text:
We're a voluntary organisation setup to provide the Liquid Drum and Bass scene with a domain to connect and share.
Here you can find out more about who we are and waht we do, get in touch with us and read other company info.
About Us
We're a simple 2 man crew with support from friends and associates. Read more about us.
Connect With Us
Find us on Facebook and Twitter, all social links are here.
Contact Us
Get our full contact information here.
Help & Support
Get help with using our site in the support section.
Partner With Us
If you would like to work with LiquidDNB.com , we would love to hear from you, please get in touch here.


text:
Troubleshooting problems with sending SMS text messages
I'm having trouble sending SMS text messages - what can I do?
Please try the following troubleshooting tips.
- Some very old mobile phones can't send or receive text messages. To see if yours can, look for a "Messaging" or "SMS" option in the phone menu.
- Check your mobile's SMS Message Centre settings. Usually, these are located somewhere like:
Make sure your SMS Message Centre is set to +61418706700. Find out how to enter the "+" symbol.
- Main Menu > Messaging > Settings > Text Messages > Message Centre
- Main Menu > Settings > Messaging > Text Messages > Message Centre
- If you're sending to an international phone number, check our tips for sending SMS to an international number.
- Your mobile phone might have specific troubleshooting steps, in which case you should check your phone's manual. If you don't have your manual handy, you can view it online.
If you're still having problems, please contact us.

subset: commoncrawl


text:
WASHINGTON - Ten people from across the Washington area are seeing just how far they can go for a free car.
The 10 contestants began touching the blue Toyota Corolla at 3 p.m. Tuesday, and they'll have to keep in contact with it constantly through Sunday in order to win. They only get 15-minute breaks every three hours around the clock.
By Thursday, five contestants were left.
The winner is scheduled to be declared just after noon on Super Bowl Sunday. If more than one person is still touching the car, the contestants will randomly draw keys, and the person who draws the one that starts the ignition will win.
The contestants had to apply with a short essay.
The Washington Auto Show provides these bios:
- Eliminated: Candice Jackson, of Belstville, Md., who wrote that a car
would help shorten
her hour-long commute and enable her to help her mother with transportation.
- Eliminated Wednesday (she missed her dog): Darlene Thompson, of
Stafford, Va., who wrote that she drives "the worst-
looking car in the whole metro DC area."
- Eliminated Tuesday night: Mary Campisi, of Arlington, Va., who wrote
that a car would relieve her
difficult commute by bike for the last two and a half years.
- Amos Robinson, of Southeast D.C., who wants the car as a reward to his 18-
daughter for her outstanding grades in college.
- Tony Le, of Alexandria, Va., a U.S. Navy Submariner, who aims to represent
those who were lost on the tragic shooting in the Navy Yard, the USS Santa Fe SSN-
763 that is on deployment and the U.S. Navy.
- Eliminated: Tyree Crossland, of Capitol Heights, Md., a
disabled Air Force veteran on a
fixed income, who has not been able to afford repairing the transmission in his
current car.
- Eliminated: Christian Garcia, a college sophomore living at
home in Bladensburg, Md. and
sharing a car with his mom and who wants to win the car for her.
- Andres Quintero, of Odenton, Md., who made it to the bitter end of the 2003
and 2006 Hands-On Contest and wrote: "I think the third time will be the charm!"
- Gloria Townsend, of Northwest D.C., who is retired from the D.C. Fire
Department and says she is "ready for a chance to treat myself to some fun."
- Chantale Cole, of Springdale, Md., who is hoping for a new car to replace the current one in disrepair that she uses for herself and her twin boys.
Follow @WTOP on Twitter and on the WTOP Facebook page.
© 2014 WTOP. All Rights Reserved.


text:
Game Club members
SAVE 30% on
in-game items.
Found: A Hidden Object Adventure
Magic! Mystery! Trading!
After crash landing on a mysterious and secluded island, you will need to quickly learn to survive while surrounded by pirates, magic, mystery and more!
HOLIDAYS HAVE ARRIVED! Visit the island for:
Game System Requirements:
- OS: Windows XP/Windows Vista/Windows 7/Windows 8
- CPU: 2.5 GHz
- DirectX: 9.0
- Hard Drive: 205 MB
Game Manager System Requirements:
- Browser: Internet Explorer 7 or later
Please note that items you purchase in Facebook, Mac, or mobile versions of this game will not be available in the PC version.
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- 1. Survival Pack$ 0.99
- 2. Adventurer's Pack Of Coins$ 3.99
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The Big Fish Guarantee:
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Found: A Hidden Object Adventure
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Customer Reviews
Found: A Hidden Object Adventure 308 308
Best Game every I love this Game I need to get to level 50 soon soI can see the new ILand August 11, 2013
So Much Fun A very challenging and fun game and I look forward to moving up and utilizing my options to purchase items to enhance the game experience. July 25, 2013
FOUND: HIDDEN OBJECT GAME LOVE, LOVE, LOVE, THIS GAME... July 25, 2013
Fun Hidden Object Game!" great game, love it, exciting, addicted!! without spending real money!!! May 15, 2013
If you loved "LOST"... For those who are put off by the hilariously scantily-clad flight attendant, please know that this entire game is a spoof, loosely based on the extremely popular show "LOST." There are dozens of stereotypical characters to meet (pirate, head hunter, snow queen, boy scout, Sherlockian detective, etc) and stereotypical locations to visit (evil scientist's lab, vampire castle, spy submarine, etc) - it's all in fun and all very tongue in cheek. I've been playing FOUND since it became available for PC and haven't missed a day. It is not your typical adventure. It is not your typical HOG. It is not your typical strategy game. It is all those things rolled into one and surpasses them all. The graphics are beautiful; the gameplay is simple, yet addictive, and the excitement of new updates is not to be missed! Looking forward to the future of FOUND; it just keeps getting better. May 12, 2013
my faviorte game so far awesome game love it love it I am very picky about my games this one of the best yet I love TM games the most but this HO just might change my mind.... May 5, 2013
hidden love itthe update i got but see nothing new and the bubbles keep saying update coming soon but where is the update tried to do May 1, 2013
fun.. I like it! I like doing the missions and unlocking new things. April 25, 2013
hidden agenda You could play this game and forget all about your stress and other life problems. Grandson(4) loves this game. April 20, 2013
grate I like the game and would rakamend to orther. April 18, 2013


text:
La Maurienne Valley –
seven eleven of the best climbs in France
One of the best base locations for cycling big and famous Tour de France climbs.
One of the best base locations for cycling big and famous Tour de France climbs.
Any second now Col du Galibier will be closed for 7 or 8 months.
Col du Galibier – one of the highest and most famous climbs in France.
I take LOTS of photos while cycling. And occasionally I even take a good photo or two.
But when riding in Cyclosportives or along famous climbs there are often professional photographers along the route. Need help posing?
Cycling the Route des Grandes Alpes
While many rested their sore legs in the hotel, Ralph and I went to watch the Tour de France at the top of Col du Galibier.
Along with "L'Etape du Tour" – it is probably the most famous – and one of the the most challenging – Cyclosportive in France.
174 kilometres (108 miles) and 5,000 metres vertical ascent (16,400 feet)!
La Marmotte (along with l'Etape du Tour) are probably the most famous and two of the most challenging Cyclosportives in France.
I'll be riding it this Saturday: 174 kilometres and +5,000 metres of ascent (+17,000 feet). Three epic, beautiful, and legendary climbs with the easiest being Alpe d'Huez (seriously).
Day five's challenge will be the biggest vertical ascent climb in France.
Day Four of the Tour d'Enfer will see the Tour de France go by us. This preview suggests a few ways to watch.


text:
Lost Medicaid Funding
To date, the failure to expand Medicaid / TennCare has cost the State of Tennessee ? in lost federal funding.
User login
Things you should Know
At a Random Woman's Home?
Submitted by WhitesCreek on April 11, 2008 - 7:16am.
Headlines that slant the meaning of a story are a pet peeve of mine but this teaser from WBIR was too funny not to share:
The story is written from the slant that since Scott County's jail is too small they couldn't keep this guy locked up. Hmm...Where have I heard that story before?
All you "random women" out there better be careful though.
New Diaries
Brother Websites
Other "Views":
• Blountviews
• KnoxViews
• News 5 Investigates
• Tom Humphrey
• Whites Creek Journal
Local Interest:
• Channel 15
• Princess Theater
• Roane Heritage Com
• Roane State
• RoaneTNHistory.org
• Tamke Allen Obsv
Folks that Help:
• EPA Kingston Site
• Roane CAG
• West Roane
• All Hat No Cattle
• American Progress
• Campaign for America's Future
• Daily KOS
• digby
• Paul Krugman
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• Whitehouse.gov
Local News Media:
• Roane County News
• Today's Local Weather
Local Government:
• City of Harriman
• City of Harriman Code
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• City of Kingston Code
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• City of Oliver Springs Code
• City of Rockwood
• City of Rockwood Code
• Congressman Charles 'Chuck' J. Fleischmann
• Rep. Kent Calfee
• Rep. Ron Travis
• Roane County
• Roane Schools
• St. Sen. Ken Yager
• Democracy for Tennessee
• Roane County Democratic Party
• Roane TNDP
• TN Dem Party News
• TN Democratic Party
Upcoming events


text:
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"I just turned 29, never married, no kids, and I was beginning to wonder about my future. I know I have a great personality so that left me believing that my looks were the only thing that has been holding me back and keeping me single... I have to say with taking Lipotase... it helped me reach my goals easier, faster, and now helps with keeping the weight off! And nothing builds better confidence then being 44 pounds less!!!!"
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Offers and discounts may be withdrawn at any time. User results may vary and the people featured have been remunerated. Use as directed along with a sensible nutrition and exercise program. Do not take more than the recommended dose on the label. As with prescription drugs there may be undesired side effects. Before using any dietary supplement contact your doctor, especially if you have any medical condition or are taking any medication. This information and these products have not been evaluated by the Food and Drug Administration as they are not intended to diagnose, treat, cure or prevent any disease. Active ingredients of these products may or may not have conclusive clinical medical studies from medical and/or regulatory authorities.


