🍁murtaza dawar Profile picture
Nov 24, 2023 22 tweets 7 min read Read on X
|🧵History of sugar production and freedom in the new world |

Caribbean sugar plantations are a key site for studying the simultaneous development of racial slavery, indigenous dispossession, environmental destruction and modern liberal freedom

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Most of the modern social, economic and freedom practices emerged from Caribbean. The history and production of sugar is brutally violent, yet this violence also served as fertile ground for political theories of freedom influential in liberal democratic thought.

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Theories of liberty as individual self-possession, of legitimate government as based in consent, of self-rule as a rejection of state tyranny, and of economic freedom as uncoerced labor and trade have links to the production of sugar.

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Sugar encompasses the unthought register of modern freedom; it links individual freedom to plantation mastery, self-rule to enslavement, and independence to environmental destruction.

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On the sugar plantation, planters’ individual freedom and autonomy take shape through slavery and dispossession. The wealth generated by Caribbean sugar plantations enabled Euro-American experiments with democracy and self-rule,

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and those very practices of self-rule and independence entailed domination over others.

The title of Alejandro de la Fuente’s “On Sugar, Slavery, and the Pursuit of (Cuban) Happiness” provides a biting inverse of both John Locke’s and the Declaration of Independence’s.

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Sugar was different from other New World agricultural commodities from the start. It required large land, more investment, more labor than other crops like tobacco and cotton.

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| Sugar production effects on environment |

The sugar plantation soon generated some of the most widespread destruction of native ecosystems the world had yet seen, exchanging them for nonnative monocultures that colonized the land’s resources for life.

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The sugar plantation thus destroyed wide swaths of complex biodiverse ecosystems and replaced them with uniform mono-crops. Richard Dunn called it “murdering the soil for a few quick crops and then moving along.”

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The plantationocene was predicated on destroying indigenous land relationships and life worlds the land was not viewed as an inert resource for the extraction of profit but as part of a mutually sustaining relationship bred from people’s obligations to land...

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relationship that generated reciprocal obligations from the land to support living creatures over many generations. The plantationocene entwined the ugly freedoms of indigenous dispossession, antiblack domination, economic exploitation, and climate destruction to generate

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financial prosperity and individual liberty for European sugar plantation masters settled in the Caribbean. Because it consumed so much land so quickly, sugar was the most destructive crop introduced in the New World.

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| Sugar plantation and its effects on lives |

Sugar was also the most profitable of all New World commodities; indeed it was the first crop to render colonization profitable. It created the first black slave society in the world.

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The sugar master invented the gang-style system of mass slavery that became the backbone for the next two hundred years of enslavement in the Americas.

He also created the first slave code in the English-speaking world, which was later copied in North American colonies.

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Before his voyages to the New World, Christopher Columbus had worked for a company that dealt in sugar, and he knew its commercial potential. In scouting the Caribbean islands, he assessed their potential for sugar production, and he brought the first sugar cuttings to the

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New World on only his second voyage in 1493. Along with firepower and weaponry, sugar was a key resource in colonizing the New World. settlers were growing the first profitable sugarcane on Hispaniola by 1509, and by the 1650s the cultivation of sugar in the Caribbean was

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arguably the most profitable industry in the world. Sugar production was notoriously difficult. Sugar processing demanded a 14th-month cane growing cycle, then entailed cutting the cane, crushing and juicing it, boiling it, and skimming impurities, all in a tight timeframe;

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all were difficult & exhausting practices. English sugar planters in pursuit of profit in the British West Indies created one of the harshest systems of servitude in Western History. The sugar plantation in the West Indies invented a new type of social & economic power that

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standardized labor production that relied on both stolen indigenous land and the enslavement of millions of Africans to produce profits in transcontinental trade markets.

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laborers would routinely get infections while tending the sharp cane spears, lose limbs in sugar mill machines, or fall into boiling vats of sugar. Laborers on sugar plantations were primarily indentured and enslaved since the work was so difficult & dangerous that

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most people would only undertake it when coerced. Enslaved Africans were brought by the millions to New World colonies to produce sugar, and the cost of producing sugar quickly fell, not because of increased productivity or new time-saving methods, but solely because of

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mass unpaid slave labor. The use of enslaved people on sugar plantations spread so quickly that their number doubled every few years.

