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MacPherson gave the same task to each slave; of course the weak ones often failed to do it. I have often seen him tie up persons and flog them in the morning, only because they were unable to get the previous day's task done: after they were flogged, pork or beef brine was put on their bleeding backs, to increase the pain; he sitting by resting himself, and seeing it done. After being thus flogged and pickled, the sufferers often remained tied up all day, the feet just touching the ground, the legs tied, and pieces of wood put between the legs. All the motion allowed was a slight turn of the neck. Thus exposed and helpless, the yellow flies and mosquitoes in great numbers would settle on the bleeding and smarting back, and put the sufferer to extreme torture. This continued all day, for they were not taken down till night.
In flogging, MacPherson would sometimes tie the slave's shirt over his head, that he might not flinch when the blow was coming: sometimes he would increase his misery, by blustering and calling out that he was coming to flog again, which he did or did not, as happened. I have seen him flog slaves with his own hands, till their entrails were visible; and I have seen the sufferers dead when they were taken down. He never was called to account in any way for it.
It is not uncommon for flies to blow the sores made by flogging. In that case, we get a strong weed growing in those parts, called the Oak of Jerusalem; we boil it at night, and wash the sores with the liquor, which is extremely bitter: on this, the creepers or maggots come out. To relieve them in some degree after severe flogging, their fellow-slaves rub their backs with part of their little allowance of fat meat.
After the flight of my father, my grandfather was the only person left in Maryland with whom I could claim kindred. He was an old man, nearly eighty years old, he said, and he manifested all the fondness for me that I could expect from one so old. He was feeble, and his master required but little work from him. He always expressed contempt for his fellow-slaves, for when young, he was an African of rank in his native land. He had a small cabin of his own, with half an acre of ground attached to it, which he cultivated on his own account, and from which he drew a large share of his sustenance. He had singular religious notions - never going to meeting or caring for the preachers he could, if he would, occasionally hear. He retained his native traditions respecting the Deity and hereafter. It is not strange that he believed the religion of his oppressors to be the invention of designing men, for the text oftenest quoted in his hearing was, "Servants, be obedient to your masters."
During the crop season in Virginia, slave men and women worked in the fields daily, and such females as had sucklings were allowed to come to them three times a day between sun rise and sun set, for the purpose of nursing their babes, who were left in the care of an old woman, who was assigned to the care of these children because she was too old or too feeble for field work. Such old women usually had to care for, and prepare the meals of all children under working age. They were furnished with plenty of good, wholesome food by the master, who took special care to see that it was properly cooked and served to them as often as they desired it. On very large plantations there were many such old women, who spent the remainder of their lives caring for children of younger women.
Black history is bigger than slavery. We should teach kids accordingly
I spent many years as a history teacher in New York City hearing questions like: Did black immigrants come through Ellis Island? Were there black cowboys? Where did the free black men in New Amsterdam live? The answers weren’t in the curriculum they apparently weren’t deemed important.
According to the National United States History Content Standards for Grades 5 -12, the only time content teaching requirements about African Americans show up is when discussing slavery, the Civil War and the Civil Rights Movement, treating the black experience as a separate entity – only worth noting in climatic moments of social change.
But to give kids a fighting chance of living in a more equitable society, we have to change the way we teach them. Students shouldn’t have to ask me, Where are the black people the rest of the time?
In my own classroom, I added lessons about Great Migration and the Harlem Renaissance, but that wasn’t enough. Black Caribbean immigrants did come through Ellis Island. Black cowboys did run huge cattle ranches in the west. Free blacks in New Amsterdam did own property – and they did vote like all other land-owning men. They were allowed to bear arms. These facts mattered to both my black and white students alike, and most kids their age probably weren’t hearing them.
We need to broaden what is considered important to impart to our students so that the default history of America isn’t a white, male one – a view reflected in the racially-biased policing, violent hate crimes and the absurd resistance to permanently bringing down the Confederate flag, which all plays out beyond the classroom daily. Revising our vision of what constitutes “black history” is especially crucial now in 2012, 50% of American children born were minorities. It’s time to stop propagating the myth of a white America as the only true and dominant one of our past and present.
Teachers are going to ask: what about state exams that students need to pass to keep schools accredited? How can we incorporate more information and still teach the content the tests ask of us? But making history more inclusive isn’t in radical opposition to testing standards, especially as we shift to the new Common Core curriculum that emphasizes skill-building over content.
We teach about the 13 colonies anyway we should include information about the first hero of the American Revolution, a black man, Crispus Attucks. We teach about Ellis Island already – we should incorporate the stories of the black immigrants who chose to come here. We teach about the Great Depression, but the photographs, songs and diary entries seldom include African Americans. And their absence reinforces the idea that white stories are the story. Every year schools, websites and publishers make choices about how to update this material anyway, and building a more complete vision of our history should be at the forefront of their priorities.
Puerto Rican, Asian and female American students all sense the absence of their cultural identities too. But by creating stronger and more inclusive materials, a richer picture of history can emerge. Otherwise, we are privileging a strictly white history peppered by “minority” movements – and that is a very incomplete picture of America.
Africa and the Slave Trade
Arabs and their Muslim allies were the first to make use of large numbers of sub-Saharan black Africans. They developed a long-distance slave trade, which began in the seventh century and lasted into the twentieth. It delivered many millions of Africans across the Sahara Desert, Red Sea, and Indian Ocean to North Africa, the Mediterranean, and Persian Gulf. Although over a much longer period of time and comprising far more females, the number of Africans exported via these trans-Saharan or Indian Ocean slave trades probably equaled, or even outmatched, those of its transatlantic counterpart. The preexistence of these export trades facilitated Atlantic trade: systems of slave marketing were already in place. So numerous were black Africans at certain times and in certain places that they were able to launch massive slave revolts—in 869, for instance, in what is now southern Iraq, where the so-called Zanj (who came from the Swahili Coast and lands further north) worked in large gangs draining marshlands. While the Quran and Islamic law were essentially color-blind and while Muslims enslaved many so-called "white" people, medieval Arabs came to associate the most degrading forms of labor with black slaves. The Arabic word for slave, `abd, came to mean a black slave. Many Arab writers had racial contempt for black people, and the racial stereotypes of the medieval Middle East were probably transmitted to the Iberian Peninsula (3).
As the long-standing trans-Saharan slave trade reveals, slavery existed in sub-Saharan Africa long before the Atlantic slave trade. In some —perhaps most—places, slavery tended to be a minor institution, with the slave able to pass in time from alien to kin member in others, most notably a number of Islamicized regimes, slavery was more central, with violence, economic exploitation, and lack of kinship rights more evident. In large part because Africa was underpopulated, a broad spectrum of dependent statuses, with slavery as just one variant, existed and slaves played a wide range of roles from field workers to soldiers, from domestics to administrators. The ethnic fragmentation of sub-Saharan Africa meant that there were few states strong enough to prevent opportunistic African kings or merchants profiting from slave raiding. Those kingdoms that opposed exporting slaves did not have the means to stop the traffic. Lacking an overall religious or political unity, Africans could enslave other Africans because the concept of "African-ness" had no meaning. Accustomed to tropical climates, inured to agricultural labor, and reared in a harsh epidemiological environment, sub-Saharan Africans made productive slaves (4).
As Europe's economy began to expand in the tenth and eleventh centuries, attention focused on the rich Mediterranean region. By the twelfth century, various Crusader states had been established at the eastern end of the Mediterranean Sea. Venetian and Genoese merchants pioneered the development of these conquered Arab sugar-producing regions and began supplying them with slaves. They first victimized the Slavic inhabitants of the Dalmatian Coast and then transported Circassians, Georgians, Armenians, and the like from the Black Sea region. At this time, the Latin word for people of Slavic descent, sclavus, became the origin of the word slave in English (and in French esclave, in Spanish esclavo, and in German sklave) and replaced the non-ethnic Latin term servus. In Europe in the Middle Ages, then, the slave population was predominantly "white." Sugar production gradually spread from the eastern Mediterranean, through Cyprus and Sicily, to Catalonia in the west, and the white slave trade followed in its wake. This trade mirrored the later transatlantic version, with its complex organization, permanent forts, and long-distance shipment by sea to multinational markets. When in 1453 the Ottoman Turks captured Constantinople, Christian Europe was cut off from its major source of slaves. The only available alternative became sub-Saharan Africans (5).
Two sources of African labor were then available. First, the Arab caravan trade across the Sahara, long in existence, gathered impetus to provide more black slaves to Libya and Tunisia and then to the western Mediterranean region. Second, Genoese capital and technology augmented Portuguese sea power, and from the 1440s onward the Portuguese began importing significant numbers of black African slaves into Lisbon via the Atlantic. Still, in the fifteenth and sixteenth centuries, North African and Muslim slaves exceeded black slaves in Iberia. Nevertheless, by the early seventeenth century black slaves numbered about 15,000 or 15 percent of Lisbon's population. This influx of African slaves into Iberia owed much to a transfer of personnel and knowledge from the Black Sea-Mediterranean slave nexus to that of an emerging Atlantic system (6).
The island of Bali, like most of the islands of the Indonesian archipelago, is the result of the tectonic subduction of the Indo-Australian plate under the Eurasian plate. The tertiary ocean floor, made of ancient marine deposits including accumulation of coral reefs, was lifted above the sea level by the subduction. Layers of Tertiary limestone lifted from the ocean floor are still visible in areas such as the Bukit peninsula with the huge limestone cliffs of Uluwatu, or in the northwest of the island at Prapat Agung. 
