Slavery In Africa

Slavery has historically been widespread in Africa. Systems of servitude and slavery were common in parts of Africa in ancient times, as they were in much of the rest of the ancient world. When the trans-Saharan slave trade, Indian Ocean slave trade and Atlantic slave trade (which started in the 16th century) began, many of the pre-existing local African slave systems began supplying captives for slave markets outside Africa. Slavery in contemporary Africa is still practiced despite it being illegal.

In the relevant literature African slavery is categorized into indigenous slavery and export slavery, depending on whether or not slaves were traded beyond the continent.
Slavery in historical Africa was practised in many different forms: Debt slavery, enslavement of war captives, military slavery, slavery for prostitution, and enslavement of criminals were all practised in various parts of Africa. Slavery for domestic and court purposes was widespread throughout Africa. Plantation slavery also occurred, primarily on the eastern coast of Africa and in parts of West Africa. The importance of domestic plantation slavery increased during the 19th century, due to the abolition of the Atlantic slave trade. Many African states dependent on the international slave trade reoriented their economies towards legitimate commerce worked by slave labour.

Forms of slavery

Multiple forms of slavery and servitude have existed throughout African history, and were shaped by indigenous practices of slavery as well as the Roman institution of slavery (and the later Christian views on slavery), the Islamic institutions of slavery via the Muslim slave trade, and eventually the Atlantic slave trade. Slavery was a part of the economic structure of African societies for many centuries, although the extent varied. Ibn Battuta, who visited the ancient kingdom of Mali in the mid-14th century, recounts that the local inhabitants vied with each other in the number of slaves and servants they had, and was himself given a slave boy as a "hospitality gift." In sub-Saharan Africa, the slave relationships were often complex, with rights and freedoms given to individuals held in slavery and restrictions on sale and treatment by their masters. Many communities had hierarchies between different types of slaves: for example, differentiating between those who had been born into slavery and those who had been captured through war.

The forms of slavery in Africa were closely related to kinship structures. In many African communities, where land could not be owned, enslavement of individuals was used as a means to increase the influence a person had and expand connections. This made slaves a permanent part of a master's lineage, and the children of slaves could become closely connected with the larger family ties. Children of slaves born into families could be integrated into the master's kinship group and rise to prominent positions within society, even to the level of chief in some instances. However, stigma often remained attached, and there could be strict separations between slave members of a kinship group and those related to the master.

Chattel slavery

Chattel slavery is a specific servitude relationship where the slave is treated as the property of the owner. As such, the owner is free to sell, trade, or treat the slave as he would other pieces of property, and the children of the slave often are retained as the property of the master. There is evidence of long histories of chattel slavery in the Nile River valley, much of the Sahel and North Africa. Evidence is incomplete about the extent and practices of chattel slavery throughout much of the rest of the continent prior to written records by Arab or European traders.

Domestic service

Many slave relationships in Africa revolved around domestic slavery, where slaves would work primarily in the house of the master, but retain some freedoms. Domestic slaves could be considered part of the master's household and would not be sold to others without extreme cause. The slaves could own the profits from their labour (whether in land or in products), and could marry and pass the land on to their children in many cases.

Pawnship

Pawnship, or debt bondage slavery, involves the use of people as collateral to secure the repayment of debt. Slave labour is performed by the debtor, or a relative of the debtor (usually a child). Pawnship was a common form of collateral in West Africa. It involved the pledge of a person or a member of that person's family, to serve another person providing credit. Pawnship was related to, yet distinct from, slavery in most conceptualizations, because the arrangement could include limited, specific terms of service to be provided, and because kinship ties would protect the person from being sold into slavery. Pawnship was a common practice throughout West Africa prior to European contact, including among the Akan people, the Ewe people, the Ga people, the Yoruba people, and the Edo people(in modified forms, it also existed among the Efik people, the Igbo people, the Ijaw people, and the Fon people).

Military slavery

Military slavery involved the acquisition and training of conscripted military units which would retain the identity of military slaves even after their service. Slave soldier groups would be run by a ''Patron'', who could be the head of a government or an independent warlord, and who would send his troops out for money and his own political interests.

