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It was not a west African slave trade
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[QUOTE]Originally posted by markellion: [QB] Ok there is some confusing here. I mentioned the "Arab" slave trade to show that many of these were sold to Europeans. These wars for slaves were because of manipulation of African money systems and these Africans put a great deal of effort into selling slaves to European Christians. It was a "war of slaves" whither it was Luanda or elsewhere. To put it in another way a great part of the "Muslim slave trade" was conducted for the sake of selling to European Christians BBC the story of Africa http://www.bbc.co.uk/worldservice/africa/features/storyofafrica/9chapter6.shtml [QUOTE] PUNISHMENT Some people were taken into slavery as a punishment. The crime might be witchcraft, theft, or adultery. [b]"Every trifling crime is punish'd in the same manner… They strain for crimes very hard in order to sell into slavery." Francis Moore, Royal Africa Company, writing in the 1730's.[/b] [/QUOTE]"Africa and Africans in the making of the Atlantic world," 1400-1800 By John Kelly Thornton [QUOTE] Page 313 According to the first written accounts of Lunda expansion, it was a variable "war of slaves" in which Lunda armies moved westward, traveling quickly from fortified outposts, and stripping the country of people page 314 In Senegal Contemporary French witnesses of the first of the movements, the Toubenan (purification) led by the reformer Nasr al-Din from 1673 to 1677, make explicit his hostility to the Atlantic slave trade. They believed his ban on the export of slaves to Christians ruined the trade temporarily and led French factors to oppose his movements and play a major role in supporting his opponents, leading to the Toubenan’s defeat. Although the Toubenen opposed the export slave trade, it was also a larger social movement for Islamic justice and was caught up in the complex politics of the Senegalese states and their Arab and Moorish desert neighbors. The people of the area were equally concerned about the depredations of the ceddo, as the soldier-administrators of the Senegal-Valley kingdoms were called, which included the arbitrary exaction of taxes and the enslavement of people even within their own jurisdictions. Hence, Nasr al-Din “went from village to village,” the French governor Charbonneau noted, “preaching in the public square.. [b]That God never allowed Kings to pillage, kill, or make their people captives; instead he was to keep them and protect them from their enemies; the people were not made for the kings, but the kings for the people.” Although they denounced slave trade aimed at providing captives to the Christian European buyers, the Toubenan leaders were hostile neither to slavery itself nor to the sale and ownership of slaves within Senegambia society.[/b] The 'Abd al-Kadir and Sulayman Baal Islamic revival in the same area in 1776 mirred the Toubenan, opposing the tyrannical exactions of the ceddo, raids by the Arabs of the desert, and all enslavement. When 'Ab-al-Kadir's forced invaded Futa Tooro, they took no slaves (unlike their Arab allies), commanded as they were by "Priests," whose goal was to "submit them to the cult of Mahomet." 'Abd al-Kadir said that they wanted "nothing of the people; on the contrary they wanted to make them free." The message led people to flock to his banner: " They raised up the people against their legitimate sovereigns." As in the case of the Toubenan, however, the leadership did not long persist in such attitudes, and the slave trade was restored. There was more ambiguity in the Islamic reform south of Senegal. In 1727, a Muslim party overthrew the rulers of Futa Jallon in modern Guinea and moved to establish an Islamic theocracy led by Karamokho Alfa. In its early stages, it aimed at the overthrow of tyranny, but it does not appear to have had the kind of anti-slave trade ideology found farther north. The movement soon became, under the leadership of Ibrahima Sory (1751-91), an aggressive force that sought to conquer neighboring areas and convert their inhabitants to its militant form of Islam. The militants sold slaves in order to acquire munitions necessary for their wars, So the Sierra Leone coast supplied one out of five Africans sold as slaves into the Atlantic world in the period 1760-80. [b]Many leaders whom James Watt, a delegate of the Abolitionist Sierra Leone Company, interviewed while in Futa Jallon in 1794 were not at all troubled by the idea that the sale of slaves to Christians was contradictory to Islamic Law, as their northern coreliginists were. They told him that their wars were waged to capture slaves and had been commanded by religion, as they could only acquire military supplies by selling slaves. On the other hand, the leaders did feel that it was wrong to sell Muslim slaves. Some Muslims were enslaved when the armies of the Futa were defeated, and most notable among them being Ibrhima Abd al-Rahmen, a prince captured about 1790 and sold to Louisiana, where his case became celebrated twenty years later when he was repatriated by the fledgling government of the United States[/b][/QUOTE][/QUOTE] [/QB][/QUOTE]
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