text:
Commercial Disposals
Commercial disposals are a quick and efficient way to get rid of food waste. You can choose from a variety of commercial disposals for your commercial kitchen when you shop at Mission Restaurant Supply. Find great deals on commercial disposals from trusted manufacturers. We have both light- and heavy-duty models, so you will always find what you need.
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Lloyd Classic Loop Floor Mats 12f2-408-40804-CL5
- Our Price: $59.90
- Shipping:FREE SHIPPING
- Part Number: 12f2-408-40804-CL5
Dec 24th delivery not guaranteed for this item. Is this a gift? Print our Gift Promise to give to the recipient.
$59.90Free Shipping
Select your vehicle details above to ensure item compatibility.
Ships between 01/06/15 - 01/08/15
Classic Loop 2-Piece Front Floor Mats
- Part #: 12f2-408-40804-CL5
Lloyd Mats 12f2-408-40804-CL5 fits:
- 2004-2008 Suzuki Forenza
More like this
There are no reviews for this application.
See All Lloyd Classic Loop Floor Mats Reviews.


text:
Massachusetts Institute of Technology / MIT Museum
Building N51 265 Massachusetts Avenue Cambridge, MA 02139
Open Daily 10am – 5pm / Closed Major Holidays
If the MIT Museum is closed due to snow, there will be a message here.
February 3, 2010
Josie Patterson
MIT Museum
Friday, February 12
6:30 p. m to 7:30 p. m.
Location: MIT Museum, Cambridge, MA
Free admission; ages: teens through adult
The Catalyst Collaborative @ MIT presents a reading of the play From Orchids to Octopi: An Evolutionary Love Story. Written by award-winning playwright Melinda Lopez of Upton, MA the play's imaginative telling of the impact of Darwin's theory of evolution includes voices and characters from the past two centuries. Surprises erupt as a muralist's work is derailed by hallucinations, pregnancy, and dinosaurs in this witty take on how we understand - or don't- the theory of evolution.
The reading is a 40 minute excerpt from the play, read by actors from the Central Square Theater. The reading is part of the MIT Museum's free admission Second Friday's series which features on a monthly basis activities, refreshments and the opportunity to tour the Museum. The play will be introduced by actress and Central Square Theater founder Debra Wise, who will also lead a post reading discussion.
Speak with scientists and engineers from the Page Lab and the Linquist Lab at the Whitehead Institute for Biomedical Research. Learn about how processes of evolution are used in current biomedical research.
A reading of the play, From Orchids to Octopi: An Evolutionary Love Story
Talk about the play with Jonathan King, MIT Professor of Molecular Biology and Darwin enthusiast, Debra Wise, a founder of the Central Square Theater, and the actors.
About the playwright
Melinda Lopez was the first recipient of the Kennedy Center's Woollard "Promising New Voice in American Theatre" and has received multiple Elliot Norton Awards (Boston's Tony). Her plays have been performed on NPR and in theaters nation-wide—most recently at Williamstown. Her work in science theater includes a commission from the Boston Museum of Science.
About the Catalyst Collaborative@MIT
CC@MIT is a unique collaboration between MIT and the Underground Railway Theater (URT), a company with 30 years experience creating and touring new works. CC@MIT presents plays that deepen public understanding about science, examining the human condition through the lens of science and technology. CC@MIT award-winning productions take place annually during the Cambridge Science Festival, and have been featured during the New York City World Science Festival.
From Orchids to Octopi: An Evolutionary Love Story
March 31– May 2, 2010
Central Square Theater, Cambridge, Ma.


text:
We are planning to announce our names before we reveal the sex of the baby on Christmas with our families. We have been set on our names for a while, but recently I had a revelation and want to tweak the boy's middle name we picked.
The girl's name is Christina Grace. Christina is my mother's first name. Grace has no family significance.
The boy's name is Everett Chance. Everett has no family significance. Chance is my BIL's first name (DH's brother).
I want to change the boy's name to Everett James (James after my grandfather and my uncle). DH obviously thinks the family significance should be split evenly, but he is not close with his family and it was a stretch to come up with someone to pass along the name of.
Additionally, Everett James has the adorable nickname of E.J. which I really like as an option. Otherwise, Rhett is our only good nickname choice and it's becoming more popular.
Part of the trouble is I do not get along with my BIL. He is a major jerk to me (makes fun of overweight women) and recently was really mean to my sister over something as trivial as Fantasy Football. His character generally is not something I want to pass along to my child. But he is really good with my SIL's son and our little cousins so I do think he would be a good uncle in some ways.
I of course mentioned all this to DH and he was swaying because he really likes the E.J. nickname. But he wants to find either a neutral non-family related name to replace it (Jeremy, Jacob, etc.) or choose a different family-related name that does not begin with a J. But he doesn't have anyone else in mind.
Am I horrible to push for Everett James or should I just accept that DH deserves family rights too and suck up Everett Chance?
I agree that it's nice to split the family significant names among your children...so maybe you take the first one (whether it's a girl or boy), and then decide on names that incorporate something from DH's side for the next child...
I'm not sure why you are announcing the names before you know the sex of the baby...and I find it strange that your husband would want to honor a family member that he's not close with. It should carry some significance with it...not just pick a name just so that you can say "someone from MY side of the family had a part in this name."
If you wanted to honor members of your family that you are very close with, I would do it with the girl name or the boy name, then announce the name when you find out the sex. That way you still have flexibility to reuse & tweak the other name for future use.
I think your DH is being tremendously accomodating to your wishes by offering to forego using his own brother's name, in exchange for finding a non-family name to replace it with.
So, in short, 'suck it up, buttercup'. Your DH is being a dear.
PetraStonegirl:I think your DH is being tremendously accomodating to your wishes by offering to forego using his own brother's name, in exchange for finding a nonfamily name to replace it with.So, in short, 'suck it up, buttercup'. Your DH is being a dear.nbsp;
I think you should either pick a different J middle name or just use a name to honor YH's family for the second child regardless of sex. I don't think you should have to use Chance though just because it's the only name he could think of to use (not that it seems like he's pushing for that at all).
It's not like you're having two right now so if it's a girl there is nothing to honor YH's side either. Well other than the whole last name thing. KWIM?
beaubecca:Yeah I think you guys are right. I'll just go with Everett Chance. In the end its not a big enough issue to push and I can definitely see where DH is coming from. I just wish he had a better family!
Good choice!
As for him having a 'better family', if he had any other family than what he has, he just wouldn't be the same man you know and love.
I'm of the opinion that if the child is taking the father's last name, that the mother has a bit more leeway for the other name slots. I'm not saying the father's opinion should be bulldozed though.
If I didn't like someone's character that my future child would be named after, I wouldn't do it. In your case, if your H agrees to James, then great! Otherwise, just choose something that has no ties to either family.
Joyfullnoise:My husband gets no say in mn because baby gets his last name, and I kept my last name. I won't ignore him, but you are more cooperative than I.
This. Both my boys with have my maiden name as their middle name since the boys have his last name. I think in your situation, your H is being unreasonable.
Looks like you're already decided (and to that, I say always go with a family name. DS2's middle name is MH grandfather's name and I didn't particularly care for the man but he passed away when DS2 was 2 months old and never got to meet him. In the long run I'm glad we passed on the name) but I really don't understand why you need to announce both names to family if you already know you aren't using one of them?
I would advise not telling the name you aren't going to use, if for no other reason than people will know you aren't using it and feel free to give you all their thoughts on in. "Good thing it wasn't a girl!" etc. Because what if you get the opposite sex next time and still want to use the name?