The local deformation of the Eurasian plate created by the subduction has encouraged the fissuring of the crust, leading to the appearance of volcanic phenomena. A string of volcanoes line the northern part of the island, along a west–east axis in which the western part is oldest, and the eastern part newest.  The highest volcano is the active strato-volcano Mount Agung, at 3,142 m (10,308 ft).
Volcanic activity has been intense through the ages, and most of the surface of the island (outside of the Bukit Peninsula and Prapat Agung) has been covered by volcanic magma. Some old deposits remain (older than 1 million years), while most of the central part of the island is covered by young volcanic deposits (less than 1 million years), with some very recent lava fields in the northeast due to the catastrophic eruption of Mount Agung in 1963. 
Volcanic activity, due to the thick deposits of ashes and the soil fertility it generates, has also been a strong factor in the agricultural prosperity of the island. 
At the edge of the subduction, Bali is also at the edge of the continental Sunda shelf, just west of the Wallace line, and was at one time connected to the neighbouring island of Java, particularly during the lowering of the sea level in the Ice Ages. Its fauna and flora are therefore Asian. 
Bali being part of the Sunda shelf, the island had been connected to the island of Java many times through history. Even today, the two islands are only separated by a 2.4 km Bali Strait.
The ancient occupation of Java itself is accredited by the findings of the Java man, dated between 1.7 and 0.7 million years old, one of the first known specimens of Homo erectus. 
Bali also was inhabited in Paleolithic times (1 my BCE to 200,000 BCE), testified by the finding of ancient tools such as hand axes were found in Sembiran and Trunyan villages in Bali.  
A Mesolithic period (200,000-30,000 BCE) has also been identified, characterized by advanced food gathering and hunting, but still by Homo Erectus.  This period yields more sophisticated tools, such as arrow points, and also tools made of animal or fish bones. They lived in temporary caves, such as those found in the Pecatu hills of the Badung regency, such as the Selanding and the Karang Boma caves.  The first wave of Homo Sapiens arrived around 45,000 BCE as the Australoid people migrated south, replacing Homo Erectus. 
From around 3000 to 600 BCE, a Neolithic culture emerges, characterized by a new wave of inhabitants bringing rice-growing technology and speaking Austronesian languages. These Austronesian peoples seem to have migrated from South China, probably through the Philippines and Sulawesi. Their tools included rectangular adzes and red slipped decorated pottery. 
Forests and jungles were cleared for the establishment of cultures and villages.  They also made some plaited craft and a small boat was also found.  Their culinary habits included pork-eating and betel-chewing.  They are thought to have focused on mountain cults.  They buried some of their more prestigious dead in oval stone sarcophagi, with human heads or zoomorphic figures sculpted on them.  The bodies were either deposited in the sleeping position, or folded in two or three for compactness. 
An important neolithic archaeological site in Bali is that of Cekik, in the western part of the island. 
These same Austronesian people are thought to have continued their expansion eastward, to occupy Melanesian and Polynesian islands around 2000 years ago.  The cultural traits of this period are still clearly visible in the culture of Bali today, and connect it to the cultures of Southeast Asia and the Pacific Ocean. 
Neolithic stone tools, Bali
Neolithic cultivation tool reconstitution, Bali
A Bronze Age period follows, from around 600 BCE to 800 CE. Between the 8th and 3rd century BCE, the island of Bali acquired the "Dong Son" metallurgical techniques spreading from Northern Vietnam. These techniques involved sophisticated casting from moulds, with spiral and anthropomorphic motifs. As mould fragments have been found in the area of Manuaba in Bali, it is thought that such implements were manufactured locally rather than imported. The raw material to make bronze (copper and tin) had to be imported however, as it is not available on Bali. 
Numerous bronze tools and weapons were made (axes, cooking tools, jewellery), and ceremonial drums from that period are also found in abundance, such as the "Moon of Pejeng", the largest ceremonial drum yet found in Southeast Asia, dated to around 300 BCE.  
The stone sarcophagi were still in use during that period, as bronze artefacts were also found in them. 
Anthropomorphic design on Bronze Age drum, Bali
The ancient historical period is defined by the appearance of the first written records in Bali, in the form of clay pallets with Buddhist inscriptions. These Buddhist inscriptions, found in small clay stupa figurines (called "stupikas") are the first known written inscriptions in Bali and date from around the 8th century CE.  Such stupikas have been found in the regency of Gianyar, in the villages of Pejeng, Tatiapi and Blahbatuh. 
This period is generally closely associated with the arrival and expansion of Buddhism and Hinduism in the island of Bali. The Belanjong pillar ("Prasasti Blanjong") in southern Sanur was inscribed in 914 with the mention of the reign of the Balinese king Sri Kesari. It is written in both the Indian Sanskrit language and Old Balinese language, using two scripts, the Nagari script and the Old Balinese script (which is used to write both Balinese and Sanskrit).  It is dated 4 February 914 CE according to the Indian Shaka calendar. 
The stone temple of Goa Gajah was made around the same period, and shows a combination of Buddhist and Hindu (Shivaite) iconography.
Inter-marriages between Java and Bali royalty also occurred, as when king Udayana Warmadewa of the Warmadewa dynasty of Bali married a Javanese princess, sister of the Emperor of Java Dharmawangsa. Their son became the great ruler of East Java Airlangga, who ruled on both Java and Bali. In the 12th century, descendant of Airlangga are also known to have ruled over Bali, such as Jayasakti (1146–50) and Jayapangus (1178–81). 
The island of Java again started to encroach significantly on Bali with the invasion of the Singhasari king Kertanegara in 1284, as reported in the Nagarakertagama (canto 42, stanza 1).
Contacts with China were also important during this period. Chinese coins, called Kepeng were in use in Bali from the 7th century. The traditional Barong is also thought to be derived from the Chinese depiction of a lion. According to recent Balinese legends, the 12th-century king Jayapangus of Bali is said to have married a Chinese princess. 
Buddhist model clay stupa ("Stupika") inside which can be found clay tablets with Buddhist texts and Buddhist images. 8th century Bali.
The Belanjong pillar in Sanur dates to 914 CE, and testifies to the contacts between Bali and the Indian subcontinent.
Copper plate inscriptions of king Jayapangus, Old Balinese script, 12th century.
Majapahit Golden Age Edit
The Majapahit Empire rule over Bali became complete when Gajah Mada, Prime Minister of the Javanese king, defeated the Balinese king in Bedulu in 1343. The Majapahit capital in Bali was established at Samprangan and later Gelgel.  Gelgel remained the paramount kingdom on Bali until the second half of the 17th century.
The rule of the Majapahit marks the strong influx of Javanese culture into Bali, most of all in architecture, dance and the theatre, in literature with the introduction of the Kawi script, in painting and sculpture and the wayang puppet theatre.  The few Balinese who did not adopt this culture are still known today as "Bali Aga" ("Original Balinese") and still live in a few isolated villages. 
With the rise of Islam in the Indonesian archipelago, the Majapahit empire finally fell, and Bali became independent at the end of the 15th or beginning of the 16th century. According to some myth the Javanese aristocracy fled to Bali, bringing an even stronger influx of Hindu arts, literature and religion. According to later chronicles the dynasty of Majapahit origins, established after 1343, continued to rule Bali for 5 more centuries until 1908, when the Dutch eliminated it in the Dutch intervention in Bali (1908). In the 16th century, the Balinese king Dalem Baturenggong even expanded in turn his rule to East Java, Lombok and western Sumbawa. 
Around 1540, together with the Islamic advance, a Hindu reformation movement took place, led by Dang Hyang Nirartha, leading to the introduction of the Padmasana shrine in honour of the "Supreme God" Acintya,  and the establishment of the present shape of Shiva-worshipping in Bali. Nirartha also established numerous temples, including the spectacular temple at Uluwatu. 
Pura Maospahit ("Majapahit Temple") was established during the period of the Majapahit Empire.
European contacts Edit
The first direct or indirect news of Bali by some European travelers can be traced back to Marco Polo and other possible travelers and traders via the Mediterranean Sea and Asia.
The first known European contact with Bali is thought to have been made in 1512, when a Portuguese expedition led by Antonio Abreu and Francisco Serrão reached its northern coast. It was the first expedition of a series of biannual fleets to the Moluccas, that throughout the 16th century usually traveled along the coasts of the Sunda Islands. Bali was also mapped in 1512, in the chart of Francisco Rodrigues, aboard the expedition.  The Magellan expedition (1519–1522), through Elcano, is thought to have possibly sighted the island, and early Portuguese and Spanish charts mention the island under various names such as Boly, Bale and Bally.  Sir Francis Drake briefly visited the island in 1580. 
In 1585, the Portuguese government in Malacca sent a ship to establish a fort and a trading post in Bali, but the ship foundered on the reef of the Bukit peninsula and only five survivors could make it ashore. They went into the service of the king of Gelgel, known as the Dalem, and were provided with wives and homes. 
In 1597, the Dutch explorer Cornelis de Houtman arrived in Bali with 89 surviving men (out of 249 who had departed). After visits to Kuta and Jembrana, he assembled his fleet in Padang Bai. Enthusiastic, he christened the island "Young Holland" (Jonck Hollandt).  They were able to meet with the Dalem, who produced for them one of the Portuguese who had been in his service since 1585, Pedro de Noronha. 
