The Internal Slave Trade in 19th-century Brazil

2018 ◽  
pp. 95-120
Keyword(s):  
19Th Century ◽  
Slave Trade

IX. Asians Compared: Some Observations regarding Indian and Indonesian Indentured Labourers in Surinam, 1873-1939

Itinerario ◽  
1987 ◽  
Vol 11 (1) ◽  
pp. 149-154 ◽  
Author(s):  
P. C. Emmer
Keyword(s):  
South Africa ◽  
19Th Century ◽  
New World ◽  
Slave Trade ◽  
Fiji Islands ◽  
African Slaves ◽  
The 19Th Century

The drive towards the abolition of the slave trade at the beginning of the 19th century was not effective until the 1850s. It was perhaps the only migratory intercontinental movement in history which came to a complete stop because of political pressures in spite of the fact that neither the supply nor the demand for African slaves had disappeared.Because of the continuing demand for bonded labour in some of the plantation areas in the New World (notably the Guiana's, Trinidad, Cuba and Brazil) and because of a new demand for bonded labour in the developing sugar and mining industries in Mauritius, Réunion, Queensland (Australia), Natal (South Africa), the Fiji-islands and Hawaii an international search for ‘newslaves’ started.

Slavery and the Slave Trade in the Sokoto Caliphate

2021 ◽  
Author(s):  
Murray Last
Keyword(s):  
19Th Century ◽  
North Africa ◽  
Islamic Law ◽  
Slave Trade ◽  
Local Markets ◽  
Large Numbers ◽  
Women And Children ◽  
Sokoto Caliphate ◽  
Muslim Communities ◽  
The 19Th Century

Established using a conventional Islamic model of government, the new Muslim state in Sokoto, known as the Sokoto Caliphate (1804–1903), possessed eventually very large numbers of men, women, and children, taken captive (usually when children) in jihad from mainly non-Muslim communities, to serve as slaves. These slaves worked on farms or within households, they might be concubines and bear children for their owners; or they might be sold as children for export to North Africa in payment for the luxury imports the new elite wanted. Slaves were, under Islamic law, deemed “minors” or “half-persons,” and so had rights that differed from those of the free Muslim. By the end of the 19th century there were more slaves on the local markets than could be sold; exports of captives to North Africa had already dropped. For some captives enslaved as children, however, the career as a slave led eventually to high political positions, even to owning many slaves of their own. But slaves’ property, even their children, ultimately belonged to the slave’s owner. Revolts by male slaves were very rare, but escape was commonplace. Concubines, if they ever became pregnant by their owner, could not be sold again. The abolition of slavery c.1903 was slow to become a reality for many individual slaves, whether men or women.

Samuel Ajayi Crowther, 1806–1891

2021 ◽  
Author(s):  
Oluwatoyin Oduntan
Keyword(s):  
West Africa ◽  
Sierra Leone ◽  
19Th Century ◽  
Slave Trade ◽  
The Other ◽  
Modern State ◽  
European Colonization ◽  
History Of ◽  
Christian Missionary ◽  
The 19Th Century

The case for narrating the history of slavery and emancipation through the biography of enslaved Africans is strongly supported by the life and experiences of Samuel Ajayi Crowther. Kidnapped into slavery in 1821, recaptured and settled in Sierra Leone in 1822, he became a missionary in 1845, founder of the Niger mission in 1857, and Bishop of the Niger Mission in 1864. His life and career covered the span of the 19th century during which revolutionary forces like jihadist revolutions, the abolition of the slave trade, the rise of a new Westernized elite, and European colonization created the roots of the modern state system in West Africa. He was intricately tied to the Christian Missionary Society (CMS), Britain’s antislavery evangelical movement, resulting in Ajayi becoming the poster face of slavery, its acclaimed product of abolitionism, the preeminent advocate of evangelical emancipation, and the organizer of practical emancipation in West Africa. The leader of a very small group of Africans who worked diligently against the slave trade and domestic slavery, Ajayi also became a victim of the use of that agenda by imperialists. Thus, the contrasts of his life (i.e., slavery/freedom, nationalist/hybrid, preacher/investor, leader/weakling, linguist/literalist, etc.) were celebrated by himself, his patrons, and his evangelical followers on one hand, and denounced by his critics on the other. They underline the disagreements over his legacy, and indeed over the understanding of the institution of slavery, abolition, and emancipation in West Africa.