This was most significant in the Nile valley (primarily in Sudan and Uganda), with slave military units organized by various Islamic authorities, and with the war chiefs of Western Africa. The military units in Sudan were formed in the 1800s through large-scale military raiding in the area which is currently the countries of Sudan and South Sudan.

Slaves for sacrifice

Human sacrifice was common in West African states up to and during the 19th century. Although archaeological evidence is not clear on the issue prior to European contact, in those societies that practiced human sacrifice, slaves became the most prominent victims.

The Annual customs of Dahomey were the most notorious example of human sacrifice of slaves, where 500 prisoners would be sacrificed. Sacrifices were carried out all along the West African coast and further inland. Sacrifices were common in the Benin Empire, in what is now Ghana, and in the small independent states in what is now southern Nigeria. In the Ashanti Region, human sacrifice was often combined with capital punishment.

Local slave trade

Many nations such as the Bono State, Ashanti of present-day Ghana and the Yoruba of present-day Nigeria were involved in slave-trading. Groups such as the Imbangala of Angola and the Nyamwezi of Tanzania would serve as intermediaries or roving bands, waging war on African states to capture people for export as slaves. Historians John Thornton and Linda Heywood of Boston University have estimated that of the Africans captured and then sold as slaves to the New World in the Atlantic slave trade, around 90% were enslaved by fellow Africans who sold them to European traders. Henry Louis Gates, the Harvard Chair of African and African American Studies, has stated that "without complex business partnerships between African elites and European traders and commercial agents, the slave trade to the New World would have been impossible, at least on the scale it occurred."

The entire Bubi ethnic group descends from escaped intertribal slaves owned by various ancient West-central African ethnic groups.

Slavery practices throughout Africa

Like most other regions of the world, slavery and forced labour existed in many kingdoms and societies of Africa for hundreds of years. According to Ugo Kwokeji, early European reports of slavery throughout Africa in the 1600s are unreliable because they often conflated various forms of servitude as equal to chattel slavery.

The best evidence of slave practices in Africa come from the major kingdoms, particularly along the coast, and there is little evidence of widespread slavery practices in stateless societies. Slave trading was mostly secondary to other trade relationships; however, there is evidence of a trans- Saharan slave trade route from Roman times which persisted in the area after the fall of the Roman Empire. However, kinship structures and rights provided to slaves (except those captured in war) appears to have limited the scope of slave trading before the start of the trans-Saharan slave trade, Indian Ocean slave trade and the Atlantic slave trade.

North Africa

Slavery in northern Africa dates back to ancient Egypt. The New Kingdom (1558–1080 BC) brought in large numbers of slaves as prisoners of war up the Nile valley and used them for domestic and supervised labour. Ptolemaic Egypt (305 BC–30 BC) used both land and sea routes to bring slaves in.


Chattel slavery had been legal and widespread throughout North Africa when the region was controlled by the Roman Empire (145 BC – ca. 430 AD), and by the Eastern Romans from 533 to 695). A slave trade bringing Saharans through the desert to North Africa, which existed in Roman times, continued and documentary evidence in the Nile Valley shows it to have been regulated there by treaty. As the Roman republic expanded, it enslaved defeated enemies and Roman conquests in Africa were no exception. For example, Orosius records that Rome enslaved 27,000 people from North Africa in 256 BC. Piracy became an important source of slaves for the Roman Empire and in the 5th century AD pirates would raid coastal North African villages and enslave the captured. Chattel slavery persisted after the fall of the Roman Empire in the largely Christian communities of the region. After the Islamic expansion into most of the region because of the trade expansion across the Sahara, the practices continued and eventually, the assimilative form of slavery spread to major societies on the southern end of the Sahara (such as Mali, Songhai, and Ghana). The medieval slave trade in Europe was mainly to the East and South: the Christian Byzantine Empire and the Muslim World were the destinations, Central and Eastern Europe an important source of slaves. Slavery in medieval Europe was so widespread that the Roman Catholic Church repeatedly prohibited it—or at least the export of Christian slaves to non-Christian lands was prohibited at, for example, the Council of Koblenz in 922, the Council of London in 1102, and the Council of Armagh in 1171. The slave trade was carried out in parts of Europe by Iberian Jews (known as Radhanites) who were able to transfer slaves from pagan Central Europe through Christian Western Europe to Muslim countries in Al-Andalus and Africa.