A second Dutch expedition appeared in 1601, that of Jacob van Heemskerck. On this occasion, the Dalem of Gelgel sent a letter to Prince Maurits, a translation of which was sent by Cornelis van Eemskerck. This letter was subsequently used by the Dutch in their claims to the island: 
"God Be Praised
The King of Bali sends the King of Holland his greetings. Your Admiral Cornelis van Eemskerck has come to me, bringing me a letter from Your highness and requesting than I should permit Hollanders to trade here as freely as the Balinese themselves, wherefore I grant permission for all who You send to trade as freely as my own people may when they visit Holland and for Bali and Holland to be one.
This is copy of the King's letter, which was given to me in the Balinese language and which Emanuel Rodenbuch has translated into Dutch. There was no signature. It will also be sent from me to you.
Description of the Balinese king, the Dalem, pulled by two white buffaloes, in Houtman's 1597 Verhael vande Reyse . Naer Oost Indien.
Description of the Balinese rite of self-sacrifice or Suttee, in Houtman's 1597 Verhael vande Reyse . Naer Oost Indien.
Slave and opium trade Edit
Dutch records of contacts with Bali in the 17th and 18th century are extremely scarce. Although the VOC was very active in the Maluku Islands, Java and Sumatra, it took little interest in Bali. The opening of a trading post was attempted in 1620, with the mission given to the First Merchant Hans van Meldert to purchase "rice, beasts, provisions, and women". The enterprise was abandoned in the face of hostile relations with the kings of Bali, and Meldert returned with only 14 female slaves. 
Besides these attempts, the VOC left the Bali trade to private traders, mainly Chinese, Arab, Bugis and occasionally Dutch, who mainly dealt with opium and slave trade. According to Hanna, "Balinese slaves were highly prized both in Bali and overseas. Balinese male slaves were famous for their manual skills and their courage, the females for their beauty and artistic attainments".The kings of Bali would typically sell as slaves opponents, debtors, criminals or even orphans or widows. Such slaves would be used in Batavian households, the Dutch Colonial Army, or sent abroad, the biggest market being French Mauritius. Payment to the Balinese kings would usually be made in opium.  The main port for this trade was the harbour of Buleleng in north Bali.The English also started to make various attempts to participate in the Balinese trade, to the great worry of the Dutch. 
Local conflicts Edit
Attempts were made for alliances between the Dutch and the Balinese in their conflicts with the Mataram Sultanate of Java. In 1633, the Dutch, who were themselves at war with Mataram sent an ambassador, Van Oosterwijck, to obtain the collaboration of the King of Bali in Gelgel, who was apparently preparing a similar offensive against Mataram. The attempt failed however.  When Mataram invaded Bali in 1639, Dewa Agung requested Dutch help in vain, and finally succeeded in repelling Mataram alone. After 1651 the Gelgel kingdom began to break up due to internal conflicts. In 1686 a new royal seat was established in Klungkung, four kilometers north of Gelgel. The rulers of Klungkung, known by the title Dewa Agung, were however unable to maintain power over Bali. The island was in fact split in nine minor kingdoms (Klungkung, Buleleng, Karangasem, Mengwi, Badung, Tabanan, Gianyar, Bangli, Jembrana). The various kingdoms fought a succession of wars among themselves, although they accorded the Dewa Agung a symbolic paramount status. This situation lasted until the coming of the Dutch in the 19th century.
Franco-Dutch alliance with Bali (1808) Edit
For a brief period, in 1806–1815, the Netherlands became a province of France, and Bali was thus in contact with a Franco-Dutch administration. Napoleon handpicked a new Governor-General, the "Iron Marshall" Willem Daendels, sent ships and troops to reinforce the East Indies against British attacks, and had military fortifications built through the length of Java. A treaty of alliance was signed in 1808 between the new administration and the Balinese king of Badung, to provide workers and soldiers for the Franco-Dutch defensive effort, but Java fell to the British in 1811, and the agreement was not implemented. 
Conflict with Great Britain (1814) Edit
During the British occupation of the East Indies by Stamford Raffles (which lasted from 1811 until 1816, right after the fall of the Napoleonic Empire), the British made fruitless advances to the Balinese kings. Raffles' abolition of slavery on the contrary triggered the indignation of the Rajas of Buleleng and Karangasem, who sent a military expedition against Blambangan, where they fought British Sepoys in February 1814. In May, Raffles sent an expeditionary force to Bali under Major General Nightingale to obtain assurances of "submission".> Raffles himself visited the island in 1815. 
Return of the Netherlands (1816) Edit
The British returned the East Indies to the Netherlands in 1816. After that, the Dutch endeavoured to reassert and reinforce their control over their colonial possessions. This would open the way to a much more assertive Dutch presence in the East Indies and Bali. Raffles, still looking for an island to colonize, finally settled on Singapore. 
A first special commissioner named H.A. van der Broek was sent to sign "concept contracts" with the Balinese kings, which the kings did not accept, but became quasi-valid in the mind of the Dutch. 
Meanwhile, a few European traders managed to act as intermediaries between Bali and Europe, such as the Danish merchant Mads Lange, nicknamed the "White king of Bali". 
The factory of Mads Lange in Kuta around 1845.
Dutch colonial control expanded across the Indonesian archipelago in the nineteenth century, to become the Dutch East Indies. In Bali, the Dutch used the pretext of eradicating opium smuggling, arms running, plunder of shipwrecks, and slavery to impose their control on Balinese kingdoms. 
Northern Bali campaigns (1846-49) Edit
A series of three military expeditions occurred between 1846 and 1849 the first two were initially countered successfully by Jelantik. The "kingdoms of Buleleng and Bangli waged continuous disputes, and in 1849 Bangli assisted the Dutch in their military expedition against Buleleng",  permitted the Dutch to take control of the northern Bali kingdoms of Buleleng and Jembrana.  The king of Buleleng and his retinue killed themselves in a mass ritual suicide, called a puputan, which was also a hallmark of the subsequent Dutch military interventions. 
Colonial administration Edit
Subsequently, the Dutch established a colonial administration in northern Bali. They nominated a member of the royal family as regent, and attached to him a Dutch Controller. 
The first resident Controller was Heer van Bloemen Waanders, who arrived in Singaraja on 12 August 1855.  His main reforms included the introduction of vaccination, the banning of self-sacrifice or suttee, the eradication of slavery, the improvement of the irrigation system, the development of coffee production as a cash crop, the construction of roads, bridges and port facilities for improved commerce and communication. The Dutch also drastically revamped and increased the tax revenues from the people and from commerce, especially of opium. By the mid-1870, Buleleng was visited by 125 European-style ships annually, and another 1,000 local ships. Christianization was attempted but proved a total failure. 
Uprising occurred, necessitating further Dutch intervention. In 1858, the Balinese nobleman Njoman Gempol raised a rebellion by claiming that the Dutch were exploiting Java. A fourth military expedition was sent in 1858 with 12 officers and 707 infantrymen and eliminated the rebellion, sentencing Njoman Gempol to exile in Java. 
Another rebellion was led by Ida Mahe Rai against which was sent a fifth military expedition in 1868, consisting of 800 men under Major van Heemskerk. Initially unsuccessful, the expedition was reinforced by 700 men and a new commander, Colonel de Brabant, and prevailed with only two officers and 10 soldiers killed. 
Lombok and Karangasem campaign (1894) Edit
In the late 1890s, struggles between Balinese kingdoms in the island's south were exploited by the Dutch to increase their control. A war of the Rajas between 1884 and 1894 gave another pretext to the Dutch to intervene. In 1894, the Dutch defeated the Balinese ruler of Lombok, adding both Lombok and Karangasem to their possessions. 
Southern Bali campaigns (1906-08) Edit
A few years later, with the pretext of stopping the plundering of shipwrecks, the Dutch mounted large naval and ground assaults at the Sanur region in 1906 in the Dutch intervention in Bali (1906), leading to the elimination of the royal house of Badung and about 1000 deaths.  In the Dutch intervention in Bali (1908), a similar massacre occurred in the face of a Dutch assault in Klungkung, sealing the end of the Majapahit dynasty which had ruled the island, and the total rule of the Dutch over Bali.  Afterwards the Dutch governors were able to exercise administrative control over the island, but local control over religion and culture was generally left intact.
The Dutch military interventions however were followed closely by the western press which supplied a steady stream of reports of the violent, bloody conquest of the southern part of the island. The disproportion between the offense and harshness of the punitive actions was pointed out. The image of the Netherlands as a benevolent and responsible colonial power were seriously affected as a consequence.  The Netherlands, also under criticism for their policies in Java, Sumatra and the eastern island, decided to make amends, and announced the establishment of an "Ethical policy". As a consequence, the Dutch in Bali turned students and protectors of Balinese culture and endeavoured to preserve it in addition to their initial modernization role.  Efforts were made at preserving Bali culture and at making it a "living museum" of classical culture,  and in 1914, Bali was opened to tourism. 
In the 1930s, anthropologists Margaret Mead and Gregory Bateson, and artists Miguel Covarrubias and Walter Spies, and musicologist Colin McPhee created a western image of Bali as "an enchanted land of aesthetes at peace with themselves and nature", and western tourism first developed on the island.
Dutch artillery in the fight against the Balinese, 1906.
