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"ABSTRAKPembebasan para budak yang dilakukan oleh Cornelis Chastelein menjadi sejarah penting bagi kota Depok. Hubungan baiknya dengan para budak yang ia pekerjakan, membuat Chastelein memiliki rencana masa depan untuk para budaknya yang ia cantumkan dalam surat wasiatnya. Dua prinsip utama yang menjadi rencana Chastelein terhadap para budaknya. Pertama, memberikan perubahan status dari budak menjadi orang bebas yang menjadi pemeluk agama Kristen, dan kedua, memberikan bekal sebagai modal hidup mereka di kemudian hari dalam bentuk kepemilikian sebagian hartanya yang berupa tanah. Penelitian ini membahas asal-usul penamaan dua belas marga Belanda Depok. Hal-hal tersebut akan dikaji melalui metode penelitian sejarah serta studi pustaka dengan meninjau melalui artikel-artikel serta penelitian sebelumnya yang memiliki keterkaitan dengan sejarah kota Depok. Hasil penelitian menunjukan bahwa nama-nama marga Belanda Depok berasal dari Al-Kitab dan beberapa marga lainnya mempertahankan nama dari tempat mereka berasal.

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ABSTRACTThe release of slaves by Cornelis Chastelein became an important history for the city of Depok. His good relationship with the slaves thats he employed, made Chastelein have some future plans for the slaves thats he listed in his testament. The two main principles that became Chastelein s plans for his slaves. First, giving a change in status from slaves to free people who become Christians, and second, providing provisions as their future capital in the form of ownership for some of their property in the form of land. This research will discuss the origin of naming twelve surnames Dutch Depok. These things will be reviewed through historical research methods and literature studies by reviewing through previous articles and research that have relevance to the history of Depok city. The research results show that the surnames Dutch Depok comes from the Bible and several other surnames maintain the name of the place they came from."

"This book demonstrates that ordinary, often illiterate colonial subjects of the Spanish empire were among the Enlightenments most adept practitioners. Broadly situated within postcolonial debates about the Enlightenment and modernity, it employs approaches from comparative social science, intellectual history, and legal history to demonstrate that, at end of the 1700s, colonial Spanish Americans began to sue one another with a zeal unseen on the peninsula. Part I examines how and how many lawsuits were generated in the empire. It analyzes civil litigation rates in six areas of Mexico, Peru, and Spain, including Mexico City, Oaxaca, Lima, Trujillo, Peru, the Montes de Toledo, Spain, and the peninsular high court of Valladolid. With chapters on the process of suing, and on the intellectual transformations and absolutist royal policy reforms on law and its practice, it explores legal culture in diverse capital cities and rural districts. Part II zeroes in on three types of civil cases that increased even more rapidly than the general rise of civil suits. The cases that colonial women, Indian commoners, and slaves initiated against masters, native leaders, and husbands challenged an older model of justice aimed at extralegal outcomes and casuistic jurisprudence. As they produced new ideas about freedom, natural rights, history, and merit in court, these subordinate litigants ultimately created an Enlightened law-centered culture. The conclusion considers why Spain and its colonies have remained marginal to the story of the advent of the modern."

"This is the first comprehensive history of the British and Foreign Anti-Slavery Society (BFASS), from its founding in 1838. The Society, set up by Quaker Joseph Sturge and Lord Henry Brougham after the abolition of slavery in the Empire, married the campaigning anti-slavery movement with the British mission to civilize the world. The BFASS took up the cause of slavery practiced by other countries, often rivals, like the United States, France, Spain and Portugal, creating a new model of human rights diplomacy. Championing British rule, though often being critical of government policy, put the society into difficult controversies. The BFASS was so hostile to America that it initially welcomed the secession and then later took up the cause of Morant Bay rebels in Jamaica, pressing for Governor Eyres prosecution. With the closing of the Atlantic slave trade the Society turned to East Africa and the Arab slave traders working out of Zanzibar. It was a turn that led the BFASS to lobby for colonial rule in Africa as a remedy to slave-trading, so that the Society helped to prepare for, and publicize the 1890 Brussels Conference that carved up Africa. Allied with the colonial project, the Society was severely tested in its humanitarian goals, by the growing knowledge of atrocities committed against native peoples in the colonies."