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Laura T. Murphy - Survivors of Slavery: Modern-Day Slave Narratives

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Laura T. Murphy Survivors of Slavery: Modern-Day Slave Narratives
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Slavery is not a crime confined to the far reaches of history. It is an injustice that continues to entrap twenty-seven million people across the globe. Laura Murphy offers close to forty survivor narratives from Cambodia, Ghana, Lebanon, Macedonia, Mexico, Russia, Thailand, Ukraine, and the United States, detailing the horrors of a system that forces people to work without pay and against their will, under the threat of violence, with little or no means of escape. Representing a variety of circumstances in diverse contexts, these survivors are the Frederick Douglasses, Sojourner Truths, and Olaudah Equianos of our time, testifying to the widespread existence of a human rights tragedy and the urgent need to address it.

Through storytelling and firsthand testimony, this anthology shapes a twenty-first-century narrative that many believe died with the end of slavery in the Americas. Organized around such issues as the need for work, the punishment of defiance, and the move toward activism, the collection isolates the causes, mechanisms, and responses to slavery that allow the phenomenon to endure. Enhancing scholarship in womens studies, sociology, criminology, law, social work, and literary studies, the text establishes a common trajectory of vulnerability, enslavement, captivity, escape, and recovery, creating an invaluable resource for activists, scholars, legislators, and service providers.

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SURVIVORS OF SLAVERY
Survivors of Slavery
MODERN-DAY SLAVE NARRATIVES
Laura T. Murphy
Picture 1 COLUMBIA UNIVERSITY PRESS NEW YORK
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COLUMBIA UNIVERSITY PRESS
Publishers Since 1893
New York Chichester, West Sussex
cup.columbia.edu
Copyright 2014 Columbia University Press
All rights reserved
EISBN: 978-0-231-53575-5
Library of Congress Cataloging-in-Publication Data
Murphy, Laura T.
Survivors of slavery : modern-day slave narratives / Laura T. Murphy.
pages cm
Includes bibliographical references and index.
ISBN 978-0-231-16422-1 (cloth : alk. paper) ISBN 978-0-231-16423-8 (pbk .: alk. paper) ISBN 978-0-231-53575-5 (ebook)
1. SlaveryHistory21st century. 2. SlaveryCase studies. I. Title.
HT867.M67 2014
306.3'620905dc23
2013038839
A Columbia University Press E-book.
CUP would be pleased to hear about your reading experience with this e-book at .
COVER DESIGN: Bryce Schimanski
COVER IMAGE: Ingram Publishing/SuperStock
References to websites (URLs) were accurate at the time of writing.
Neither the author nor Columbia University Press is responsible for URLs that may have expired or changed since the manuscript was prepared.
CONTENTS
BY KEVIN BALES AND MINH DANG
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THE LISTENING ABOLITIONIST
EARLY ABOLITIONISTS UNDERSTOOD THAT THEY were working toward a revolution. When the first antislavery movement began in 1787, slavery was perfectly legal and had been a stable and pervasive part of most societies for thousands of years. It was supported by religion and was a key part of national economies. Leaders assured populations of its legitimacy and importance. The argument was made again and again that slavery, like the turning of the seasons or the growing of crops, was simply part of the natural order of things. It is hard for us, people of the twenty-first century, to grasp this fundamental acceptancethe popular understanding that, like death and taxes, slavery was a permanent part of the human condition.
In trying to convey and justify the revolution of abolition, writers in the nineteenth century would sometimes point to a Bible verse that illustrated a world turned upside down. It spoke of the last days when things were to be made right and illustrated that transformation by stating, In those days I will even pour out my spirit on my slaves, men and women, and they will prophesy (Acts 2:18 and Joel 2:29). The idea that slaves could have voices and use those voices in powerful ways wasand is often todayrevolutionary. In the past, it was an idea so radical that it required the authority of a religious text in its support. Today, people still find it hard to hear the true and powerful voices of slaves. That is why Laura Murphys careful attention to their words and stories is critically important.
The current antislavery movement, the movement that we hope will be the last such movement in human history through its eradication of slavery, has emerged at a time that is confused and troubled. Humanity, largely through its own activities, has created a profound crisis shaking the global economy and society and spinning off conflicts in the way a great thunderstorm seeds tornados. But the first abolitionist movements were also born in a time of great upheavals, national revolutions, devastating and long-lasting wars, violent colonial expansion, and the enormous and genocidal crime of the transatlantic slave trade. Yet in that time of militarism and inhuman commerce, the new movements, in opposition to the moral economy in which they evolved, valued the voices of the powerless and honored those who had suffered.
But as antislavery movements grew, their revolutionary fervor could fade. Gradualism could challenge immediatism, and earnest concern and discussion could replace liberation as the primary activity of abolition. For some parts of the contemporary antislavery movement, there is a similar threat of incipient stultification. While liberators and survivors risk their lives to help others to freedom, some antislavery groups and international organizations spend their time focused on the circular activities of awareness raising and fund-raising, harvesting through sensational pleading the means to continue their plea. It is in this context of a maturing movement that the guidance and voices of those who have been enslaved are most needed. As the power of the antislavery movement grows, there is a need that truth will speak to and guide that power.
and convey their truth and guidance. This is important because slaves are silenced in slavery, often brutally and finally. In freedom, two other forces work to mute slaves. The first is a social context that resists the challenge of freedom. Around the world, the majority of slaves live where enslavement receives at least partial support from local elites. Systems of oppression and discrimination, gender suppression, ethnic violence, religious prejudice, and bias according to caste, class, or race are the weft into which the warp of slavery is woven. To end slavery it is necessary to change the systems that allow slavery to exist. Freed slaves understand the calculus of oppression perfectly and will condemn its constituents. But these systems of hierarchy and oppression serve the powerful well, and speaking against them carries a risk. In the countries where slavery is most prevalent, local elites and government officials often prefer that freed slaves simply move away, but if they must stay, then they should be grateful, obsequious, and silent. Yet, remarkably, this social pressure and suppression are less effective than the second force at work that mutes former slaves: the sense of shame and dislocation that wells up from within the slaves own being.
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