European Africanist paradigm may have been due to its correspondence with the established textual tradition. The use of stereotyped hypersexuality for Moors are what 19th century European abolitionists and the present-day European Africanist paradigm have in common. Due to a lack of considerable development in field research regarding enslavement in Islamic societies, this has resulted in the present-day European Africanist paradigm relying on unreliable estimates for the trans-Saharan slave trade. However, insufficient data has also used as a justification for continued use of the faulty present-day European Africanist paradigm. Darker skinned Maghrebians, particularly in Morocco, have grown weary of the lack of discretion foreign academics have shown toward them, bear resentment toward the way they have been depicted by foreign academics, and consequently, find the intended activities of foreign academics to be predictable. Rather than continuing to rely on the faulty present-day European Africanist paradigm, Mohamed (2012) recommends revising and improving the current Africanist paradigm (e.g., critical inspection of the origins and introduction of the present characterization of the Saharan caravan; reconsideration of what makes the trans-Saharan slave trade, within its own context in Africa, distinct from the trans-Atlantic slave trade; realistic consideration of the experiences of darker-skinned Maghrebians within their own regional context). Conceptual problems Merolla (2017) has indicated that the academic study of sub-Saharan Africa and North Africa by Europeans developed with North Africa being conceptually subsumed within the Middle East and Arab world, whereas, the study of sub-Saharan Africa was viewed as conceptually distinct from North Africa, and as its own region, viewed as inherently the same. The common pattern of conceptual separation of continental Africa into two regions and the view of conceptual sameness within the region of sub-Saharan Africa has continued until present-day. Yet, with increasing exposure of this problem, discussion about the conceptual separation of Africa has begun to develop. The Sahara has served as a trans-regional zone for peoples in Africa. Authors from various countries (e.g., Algeria, Cameroon, Sudan) in Africa have critiqued the conceptualization of the Sahara as a regional barrier, and provided counter-arguments supporting the interconnectedness of continental Africa; there are historic and cultural connections as well as trade between West Africa, North Africa, and East Africa (e.g., North Africa with Niger and Mali, North Africa with Tanzania and Sudan, major hubs of Islamic learning in Niger and Mali). Africa has been conceptually compartmentalized into meaning "Black Africa", "Africa South of