2. The rise of black abolitionism and global antislavery struggles

Abolitionism ◽  
2018 ◽  
pp. 29-46
Author(s):  
Richard S. Newman
Keyword(s):  
United States ◽  
19Th Century ◽  
Slave Trade ◽  
The United States ◽  
Black Communities ◽  
Racial Oppression ◽  
French Government ◽  
Slave Rebellion ◽  
Saint Domingue ◽  
The 19Th Century

As a new century loomed, black activists pushed abolition forward across the Atlantic world. The greatest example came in Saint-Domingue, where a slave rebellion in the 1790s compelled the French government to issue a broad emancipation decree. “The rise of black abolitionism and global antislavery struggles” explains how a more assertive brand of abolitionism also developed in the United States, as free black communities rebuked American statesmen for allowing racial oppression to prosper, arguing that slavery and segregation violated the American creed of liberty and justice for all. Several European and American nations banned the slave trade in the early 1800s, but slavery proved to be a resilient institution in the 19th century.

Slavery in Africa

2011 ◽  
Author(s):  
Ty M. Reese
Keyword(s):  
19Th Century ◽  
Political System ◽  
Slave Trade ◽  
Multiple Roles ◽  
Ability To Work ◽  
Common System ◽  
Transatlantic Slave Trade ◽  
The 19Th Century ◽  
Client System

Slavery is viewed as an ancient and universal institution and thus it can be found in a diversity of forms throughout Africa. During the period of the Atlantic world, slavery served multiple roles within Africa and provided a foundation for the transatlantic slave trade in that Europeans found slaves for sale within Africa. In many parts of Africa, land was held in common and therefore people’s ability to work the land, and their position within their society, related to the number of people whom they controlled. This patron-client system meant that patrons were always looking for more clients, both free and unfree, as a way to increase their power. The nature of this agricultural and political system made slavery and pawnship (debt peonage) a common system in Africa, yet it was a system that is hard to generalize about and one that possessed great differences from the African slavery that developed in the Americas. While the role of African slavery in the Americas has been more thoroughly studied, and is better known, than slavery in Africa, the rise of the transatlantic slave trade, and then its gradual abolition in the 19th century, had important consequences for slavery within Africa.

scholarly journals The African slave population of Portuguese India

2010 ◽  
Vol 25 (1) ◽  
pp. 95-119 ◽  
Author(s):  
Hugo C. Cardoso
Keyword(s):  
East Africa ◽  
19Th Century ◽  
Slave Trade ◽  
African Population ◽  
Primary Sources ◽  
African Slave ◽  
Population Displacement ◽  
Social Scale ◽  
The 19Th Century ◽  
Slave Population

This article is primarily concerned with quantifying the African(-born) population in the early Portuguese settlements in India and defining its linguistic profile, as a means to understand the extent and limitations of its impact on the emerging Indo-Portuguese creoles. Apart from long-established commercial links (including the slave trade) between East Africa and India, which could have facilitated linguistic interchange between the two regions, Smith (1984) and Clements (2000) also consider that the long African sojourn of all those travelling the Cape Route may have transported an African-developed pidgin to Asia. In this article, I concentrate on population displacement brought about by the slave trade. Published sources and data uncovered during archival research permit a characterisation of the African population in terms of (a) their numbers (relative to the overall population), (b) their origin, and (c) their position within the colonial social scale. The scenario that emerges for most territories of Portuguese India is that of a significant slave population distributed over the colonial households in small numbers, in what is best described as a ‘homestead society’ (Chaudenson 1992, 2001). It is also made evident that there was a steady influx of slave imports well into the 19th century, and that the Bantu-speaking regions of modern-day Mozambique were the primary sources of slaves for the trade with Portuguese India.

scholarly journals “Candomblé é a África”. Esquecimento e Utopia no Candomblé jeje-nagô (“Candomblé is Africa”. Forgetfulness and Utopia in the Candomblé jeje-nagô)

2016 ◽  
Vol 17 (26) ◽  
pp. 64
Author(s):  
João Ferreira Dias
Keyword(s):  
Ethnic Groups ◽  
19Th Century ◽  
Slave Trade ◽  
Early Years ◽  
Regional Environment ◽  
African Slaves ◽  
Political Differences