text:
Welcome International Customers
We're excited to share our jewelry collection with you!
Just choose your country and currency to personalize your shopping experience.
We're excited to share our jewelry collection with you!
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Sterling Silver and Blue Leather Seashells Necklace. 17.5"
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Item#: 798060
This exotic coral bead and shell necklace features sponge coral with a sterling silver shell and spacers. Textured and polished sterling silver necklace.
Details Gift
Box Our 100%
3/8 inch
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Textured TEXTURED: A unique and varying finish with a tactile surface applied through various techniques, both by hand and with machinery. and Polished POLISHED: A buffed-out finish used to produce a mirror-like shine.
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Stone 1:
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Learn More About: Earring Buying Guide Sterling Silver Textured Finish Polished Finish Lobster Clasp Coral Barrel Clasp
5.0out of


text:
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text:
Well, it's quite apparent what HTC is doing on their FB page now. Yesterday the company displayed a pic of a device showing off the number "5" causing the world to speculate as to what the heck it could be. Well, today they're showing off a similar image but this time with the number "4", so it's pretty safe to assume this is a count down. And while yesterday's FB post stated "This Sunday you'll discover something fast.", today the saying goes "This Sunday, you'll hear something authentic". Hmm… is that a Beats Audio reference? We'll see Sunday.
In addition, thanks to the folks over at Pocketnow, we've got a press shot of the HTC One X and all of its glory. Take note that the device looks slightly different than previous shots we've seen such as the button layout on the bottom of the device. Where before we saw a four button layout, there are now only three buttons. In addition, you can see the Tegra 3 device's HTC Sense 4.0 home screen from the shot as well. We're highly looking forward to checking out HTC's debut on Sunday so stay tuned to Talk Android while we attempt to decipher whether or not the show will offer a live stream. If it does, you can bet your first born we'll get it for you. There's been no mention yet as to who or what network the device will be launching on but my money is with T-Mobile in the U.S. So, we'll see Sunday when the device launches along side a few other big boys who want to play such as the One S and One V and who knows, maybe even a tablet. HTC's event will begin at 8:30 pm Barcelona time which translates to 11AM PST and 2PM EST for U.S. folk.
source: Pocketnow


text:
Friend --
Obama is striking fear into the poor and middle class by announcing "Republicans want to gut social programs."
Well, I hope so!
The "social programs" he's talking about aren't charities that give people a fresh start. They're government offices that make fake promises to poor people, promises that they can't keep. Promises like, "You can buy a house without saving up for it. You can have a cell phone without paying for it. You can go to college for as long as you want -- there are ways to get around the bills. We'll provide quality healthcare and you won't have to pay for it."
Before I go on, I want you to tell me what you think of this true story:
A newly married couple in their late twenties live in an apartment with few furniture dreaming about building their dream home on lakefront property in their hometown.
But they never went to college.
Each of them works two minimum wage jobs in retail and one even delivers pizza. They both often work over 60 hours a week.
They only see each other every few days where they make time to catch up.
Without help from their family, they eventually save enough to put a down-payment on that lakefront property to build their home. Then they go back to work.
Obama believes that that is not a life that people should live.
Tavis Smiley calls them "the new poor."
Cornel West says it's immoral that people have to suffer like this.
Nancy Pelosi says they have to work so hard because rich people are conspiring against them.
Jesse Jackson says they're forced to work because of institutionalized racism.
I say they're living the American dream!
They're being responsible!
This couple shows us all an endangered species: young Americans who are not relying on handouts to make their dreams come true.
And despite what the liberals are telling them, their dreams are coming true.
But liberals driving our society are soon going to put an end to stories like this. Obama is at the steering wheel, with Democrats gearing up their campaign speeches, and West and Smiley are touring the country.
So-called "Progressive" lobbying groups -- who Allen West just said are the same thing as Communists -- are telling Americans that no one should "suffer" living on minimum-wage or working more than 40 hours per week.
I received a petition from a Progressive group the other day that told me that because people are "suffering" life under minimum wage, that we can make that suffering go away by demanding politicians force companies to raise wages and make the government give people free healthcare.
But we're already doing that. We've been doing it in earnest since President Johnson started the "Great Society" programs in the 1960s.
His "Great Society" programs gave away housing, food, education, healthcare and wages in exchange for votes.
But the suffering didn't end. It only got worse.
Today, crime is out of control, families break apart, our kids don't graduate and poverty rates remain the same as they were half a century ago.
And what the bureaucrats didn't tell them is that they would also have to exchange their dreams for a new life on the plantation.
I lived that life, on and off, for seven years. Friend, there are no dreams on the plantation to build a lakefront home. I was taught that only rich people live like that, off the backs of the poor.
As Progressives demand that we continue class-warfare and abandon the free-market, they're planning real suffering for every American.
Will you help me save America and stop them with a most generous and immediate donation?
Obama just told Americans that we're facing the starkest election since Johnson and Goldwater. He is actually comparing himself to Lyndon B. Johnson, exposing his plans to expand government's reach!
We must convince Americans not to be timid anymore! And black Americans can't ignore what's happening in their own backyard and what this president has done to our communities.
Help me reach all Americans with the reasons that conservative principles give solutions that actually help people, while the liberal lies harm families and crush dreams.
What is the most that you can give to save our country? Maybe it's $1,000 or $500, maybe today it is $100, $50, or $25?
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For lack of something of substance to tell the American people, Democrats ran a campaign of hate, blame, and division. (comments)
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text:
11 Trending Words of 2014
A nation composed of several hundred islands in the southwestern Pacific Ocean, located about two thousand miles northeast of Sydney, Australia. Viti Levu, the largest island, constitutes half the land area of the group. Suva is its capital and largest city.
Note: Their mountainous scenery, unspoiled beaches, and tropical splendor make the Fiji Islands an exotic tourist destination.
Note: Conflict between ethnic Melanesian and Indians led to political turmoil in the 1990s.