The Mamluks were slave soldiers who converted to Islam and served the Muslim caliphs and the Ayyubid Sultans during the Middle Ages. The first Mamluks served the Abbasid caliphs in 9th century Baghdad. Over time, they became a powerful military caste, and on more than one occasion they seized power for themselves, for example, ruling Egypt from 1250 to 1517. From 1250 Egypt had been ruled by the Bahri dynasty of Kipchak Turk origin. White enslaved people from the Caucasus served in the army and formed an elite corps of troops, eventually revolting in Egypt to form the Burgi dynasty. According to Robert Davis between 1 million and 1.25 million Europeans were captured by Barbary pirates and sold as slaves to North Africa and the Ottoman Empire between the 16th and 19th centuries. However, to extrapolate his numbers, Davis assumes the number of European slaves captured by Barbary pirates were constant for a 250-year period, stating:

Davis' numbers have been disputed by other historians, such as David Earle, who cautions that the true picture of European slaves is clouded by the fact the corsairs also seized non-Christian whites from eastern Europe and black people from West Africa.

In addition, the number of slaves traded was hyperactive, with exaggerated estimates relying on peak years to calculate averages for entire centuries, or millennia. Hence, there were wide fluctuations year-to-year, particularly in the 18th and 19th centuries, given slave imports, and also given the fact that, prior to the 1840s, there are no consistent records. Middle East expert John Wright cautions that modern estimates are based on back-calculations from human observation.

Such observations, across the late 1500s and early 1600s observers, estimate that around 35,000 European Christian slaves held throughout this period on the Barbary Coast, across Tripoli, Tunis, but mostly in Algiers. The majority were sailors (particularly those who were English), taken with their ships, but others were fishermen and coastal villagers. However, most of these captives were people from lands close to Africa, particularly Spain and Italy.

The coastal villages and towns of Italy, Portugal, Spain, and Mediterranean islands were frequently attacked by the pirates, and long stretches of the Italian and Spanish coasts were almost completely abandoned by their inhabitants; after 1600 Barbary pirates occasionally entered the Atlantic and struck as far north as Iceland. The most famous corsairs were the Ottoman Barbarossa ("Redbeard"), and his older brother Oruç, Turgut Reis (known as Dragut in the West), Kurtoğlu (known as Curtogoli in the West), Kemal Reis, Salih Reis, and Koca Murat Reis.

In 1544, Hayreddin Barbarossa captured Ischia, taking 4,000 prisoners in the process, and deported to slavery some 9,000 inhabitants of Lipari, almost the entire population. In 1551, Dragut enslaved the entire population of the Maltese island Gozo, between 5,000 and 6,000, sending them to Libya. When pirates sacked Vieste in southern Italy in 1554 they took an estimated 7,000 slaves. In 1555, Turgut Reis sailed to Corsica and ransacked Bastia, taking 6,000 prisoners. In 1558 Barbary corsairs captured the town of Ciutadella, destroyed it, slaughtered the inhabitants, and carried off 3,000 survivors to Istanbul as slaves. In 1563 Turgut Reis landed at the shores of the province of Granada, Spain, and captured the coastal settlements in the area like Almuñécar, along with 4,000 prisoners. Barbary pirates frequently attacked the Balearic islands, resulting in many coastal watchtowers and fortified churches being erected. The threat was so severe that Formentera became uninhabited.

Early modern sources are full of descriptions of the sufferings of Christian galley slaves of the Barbary corsairs:

As late as 1798, the islet near Sardinia was attacked by the Tunisians and over 900 inhabitants were taken away as slaves.

Sahrawi-Moorish society in Northwest Africa was traditionally (and still is, to some extent) stratified into several tribal castes, with the Hassane warrior tribes ruling and extracting tribute – horma – from the subservient Berber-descended znaga tribes. Below them ranked servile groups known as Haratin, a black population.