Second World War and Indonesian independence Edit
Imperial Japan occupied Bali during World War II with the declared objective of forming a "Greater East Asian Co-Prosperity Sphere" that would liberate Asian countries from Western domination. Future rulers such as Sukarno were brought forward by the Japanese. Sukarno famously said: "The Lord be praised, God showed me the way in that valley of the Ngarai I said: Yes, Independent Indonesia can only be achieved with Dai Nippon. For the first time in all my life, I saw myself in the mirror of Asia".  The harshness of war requisitions made Japanese rule more resented than Dutch rule. Most of all, independence was strongly desired among the populace. 
Following Japan's Pacific surrender in August 1945, the Balinese took over the Japanese weapons. The following month Bali was liberated by the British and Indian 5th infantry Division under the command of Major-General Robert Mansergh who took the Japanese surrender. Once the Japanese forces had been repatriated the island was handed over to the Dutch the following year. [ citation needed ]
The Dutch with their return to Indonesia reinstated their pre-war colonial administration. One Balinese, Colonel Gusti Ngurah Rai, formed a Balinese 'freedom army'. Colonel I Gusti Ngurah Rai, by then 29 years old, rallied his forces in east Bali at Marga Rana, where they were trapped by heavily armed Dutch troops. On 20 November 1946, in the Battle of Margarana, the Balinese battalion was entirely wiped out, breaking the last thread of Balinese military resistance. 
In 1946 the Dutch constituted Bali as one of the 13 administrative districts of the newly proclaimed State of East Indonesia, a rival state to the Republic of Indonesia which was proclaimed and headed by Sukarno and Hatta. Bali was included in the United States of Indonesia when the Netherlands recognised Indonesian independence on 29 December 1949.  The first governor of Bali, Anak Agung Bagus Suteja, was appointed by President Sukarno in 1958, when Bali became a province. 
Post Indonesian independence Edit
The 1963 eruption of Mount Agung killed thousands, created economic havoc and forced many displaced Balinese to be transmigrated to different parts of Indonesia. Mirroring the widening of social divisions across Indonesia in the 1950s and early 1960s, Bali saw conflict between supporters of the traditional caste system, and those rejecting these traditional values. Politically, this was represented by opposing supporters of the Indonesian Communist Party (PKI) and the Indonesian Nationalist Party (PNI), with tensions and ill-feeling further increased by the PKI's land reform programs.
An attempted coup in Jakarta was put down by forces led by General Suharto. The army became the dominant power as it instigated a violent anti-communist purge, in which the army blamed the PKI for the coup. Most estimates suggest that at least 500,000 people were killed across Indonesia, with an estimated 80,000 killed in Bali, equivalent to 5% of the island's population. With no Islamic forces involved as in Java and Sumatra, upper-caste PNI landlords led the extermination of PKI members.   As a result of the 1965-66 upheavals, Suharto was able to manoeuvre Sukarno out of the presidency, and his "New Order" government re-established relations with western countries.
The pre-War Bali as "paradise" was revived in a modern form, and the resulting large growth in tourism has led to a dramatic increase in Balinese standards of living and significant foreign exchange earned for the country.   Rather than destroy Bali's culture, "in Bali's case, tourism has helped to reinforce a separate sense of Balinese identity, and given Balinese players in Indonesian society the means by which to support their island's idea of uniqueness". 
In 1999, about 30,000 hotel rooms were available for tourists.  As of 2004, the island achieves over 1,000,000 visitors per year, versus an initial "planned" level of 500,000 visitors, leading to overdevelopment and environmental deterioration: "The result has been polluted and eroded beaches, shortages of water, and a deterioration "of the quality of life of most Balinese".   Political trouble has also affected the island, as the bombing in 2002 by militant Islamists in the tourist area of Kuta killed 202 people, mostly foreigners. This attack, and another in 2005, severely affected tourism, bringing much economic hardship to the island.
Professor Adrian Vickers wrote in 2004 that "the challenge of the twenty-first century will be to restore tourism while making Bali livable".  Tourism has strongly picked up again, with a 28% increase in the first quarter of 2008 with 446,000 arrivals.  By the end of 2008, tourism in Bali had fully recovered, with more than 2 million visitors, but the long term livability of Bali, plagued with overdevelopment and traffic jams, remains an issue. 
Sukarno, President of Indonesia (1945-1968), had a Balinese mother. 
In Rediscovered Letter From 1865, Former Slave Tells Old Master To Shove It (UPDATE)
In the summer of 1865, a former slave by the name of Jourdan Anderson sent a letter to his former master. And 147 years later, the document reads as richly as it must have back then.
The roughly 800-word letter, which has resurfaced via various blogs, websites, Twitter and Facebook, is a response to a missive from Colonel P.H. Anderson, Jourdan's former master back in Big Spring, Tennessee. Apparently, Col. Anderson had written Jourdan asking him to come on back to the big house to work.
In a tone that could be described either as "impressively measured" or "the deadest of deadpan comedy," the former slave, in the most genteel manner, basically tells the old slave master to kiss his rear end. He laments his being shot at by Col. Anderson when he fled slavery, the mistreatment of his children and that there "was never pay-day for the Negroes any more than for the horses and cows."
Below is Jourdan’s letter in full, as it appears on lettersofnote.com. To take a look at what appears to be a scan of the original letter, which appeared in an August 22, 1865 edition of the New York Daily Tribune, click here. As Letters Of Note points out, the newspaper account makes clear that the letter was dictated.
After reading the letter attributed to Jourdon Anderson, Michael Johnson, a professor of history at Johns Hopkins University in Baltimore, did a bit of digging into old slave and census records. He says he has discovered evidence that the people involved in this correspondence are real, and that the letter is probably authentic.
According to Johnson, the 1860 federal slave schedules list a P H Anderson in Wilson County, Tenn., with 32 slaves several of them credibly the people mentioned in the letter, of the correct genders and ages, Johnson said, though the names of slaves were not listed in the schedules.
"That in itself is not conclusive proof that the letter is real, but the slave owner was real and he had plenty of slaves," Johnson wrote in an email to The Huffington Post.
Johnson said better evidence that the letter is almost certainly real is that, according to the 1870 federal manuscript census, a Jourdan Anderson, his wife and four school-age children are listed as living in the 8th ward of Dayton, Ohio. Johnson said the records state that Anderson is a hostler, 45, and that he and his family are listed as "black." Furthermore, according to those records, Anderson, his wife and two older children, ages 19 and 12, were born in Tennessee. Two younger children, ages 5 and 1, were born in Ohio, "which would in turn have him and his family showing up in Ohio at about the right time to have escaped during the Civil War," Johnson said.
The professor said that Jourdan Anderson could not read or write, according to 1870 manuscript census. But the letter could have been written by his 19-year-old daughter, Jane, who was listed as literate in 1870.
"The letter probably reflected his sentiments," Johnson said, who added that Anderson lived in a neighborhood surrounded by working-class white neighbors who were literate, according to the census. It is also possible one of them may have written the letter for him, Johnson said.
But the person who most likely wrote the dictated letter is another person listed in Anderson's letter.
In the letter Anderson refers to a V. Winters. According to Johnson a person by the name of Valentine Winters, a "barrister" in Dayton's 3rd ward who claimed property worth $697,000, also appears in the 1870 federal census.
"He may well have been the person who actually wrote the letter since he is the person Jourdan Anderson asks his former master to send his wages to," Johnson said.
Historical Context: American Slavery in Comparative Perspective
Of the 10 to 16 million Africans who survived the voyage to the New World, over one-third landed in Brazil and between 60 and 70 percent ended up in Brazil or the sugar colonies of the Caribbean. Only 6 percent arrived in what is now the United States. Yet by 1860, approximately two thirds of all New World slaves lived in the American South.
For a long time it was widely assumed that southern slavery was harsher and crueler than slavery in Latin America, where the Catholic church insisted that slaves had a right to marry, to seek relief from a cruel master, and to purchase their freedom. Spanish and Portuguese colonists were thought to be less tainted by racial prejudice than North Americans and Latin American slavery was believed to be less subject to the pressures of a competitive capitalist economy.
In practice, neither the Church nor the courts offered much protection to Latin American slaves. Access to freedom was greater in Latin America, but in many cases masters freed sick, elderly, crippled, or simply unneeded slaves in order to relieve themselves of financial responsibilities.
Death rates among slaves in the Caribbean were one-third higher than in the South, and suicide appears to have been much more common. Unlike slaves in the South, West Indian slaves were expected to produce their own food in their "free time," and care for the elderly and the infirm.
The largest difference between slavery in the South and in Latin America was demographic. The slave population in Brazil and the West Indies had a lower proportion of female slaves, a much lower birthrate, and a higher proportion of recent arrivals from Africa. In striking contrast, southern slaves had an equal sex ratio, a high birthrate, and a predominantly American-born population.
Slavery in the United States was especially distinctive in the ability of the slave population to increase its numbers by natural reproduction. In the Caribbean, Dutch Guiana, and Brazil, the slave death rate was so high and the birthrate so low that slaves could not sustain their population without imports from Africa. The average number of children born to an early nineteenth-century southern slave woman was 9.2—twice as many as in the West Indies.
In the West Indies, slaves constituted 80 to 90 percent of the population, while in the South only about a third of the population was enslaved. Plantation size also differed widely. In the Caribbean, slaves were held on much larger units, with many plantations holding 150 slaves or more. In the American South, in contrast, only one slaveholder held as many as a thousand slaves, and just 125 had over 250 slaves. Half of all slaves in the United States worked on units of twenty or fewer slaves three-quarters had fewer than fifty.
