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Sites of Servitude : = Comparative Slavery, Difference, and Belonging in Tunis, 1736-1891.

Record Type:	Language materials, manuscript : Monograph/item
Title/Author:	Sites of Servitude :/
Reminder of title:	Comparative Slavery, Difference, and Belonging in Tunis, 1736-1891.
Author:	Boyle, Catherine Fitzgerald.
Description:	1 online resource (328 pages)
Notes:	Source: Dissertations Abstracts International, Volume: 85-12, Section: B.
Contained By:	Dissertations Abstracts International85-12B.
Subject:	History. -
Online resource:	click for full text (PQDT)
ISBN:	9798382785165

Sites of Servitude : = Comparative Slavery, Difference, and Belonging in Tunis, 1736-1891.
Boyle, Catherine Fitzgerald.

Sites of Servitude :Comparative Slavery, Difference, and Belonging in Tunis, 1736-1891. - 1 online resource (328 pages)

Source: Dissertations Abstracts International, Volume: 85-12, Section: B.

Thesis (Ph.D.)--Harvard University, 2024.

Includes bibliographical references

This dissertation traces a shift in attitudes about enslaveability in Tunis, from one where European Christians could be enslaved, to one in which Blackness became the principal category justifying servitude. To do so, I compare the socioeconomic trajectories of two groups of enslaved people and their descendants in Tunis. The first group, Ṭabarqin, were individuals presumed to have come to the Tunisian island and trading post, Ṭabarqah, from the northern Mediterranean. The second group, Shuwashin (sing: Shushan) were dark-skinned individuals from the southern regions of Ottoman Tunis, with presumed geographic origins in western and central Africa. In 1741, the Ṭabarqin were enslaved by the Tunisian government and transported to the capital of Tunis. A little over fifty years later, descendants of Ṭabarqin who had been claimed as subjects of Christian kingdoms were captured, enslaved, and conveyed to Tunis. Yet within a relatively quick period of five years, virtually all captives were freed. Why was the enslavement of the Ṭabarqin no longer considered tolerable? I contend that this shift occurred because of a convergence of racial ideologies among African and European elites. By the mid-19th century, the Ṭabarqin had shed the social and material traces of their former servitude through access to European and Tunisian social and legal protection. Meanwhile, the term Shushan shifted from a family name to a primary marker of Blackness and servitude. This change contributed to rendering such individuals as forever foreigners to the region. Ultimately, I show that ideologies of racialization informed social hierarchies, socioeconomic opportunity, and state formation in the northern regions of the African continent decades prior to formal French colonial occupation in 1881.

Electronic reproduction.
Ann Arbor, Mich. :
ProQuest,
2024

Mode of access: World Wide Web

ISBN: 9798382785165Subjects--Topical Terms:

669538
History.
Subjects--Index Terms:

Comparative slaveryIndex Terms--Genre/Form:

554714
Electronic books.

Sites of Servitude : = Comparative Slavery, Difference, and Belonging in Tunis, 1736-1891.
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520 $a This dissertation traces a shift in attitudes about enslaveability in Tunis, from one where European Christians could be enslaved, to one in which Blackness became the principal category justifying servitude. To do so, I compare the socioeconomic trajectories of two groups of enslaved people and their descendants in Tunis. The first group, Ṭabarqin, were individuals presumed to have come to the Tunisian island and trading post, Ṭabarqah, from the northern Mediterranean. The second group, Shuwashin (sing: Shushan) were dark-skinned individuals from the southern regions of Ottoman Tunis, with presumed geographic origins in western and central Africa. In 1741, the Ṭabarqin were enslaved by the Tunisian government and transported to the capital of Tunis. A little over fifty years later, descendants of Ṭabarqin who had been claimed as subjects of Christian kingdoms were captured, enslaved, and conveyed to Tunis. Yet within a relatively quick period of five years, virtually all captives were freed. Why was the enslavement of the Ṭabarqin no longer considered tolerable? I contend that this shift occurred because of a convergence of racial ideologies among African and European elites. By the mid-19th century, the Ṭabarqin had shed the social and material traces of their former servitude through access to European and Tunisian social and legal protection. Meanwhile, the term Shushan shifted from a family name to a primary marker of Blackness and servitude. This change contributed to rendering such individuals as forever foreigners to the region. Ultimately, I show that ideologies of racialization informed social hierarchies, socioeconomic opportunity, and state formation in the northern regions of the African continent decades prior to formal French colonial occupation in 1881.
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