By Elisabeth McMahon
Interpreting the method of abolition at the island of Pemba off the East African coast within the past due 19th and early 20th centuries, this booklet demonstrates the hyperlinks among emancipation and the redefinition of honor between all periods of individuals at the island. by means of reading the social vulnerability of ex-slaves and the previous slave-owning elite because of the Abolition order of 1897, this research argues that moments of resistance on Pemba mirrored an attempt to mitigate vulnerability instead of face up to the hegemonic strength of elites or the colonial nation. because the meanings of the Swahili notice heshima shifted from honor to respectability, individuals' reputations got here below scrutiny and the Islamic kadhi and colonial courts turned an imperative position for interrogating reputations locally. This examine illustrates the ways that former slaves used piety, popularity, gossip, schooling, kinship, and witchcraft to barter the space among emancipation and native notions of belonging.
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Additional info for Slavery and Emancipation in Islamic East Africa: From Honor to Respectability (African Studies)
38 Yet seemingly most scholars of the coast equate conversion to Christianity as the mark of whether missionaries had any significant influence on the lives of slaves. 39 On Pemba, the Quakers had nearly two hundred ex-slaves living at their mission, but very few of them actually converted to Christianity. Most residents of Banani, the Friends’ mission plantation, continued to practice Islam, yet the Friends played an active role in helping people across the community, from elite Indian women to the ex-slave workers on Banani.
12–14. 70 Stewart, Honor, p. 107. 71 Nancy Shields Kollmann, By Honor Bound: State and Society in Early Modern Russia (Ithaca, NY: Cornell University Press, 1999), p. 3; Beth Baron, Egypt as a Woman: Nationalism, Gender, and Politics (Berkeley: University of California Press, 2005); Lila Abu-Lughod, Veiled Sentiments: Honor and Poetry in a Bedouin Society (Berkeley: University of California Press, 1986); Stewart, Honor; Sarah Chambers, From Subjects to Citizens: Honor, Gender, and Politics in Arequipa, Peru, 1780–1854 (University Park: Pennsylvania State University Press, 1999).
For instance, watumwa wa nyumba were domestic slaves of either gender. Vibarua (s. kibarua), the day laborers who were hired out by mostly Indians and Europeans who could not own slaves, were both men and women. Vibarua carried water and hauled buckets of coral stone and other building materials regardless of their sex, although it Lodhi, pp. 5–6. Lodhi, pp. 13–14; Strobel, 1979, pp. 49–51; Romero, 1997, pp. 123–4. 43 Morton, p. 2 44 See Case AI1/44 HHSCZ Civil Appeal No. 15 of 1934, Bahati binti Serenge vs.
Slavery and Emancipation in Islamic East Africa: From Honor to Respectability (African Studies) by Elisabeth McMahon