These demographic differences had important social implications. In the American South, slaveholders lived on their plantations and slaves dealt with their owners regularly. Most planters placed plantation management, supply purchasing, and supervision in the hands of black drivers and foremen, and at least two-thirds of all slaves worked under the supervision of black drivers. Absentee ownership was far more common in the West Indies, where planters relied heavily on paid managers and on a distinct class of free blacks and mulattos to serve as intermediaries with the slave population.
Another important difference between Latin America and the United States involved conceptions of race. In Spanish and Portuguese America, an intricate system of racial classification emerged. Compared with the British and French, the Spanish and Portuguese were much more tolerant of racial mixing—an attitude encouraged by a shortage of European women—and recognized a wide range of racial gradations, including black, mestizo, quadroon, and octoroon. The American South, in contrast, adopted a two-category system of race in which any person with a black mother was automatically considered to be black.
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. 
Travels in the Interior of Africa, Mungo Park, Travels in the Interior of Africa v. II, Chapter XXII – War and Slavery.
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 Edit
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, but it is thought to have been common and widely abusive.  
Domestic service Edit
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, 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 Edit
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. 
Moreover, a considerable number of the men born between 1800 and 1849 in West African regions (today Ghana and Burkina Faso) were abducted as slaves to serve in the army in Dutch Indonesia.  Interestingly, soldiers were on average 3 cm taller than other West African population.  Furthermore, data showed, West Africans were shorter than North Europeans but of almost equal height to South Europeans.  This was mainly related to the quality of the nutrition and healthcare. 
Slaves for sacrifice Edit
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 Edit
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. 
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 Edit
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.  Because of religious constraints, 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:
"There are no records of how many men, women and children were enslaved, but it is possible to calculate roughly the number of fresh captives that would have been needed to keep populations steady and replace those slaves who died, escaped, were ransomed, or converted to Islam. On this basis, it is thought that around 8,500 new slaves were needed annually to replenish numbers - about 850,000 captives over the century from 1580 to 1680. By extension, for the 250 years between 1530 and 1780, the figure could easily have been as high as 1,250,000." 
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:
Those who have not seen a galley at sea, especially in chasing or being chased, cannot well conceive the shock such a spectacle must give to a heart capable of the least tincture of commiseration. To behold ranks and files of half-naked, half-starved, half-tanned meagre wretches, chained to a plank, from whence they remove not for months together (commonly half a year), urged on, even beyond human strength, with cruel and repeated blows on their bare flesh. 
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 Edit
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.   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. 
Central Africa Edit
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 Edit
Various forms of slavery were practiced in diverse ways in different communities of West Africa prior to European trade.   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 didn't 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 HMS Investigator, described slavery in the region:
Upon slavery Mr Robins remarked that it was not what people in England thought it to be. It means, as continually found in this part of Africa, belonging to a family group-there is no compulsory labour, the owner and the slave work together, eat like food, wear like clothing and sleep in the same huts. Some slaves have more wives than their masters. It gives protection to the slaves and everything necessary for their subsistence - food and clothing. A free man is worse off than a slave he cannot claim his food from anyone. 
With the beginning of the Atlantic slave trade, demand for slavery 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. 
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, 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, the Kongo, and the Kasanje kingdom and Chokwe of Angola. Among the Ashanti and Yoruba a third of the population consisted of enslaved people. The population of the Kanem (1600–1800) was about one-third enslaved. It was perhaps 40% in Bornu (1580–1890). Between 1750 and 1900 from one- to two-thirds of the entire population of the Fulani jihad states consisted of enslaved people. The population of the largest Fulani state, Sokoto, was at least half-enslaved in the 19th century. Among the Adrar 15 percent of people were enslaved, and 75 percent of the Gurma were enslaved.  Slavery was extremely common among the Tuareg peoples and many still hold slaves today.  
When British rule was first imposed on the Sokoto Caliphate and the surrounding areas in northern Nigeria at the turn of the 20th century, approximately 2 million to 2.5 million people there were enslaved.  Slavery in northern Nigeria was finally outlawed in 1936. 
African Great Lakes Edit
With sea trade from the eastern African Great Lakes region to Persia, China, and India during the first millennium AD, slaves are mentioned as a commodity of secondary importance to gold and ivory.  When mentioned, the slave trade appears to be of a small-scale and mostly involves slave raiding of women and children along the islands of Kilwa Kisiwani, Madagascar, and Pemba.  In places such as Uganda, the experience for women in slavery was different than that of customary slavery practices at the time. The roles assumed were based on gender and position within the society  First one must make the distinction in Ugandan slavery of peasants and slaves. Researchers Shane Doyle and Henri Médard assert the distinction with the following:
"Peasants were rewarded for valour in battle by the present of slaves by the lord or chief for whom they had fought. They could be given slaves by relatives who had been promoted to the rank of chiefs, and they could inherit slaves from their fathers.  There were the abanyage (those pillaged or stolen in war) as well as the abagule (those bought).  All these came under the category of abenvumu or true slaves, that is to say people not free in any sense.   In a superior position were the young Ganda given by their maternal uncles into slavery (or pawnship), usually in lieu of debts. Besides such slaves both chiefs and king were served by sons of well to do men who wanted to please them and attract favour for themselves or their children.   These were the abasige and formed a big addition to a noble household. All these different classes of dependents in a household were classed as Medard & Doyle abaddu (male servants) or abazana (female servants) whether they were slave or free-born.(175)" 
In the Great Lakes region of Africa (around present-day Uganda), linguistic evidence shows the existence of slavery through war capture, trade, and pawning going back hundreds of years however, these forms, particularly pawning, appear to have increased significantly in the 18th and 19th centuries.   These slaves were considered to be more trustworthy than those from the Gold Coast. They were regarded with more prestige because of the training they responded to. 
The language for slaves in the Great Lakes region varied.  This region of water made it easy for capture of slaves and transport. Captive, refugee, slave, peasant were all used in order to describe those in the trade.  The distinction was made by where and for what purpose they would be utilized for. Methods like pillage, plunder, and capture were all semantics common in this region to depict the trade. 
Historians Campbell and Alpers argue that there were a host of different categories of labour in Southeast Africa and that the distinction between slave and free individuals was not particularly relevant in most societies.   However, with increasing international trade in the 18th and 19th century, Southeast Africa began to be involved significantly in the Atlantic slave trade for example, with the king of Kilwa island signing a treaty with a French merchant in 1776 for the delivery of 1,000 slaves per year.  
At about the same time, merchants from Oman, India, and Southeast Africa began establishing plantations along the coasts and on the islands,  To provide workers on these plantations, slave raiding and slave holding became increasingly important in the region and slave traders (most notably Tippu Tip) became prominent in the political environment of the region.   The Southeast African trade reached its height in the early decades of the 1800s with up to 30,000 slaves sold per year. However, slavery never became a significant part of the domestic economies except in Sultanate of Zanzibar where plantations and agricultural slavery were maintained.  Author and historian Timothy Insoll wrote: "Figures record the exporting of 718,000 slaves from the Swahili coast during the 19th century, and the retention of 769,000 on the coast."   At various times, between 65 and 90 percent of Zanzibar was enslaved. Along the Kenya coast, 90 percent of the population was enslaved, while half of Madagascar's population was enslaved.  
Slave relationships in Africa have been transformed through four large-scale processes: the trans-Saharan slave trade, the Indian Ocean slave trade the Atlantic slave trade, and the slave emancipation policies and movements in the 19th and 20th centuries.  Each of these processes significantly changed the forms, level, and economics of slavery in Africa. 
Slave practices in Africa were used during different periods to justify specific forms of European engagement with the peoples of Africa.  Eighteenth century writers in Europe claimed that slavery in Africa was quite brutal in order to justify the Atlantic slave trade.  Later writers used similar arguments to justify intervention and eventual colonization by European powers to end slavery in Africa. 
Africans knew of the harsh slavery that awaited slaves in the New World.  Many elite Africans visited Europe on slave ships following the prevailing winds through the New World.  One example of this occurred when Antonio Manuel, Kongo’s ambassador to the Vatican, went to Europe in 1604, stopping first in Bahia, Brazil, where he arranged to free a countryman who had been wrongfully enslaved.  African monarchs also sent their children along these same slave routes to be educated in Europe, and thousands of former slaves eventually returned to settle Liberia and Sierra Leone.  
Trans-Saharan and Indian Ocean trade Edit
Early records of trans-Saharan slave trade come from ancient Greek historian Herodotus in the 5th century BC.   The Garamentes were by Herodotus recorded to engage in the trans-Saharan slave trade were they enslaved cave-dwelling Ethiopians or Troglodytae. The Garamentes relied heavily on labour from sub-Saharan Africa, in the shape of slaves,  they used slaves in their own communities to construct and maintain underground irrigation systems known to Berbers as foggara. 
In the early Roman Empire, the city of Lepcis established a slave market to buy and sell slaves from the African interior.  The empire imposed customs tax on the trade of slaves.  In 5th century AD, Roman Carthage was trading in black slaves brought across the Sahara.  Black slaves seem to have been valued in the Mediterranean as household slaves for their exotic appearance.  Some historians argue that the scale of slave trade in this period may have been higher than medieval times due to high demand of slaves in the Roman Empire. 