<strong><strong> </strong></strong><p>O Candomblé jeje-nagô estabeleceu-se na Bahia nos finais do século XIX e primeiros anos do século XX, durante o período final da trata de escravos oriundos da chamada Costa dos Escravos. Diante de um novo contexto cultural e regional, que era a Bahia de então, os escravos das cidades yorùbá e ewe-fon, muitos dos quais representando grupos étnicos/reinos rivais, forjaram uma nova realidade religiosa, a partir das memórias partilhadas e das similitudes culturais e, bem assim, colhendo contributos a outros grupos étnicos africanos e ao catolicismo popular. Este texto foca a problemática do esquecimento em termos: das diferenças étnicas e políticas nos episódios fundacionais do Candomblé, não obstante a diversidade das suas nações (ficcionais); da escravatura como um processo de reconfiguração identitária que conduziu a uma espécie de amnésia causada pelo traumático desenraizamento/exílio forçado; da agência masculina. De igual modo, está em análise a complexa utopia da fundação do Candomblé como uma religião de continuidade com a África e de realeza africana, numa mistura entre “passado mítico” e “lar imaginado”, narrativa que curiosamente esquece o processo crioulo de descontinuidade e “adaptação criativa”, visível nos aspetos estéticos do ritual.</p><p> </p><p><strong>Abstract</strong></p><p>The jeje-nagô Candomblé was established in Bahia between 19th century and the early years of 20th, during the last days of slave trade, from the so-called “Slaves Coast”. In a new cultural and regional environment – which was Bahia in those days –, African slaves from Yorùbá and Ewe-Fon towns, many of them representing rival ethnic groups/kingdoms, forged a new religious framework using shared memories and cultural similitudes, and collected pieces from other African groups and Portuguese Catholicism. This text focuses the oblivion of:  ethnic and political differences in Candomblé foundational moments, despite it (fictional) “nations”; slavery as a process of identity reconfiguration that led to a sort of Amnesia caused by the uprooting trauma/forced exile;  male agency; and the complex utopia of Candomblé as a religion of continuity to Africa and African royalty, in a mixture of “mythical past” and “imagined homeland”, which curiously forget the creole process of discontinuity and “creative adaptation”, visible in ritual aesthetic aspects.</p><p><strong>Keywords</strong>: Ethnicity. Amnesia. Candomblé. Identity.</p><p> </p>

Slavery in Islamic Central Asia

2019 ◽  
Author(s):  
Jeff Eden
Keyword(s):  
Central Asia ◽  
19Th Century ◽  
Local Governments ◽  
Slave Trade ◽  
Forced Labor ◽  
Soviet Period ◽  
The Caspian Sea ◽  
Late 19Th Century ◽  
Northern Iran ◽  
Central Asian

By the late 19th century, when much of Islamic Central Asia was conquered by the Russian Empire, the region was home to tens of thousands of slaves. Most of these slaves were Shiʿa Muslims from northern Iran, though the slave trade also ensnared many Russians, Armenians, Kalmyks, and others. Slave labor was especially commonplace in the Sunni Muslim domains of Khwarazm and Bukhara, where enslaved people constituted a substantial proportion of all agricultural workers, domestic servants, and soldiers. Slaves also labored in many other roles, and an individual slave could be tasked with a variety of jobs. Slaves served, for example, as concubines, craftsmen, miners, herdsmen, entertainers, blacksmiths, calligraphers, and even, in rare instances, as government officials. Before the 16th century, the majority of the slaves in Central Asia—defined here as the region extending from the eastern shores of the Caspian Sea through Xinjiang, China, and from southern Siberia to northern Iran—seem to have been trafficked to the region from India. This changed in the 16th and 17th centuries, as a significant number of Iranian war-captives were brought north and enslaved during the course of numerous armed conflicts between the Central Asian Uzbeks and Iranian Safavids. Many of these slaves evidently labored on the region’s rapidly expanding agricultural estates. In the 18th and 19th centuries, frequent Turkmen raids into northern Iran resulted in tens of thousands of Iranian Shiʿas being captured and funneled into a booming slave trade in Khwarazm and Bukhara. Further north, a much smaller number of Russians were seized and sold into slavery by Kazakh nomads along the steppe frontier. The region’s slave trade declined in the late 19th century and seems to have remained dormant throughout the Soviet period. The post-Soviet period has witnessed a resurgence of human trafficking throughout Central Asia. In recent decades, local governments and international organizations have labored with mixed success to combat a new kind of slave trade, as Central Asian victims are trafficked by criminal cartels to neighboring countries, or to other regions of the world, for the purposes of forced labor or sexual exploitation.

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