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More from @MohamadMurtaza_

Apr 5
What is happening in India today with the recent Waqf Bill is not unprecedented — it mirrors the historical dismantling of waqf institutions in the Ottoman Empire and French-colonized Algeria. History, once again, is repeating itself.

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This is part of a larger process: the secularization of Muslim waqf through legal and bureaucratic means. These reforms broke the very backbone of traditional religious institutions. By separating religion from spheres like economics, politics, and law

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— and by privatizing what was once public and sacred — the state redefined the concept of property itself.

What emerged was the private property regime, rooted in Christian Calvinist theology and legitimized by Christian jurists and theologians.

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Read 6 tweets
Mar 14
If you're new to Islamic history and unsure where to begin, this reading list might help. These are books I've read, am currently reading or plan to read in the future. It doesn't reflect my favorites in Islamic legal, political, or intellectual history — that's a different topic Image
There are also some books I couldn't include, but I believe this list will be helpful. Once you dive into it, you'll discover the rest on your own. I'd love to hear your recommendations too! :) Image
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Read 7 tweets
Apr 23, 2024
First of all, well if I misunderstood I'd be grateful to be correct instead of getting block. So first you spammed me with quotes and replies, then deleted it and then you blocked me after writing this thread...

This is the last time I'm engaging with you.

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I think you did not get what I was trying to say. The post-Schachtian scholars approach are different in a sense that it a revision of Schacht thesis and Orientalism. Crone, Powers, Cook, Motzki and Schacht.

my point was Schacht conclusions are terribly wrong and outdated

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when it comes to Islamic law whether it is on Ijtihad or dating the Origins. When it comes to Hadith Jonathan AC brown criticized Schacht's argumentum ex silentio. On Azami my point was that it is a general Orientalist attitude towards the outsider.
Read 17 tweets
Apr 21, 2024
For those who want to understand the general attitude of Orientalist scholars towards Islamic philosophy.

One of my favorite quotes by Wael Hallaq is:

"Every scholar has an intention. No scholar writes and thinks without having an intention" (contrary to Baconian fallacy)

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Surprisingly, students of orientalism have devoted little attention to the colonials' views of Islam—that is, to the attitudes and assumptions that underlay their writings and interpretations—or to the impact of those views on the development of Islamic Studies as a discipline.
The field of Orientalism is very important and I believe it should be given more importance than studying colonialism because it was the field of Orientalism that made colonialism possible and justified.
Read 18 tweets
Jan 27, 2024
The canons of Islamic intellectual history have changed significantly over the past 2 centuries. Scholars who happened to be the most influential are barely known today. 2 straight examples are
1. North African Ash'ari Muhammad b. Yusuf al Sanusi
2. Sa'd al Dīn al-Taftāzānī

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Sanūsī ’s theological and logical works were studied for centuries throughout the Arabic-speaking Sunni world and even beyond: there are pre-modern Turkish, Berber, Fulfulde, Malay, and Javanese translations or adaptations of his works
Taftāzānī’s works on philosophy, theology, jurisprudence, rhetoric and logic were a core part of the curricula of Ottoman, Iranian and Indo-Muslim colleges for half a millennium.

Both have seen their influence wane in the course of the twentieth century.
Read 8 tweets
Jan 25, 2024
| Madrassa and Scholars in the Early Ottoman Period |

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During the early Ottoman period, Ottomans needed and welcome scholars from different parts of the Muslim world. Scholars from Anatolia, Egypt, Syria, Iran, Iraq and Kipchaks came to Ottoman land. Majority of the scholars fled their regions because of political turmoil & enjoyed
Ottoman’s patronage. Ottoman advanced in the early period was focused in the Balkans and the territories where Islam was not established. It was during this time when the Ottomans were struggling with external threats and internal challenges.
Read 25 tweets

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