Slave trading in the Indian Ocean goes back to 2500 BCE.  Ancient Babylonians, Egyptians, Greeks, Indians and Persians all traded slaves on small scale across the Indian Ocean (and sometimes the Red Sea).  Slave trading in the Red Sea around the time of Alexander the Great is described by Agatharchides.  Strabo's Geographica (completed after 23 CE) mentions Greeks from Egypt trading slaves at the port of Adulis and other ports on the Somali coast.  Pliny the Elder's Natural History (published in 77 CE) also describes Indian Ocean slave trading.  In the 1st century CE, Periplus of the Erythraean Sea advised of slave trading opportunities in the region, particularly in the trading of "beautiful girls for concubinage."  According to this manual, slaves were exported from Omana (likely near modern-day Oman) and Kanê to the west coast of India.  The ancient Indian Ocean slave trade was enabled by building boats capable of carrying large numbers of human beings in the Persian Gulf using wood imported from India. These shipbuilding activities go back to Babylonian and Achaemenid times. 
After the involvement of the Byzantine Empire and Sassanian Empire in slave trading in the 1st century, it became a major enterprise.  Cosmas Indicopleustes wrote in his Christian Topography (550 CE) that slaves captured in Ethiopia would be imported into Byzantine Egypt via the Red Sea.  He also mentioned the import of eunuchs by the Byzantines from Mesopotamia and India.  After the 1st century, the export of black Africans became a "constant factor".  Under the Sassanians, Indian Ocean trade was used not just to transport slaves, but also scholars and merchants. 
The enslavement of Africans for eastern markets started before 7th century but remained at low levels until 1750.  The trade volume peaked around 1850 but would largely have ended around 1900.  Muslim participation in the slave trade started in the eighth and ninth centuries AD, beginning with small-scale movement of people largely from the eastern Great Lakes region and the Sahel.  Islamic law allowed slavery, but prohibited slavery involving other pre-existing Muslims as a result, the main target for slavery were the people who lived in the frontier areas of Islam in Africa.  The trade of slaves across the Sahara and across the Indian Ocean also has a long history beginning with the control of sea routes by Afro-Arab traders in the ninth century.  It is estimated that, at that time, a few thousand enslaved people were taken each year from the Red Sea and Indian Ocean coast.  They were sold throughout the Middle East.   This trade accelerated as superior ships led to more trade and greater demand for labour on plantations in the region.  Eventually, tens of thousands per year were being taken.  On the Swahili Coast, the Afro-Arab slavers captured Bantu peoples from the interior and brought them to the littoral.   There, the slaves gradually assimilated in the rural areas, particularly on the Unguja and Pemba islands. 
This changed the slave relationships by creating new forms of employment by slaves (as eunuchs to guard harems, and in military units) and creating conditions for freedom (namely conversion—although it would only free a slave's children).   Although the level of the trade remained relatively small, the size of total slaves traded grew to a large number over the multiple centuries of its existence.  Because of its small and gradual nature, the impact on slavery practices in communities that did not convert to Islam was relatively small.  However, in the 1800s, the slave trade from Africa to the Islamic countries picked up significantly. When the European slave trade ended around the 1850s,  the slave trade to the east picked up significantly only to be ended with European colonization of Africa around 1900.  Between 1500 and 1900, up to 17 million Africans slaves were transported by Muslim traders to the coast of the Indian Ocean, the Middle East, and North Africa. 
In 1814, Swiss explorer Johann Burckhardt wrote of his travels in Egypt and Nubia, where he saw the practice of slave trading: "I frequently witnessed scenes of the most shameless indecency, which the traders, who were the principal actors, only laughed at. I may venture to state, that very few female slaves who have passed their tenth year, reach Egypt or Arabia in a state of virginity." 
David Livingstone while talking about the slave trade in East Africa in his journals:
To overdraw its evil is a simple impossibility.  : 442
Livingstone wrote about a group of slaves forced to march by Arab slave traders in the African Great Lakes region when he was travelling there in 1866: 
19th June 1866 - We passed a woman tied by the neck to a tree and dead, the people of the country explained that she had bene unable to keep up with the other slaves in a gang, and her master had determined that she should not become anyone's property if she recovered.  : 56
26th June 1866 – . We passed a slave woman shot or stabbed through the body and lying on the path: a group of mon stood about a hundred yards off on one side, and another of the women on the other side, looking on they said an Arab who passed early that morning had done it in anger at losing the price he had given for her, because she was unable to walk any longer.
27th June 1866 – To-day we came upon a man dead from starvation, as he was very thin. One of our men wandered and found many slaves with slave-sticks on, abandoned by their masters from want of food they were too weak to be able to speak or say where they had come from some were quite young.  : 62
Zanzibar was once East Africa's main slave-trading port, and under Omani Arabs in the 19th century as many as 50,000 slaves were passing through the city each year. 
The establishment of the Dutch East India Company in the early 17th century lead to a quick increase in volume of the slave trade in the region there were perhaps up to 500,000 slaves in various Dutch colonies during the 17th and 18th centuries in the Indian Ocean. For example, some 4000 African slaves were used to build the Colombo fortress in Dutch Ceylon. Bali and neighbouring islands supplied regional networks with c. 100,000–150,000 slaves 1620–1830. Indian and Chinese slave traders supplied Dutch Indonesia with perhaps 250,000 slaves during 17th and 18th centuries. 
The East India Company (EIC) was established during the same period and in 1622 one of its ships carried slaves from the Coromandel Coast to Dutch East Indies. The EIC mostly traded in African slaves but also some Asian slaves purchased from Indian, Indonesian and Chinese slave traders. The French established colonies on the islands of Réunion and Mauritius in 1721 by 1735 some 7,200 slaves populated the Mascarene Islands, a number which had reached 133,000 in 1807. The British captured the islands in 1810, however, and because the British had prohibited the slave trade in 1807 a system of clandestine slave trade developed to bring slaves to French planters on the islands in all 336,000–388,000 slaves were exported to the Mascarane Islands from 1670 until 1848. 
In all, Europeans traders exported 567,900–733,200 slaves within the Indian Ocean between 1500 and 1850 and almost that same amount were exported from the Indian Ocean to the Americas during the same period. Slave trade in the Indian Ocean was, nevertheless, very limited compared to c. 12,000,000 slaves exported across the Atlantic. 
Atlantic slave trade Edit
The Atlantic slave trade or transatlantic slave trade took place across the Atlantic Ocean from the 15th through to the 19th centuries.  According to Patrick Manning, the Atlantic slave trade was significant in transforming Africans from a minority of the global population of slaves in 1600 into the overwhelming majority by 1800 and by 1850 the number of African slaves within Africa exceeded those in the Americas. 
The slave trade was transformed from a marginal aspect of the economies into the largest sector in a relatively short span.  In addition, agricultural plantations increased significantly and became a key aspect in many societies.   Economic urban centers that served as the root of main trade routes shifted towards the West coast.  At the same time, many African communities relocated far away from slave trade routes, often protecting themselves from the Atlantic slave trade but hindering economic and technological development at the same time. 
In many African societies traditional lineage slavery became more like chattel slavery due to an increased work demand.  This resulted in a general decrease in quality of life, working conditions, and status of slaves in West African societies.  Assimilative slavery was increasingly replaced with chattel slavery.  Assimilitave slavery in Africa often allowed eventual freedom and also significant cultural, social, and/or economic influence.  Slaves were often treated as part of their owner's family, rather than simply property. 
The distribution of gender among enslaved peoples under traditional lineage slavery saw women as more desirable slaves due to demands for domestic labour and for reproductive reasons.  Male slaves were used for more physical agricultural labour,  but as more enslaved men were taken to the West Coast and across the Atlantic to the New World, female slaves were increasingly used for physical and agricultural labour and polygyny also increased.  Chattel slavery in America was highly demanding because of the physical nature of plantation work and this was the most common destination for male slaves in the New World. 
It has been argued that a decrease in able-bodied people as a result of the Atlantic slave trade limited many societies ability to cultivate land and develop.  Many scholars argue that the transatlantic slave trade, left Africa underdeveloped, demographically unbalanced, and vulnerable to future European colonization. 
The first Europeans to arrive on the coast of Guinea were the Portuguese the first European to actually buy enslaved Africans in the region of Guinea was Antão Gonçalves, a Portuguese explorer in 1441 AD.  Originally interested in trading mainly for gold and spices, they set up colonies on the uninhabited islands of São Tomé.  In the 16th century the Portuguese settlers found that these volcanic islands were ideal for growing sugar.  Sugar growing is a labour-intensive undertaking and Portuguese settlers were difficult to attract due to the heat, lack of infrastructure, and hard life.  To cultivate the sugar the Portuguese turned to large numbers of enslaved Africans. Elmina Castle on the Gold Coast, originally built by African labour for the Portuguese in 1482 to control the gold trade, became an important depot for slaves that were to be transported to the New World. 
The Spanish were the first Europeans to use enslaved Africans in America on islands such as Cuba and Hispaniola,  where the alarming death rate in the native population had spurred the first royal laws protecting the native population (Laws of Burgos, 1512–13).  The first enslaved Africans arrived in Hispaniola in 1501 soon after the Papal Bull of 1493 gave almost all of the New World to Spain. 