Enslaved Sub-Saharan Africans were also transported across North Africa into Arabia to do agricultural work because of their resistance to malaria that plagued the Arabia and North Africa at the time of early enslavement. Sub-Saharan Africans were able to endure the malaria-infested lands they were transported to, which is why North Africans were not transported despite their close proximity to Arabia and its surrounding lands.

Horn of Africa

In the Horn of Africa, the Christian kings of the Ethiopian Empire often exported pagan Nilotic slaves from their western borderlands, or from newly conquered or reconquered lowland territories.Pankhurst. ''Ethiopian Borderlands'', p. 432. The Somali and Afar Muslim sultanates, such as the medieval Adal Sultanate, through their ports also traded Zanj (Bantu) slaves who were captured from the hinterland.

Slavery, as practiced in Ethiopia, was essentially domestic and was geared more towards women; this was the trend for most of Africa as well. Women were transported across the Sahara, the Middle East, and the Mediterranean and the Indian Ocean trade more than men. Enslaved people served in the houses of their masters or mistresses, and were not employed to any significant extent for productive purpose. The enslaved were regarded as second-class members of their owners' family. The first attempt to abolish slavery in Ethiopia was made by Emperor Tewodros II (r. 1855–68), although the slave trade was not abolished legally until 1923 with Ethiopia's ascension to the League of Nations. Anti-Slavery Society estimated there were 2 million slaves in the early 1930s, out of an estimated population of between 8 and 16 million. Slavery continued in Ethiopia until the Italian invasion in October 1935, when the institution was abolished by order of the Italian occupying forces. In response to pressure by Western Allies of World War II, Ethiopia officially abolished slavery and involuntary servitude after having regained its independence in 1942. On 26 August 1942, Haile Selassie issued a proclamation outlawing slavery.

In Somali territories, slaves were purchased in the slave market exclusively to do work on plantation grounds. In terms of legal considerations, the customs regarding the treatment of Bantu slaves were established by the decree of Sultans and local administrative delegates. Additionally, freedom for these plantation slaves was also often acquired through eventual emancipation, escape, and ransom.Catherine Lowe Besteman, ''Unraveling Somalia: Race, Class, and the Legacy of Slavery'' (University of Pennsylvania Press: 1999), pp. 83–84.

Central Africa

Slaves were transported since antiquity along trade routes crossing the Sahara.

Oral tradition recounts slavery existing in the Kingdom of Kongo from the time of its formation with Lukeni lua Nimi enslaving the Mwene Kabunga whom he conquered to establish the kingdom. Early Portuguese writings show that the Kingdom did have slavery before contact, but that they were primarily war captives from the Kingdom of Ndongo.

Slavery was common along the Upper Congo River, and in the second half of the 18th century the region became a major source of slaves for the Atlantic Slave Trade, when high slave prices on the coast made long-distance slave trading profitable. When the Atlantic trade came to an end, the prices of slaves dropped dramatically, and the regional slave trade grew, dominated by Bobangi traders. The Bobangi also purchased a large number of slaves with profits from selling ivory, who they used to populate their villages. A distinction was made between two different types of slaves in this region; slaves who had been sold by their kin group, typically as a result of undesirable behavior such as adultery, were unlikely to attempt to flee. In addition to those considered socially undesirable, the sale of children was also common in times of famine. Slaves who were captured, however, were likely to attempt to escape and had to be moved hundreds of kilometers from their homes as a safeguard against this.

The slave trade had a profound impact on this region of Central Africa, completely reshaping various aspects of society. For instance, the slave trade helped to create a robust regional trade network for the foodstuffs and crafted goods of small producers along the river. As the transport of only a few slaves in a canoe was sufficient to cover the cost of a trip and still make a profit, traders could fill any unused space on their canoes with other goods and transport them long distances without a significant markup on price. While the large profits from the Congo River slave trade only went to a small number of traders, this aspect of the trade provided some benefit to local producers and consumers.