text:
Arab slave trade
The Arab slave trade was the practice of slavery in the Arab world, mainly in Western Asia, North Africa, Southeast Africa, the Horn of Africa and certain parts of Europe (such as Iberia and Sicily) beginning during the era of the Arab conquests and continuing through the 19th century.[1] The trade was focused on the slave markets of the Middle East, North Africa and the Horn of Africa. Slaves were of varied race, ethnicity, and religion.[2]
During the 8th and 9th centuries of the Fatimid Caliphate, most of the slaves were Europeans (called Saqaliba) captured along European coasts and during wars.[3] Historians estimate that between 650 and 1900, 10 to 18 million people were enslaved by Arab slave traders and taken from Europe, Asia and Africa across the Red Sea, Indian Ocean, and Sahara desert.[4]
Toward the 18th and 19th centuries, the flow of Zanj (Bantu) slaves from Southeast Africa increased with the rise of the Oman sultanate, which was based in Zanzibar in Tanzania. They came into direct trade conflict and competition with Portuguese and other Europeans along the Swahili coast.[5] The North African Barbary states carried on piracy against European shipping and enslaved thousands of European Christians. They earned revenues from the ransoms charged; in many cases in Britain, village churches and communities would raise money for such ransoms. The British government did not ransom its citizens.
- 1 Scope of the trade
- 2 Sources and historiography of the slave trade
- 3 Historical and geographical context
- 4 Geography of the slave trade
- 5 See also
- 6 References
- 7 Further reading
- 8 External links
Scope of the trade[edit]
Due to the nature of the Arab slave trade, it is impossible to precisely estimate actual numbers of slaves traded.[6][7][8] European and American historians assert that between the 8th and 19th century, 10 to 18 million people were bought by Arab slave traders and taken from Africa across the Red Sea, Indian Ocean, and Sahara desert.[4][9][10][11] The term Arab when used in historical documents often represented an ethnic term, as many of the "Arab" slave traders, such as Tippu Tip and others, were physically indistinguishable from the "Africans" whom they bought and sold.
Arabs also enslaved Europeans. According to Robert Davis, between 1 million and 1.25 million Europeans were captured between the 16th and 19th centuries by Barbary corsairs, who were vassals of the Ottoman Empire, and sold as slaves.[12][13] These slaves were captured mainly from seaside villages from Italy, Spain, Portugal and also from more distant places like France or England, the Netherlands, Ireland and even Iceland. They were also taken from ships stopped by the pirates.[14] The effects of these attacks were devastating: France, England, and Spain each lost thousands of ships. Long stretches of the Spanish and Italian coasts were almost completely abandoned by their inhabitants, because of frequent pirate attacks. Pirate raids discouraged settlement along the coast until the 19th century.[15][16]
Periodic Arab raiding expeditions were sent from Islamic Iberia to ravage the Christian Iberian kingdoms, bringing back booty and slaves. In a raid against Lisbon in 1189, for example, the Almohad caliph, Abu Yusuf Yaqub al-Mansur, took 3,000 female and child captives, while his governor of Córdoba, in a subsequent attack upon Silves in 1191, took 3,000 Christian slaves.[17]
The Ottoman wars in Europe and Tatar raids brought large numbers of European Christian slaves into the Muslim world.[18][19][20] In 1769 a last major Tatar raid saw the capture of 20,000 Russian and Polish slaves.[21]
The "Oriental" or "Arab" slave trade is sometimes called the "Islamic" slave trade, but Patrick Manning (a professor of world history) states that a religious imperative was not the driver of the slavery. However, if a non-Muslim population refuses to pay the jizya protection/subjugation tax, that population is considered to be at war with the Muslim "ummah" (nation), and it becomes legal under Islamic law to take slaves from that non-Muslim population. Usage of the terms "Islamic trade" or "Islamic world" has been disputed by some Muslims as it treats Africa as outside Islam, or a negligible portion of the Islamic world.[22] According to European historians, propagators of Islam in Africa often revealed a cautious attitude towards proselytizing because of its effect in reducing the potential reservoir of slaves.[23]
From a Western point of view, the subject merges with the Oriental slave trade, which followed two main routes in the Middle Ages:
- Overland routes across the Maghreb and Mashriq deserts (Trans-Saharan route)[24]
- Sea routes to the east of Africa through the Red Sea and Indian Ocean (Oriental route)[25][26]
The Arab slave trade originated before Islam and lasted more than a millennium.[27][28][29] Arab traders brought Africans across the Indian Ocean from the Swahili Coast of present-day Kenya, Mozambique, and Tanzania,[30] and elsewhere in Southeast Africa and from Eritrea and Ethiopia in the Horn of Africa to present-day Iraq, Iran, Kuwait, Somalia, Turkey and other parts of the Middle East[31] and South Asia (mainly Pakistan and India). Unlike the trans-Atlantic slave trade to the New World, Arabs supplied African slaves to the Arab world, which at its peak stretched over three continents from the Atlantic to the Far East.
Sources and historiography of the slave trade[edit]
A recent topic[edit]
The history of the slave trade has given rise to numerous debates amongst historians. For one thing, specialists are undecided on the number of Africans taken from their homes; this is difficult to resolve because of a lack of reliable statistics: there was no census system in medieval Africa. Archival material for the transatlantic trade in the 16th to 18th centuries may seem useful as a source, yet these record books were often falsified. Historians have to use imprecise narrative documents to make estimates which must be treated with caution: Luiz Felipe de Alencastro states that there were 8 million slaves taken from Africa between the 8th and 19th centuries along the Oriental and the Trans-Saharan routes.[32]
Olivier Pétré-Grenouilleau has put forward a figure of 17 million African people enslaved (in the same period and from the same area) on the basis of Ralph Austen's work.[33] Paul Bairoch suggests a figure of 25 million African people subjected to the Arab slave trade, as against 11 million that arrived in the Americas from the transatlantic slave trade.[34] Ronald Segal estimates between 11.5 and 14 million were enslaved by the Arab slave trade.[35][36][37]
Another obstacle to a history of the Arab slave trade is the limitations of extant sources. There exist documents from non-African cultures, written by educated men in Arabic, but these only offer an incomplete and often condescending look at the phenomenon. For some years there has been a huge amount of effort going into historical research on Africa. Thanks to new methods and new perspectives, historians can interconnect contributions from archaeology, numismatics, anthropology, linguistics and demography to compensate for the inadequacy of the written record.[citation needed]
The Arab trade of Zanj (Bantu) slaves in Southeast Africa is one of the oldest slave trades, predating the European transatlantic slave trade by 700 years.[38][39][40] Male slaves were often employed as servants, soldiers, or laborers by their owners, while female slaves, including those from Africa, were long traded to the Middle Eastern countries and kingdoms by Arab and Oriental traders as concubines and servants. Arab, African and Oriental traders were involved in the capture and transport of slaves northward across the Sahara desert and the Indian Ocean region into the Middle East, Persia and the Far East.[39][40]
The most significant Jewish involvement in the slave-trade was in Al-Andalus, as Islamic Spain was called.[41] According to historian Alan W. Fisher, there was a guild of Jewish slave traders in Constantinople, the capital of the Ottoman Empire. The guild had about 2000 members.[21] The city was a major center of the slave trade in the 15th and later centuries. By 1475 most of the slaves were provided by Tatar raids on Slavic villages.[21] Until the late 18th century, the Crimean Khanate maintained a massive slave trade with the Ottoman Empire and the Middle East, exporting about 2 million slaves from Poland-Lithuania and Russia over the period 1500–1700.[42]
650 to 20th century[edit]
From approximately 650 until around the 1960s, the Arab slave trade continued in one form or another. Historical accounts and references to slave-owning nobility in Arabia, Yemen and elsewhere are frequent into the early 1920s.[38] In 1953, slaves companied sheikhs from Qatar attending the coronation of Queen Elizabeth II and they did so again on another visit five years later.[10]
As recently as the 1950s, Saudi Arabia's slave population was estimated at 450,000 — approximately 20% of the population.[43] During the Second Sudanese Civil War people were taken into slavery; estimates of abductions range from 14,000 to 200,000.[44] Slavery in Mauritania was legally abolished by laws passed in 1905, 1961, and 1981.[45] It was finally criminalized in August 2007.[46] It is estimated that up to 600,000 Mauritanians, or 20% of Mauritania's population, are currently in conditions which some consider to be "slavery", namely, many of them used as bonded labour due to poverty.[47]
The Arab slave trade in the Indian Ocean, Red Sea, and Mediterranean Sea long predated the arrival of any significant number of Europeans on the African continent.[38][48]
David Livingstone wrote of the slave trade in the African Great Lakes region, which he visited in the mid-nineteenth century:[49]
We passed a slave woman shot or stabbed through the body and lying on the path. [Onlookers] 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.[50]
Some descendants of African slaves brought to the Middle East during the slave-trade still live there today, and are aware of their African origins. Some men were castrated to be eunuchs in domestic service as were some slaves in the Middle East during its Greek, Roman and Christian periods.[31][51]
Medieval Arabic sources[edit]
These are given in chronological order. Scholars and geographers from the Arab world had been travelling to Africa since the time of Muhammad in the 7th century.
- Al-Masudi (died 957), Muruj adh-dhahab or The Meadows of Gold, the reference manual for geographers and historians of the Muslim world. The author had travelled widely across the Arab world as well as the Far East.
- Ya'qubi (9th century), Kitab al-Buldan or Book of Countries
- Abraham ben Jacob (Ibrahim ibn Jakub) (10th century), Jewish merchant from Córdoba[41]
- Al-Bakri, author of Kitāb al-Masālik wa'l-Mamālik or Book of Roads and Kingdoms, published in Córdoba around 1068, gives us information about the Berbers and their activities; he collected eye-witness accounts on Saharan caravan routes.
- Muhammad al-Idrisi (died circa 1165), Description of Africa and Spain
- Ibn Battuta (died circa 1377), Moroccan geographer who travelled to sub-Saharan Africa, to Gao and to Timbuktu. His principal work is called A Gift to Those Who Contemplate the Wonders of Cities and the Marvels of Travelling.
- Ibn Khaldun (died in 1406), historian and philosopher from North Africa. Sometimes considered as the historian of Arab, Berber and Persian societies. He is the author of Muqaddimah orHistorical Prolegomena and History of the Berbers.
- Al-Maqrizi (died in 1442), Egyptian historian. His main contribution is his description of Cairo markets.
- Leo Africanus (died circa 1548), author of Descrittione dell' Africa or Description of Africa, a rare description of Africa.
- Rifa'a al-Tahtawi (1801–1873), who translated medieval works on geography and history. His work is mostly about Muslim Egypt.
- Joseph Cuoq, Collection of Arabic sources concerning Western Africa between the 8th and 16th centuries (Paris 1975)
European texts (16th–19th centuries)[edit]
- João de Castro, Roteiro de Lisboa a Goa (1538)
- James Bruce, (1730–1794), Travels to Discover the Source of the Nile (1790)
- René Caillié, (1799–1838), Journal d'un voyage à Tombouctou
- Robert Adams, The Narrative of Robert Adams (1816)