In Igboland, for example, the Aro oracle (the Igbo religious authority) began condemning more people to slavery due to small infractions that previously probably wouldn't have been punishable by slavery, thus increasing the number of enslaved men available for purchase. 
The Atlantic slave trade peaked in the late 18th century, when the largest number of people were bought or captured from West Africa and taken to the Americas.  The increase of demand for slaves due to the expansion of European colonial powers to the New World made the slave trade much more lucrative to the West African powers, leading to the establishment of a number of actual West African empires thriving on slave trade.  These included the Bono State, Oyo empire (Yoruba), Kong Empire, Imamate of Futa Jallon, Imamate of Futa Toro, Kingdom of Koya, Kingdom of Khasso, Kingdom of Kaabu, Fante Confederacy, Ashanti Confederacy, and the kingdom of Dahomey.  These kingdoms relied on a militaristic culture of constant warfare to generate the great numbers of human captives required for trade with the Europeans.   It is documented in the Slave Trade Debates of England in the early 19th century: "All the old writers concur in stating not only that wars are entered into for the sole purpose of making slaves, but that they are fomented by Europeans, with a view to that object."  The gradual abolition of slavery in European colonial empires during the 19th century again led to the decline and collapse of these African empires.  When European powers began to stop the Atlantic slave trade, this caused a further change in that large holders of slaves in Africa began to exploit enslaved people on plantations and other agricultural products. 
The final major transformation of slave relationships came with the inconsistent emancipation efforts starting in the mid-19th century.  As European authorities began to take over large parts of inland Africa starting in the 1870s, the colonial policies were often confusing on the issue.  For example, even when slavery was deemed illegal, colonial authorities would return escaped slaves to their masters.   Slavery persisted in some countries under colonial rule, and in some instances it was not until independence that slavery practices were significantly transformed.   Anti-colonial struggles in Africa often brought slaves and former slaves together with masters and former masters to fight for independence  however, this cooperation was short-lived and following independence political parties would often form based upon the stratifications of slaves and masters.  
In some parts of Africa, slavery and slavery-like practices continue to this day, particularly the illegal trafficking of women and children.   The problem has proven to be difficult for governments and civil society to eliminate.  
Efforts by Europeans against slavery and the slave trade began in the late 18th century and had a large impact on slavery in Africa.  Portugal was the first country in the continent to abolish slavery in metropolitan Portugal and Portuguese India by a bill issued on 12 February 1761, but this did not affect their colonies in Brazil and Africa.  France abolished slavery in 1794. However, slavery was again allowed by Napoleon in 1802 and not abolished for good until 1848.  In 1803, Denmark-Norway became the first country from Europe to implement a ban on the slave trade.  Slavery itself was not banned until 1848.  Britain followed in 1807 with the passage of the Abolition of the Slave Trade Act by Parliament.  This law allowed stiff fines, increasing with the number of slaves transported, for captains of slave ships.  Britain followed this with the Slavery Abolition Act 1833 which freed all slaves in the British Empire.  British pressure on other countries resulted in them agreeing to end the slave trade from Africa.  For example, the 1820 U.S. Law on Slave Trade made slave trading piracy, punishable by death.  In addition, the Ottoman Empire abolished slave trade from Africa in 1847 under British pressure. 
By 1850, the year that the last major Atlantic slave trade participant (Brazil) passed the Eusébio de Queirós Law banning the slave trade,  the slave trades had been significantly slowed and in general only illegal trade went on.  Brazil continued the practice of slavery and was a major source for illegal trade until about 1870 and the abolition of slavery became permanent in 1888 when Princess Isabel of Brazil and Minister Rodrigo Silva (son-in-law of senator Eusebio de Queiroz) banned the practice.  The British took an active approach to stopping the illegal Atlantic slave trade during this period.  The West Africa Squadron was credited with capturing 1,600 slave ships between 1808 and 1860, and freeing 150,000 Africans who were aboard these ships.  Action was also taken against African leaders who refused to agree to British treaties to outlaw the trade, for example against ‘the usurping King of Lagos’, deposed in 1851.  Anti-slavery treaties were signed with over 50 African rulers.
According to Patrick Manning, internal slavery was most important to Africa in the second half of the 19th century, stating "if there is any time when one can speak of African societies being organized around a slave mode production, [1850–1900] was it".  The abolition of the Atlantic slave trade resulted in the economies of African states dependent on the trade being reorganized towards domestic plantation slavery and legitimate commerce worked by slave labour.  Slavery before this period was generally domestic.  
The continuing anti-slavery movement in Europe became an excuse and a casus belli for the European conquest and colonization of much of the African continent.  It was the central theme of the Brussels Anti-Slavery Conference 1889-90.  In the late 19th century, the Scramble for Africa saw the continent rapidly divided between imperialistic European powers, and an early but secondary focus of all colonial regimes was the suppression of slavery and the slave trade.  Seymour Drescher argues that European interests in abolition were primarily motivated by economic and imperial goals.  Despite slavery often being a justification behind conquest, colonial regimes often ignored slavery or allowed slavery practices to continue.   This was because the colonial state depended on the cooperation of indigenous political and economic structures which were heavily involved in slavery.  As a result, early colonial policies usually sought to end slave trading while regulating existing slave practices and weakening the power of slave masters.   Furthermore, the early colonial states had weak effective control over their territories, which precluded efforts to widespread abolition. Abolition attempts became more concrete later during the colonial period.  
There were many causes for the decline and abolition of slavery in Africa during the colonial period including colonial abolition policies, various economic changes, and slave resistance.  The economic changes during the colonial period, including the rise of wage labour and cash crops, hastened the decline of slavery by offering new economic opportunities to slaves.  The abolition of slave raiding and the end of wars between African states drastically reduced the supply of slaves.  Slaves would take advantage of early colonial laws that nominally abolished slavery and would migrate away from their masters although these laws often were intended to regulate slavery more than actually abolish it.  This migration led to more concrete abolition efforts by colonial governments.   
Following conquest and abolition by the French, over a million slaves in French West Africa fled from their masters to earlier homes between 1906 and 1911.  In Madagascar over 500,000 slaves were freed following French abolition in 1896.  In response to this pressure, Ethiopia officially abolished slavery in 1932, Sokoto Caliphate abolished slavery in 1900, and the rest of the Sahel in 1911.  Colonial nations were mostly successful in this aim, though slavery is still very active in Africa even though it has gradually moved to a wage economy.  Independent nations attempting to westernize or impress Europe sometimes cultivated an image of slavery suppression, even as they, in the case of Egypt, hired European soldiers like Samuel White Baker's expedition up the Nile.  Slavery has never been eradicated in Africa, and it commonly appears in African states, such as Chad, Ethiopia, Mali, Niger, and Sudan, in places where law and order have collapsed. 
Although outlawed in all countries today, slavery is practised in secret in many parts of the world.  There are an estimated 30 million victims of slavery worldwide.  In Mauritania alone, up to 600,000 men, women and children, or 20% of the population, are enslaved, many of them used as bonded labour.   Slavery in Mauritania was finally criminalized in August 2007.  During the Second Sudanese Civil War people were taken into slavery estimates of abductions range from 14,000 to 200,000.  In Niger, where the practice of slavery was outlawed in 2003, a study found that almost 8% of the population are still slaves.  
Slavery and the slave trades had a significant impact on the size of the population and the gender distribution throughout much of Africa. The precise impact of these demographic shifts has been an issue of significant debate.  The Atlantic slave trade took 70,000 people, primarily from the west coast of Africa, per year at its peak in the mid-1700s.  The trans-Saharan slave trade involved the capture of peoples from the continental interior, who were then shipped overseas through ports on the Red Sea and elsewhere.  It peaked at 10,000 people bartered per year in the 1600s.  According to Patrick Manning, there was a consistent population decrease in large parts of Sub-Saharan Africa as a result of these slave trades.  This population decline throughout West Africa from 1650 until 1850 was exacerbated by the preference of slave traders for male slaves.  It is important to note that this preference only existed in the transatlantic slave trade. More female slaves than male were traded across the continent of Africa.   In eastern Africa, the slave trade was multi-directional and changed over time.  To meet the demand for menial labour, Zanj slaves captured from the southern interior were sold through ports on the northern seaboard in cumulatively large numbers over the centuries to customers in the Nile Valley, Horn of Africa, Arabian Peninsula, Persian Gulf, India, Far East and the Indian Ocean islands. 
Extent of slavery Edit
The extent of slavery within Africa and the trade in slaves to other regions is not known precisely.  Although the Atlantic slave trade has been best studied, estimates range from 8 million people to 20 million.  The Trans-Atlantic Slave Trade Database estimates that the Atlantic slave trade took around 12.8 million people between 1450 and 1900.   The slave trade across the Sahara and Red Sea from the Sahara, the Horn of Africa, and East Africa, has been estimated at 6.2 million people between 600 and 1600.   Although the rate decreased from East Africa in the 1700s, it increased in the 1800s and is estimated at 1.65 million for that century.  
Estimates by Patrick Manning are that about 12 million slaves entered the Atlantic trade between the 16th and 19th century, but about 1.5 million died on board ship.  About 10.5 million slaves arrived in the Americas.  Besides the slaves who died on the Middle Passage, more Africans likely died during the slave raids in Africa and forced marches to ports.  Manning estimates that 4 million died inside Africa after capture, and many more died young.  Manning's estimate covers the 12 million who were originally destined for the Atlantic, as well as the 6 million destined for Asian slave markets and the 8 million destined for African markets. 
