety of cultures around the globe and throughout history. Despite the multiplicity of slavery's manifestations, many scholars have used a simple binary to categorize slave-holding groups as either 'genuine slave societies' or 'societies with slaves'. This dichotomy, as originally proposed by ancient historian Moses Finley, assumes that there were just five 'genuine slave societies' in all of human history: ancient Greece and Rome, and the colonial Caribbean, Brazil, and the American South. This book interrogates this bedrock of comparative slave studies and tests its worth. Assembling contributions from top specialists, it demonstrates that the catalogue of five must be expanded and that the model may need to be replaced with a more flexible system that emphasizes the notion of intensification. The issue is approached as a question, allowing for debate between the seventeen contributors about how best to conceptualize the comparative study of human bondage.
As its title suggests, What is a Slave Society? questions Finley’s assertion that there have been five genuine ‘slave societies’ in history (Greece, Rome, the US South, the Caribbean and Brazil), owing to the high proportional number of slaves they contained, the reliance of elites on slave labour, and the extent to which slavery permeated their cultural output. The editors reject the usefulness of this, the titular conceit of their book, early on. They highlight three problems with Finley’s model, which are discussed throughout the remainder of the book’s chapters: the size of Finley’s list of slave societies (it is far too short), the rigid and arbitrary qualifications of the definition, and it is ethnocentric focus on Western societies.