- Mungo Park, (1771–1806), Travels in the Interior of Africa (1816)
- Johann Ludwig Burckhardt, (1784–1817), Travels in Nubia (1819)
- Heinrich Barth, (1821–1865), Travels and Discoveries in North and Central Africa (1857)
- Richard Francis Burton, (1821–1890), The Lake Regions of Central Africa (1860)
- David Livingstone, (1813–1873), Travel diaries (1866–1873)
- Henry Morton Stanley, (1841–1904), Through the Dark Continent (1878)
Other sources[edit]
- Historical manuscripts such as the Tarikh al-Sudan, the Adalite Futuh al-Habash, the Abyssinian Kebra Nagast, and various Arabic and Ajam documents
- African oral tradition
- Kilwa Chronicle (16th century fragments)
- Numismatics: analysis of coins and of their diffusion
- Archaeology: architecture of trading posts and of towns associated with the slave trade
- Iconography: Arab and Persian miniatures in major libraries
- European engravings, contemporary with the slave trade, and some more modern
- Photographs from the 19th century onward
Historical and geographical context[edit]
A brief review of the region and era in which the Oriental and trans-Saharan slave trade took place should be useful here. It is not a detailed study of the Arab world, nor of Africa, but an outline of key points which will help with understanding the slave trade in this part of the world.
The Islamic world[edit]
The religion of Islam appeared in the 7th century AD. In the next hundred years, it quickly diffused throughout the Mediterranean area, spread by Arabs after they conquered the Sassanid Persian Empire and many territories from the Byzantine Empire, including the Levant, Armenia and North Africa. The Muslims invaded the Iberian peninsula, where they displaced the Visigothic Kingdom. These regions therefore had a diverse range of different peoples and were, to some extent, unified by an Islamic culture built on religious, political and legal foundations. For example, they used the Arabic language and the dinar (currency) in commercial transactions. Mecca in Arabia, then as now, was the holy city of Islam and the center of pilgrimages for all Muslims, whatever their origins.
The conquests of the Arab armies and the expansion of the Islamic state that followed have always resulted in the capture of war prisoners who were subsequently set free or turned into slaves or Raqeeq (رقيق) and servants rather than taken as prisoners as was the Islamic tradition in wars. Once taken as slaves, they had to be dealt with in accordance with the Islamic law which was the law of the Islamic state, especially during the Umayyad and Abbasid eras. According to that law, slaves were allowed to earn their living if they opted for that, otherwise it is the owner's (master) duty to provide for that. They also could not be forced to earn money for their masters unless with an agreement between the slave and the master. This concept is called مخارجة (mukhārajah) (Lane: "And خَارَجَهُ He made an agreement with him, namely, his slave that he (the latter) should pay him a certain impost at the expiration of every month; the slave being left at liberty to work: in which case the slave is termed عَبْدٌ مُخَارِجٌ") in Islamic law. If slaves agree to that and they would like the money they earn to be counted toward their emancipation, then this has to be written in the form of a contract between the slave and the master. This is called مكاتبة (mukataba) in Islamic jurisprudence. Muslims believe that slave owners are strongly encouraged to perform mukataba with their slaves as directed by the Quran:
...And if any of your slaves ask for a deed in writing (to enable them to earn their freedom for a certain sum), give them such a deed if ye know any good in them: yea, give them something yourselves out of the means which Allah has given to you. ...|Quran, sura 24 (An-Nur), ayah 33[52]
The framework of Islamic civilization was a well-developed network of towns and oasis trading centers with the market (souq, bazaar) at its heart. These towns were inter-connected by a system of roads crossing semi-arid regions or deserts. The routes were traveled by convoys, and slaves formed part of this caravan traffic.
In contrast to the Atlantic slave trade, where the male-female ratio was 2:1 or 3:1, the Arab slave trade instead usually had a higher female-to-male ratio. This suggests a general preference for female slaves. Concubinage and reproduction served as incentives for importing female slaves (often Caucasian), though many were also imported mainly for performing household tasks.[53]
Arab views on African people[edit]
In the Hadith, the Islamic prophet Muhammad, and the overwhelming majority of Islamic jurists and theologians, all stated that humankind has a single origin and rejected the idea of certain ethnic groups being superior to others.[1]
Despite this, some ethnic prejudices later developed among Arabs for at least two reasons: 1) their extensive conquests and slave trade;[1] and 2) the influence of Aristotle's idea of final causes which argues that slaves are slaves by nature.[54][POV? ] A refinement of Aristotle's view was put forward by Muslim philosophers such as Al-Farabi and Avicenna, particularly in regards to Turkic and black peoples;[1] and the influence of ideas from the early mediaeval Geonic academies regarding divisions among mankind between the three sons of Noah, with the Babylonian Talmud stating that "the descendants of Ham are cursed by being black, and [it] depicts Ham as a sinful man and his progeny as degenerates."[55] However, ethnic prejudice among some elite Arabs was not limited to darker-skinned people, but was also directed towards fairer-skinned "ruddy people" (including Persians, Turks and Europeans), while Arabs referred to themselves as "swarthy people".[56] The concept of an Arab identity itself did not exist until modern times.[57] According to Arnold J. Toynbee: "The extinction of race consciousness as between Muslims is one of the outstanding achievements of Islam and in the contemporary world there is, as it happens, a crying need for the propagation of this Islamic virtue."[58]
The famous 9th-century Muslim author Al-Jahiz, an Afro-Arab and the grandson of a Zanj[39][40][59] slave, wrote a book entitled Risalat mufakharat al-Sudan 'ala al-bidan (Treatise on the Superiority of Blacks over Whites), in which he stated that Blacks:
...have conquered the country of the Arabs as far as Mecca and have governed them. We defeated Dhu Nowas (Jewish King of Yemen) and killed all the Himyarite princes, but you, White people, have never conquered our country. Our people, the Zenghs (Negroes) revolted forty times in the Euphrates, driving the inhabitants from their homes and making Oballah a bath of blood.—Joel Augustus Rogers and John Henrik Clarke, World's Great Men of Color[60]
And that:
Blacks are physically stronger than no matter what other people. A single one of them can lift stones of greater weight and carry burdens such as several Whites could not lift nor carry between them. [...] They are brave, strong, and generous as witness their nobility and general lack of wickedness.—Yosef Ben-Jochannan, African Origins of Major Western Religions[61]
Al-Jahiz also stated in his Kitab al-Bukhala ("Avarice and the Avaricious") that:
"We know that the Zanj (blacks) are the least intelligent and the least discerning of mankind, and the least capable of understanding the consequences of their actions."
Jahiz' criticism however, was limited to the Zanj and not blacks in totality, likely as a result of the Zanji revolts in his native Iraq.
This sentiment was echoed in the following passage from Kitab al-Bad' wah-tarikh (vol.4) by the medieval Arab writer Al-Muqaddasi:
As for the Zanj, they are people of black color, flat noses, kinky hair, and little understanding or intelligence.[62]
Al-Dimashqi (Ibn al-Nafis), the Arab polymath, also described the inhabitants of the Sudan (region) and the Zanj coast, among others, as being of "dim" intelligence and that:
...the moral characteristics found in their mentality are close to the instinctive characteristics found naturally in animals.—Andrew Reid and Paul J. Lane, African Historical Archaeologies[63]
By the 14th century, an overwhelming number of slaves came from sub-Saharan Africa, leading to prejudice against black people in the works of several Arabic historians and geographers. For example, the Egyptian historian Al-Abshibi (1388–1446) wrote: "It is said that when the [black] slave is sated, he fornicates, when he is hungry, he steals."[64]
Mistranslations of Arab scholars and geographers from this time period have led many to attribute certain racist attitudes that weren't prevalent until the 18th and 19th century to writings made centuries ago.[11][65] Although bias against those of very black complexion existed in the Arab world in the 15th century it didn't have as much stigma as it later would. Older translations of Ibn Khaldun, for example in The Negroland of the Arabs Examined and Explained[66] which was written in 1841 gives excerpts of older translations that were not part of later colonial propaganda and show black Africans in a generally positive light.
In 14th century North Africa, the Arab sociologist, Ibn Khaldun, wrote in his Muqaddimah:
When the conquest of the West (by the Arabs) was completed, and merchants began to penetrate into the interior, they saw no nation of the Blacks so mighty as Ghanah, the dominions of which extended westward as far as the Ocean. The King's court was kept in the city of Ghanah, which, according to the author of the Book of Roger (El Idrisi), and the author of the Book of Roads and Realms (El Bekri), is divided into two parts, standing on both banks of the Nile, and ranks among the largest and most populous cities of the world. The people of Ghanah had for neighbours, on the east, a nation, which, according to historians, was called Susu; after which came another named Mali; and after that another known by the name of Kaukau ; although some people prefer a different orthography, and write this name Kagho. The last-named nation was followed by a people called Tekrur. The people of Ghanah declined in course of time, being overwhelmed or absorbed by the Molaththemun (or muffled people;that is, the Morabites), who, adjoining them on the north towards the Berber country, attacked them, and, taking possession of their territory, compelled them to embrace the Mohammedan religion. The people of Ghanah, being invaded at a later period by the Susu, a nation of Blacks in their neighbourhood, were exterminated, or mixed with other Black nations.—William Desborough Cooley, The Negroland of the Arabs Examined and Explained[66]
Ibn Khaldun suggests a link between the decline of Ghana and rise of the Almoravids. However, there is little evidence of there actually being an Almoravid conquest of Ghana[67][68] aside from the parallel conflict with Takrur, which was allied with the Almoravid and eventually absorbed by them.
Ibn Khaldun attributed the "strange practices and customs" of certain African tribes to the hot climate of sub-Saharan Africa and made it clear that it was not due to any curse in their lineage, dismissing the Hamitic theory as a myth.[69]
The 14th-century North African Berber geographer and traveller, Ibn Battuta, on his trip to western Sudan, was impressed with occasional aspects of life.
Battuta later visited the Zanj-inhabited portions of East Africa and held more positive views of its black people.[5][70]
We ... traveled by sea to the city of Kulwa (Kilwa in Tanzania)...Most of its people are Zunuj, extremely black...The city of Kulwa is amongst the most beautiful of cities and most elegantly built... Their uppermost virtue is religion and righteousness and they are Shafi'i in rite.
[The people of Mombasa in Kenya] are a religious people, trustworthy and righteous. Their mosques are made of wood, expertly built.
Ibn Battuta was also impressed with aspects of the Mali Empire of West Africa, which he visited in 1352, writing that the people there:
...possess some admirable qualities. They are seldom unjust, and have a greater abhorrence of injustice than any other people. There is complete security in their country. Neither traveler nor inhabitant in it has anything to fear from robbers or men of violence.—Ibn Battuta, Travels in Asia and Africa 1325-1354[71]
In addition, he wrote many other positive comments on the people of the Mali Empire, including the following:[70]
