Ana Lucia Araujo in Aeon:
Over the past century, historians of the United States have made increasing efforts to challenge the predominant 19th-century view that slavery in the US South was somewhat a benevolent institution. The old, idealised and paternalistic understanding of the history of slavery featured prominently in novels and motion pictures like Gone with the Wind (1939). Ulrich Bonnell Phillips, in his 1918 survey of American slavery, and other influential historians promoted this distortion too, claiming that slave owners in the US South treated their enslaved property with kindness, by providing them decent rations of food and good clothing, while encouraging the formation of stable family ties, education and Christianity.
In the years between the First World War and the Second World War, the historians W E B Du Bois and Carter G Woodson challenged this misrepresentation, stressing the profits made by US slave traders and owners, and underscoring the cruelty of bondage in the US. Later, the historians Frederic Bancroft and Kenneth M Stampp followed suit, noting the ubiquity of family separation and sexual violence, and the near-impossibility of emancipation. The misleading view of slavery as a benign institution didn’t survive the post-Second World War period, which brought racism into new disrepute. However, into the 1960s and beyond, some scholars continued to see slavery in Latin America, especially in Brazil, as less significant and milder than in the US. There were different reasons for this view, some deriving from the fact that the US was a Protestant country in a mostly Catholic hemisphere. Catholicism predominated in French, Spanish and Portuguese colonies in the Americas, and the strong influence of the Catholic Church on Iberian legal codes and custom influenced the practice of slavery. In the French and Spanish colonies in the Americas, as well as in Brazil, the doctrines of Catholicism gave enslaved people some rights, including the right to marry and the ability to buy their freedom.
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I
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