Debate about demographic effect Edit
The demographic effects of the slave trade are some of the most controversial and debated issues.  Walter Rodney argued that the export of so many people had been a demographic disaster and had left Africa permanently disadvantaged when compared to other parts of the world, and that this largely explains that continent's continued poverty.  He presents numbers that show that Africa's population stagnated during this period, while that of Europe and Asia grew dramatically. According to Rodney all other areas of the economy were disrupted by the slave trade as the top merchants abandoned traditional industries to pursue slaving and the lower levels of the population were disrupted by the slaving itself. 
Others have challenged this view. J. D. Fage compared the number effect on the continent as a whole.  David Eltis has compared the numbers to the rate of emigration from Europe during this period.  In the 19th century alone over 50 million people left Europe for the Americas, a far higher rate than were ever taken from Africa. 
Others in turn challenged that view. Joseph E. Inikori argues the history of the region shows that the effects were still quite deleterious.  He argues that the African economic model of the period was very different from the European, and could not sustain such population losses.  Population reductions in certain areas also led to widespread problems.  Inikori also notes that after the suppression of the slave trade Africa's population almost immediately began to rapidly increase, even prior to the introduction of modern medicines. 
Effect on the economy of Africa Edit
There is a longstanding debate among analysts and scholars about the destructive impacts of the slave trades.  It is often claimed that the slave trade undermined local economies and political stability as villages' vital labour forces were shipped overseas as slave raids and civil wars became commonplace.  With the rise of a large commercial slave trade, driven by European needs, enslaving your enemy became less a consequence of war, and more and more a reason to go to war.  The slave trade was claimed to have impeded the formation of larger ethnic groups, causing ethnic factionalism and weakening the formation for stable political structures in many places.  It also is claimed to have reduced the mental health and social development of African people. 
In contrast to these arguments, J. D. Fage asserts that slavery did not have a wholly disastrous effect on the societies of Africa.  Slaves were an expensive commodity, and traders received a great deal in exchange for each enslaved person.  At the peak of the slave trade hundreds of thousands of muskets, vast quantities of cloth, gunpowder, and metals were being shipped to Guinea.  Most of this money was spent on British-made firearms (of very poor quality) and industrial-grade alcohol.  Trade with Europe at the peak of the slave trade—which also included significant exports of gold and ivory—was some 3.5 million pounds Sterling per year.  By contrast, the trade of the United Kingdom, the economic superpower of the time, was about 14 million pounds per year over this same period of the late 18th century.  As Patrick Manning has pointed out, the vast majority of items traded for slaves were common rather than luxury goods.  Textiles, iron ore, currency, and salt were some of the most important commodities imported as a result of the slave trade, and these goods were spread within the entire society raising the general standard of living.  
Although debated, it is argued that the Atlantic slave trade devastated the African economy.  In 19th century Yoruba Land, economic activity was described to be at its lowest ever while life and property were being taken daily, and normal living was in jeopardy because of the fear of being kidnapped.  (Onwumah, Imhonopi, Adetunde,2019)
Effects on Europe's economy Edit
Karl Marx in his economic history of capitalism, Das Kapital, claimed that ". the turning of Africa into a warren for the commercial hunting of black-skins [that is, the slave trade], signalled the rosy dawn of the era of capitalist production.  "He argued that the slave trade was part of what he termed the "primitive accumulation"  of European capital, the non-capitalist accumulation of wealth that preceded and created the financial conditions for Britain's industrialisation and the advent of the capitalist mode of production.  
Eric Williams has written about the contribution of Africans on the basis of profits from the slave trade and slavery, arguing that the employment of those profits were used to help finance Britain's industrialisation.  He argues that the enslavement of Africans was an essential element to the Industrial Revolution, and that European wealth was, in part, a result of slavery, but that by the time of its abolition it had lost its profitability and it was in Britain's economic interest to ban it.  Joseph Inikori has written that the British slave trade was more profitable than the critics of Williams believe.  Other researchers and historians have strongly contested what has come to be referred to as the "Williams thesis" in academia: David Richardson has concluded that the profits from the slave trade amounted to less than 1% of domestic investment in Britain,  and economic historian Stanley Engerman finds that even without subtracting the associated costs of the slave trade (e.g., shipping costs, slave mortality, mortality of whites in Africa, defense costs)  or reinvestment of profits back into the slave trade, the total profits from the slave trade and of West Indian plantations amounted to less than 5% of the British economy during any year of the Industrial Revolution.  Historian Richard Pares, in an article written before Williams’ book, dismisses the influence of wealth generated from the West Indian plantations upon the financing of the Industrial Revolution, stating that whatever substantial flow of investment from West Indian profits into industry there was occurred after emancipation,  not before.  Findlay and O'Rourke noted that the figures presented by O'Brien (1982) to back his claim that "the periphery was peripheral" suggest the opposite, with profits from the periphery 1784–1786 being £5.66 million when there was £10.30 million total gross investment in the British economy and similar proportions for 1824–1826.  They note that dismissing the profits of the enslavement of human beings from significance because it was a "small share of national income",  could be used to argue that there was no industrial revolution, since modern industry provided only a small share of national income and that it is a mistake to assume that small size is the same as small significance.  Findlay and O'Rourke also note that the share of American export commodities produced by enslaved human beings, rose from 54% between 1501 and 1550 to 82.5% between 1761 and 1780. 
Seymour Drescher and Robert Anstey argue the slave trade remained profitable until the end,  because of innovations in agriculture, and that moralistic reform, not economic incentive, was primarily responsible for abolition. 
A similar debate has taken place about other European nations.  The French slave trade, it is argued, was more profitable than alternative domestic investments, and probably encouraged capital accumulation before the Industrial Revolution and Napoleonic Wars. 
Legacy of racism Edit
Maulana Karenga states the effects of the Atlantic slave trade in African captives:  "[T]he morally monstrous destruction of human possibility involved redefining African humanity to the world, poisoning past, present and future relations with others who only know us through this stereotyping and thus damaging the truly human relations among people of today".  He says that it constituted the destruction of culture, language, religion and human possibility. 
Modern slaveryThere are different forms of modern slavery, including 'bonded labour' ©
Although slavery is illegal in every country in the modern world, it still exists, and even on the narrowest definition of slavery it's likely that there are far more slaves now than there were victims of the Atlantic slave trade.
The last country to abolish slavery was the African state of Mauritania, where a 1981 presidential decree abolished the practice however, no criminal laws were passed to enforce the ban. In August 2007 Mauritania's parliament passed legislation making the practice of slavery punishable by up to 10 years in prison.
Richard Re, writing in 2002, stated:
Conservative estimates indicate that at least 27 million people, in places as diverse as Nigeria, Indonesia, and Brazil, live in conditions of forced bondage. Some sources believe the actual figures are 10 times as large.
Richard Re, A Persisting Evil: The Global Problem of Slavery, Harvard International Review, 2002
Modern slavery differs from historical slavery in several ways:
- There are more slaves than ever before, but they are a smaller proportion of the human race
- No-one seriously defends slavery any more
- Slavery is illegal everywhere and so requires corruption and crime to continue. The power of the slave owner is always subject to the power of the state slavery can only continue to exist if governments permit it to, and some writers claim that government corruption is a leading cause of the persistence of slavery
- Slaves are cheaper than ever and can generate high economic returns. Modern slavery is very cheap, and Kevin Bales has argued that this has made modern slavery even worse than that of Atlantic Slave Trade:
In the United States before the Civil War, the average slave cost the equivalent of about fifty thousand dollars. I'm not sure what the average price of a slave is today, but it can't be more than fifty or sixty dollars.
Such low prices influence how the slaves are treated. Slave owners used to maintain long relationships with their slaves, but slaveholders no longer have any reason to do so. If you pay just a hundred dollars for someone, that person is disposable, as far as you are concerned.
And while the price of slaves has gone down, the return on the slaveholder's investment has skyrocketed. In the antebellum South, slaves brought an average return of about 5 percent. Now bonded agricultural laborers in India generate more than a 50 percent profit per year for their slaveholders, and a return of 800 percent is not at all uncommon for holders of sex slaves.
Interview with Kevin Bales, 2001
- No industry depends on slavery in the way that the plantations did in the times of the Atlantic slave trade
Between 1865 and 1925
Slavery was abolished in 1865. Then, some African Americans were allowed to go to school and be graduated. At Fisk University, one of the first universities for African American, in Nashville (Tennessee), some educators decided to raise funds for supporting their institution. So, some educators and students made tours in the New World and in Europe, and sang negro spirituals (Fisk Jubilee Singers). Other Black universities had also singers of negro spirituals: Tuskegee Institute, etc.
Just after 1865, most of African Americans did not want to remember the songs they sung in hard days of slavery. It means that even when ordinary people sang negro spirituals, they were not proud to do so.
In the 1890s, Holiness and Sanctified churches appeared, of which was the Church of God in Christ. In these churches, the influence of African traditions was in evidence. These churches were heirs to shouts, hand clapping, foot-stomping and jubilee songs, like it was in plantation “praise houses”.
At the same time, some composers arranged negro spirituals in a new way, which was similar to the European classical music. Some artists, mainly choruses, went abroad (in Europe and Africa) and sang negro spirituals. At the same time, ministers like Charles A. Tindley, in Philadelphia, and their churches sang exciting church songs that they copyrighted.