I met the qadi of Malli... he is a black, has been on a pilgrimage, and is a noble person with good qualities of character... I met the interpreter Dugha, a noble black and a leader of theirs... They performed their duty towards me [as a guest] most perfectly; may God bless and reward them for their good deeds!
Another of [the Malli blacks'] good qualities is their concern for learning the sublime Qur'an by heart...One day I passed a handsome youth from them dressed in fine clothes and on his feet was a heavy chain. I said to the man who was with me, 'What has this youth done -- has he killed someone?' The youth heard my remark and laughed. It was told me, 'He has been chained so that he will learn the Qu'ran by heart.'
[the people of Iwalatan in West Africa] were generous to me and entertained me...and as for their women -- they are extremely beautiful and are more important than the men...
Ibn Battuta's remarks contrasted greatly to that of many other comments from Arab authors concerning blacks. However, many of the exaggerated accounts are noted to have been based on hearsay and even perpetuated by Africans themselves in an attempt to keep their states and economies isolated, in addition to Ibn Battuta having been the only medieval Muslim scholar referenced here to have actually traveled to both east and west Africa.[62]
Africa: 8th through 19th centuries[edit]
In April 1998, Elikia M'bokolo, wrote in Le Monde diplomatique. "The African continent was bled of its human resources via all possible routes. Across the Sahara, through the Red Sea, from the Indian Ocean ports and across the Atlantic. At least ten centuries of slavery for the benefit of the Muslim countries (from the ninth to the nineteenth)." He continues: "Four million slaves exported via the Red Sea, another four million through the Swahili ports of the Indian Ocean, perhaps as many as nine million along the trans-Saharan caravan route, and eleven to twenty million (depending on the author) across the Atlantic Ocean"[72]
In the 8th century, Africa was dominated by Arab-Berbers in the north: Islam moved southwards along the Nile and along the desert trails.
- The Sahara was thinly populated. Nevertheless, since antiquity there had been cities living on a trade in salt, gold, slaves, cloth, and on agriculture enabled by irrigation: Tiaret, Oualata, Sijilmasa, Zaouila, and others.
- In the Middle Ages, the general Arabic term bilâd as-sûdân ("Land of the Blacks") was used for the vast Sudan region (an expression denoting West and Central Africa[73]), or sometimes extending from the coast of West Africa to Western Sudan.[74]). It provided a pool of manual labour for North and Saharan Africa. This region was dominated by certain states and people: the Ghana Empire, the Empire of Mali, the Kanem-Bornu Empire, the Fulani and Hausa.
- In eastern Africa, the coasts of the Red Sea and Indian Ocean were controlled by local Muslims, and Arabs were important as traders along the coasts. Nubia had been a "supply zone" for slaves since antiquity. The Ethiopian coast, particularly the port of Massawa and Dahlak Archipelago, had long been a hub for the exportation of slaves from the interior, even in Aksumite times. The port and most coastal areas were largely Muslim, and the port itself was home to a number of Arab and Indian merchants.[75] The Solomonic dynasty of Ethiopia often exported Nilotic slaves from their western borderland provinces, or from newly conquered southern provinces.[76] The Somali and Afar Muslim sultanates, such as the Adal Sultanate, also exported Nilotic slaves that they captured from the interior, as well as some vanquished foes.[77] Additionally, Arabs set up slave-trading posts along the southeastern coast of the Indian Ocean; most notably in the archipelago of Zanzibar, along the coast of present-day Tanzania. The Zanj region or Swahili Coast flanking the Indian Ocean continued to be an important area for the Oriental slave trade up until the 19th century. Livingstone and Stanley were then the first Europeans to penetrate to the interior of the Congo Basin and to discover the scale of slavery there. The Arab Tippu Tip extended his influence there and captured many people as slaves. After Europeans had settled in the Gulf of Guinea, the trans-Saharan slave trade became less important. In Zanzibar, slavery was abolished late, in 1897, under Sultan Hamoud bin Mohammed.
Geography of the slave trade[edit]
"Supply" zones[edit]
Merchants of slaves for the Orient stocked up in Europe. Danish merchants had bases in the Volga region and dealt in Slavs with Arab merchants. Circassian slaves were conspicuously present in the harems and there were many odalisques (from the Turkish odalık, meaning "chambermaid") from that region in the paintings of Orientalists. Non-Muslim slaves were valued in the harems, for all roles (gate-keeper, servant, odalisque, musician, dancer, court dwarf, concubine). In the Ottoman Empire, the last black slave sold in Ethiopia, named Hayrettin Effendi, was freed in 1918. The slaves of Slavic origin in Al-Andalus came from the Varangians who had captured them. They were put in the caliph's guard and gradually took up important posts in the army (they became saqaliba), and even went to take back taifas after the civil war had led to an implosion of the Western Caliphate. Columns of slaves feeding the great harems of Córdoba, Seville and Grenada were organised by Jewish merchants (mercaderes) from Germanic countries and parts of Northern Europe not controlled by the Carolingian Empire. These columns crossed the Rhone valley to reach the lands to the south of the Pyrenees.[citation needed]
There are also historical evidence of North African Muslim slave raids all along the Mediterranean coasts across Christian Europe and beyond to even as far north as the British Isles and Iceland (see the book titled White Gold by Giles Milton).[78] The majority of slaves traded across the Mediterranean region were predominantly of European origin from the 7th to 15th centuries.[79] The Barbary pirates continued to capture slaves from Europe and, to an extent, North America, from the 16th to 19th centuries.
Slaves were also brought into the Arab world via Central Asia, mainly of Turkic or Tartar origin. Many of these slaves later went on to serve in the armies forming an elite rank.
- At sea, Barbary pirates joined in this traffic when they could capture people by boarding ships or by incursions into coastal areas, mainly in Southern Europe as well as other European coasts.
- Nubia and Ethiopia were also "exporting" regions: in the 15th century, Ethiopians sold slaves from western borderland areas (usually just outside the realm of the Emperor of Ethiopia) or Ennarea,[80] which often ended up in India, where they worked on ships or as soldiers. They eventually rebelled and took power (dynasty of the Habshi Kings in Bengal 1487-1493).
- The Sudan region and Saharan Africa formed another "export" area, but it is impossible to estimate the scale, since there is a lack of sources with figures.
- Finally, the slave traffic affected eastern Africa, but the distance and local hostility slowed down this section of the Oriental trade.
Caravan trails, set up in the 9th century, went past the oasis of the Sahara; travel was difficult and uncomfortable for reasons of climate and distance. Since Roman times, long convoys had transported slaves as well as all sorts of products to be used for barter. To protect against attacks from desert nomads, slaves were used as an escort. Any who slowed down the progress of the caravan were killed.
Historians know less about the sea routes. From the evidence of illustrated documents, and travellers' tales, it seems that people travelled on dhows or jalbas, Arab ships which were used as transport in the Red Sea. Crossing the Indian Ocean required better organisation and more resources than overland transport. Ships coming from Zanzibar made stops on Socotra or at Aden before heading to the Persian Gulf or to India. Slaves were sold as far away as India, or even China: there was a colony of Arab merchants in Canton. Serge Bilé cites a 12th-century text which tells us that most well-to-do families in Canton had black slaves whom they regarded as savages and demons because of their physical appearance. Although Chinese slave traders bought slaves (Seng Chi i.e. the Zanj[81]) from Arab intermediaries and "stocked up" directly in coastal areas of present-day Somalia, the local Somalis—referred to as Baribah and Barbaroi (Berbers) by medieval Arab and ancient Greek geographers, respectively (see Periplus of the Erythraean Sea),[39][59][82] and no strangers to capturing, owning and trading slaves themselves[83]—were not among them:[84]
One important commodity being transported by the Arab dhows to Somalia was slaves from other parts of East Africa. During the nineteenth century, the East African slave trade grew enormously due to demands by Arabs, Portuguese, and French. Slave traders and raiders moved throughout eastern and central Africa to meet the rising demand for enslaved men, women, and children. Somalia did not supply slaves -- as part of the Islamic world Somalis were at least nominally protected by the religious tenet that free Muslims cannot be enslaved -- but Arab dhows loaded with human cargo continually visited Somali ports.—Catherine Lowe Besteman, Unraveling Somalia: Race, Class, and the Legacy of Slavery[85]
Slave labor in East Africa was drawn from the Zanj, Bantu peoples that lived along the East African coast.[39][40] The Zanj were for centuries shipped as slaves by Arab traders to all the countries bordering the Indian Ocean. The Umayyad and Abbasid caliphs recruited many Zanj slaves as soldiers and, as early as 696, we learn of slave revolts of the Zanj against their Arab enslavers in Iraq (see Zanj Rebellion). Ancient Chinese texts also mention ambassadors from Java presenting the Chinese emperor with two Seng Chi (Zanj) slaves as gifts, and Seng Chi slaves reaching China from the Hindu kingdom of Srivijaya in Java.[81]
Slaves were often bartered for objects of various kinds: in the Sudan, they were exchanged for cloth, trinkets and so on. In the Maghreb, they were swapped for horses. In the desert cities, lengths of cloth, pottery, Venetian glass slave beads, dyestuffs and jewels were used as payment. The trade in black slaves was part of a diverse commercial network. Alongside gold coins, cowrie shells from the Indian Ocean or the Atlantic (Canaries, Luanda) were used as money throughout sub-saharan Africa (merchandise was paid for with sacks of cowries).[citation needed]
Slave markets and fairs[edit]
Enslaved Africans were sold in the towns of the Arab World. In 1416, al-Maqrizi told how pilgrims coming from Takrur (near the Senegal River) had brought 1,700 slaves with them to Mecca. In North Africa, the main slave markets were in Morocco, Algiers, Tripoli and Cairo. Sales were held in public places or in souks. Potential buyers made a careful examination of the "merchandise": they checked the state of health of a person who was often standing naked with wrists bound together. In Cairo, transactions involving eunuchs and concubines happened in private houses. Prices varied according to the slave's quality. Thomas Smee, the commander of the British research ship Ternate, visited such a market in Zanzibar in 1811 and gave a detailed description:
'The show' commences about four o'clock in the afternoon. The slaves, set off to the best advantage by having their skins cleaned and burnished with cocoa-nut oil, their faces painted with red and white stripes and the hands, noses, ears and feet ornamented with a profusion of bracelets of gold and silver and jewels, are ranged in a line, commencing with the youngest, and increasing to the rear according to their size and age. At the head of this file, which is composed of all sexes and ages from 6 to 60, walks the person who owns them; behind and at each side, two or three of his domestic slaves, armed with swords and spears, serve as guard.
