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In May of 1746, slaving captain Christiaan Hagerop illegally captured ten Gold Coast canoe paddlers, seven of whom were free Africans from Elmina and Fante. Hagerop subsequently sailed to Suriname, where he sold the paddlers into slavery. To appease the relatives of the captured men and to safeguard its reputation among local Africans, the Dutch West India Company (WIC) launched a search for the kidnapped paddlers. Six of the men were eventually located in Suriname in 1749, the seventh having died in slavery. While the Africans were transported back to the Gold Coast via Amsterdam, the WIC tried to have Hagerop extradited to its Gold Coast possessions to receive punishment for his crime. A legal battle over jurisdictional competence ensued in the Dutch Republic, the outcome of which was that the captain was made to stand trial in Amsterdam, but in the end he received very little punishment. © 2016 Copyright 2016 by Koninklijke Brill NV, Leiden, The Netherlands.
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The chapter traces the development of Orthodoxy by focusing on the Ecumenical Patriarchate of Constantinople and the Russian Orthodox Church in the early modern period. It is based on the premise that in both cases Orthodoxy faced three main challenges: imperial/political, intellectual, and financial. In both the Ottoman and the Russian empires, the Orthodox Church played important roles in the political, administrative, cultural, economic, ideological, and social lives of the Orthodox believers. Orthodoxy usually provided legitimizing ideological support to state authority, was forced to reckon with Western cultural and theological trends, and also proactively defended its economic interests. For most of the period, the Ecumenical Patriarchate and the Russian Orthodox Church maintained constant contacts, even in the face of mutual suspicions of each other’s motives. The chapter argues that early modern Orthodoxy proved adaptive, developed over time, and withstood the challenges it faced, ultimately keeping its symbolic capital largely intact.
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This article discusses the briefly significant Qadariyya movement during the Umayyad period, with an emphasis on how the movement and its adherents were treated in later sources. The article examines the doctrine of human free will advocated by the Qadariyya, exploring the impetus behind their theological viewpoints and the doctrinal complications that accompanied human free will. It also addresses the debate about the origins of both the doctrine and the movement, and the significance of accusations of Christian roots. The article discusses the views ascribed to prominent Qadari leaders, including Maʿbad al-Juhanī and Ghaylān al-Dimashqī, as well as the systematic persecution of the Qadariyya, led by al-Awzāʿī. It also examines the politicization of the Qadariyya and their entanglement with Yazīd (III) b. al-Walīd’s rebellion during the third fitna. Finally, the article addresses the eclipse of the Qadariyya by the Muʿtazilites.
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This article traces the emergence of a systematic approach to combating heresy during the Umayyad period. It argues that the Umayyads sought to silence religious dissent by labelling it as heresy and that the doctrinal boundaries of orthodoxy narrowed as the Umayyad period progressed. The article also asserts that Umayyad efforts to impose their vision of orthodoxy were an important precedent for the mihna under the Abbasids. © 2011 Society for the Medieval Mediterranean.
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