West Africa

Various forms of slavery were practiced in diverse ways in different communities of West Africa prior to European trade. According to Ghanaian historian Akosua Perbi, indigenous slavery in locations like Ghana had been established by the 1st century AD, with origins sometime in the ancient period. Even though slavery did exist, it was not nearly as prevalent within most West African societies that were not Islamic before the Trans-Atlantic Slave Trade. The prerequisites for slave societies to exist weren't present in West Africa prior to the Atlantic slave trade considering the small market sizes and the lack of a division of labour. Most West African societies were formed in Kinship units which would make slavery a rather marginal part of the production process within them. Slaves within Kinship-based societies would have had almost the same roles that free members had. Martin Klein has said that before the Atlantic trade, slaves in Western Sudan "made up a small part of the population, lived within the household, worked alongside free members of the household, and participated in a network of face-to-face links." With the development of the trans-Saharan slave trade and the economies of gold in the western Sahel, a number of the major states became organized around the slave trade, including the Ghana Empire, the Mali Empire, the Bono State and Songhai Empire. However, other communities in West Africa largely resisted the slave trade. The Jola refused to participate in the slave trade up into the end of the seventeenth century, and did not use slave labour within their own communities until the nineteenth century. The Kru and Baga also fought against the slave trade. The Mossi Kingdoms tried to take over key sites in the trans-Saharan trade and, when these efforts failed, the Mossi became defenders against slave raiding by the powerful states of the western Sahel. The Mossi would eventually enter the slave trade in the 1800s with the Atlantic slave trade being the main market.

Senegal was a catalyst for slave trade, and from the Homann Heirs map figure shown, shows a starting point for migration and a firm port of trade. The culture of the Gold Coast was based largely on the power that individuals held, rather than the land cultivated by a family. Western Africa, and specifically places like Senegal, were able to arrive at the development of slavery through analyzing the aristocratic advantages of slavery and what would best suit the region. This sort of governing that used "political tool" of discerning the different labours and methods of assimilative slavery. The domestic and agricultural labour became more evidently primary in Western Africa due to slaves being regarded as these "political tools" of access and status. Slaves often had more wives than their owners, and this boosted the class of their owners. Slaves were not all used for the same purpose. European colonizing countries were participating in the trade to suit the economic needs of their countries. The parallel of "Moorish" traders found in the desert compared to the Portuguese traders that were not as established pointed out the differences in uses of slaves at this point, and where they were headed in the trade.

Historian Walter Rodney identified no slavery or significant domestic servitude in early European accounts on the Upper Guinea region and I. A. Akinjogbin contends that European accounts reveal that the slave trade was not a major activity along the coast controlled by the Yoruba people and Aja people before Europeans arrived. In a paper read to the Ethnological Society of London in 1866, the viceroy of Lokoja Mr T. Valentine Robins, who in 1864 accompanied an expedition up the River Niger aboard , described slavery in the region:

With the beginning of the Atlantic slave trade, demand for slaves in West Africa increased and a number of states became centered on the slave trade and domestic slavery increased dramatically. Hugh Clapperton in 1824 believed that half the population of Kano were enslaved people. Near the Gold Coast, many of those enslaved came from deep inside the interior of the continent as defeated people from numerous wars and were sold off quickly as part of a practice called "eating the country" that aimed to disperse fallen enemies to prevent regrouping. According to Ghanaian historian Akosua Perbi, from the 15th to 19th centuries in Ghana, major sources of slaves came from warfare, slave markets, pawning, raids, kidnapping and tributes while minor sources were from gifts, convicts, communal or private deals.

In the Senegambia region, between 1300 and 1900, close to one-third of the population was enslaved. In early Islamic states of the western Sahel, including Ghana (750–1076), Mali (1235–1645), Segou (1712–1861), and Songhai (1275–1591), about a third of the population were enslaved. In Sierra Leone in the 19th century about half of the population consisted of enslaved people. Among the Vai people, Vai people, during the 19th century, three quarters of people were slaves. In the 19th century at least half the population was enslaved among the Duala of the Cameroon and other peoples of the lower Niger