Thus ordered the procession begins, and passes through the market-place and the principle streets... when any of them strikes a spectator's fancy the line immediately stops, and a process of examination ensues, which, for minuteness, is unequalled in any cattle market in Europe. The intending purchaser having ascertained there is no defect in the faculties of speech, hearing, etc., that there is no disease present, next proceeds to examine the person; the mouth and the teeth are first inspected and afterwards every part of the body in succession, not even excepting the breasts, etc., of the girls, many of whom I have seen handled in the most indecent manner in the public market by their purchasers; indeed there is every reasons to believe that the slave-dealers almost universally force the young girls to submit to their lust previous to their being disposed of. From such scenes one turns away with pity and indignation.[86]
Towns and ports involved in the slave trade[edit]
See also[edit]
- Slavery in antiquity
- Christian views on slavery
- Judaism and slavery
- Black orientalism
- Slavery in the Spanish New World colonies
- Slavery in Spain
- Slavery in the United States
- Slavery in the British and French Caribbean
- This article was initially translated from the featured French wiki article "Traite musulmane" on 19 May 2006.
- ^ a b c d Bernard Lewis (2003), "From Race and Slavery in the Middle East: An Historical Enquiry", in Kevin Reilly, Stephen Kaufman, Angela Bodino, Racism: A Global Reader, M.E. Sharpe, pp. 52–8, ISBN 0-7656-1060-4
- ^ "Confronting anti-black racism in the Arab world". Al-Jazeera. July 8, 2013.
|last1=in Authors list (help)
- ^ http://www.columbia.edu/itc/history/conant/mushin1998.pdf
- ^ a b Encyclopædia Britannica's Guide to Black History[dead link]
- ^ a b Owen Alik Shahadah. "Arab Slave Trade". African Holocaust Society. Retrieved 2007-01-04.
- ^ "Arab Slave Trade:". African Holocaust Society. Retrieved 2007-01-04.
- ^ Queenae Taylor Mulvihill (2006). Warriors: Spiritually Engaged, page 253
- ^ Arab versus European: diplomacy and war in nineteenth-century east central Africa
- ^ "Focus on the slave trade", BBC
- ^ a b "The Unknown Slavery: In the Muslim world, that is — and it's not over", National Review
- ^ a b "Arab Slave Trade: Nominal Muslims". African Holocaust Society. Retrieved 2007-01-04.
- ^ Research News: "When Europeans were slaves: Research suggests white slavery was much more common than previously believed", Ohio State University
- ^ Davis, Robert. Christian Slaves, Muslim Masters: White Slavery in the Mediterranean, the Barbary Coast and Italy, 1500-1800. Based on "records for 27,233 voyages that set out to obtain slaves for the Americas". Stephen Behrendt, "Transatlantic Slave Trade", Africana: The Encyclopedia of the African and African American Experience (New York: Basic Civitas Books, 1999), ISBN 0-465-00071-1.
- ^ 17th-century Icelandic accounts of Barbary or "Turkish" raids, first in Turkish and then English.
- ^ BBC - History - British Slaves on the Barbary Coast
- ^ "Jefferson Versus the Muslim Pirates" by Christopher Hitchens, City Journal Spring 2007
- ^ Ransoming Captives in Crusader Spain: The Order of Merced on the Christian-Islamic Frontier
- ^ Supply of Slaves
- ^ Soldier Khan
- ^ "The living legacy of jihad slavery", American Thinker
- ^ a b c Mikhail Kizilov. "Slave Trade in the Early Modern Crimea From the Perspective of Christian, Muslim, and Jewish Sources". Oxford University. pp. 7–28.
- ^ Manning (1990) p.10
- ^ Murray Gordon, Slavery in the Arab World, New Amsterdam Press, New York, 1989. Originally published in French by Editions Robert Laffont, S.A. Paris, 1987, page 28.
- ^ Battuta's Trip: Journey to West Africa (1351 - 1353)
- ^ The blood of a nation of Slaves in Stone Town[dead link]
- ^ BBC Remembering East African slave raids
- ^ "Know about Islamic Slavery in Africa"
- ^ "The Forgotten Holocaust: The Eastern Slave Trade". Archived from the original on 2009-10-25.
- ^ Irfan Shahid, Byzantium and the Arabs in the Sixth Century, Dumbarton Oaks, 2002, p. 364 documents; Ghassanid Arabs seizing and selling 20,000 Jewish Samaritans as slaves in the year 529, before the rise of Islam.
- ^ Heart of Africa, vol. ii., chap. xv.
- ^ Luiz Felipe de Alencastro, "Traite", in Encyclopædia Universalis (2002), corpus 22, page 902.
- ^ Ralph Austen, African Economic History (1987)
- ^ Paul Bairoch, Mythes et paradoxes de l'histoire économique, (1994). See also: Economics and World History: Myths and Paradoxes (1993)
- ^ Quoted in Ronald Segal's Islam's Black Slaves
- ^ Adam Hochschild (Mar 4, 2001). "Human Cargo". New York Times. Retrieved Dec 20, 2012.
- ^ Ronald Segal (2002), Islam's Black Slaves: The Other Black Diaspora, Farrar, Straus and Giroux, ISBN 978-0374527976
- ^ a b c Mintz, S. Digital History Slavery, Facts & Myths
- ^ a b c d e F.R.C. Bagley et al., The Last Great Muslim Empires, (Brill: 1997), p.174
- ^ a b c d Bethwell A. Ogot, Zamani: A Survey of East African History, (East African Publishing House: 1974), p.104
- ^ a b Slave Trade. Jewish Encyclopedia
- ^ Darjusz Kołodziejczyk, as reported by Mikhail Kizilov (2007). "Slaves, Money Lenders, and Prisoner Guards:The Jews and the Trade in Slaves and Captivesin the Crimean Khanate". The Journal of Jewish Studies. p. 2.
- ^ £400 for a Slave
- ^ "Slavery, Abduction and Forced Servitude in Sudan". US Department of State. 22 May 2002. Retrieved 20 March 2014.
- ^ "Slavery still exists in Mauritania"
- ^ Mauritanian MPs pass slavery law
- ^ "The Abolition season", BBC World Service
- ^ Catherine Coquery-Vidrovitch, in Les Collections de l'Histoire (April 2001) says:"la traite vers l'Océan indien et la Méditerranée est bien antérieure à l'irruption des Européens sur le continent"
- ^ Kwame Anthony Appiah, Henry Louis Gates (2005). Africana: The Encyclopedia of the African and African-American Experience 5-Volume Set. Oxford University Press. p. 295. ISBN 0195170555.
- ^ David Livingstone (2006). "The Last Journals of David Livingstone, in Central Africa, from 1865 to His Death". Echo Library. p.46. ISBN 1-84637-555-X
- ^ Dr Susan
- ^ Quran 24:33 (Translated by Yusuf Ali)
- ^ Ehud R. Toledano (1998), Slavery and abolition in the Ottoman Middle East, University of Washington Press, pp. 13–4, ISBN 0-295-97642-X
- ^ Aristotle, Politics, Book I.
- ^ El Hamel, Chouki (2002), "'Race', slavery and Islam in Maghribi Mediterranean thought: the question of the Haratin in Morocco", The Journal of North African Studies 7 (3): 29–52 [39–40], doi:10.1080/13629380208718472,
Neither in the Quran nor in the Hadith is there any indication of racial difference among humankind. But as a consequence of the Arab conquest, a mutual assimilation between Islam and the cultural and the scriptural traditions of Christian and Jewish populations occurred. Racial distinction between humankind with reference to the sons of Noah is found in the Babylonian Talmud, a collection of rabbinic writings that dates back to the sixth century.
- ^ Bernard Lewis (1992), Race and slavery in the Middle East: an historical enquiry, Oxford University Press, pp. 18–9, ISBN 0-19-505326-5
- ^ Lindsay, James E. (2005), Daily Life in the Medieval Islamic World, Greenwood Publishing Group, pp. 12–5, ISBN 0-313-32270-8
- ^ A. J. Toynbee, Civilization on Trial, New York, 1948, p. 205
- ^ a b Mohamed Diriye Abdullahi, Culture and Customs of Somalia, (Greenwood Press: 2001), p.13
- ^ Joel Augustus Rogers, John Henrik Clarke, World's Great Men of Color, (Simon & Schuster: 1996), p.166
- ^ Yosef A.A. Ben-Jochannan (1991), African Origins of Major Western Religions, p. 231, 238. Black Classic Press, ISBN 0-933121-29-6.
- ^ a b West Asian views on black Africans during the medieval era - ColorQ, Retrieved November 27, 2008
- ^ Andrew Reid, Paul J. Lane, African Historical Archaeologies, (Springer: 2004), p.166
- ^ Lewis, Bernard (2002), Race and Slavery in the Middle East, Oxford University Press, p. 93, ISBN 0-19-505326-5
- ^ Translation and the Colonial Imaginary: Ibn Khaldun Orientalist, by Abdelmajid Hannoum 2003 Wesleyan University.
- ^ a b Cooley, William Desborough (1966), The Negroland of the Arabs Examined and Explained, London: Routledge, p. 143 Pages, ISBN 0-7146-1799-7
- ^ Not Quite Venus from the Waves: The Almoravid Conquest of Ghana in the Modern Historiography of Western Africa by Pekka Masonen; Humphrey J. Fisher 1996
- ^ The Conquest That Never Was: Ghana and the Almoravids, 1076. I. The External Arabic Sources, by David Conrad and Humphrey Fisher 1982 African Studies Association
- ^ El Hamel, Chouki (2002), "'Race', slavery and Islam in Maghribi Mediterranean thought: the question of the Haratin in Morocco", The Journal of North African Studies 7 (3): 29–52 [41–2], doi:10.1080/13629380208718472
- ^ a b Habeeb Akande (2012). Illuminating the Darkness: Blacks and North Africans in Islam. "Ta-Ha". ISBN 9781842001271.
- ^ Sir Hamilton Gibb (translator, 1929), Ibn Battuta: Travels in Asia and Africa 1325-1354, p. 329, Routledge, ISBN 0-7100-9568-6
- ^ Please note : The numbers occurring in the source, and repeated here on Wikipedia include both Arab and European trade. The impact of the slave trade on Africa
- ^ International Association for the History of Religions (1959), Numen, Leiden: EJ Brill, p. 131,
West Africa may be taken as the country stretching from Senegal in the west, to the Cameroons in the east; sometimes it has been called the central and western Sudan, the Bilad as-Sūdan, 'Land of the Blacks', of the Arabs
- ^ Nehemia Levtzion, Randall Lee Pouwels, The History of Islam in Africa, (Ohio University Press, 2000), p.255.
- ^ Pankhurst, Richard. The Ethiopian Borderlands: Essays in Regional History from Ancient Times to the End of the 18th Century (Asmara, Eritrea: Red Sea Press, 1997), pp.416
- ^ Pankhurst. Ethiopian Borderlands, pp.432
- ^ Pankhurst. Ethiopian Borderlands, pp.59 & 435
- ^ Conlin, Joseph (2009), The American Past: A Survey of American History, Boston, MA: Wadsworth, p. 206, ISBN 978-0-495-57288-6, retrieved 10 October 2010
- ^ McDaniel, Antonio (1995), Swing low, sweet chariot: the mortality cost of colonizing Liberia in the nineteenth century, University of Chicago Press, p. 11, ISBN 0-226-55724-3
- ^ Emery Van Donzel, "Primary and Secondary Sources for Ethiopian Historiography. The Case of Slavery and Slave-Trade in Ethiopia," in Claude Lepage, ed., Études éthiopiennes, vol I. France: Société française pour les études éthiopiennes, 1994, pp.187-88.
- ^ a b Roland Oliver, Africa in the Iron Age: c.500 BC-1400 AD, (Cambridge University Press: 1975), p.192
- ^ James Hastings, Encyclopedia of Religion and Ethics Part 12: V. 12, (Kessinger Publishing, LLC: 2003), p.490
- ^ Henry Louis Gates, Africana: The Encyclopedia of the African and African American Experience, (Oxford University Press: 1999), p.1746
- ^ David D. Laitin, Politics, Language, and Thought: The Somali Experience, (University Of Chicago Press: 1977), p.52
- ^ Catherine Lowe Besteman, Unraveling Somalia: Race, Class, and the Legacy of Slavery, (University of Pennsylvania Press: 1999), p. 51
- ^ Moorehead, Alan (1960), The White Nile, New York: Harper & Brothers, pp. 11–12, ISBN 9780060956394
Further reading[edit]
- Edward A. Alpers, The East African Slave Trade (Berkeley 1967)
- Ibn Khaldun, The Muqaddimah, trans. F. Rosenthal, ed. N. J. Dawood (Princeton 1967)
- Murray Gordon, Slavery in the Arab World (New York 1989)
- Habeeb Akande, Illuminating the Darkness: Blacks and North Africans in Islam (Ta Ha 2012)
- Bernard Lewis, Race and Slavery in the Middle East (OUP 1990)
- Patrick Manning, Slavery and African Life: Occidental, Oriental, and African Slave Trades (Cambridge 1990)
- Paul E. Lovejoy, Transformations in Slavery: A History of Slavery in Africa (Cambridge 2000)
- Allan G. B. Fisher, Slavery and Muslim Society in Africa, ed. C. Hurst (London 1970, 2nd edition 2001)
- The African Diaspora in the Mediterranean Lands of Islam (Princeton Series on the Middle East) Eve Troutt Powell (Editor), John O. Hunwick (Editor) (Princeton 2001)
- Ronald Segal, Islam's Black Slaves (Atlantic Books, London 2002)
- Robert C. Davis, Christian Slaves, Muslim Masters: White Slavery in the Mediterranean, the Barbary Coast, and Italy, 1500-1800 (Palgrave Macmillan, London 2003) ISBN 978-1-4039-4551-8
- Owen 'Alik Shahadah, African Holocaust Audio Documentary
External links[edit]
- Arab Slave Trade
- BBC - History - British Slaves on the Barbary Coast
- BBC - Islam and Slavery
- Encyclopædia Britannica's Guide to Black History[dead link]
- iAbolish.ORG! American Anti-Slavery Group (AASG) - particular focus on North African slaves
- Digital History/Slavery Facts & Myths[dead link] Mintz, S.


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|Christian Vampires
|What is a Christian Vampire, and why that particular name and description?
Christian vampires are people who have lost all instinctive or rational sense of what morality is(1), who loath this *mundane* earthly world and humanity(2), who presume a moral right to the death of others, i.e. to use the shed blood of the innocent (living-dead Jesus) to become immortal, who presumes to "feed" off of Jesus' flesh and blood, literally(3) or "spiritually"(4), as an "immortal" person having "everlasting life", as noted in John 6 (5), and who actively evades the "light" i.e. exposure to the public as being the cynical, immoral, world and humanity-hating blood suckers they are.
1. Christian vampires have lost all sense of common decency and instinctive morality. Common sense tells us that starving little children, as a means of wrathful punishment, until they eats her parents, is an evil thing to do. And the same common sense and innate knowledge of good and evil tells us that the scriptures in Ezekiel 5 that describes 'god' doing this, and these same verse saying that 'god' says that this behavior is evil, is in fact describing an evil action. Christian vampires often deny that this action (that ostensibly 'god' says is "evil", ra in Hebrew, http://tinyurl.com/3d9cgd) is in fact evil, calling it "justice" instead. The tenth plague in Exodus is much the same, where the burning bush 'god' in Exodus 3 explains just why 'god' decides to harden the Pharaoh's heart so he won't comply with Moses' threats. It's to shake down the Egyptians for gold and silver. YHWH is described as killing first born, including the babies, of the Egyptians just to terrify them enough to fork over the bootie to the Hebrews. This 'god' is described as a pirate terrorist, and this is the same 'god' that, out of vengeance, caused people to eat the flesh of their sons and the flesh of their daughters in Jeremiah 19. Again, allegedly this 'god' describes his own actions as "evil", (ra).
2. Christians often create a mental ego schism where the more they love 'god' and attribute all virtues to this world-transcendent 'god', the more they loath and even hate the *mundane* material world (and humanity) sans 'god', often attributing mankind as the cause of the "fall" of the material world in 'god's eyes. Such Christians can often be heard declaring that they just can't wait until Jesus comes to "take them home" and the 'left behind' experience The Tribulation and Armageddon. Their thirst for the extinction of the human race at the "End of Times" is there for anyone to observe, if one can manage to get a glimpse just underneath the maniacal "happy in Christ" veneer.
Here is a couple of posts from an exposed Christian vampire from one of the yahoo groups I'm a member of.
"If I were him, I would bomb us all with fire from heaven and get it all over with. None of us deserve any mercy or grace or salvation." ~ Sandy; Message #403594 Realabortiondebate group
"Logos...Human beings ARE just plain stupid...
Why he ever made us and still puts up with us is a mystery to me.
I can only guess that it is his LOVE that keeps him from destroying us and giving us the death, which of course we DO deserve because of our rebellion, our bad attitudes, our lack of faith, lack of appreciation, lack of gratitude, our lies, hatred, idolatry,unbelief, doubts, cowardice, slander, wickedness, greed, depravity, murders, rapes, theft, sexual immorality, abortions, child sacrifices, child molestation, pedophilia, adultery, gossip, arrogance, evil thoughts, envy, deceit, etc...
Until YOU understand just how BAD mankind has become, you will always think that even what YOU do is AOK. ~ Sandy; Message #448575, achristianvsatheistclub group
3. See Catholic Eucharist and Transubstantiation.
4. See Eastern Orthodoxy's version of the Eucharist.
5. John 6:53-57; "Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me."
John 6:61
"When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you?"
John 666
"From that time many of his disciples went back, and walked no more with him."


text:
Byon November 12, 2012
Many television shows, perhaps too many, make use of the voiceover, but none with the ridiculous excellence of Michael C. Hall's noir-ish deadpan on Dexter. So, by way of a recap, we'll be bringing you a new one every week.
Season 7, Episode 7: "Chemistry"
"Not only can't I kill her, I can't stay away from her. When I'm not with Hanna, she's there, in my head. Some elements create a reaction that can't be reversed. They transcend chemistry. Is this what love feels like?"
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VIDEO: The Road to Met Life Stadium: Week 12
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