As Riley was about to discover, a Christian’s value as a ransomable commodity depended on his rank, wealth, health, and location. On the desert, where a tent with a life of four years was worth a camel, and a camel was worth a dozen goats or half a dozen sheep, a Christian’s worth fell somewhere between a tattered blanket and an adult camel, except in rare circumstances. Officers were worth more than seamen, though the Arabs, desperate for practical skills, would hold indefinitely a gunpowder maker, a surgeon, or a smith who naively admitted it. Married men brought more than single men for their perceived added wealth. The Arabs quickly noticed a man’s fine accoutrements. Brisson, who had lavished watches, silver buckles, and money on his first captor to ingratiate himself, was sold from one owner to another for five camels, while the ship’s baker went for one. Ultimately, Brisson regretted the gifts, which served only to inflate his ransom price.
To ransom a Christian, a Sahrawi had to deliver him to the imperial port of Swearah, where foreign merchants or consuls could make the payment. To get there, they had to cross the desert, past hostile bedouin tribes, past the fortified Berber towns of the Souss region, and finally past the operatives of the Sultan of Morocco, where Christian slavery was technically illegal and the sultan was fond of the “gifts” Western nations paid for their citizens’ freedom. All the while, the captor had no guarantee he would actually receive the agreed-upon sum. Instead of making the long, risky journey, a Sahrawi often sold his slave locally at a small but sure profit to a buyer who would sell at a small profit to another buyer.
In this way, in an agonizing peristalsis, the Sahara slowly yielded Christians north one territory at a time, the nearer to Swearah the higher the price, with the medium of exchange switching from bartered goods to cash at Wednoon, on the edge of the desert. On the Sahara, the French merchant Saugnier was traded once for a barrel of meal and a nine-foot bar of iron, and later for two young camels. He was sold twice at Wednoon, first for $150, then for $180. Seamen with him brought $50 to $95. Robert Adams of the Charles went in the latter range, once for $50 worth of blankets and dates and a second time for $70 worth of blankets, dates, and gunpowder.
In 1810, the English merchant and author James Grey Jackson proposed paying a fixed rate for Westerners delivered to Mogadore. “A trifling sum would be sufficient,” he maintained, if it was always on hand and the policy well known. This would eliminate the uncertainty that led to the repeated reselling of Christians and extortionate ransom prices. Jackson estimated that $150 per man would be enough, “a sum rather above the price of a black slave.” The British adopted the practice to the south at Saint-Louis, on the Senegal River, where in 1816 the speedy recovery of some of the passengers of the Méduse proved its soundness, but no such standards existed for Christians being transported north.
11 September 2018
From Skeletons on the Zahara: A True Story of Survival, by Dean King (Little, Brown, 2004), Kindle pp. 147-149:
10 September 2018
From Skeletons on the Zahara: A True Story of Survival, by Dean King (Little, Brown, 2004), Kindle pp. 127-128:
The nomads owed much to the Arabian camel. By the time their Sanhaja ancestors had acquired the peculiar humped beasts from the east—between the first and fourth centuries A.D.—desertification had long since intensified, clustering people around oases, where they could grow food. As the land grew more arid and infertile, the black tribes migrated south, while the Sanhaja adapted to nomadic life with the camels, living like bedouins long before the first wave of bedouins arrived. Though not considered ruminants, camels, with their complex, three-compartmented stomachs, regurgitate and rechew their forage, turning poor vegetation into protein and energy even better than ruminants do. It was the camel, which could convert scrub brush into nutrient-rich milk, that allowed the Sanhaja to stay on the desert.
Oddly enough, camelids originated not in Africa but in North America. During the Pleistocene epoch, the ancestors of the llama, alpaca, vicuña, and guanaco migrated south to South America, while the ancestors of the camel crossed an erstwhile land bridge at what is now the Bering Strait to Asia. As the camelids were dying out in North America, camels migrated across Eastern Europe, the Middle East, and North Africa. By 3000 B.C., however, wild camels had become extinct in North Africa too. They were reintroduced on the Sahara as desertification increased their utility there, and they quickly became the most important thing a man could own. He who mastered the camel mastered the land.
From Skeletons on the Zahara: A True Story of Survival, by Dean King (Little, Brown, 2004), Kindle pp. 94-95:
What they looked out on, in 1815, had never been scientifically explored and was almost too mind-boggling to imagine. They faced the western edge of the world’s largest desert. Occupying a third of Africa, it stretches more than three thousand miles east to the Red Sea and twelve hundred miles from the Sahel—the fringe of savanna in the south—to the Atlas Mountains in the north, mountains that snare almost all the moisture traveling down on the northeast winds. Relative-humidity levels, rarely above an abrasive 30 percent, are often as low as a lethal 5 percent, dry enough to kill bacteria and mummify corpses. On the coast, the heat of the Sahara clashes with the cold waters of the Atlantic, often creating heavy fogbanks that envelop the shore, and on many days the irifi, a powerful, searing wind, shrouds the region in a melancholy ocher veil of dust.
The Sahara was not always like this. From 5500 to 2500 B.C., it was relatively fertile, wet and inviting. Up until Roman times, antelope, elephants, rhinoceroses, and giraffes roamed a savanna densely studded with acacia, while crocodiles and hippopotamuses wallowed in lush rivers. Ostriches, gazelles, and antelope still persisted in 1815, but by then the Saharan climate was arguably the most extreme on earth. Its temperature could sizzle at more than 120 degrees Fahrenheit in the shade, the ground temperature soaring 50 degrees higher in the sun; at night, the thermometer could plunge as much as 85 degrees. These conditions, combined with frequent windstorms and less than five inches of average annual rainfall, made sustained life virtually impossible in many parts. As flora and fauna died off or adapted, the land itself deteriorated. While only about a tenth of the Sahara is covered in barren sand dunes, or erg, almost equally formidable are its stepped plains of wind-stripped rock covered in boulders, stones, and dust—the lower elevations generally known as reg and higher ones as hammada.
From Skeletons on the Zahara: A True Story of Survival, by Dean King (Little, Brown, 2004), Kindle pp. 77-78:
It is said that to a thirsty man in a boat, sea spray is a constant torment. It taunts him in its plentitude. It beads on his brow and runs down into his mouth, only to make him thirstier. Inevitably, some of the crew began to crack. A couple of them indulged their increasing fascination with death by leaning over the gunwale and submerging their heads, claiming that they wished to taste what was sure to be their fate.
The stages of dehydration would be categorized a century later by W. J. McGee, a notable amateur thirst-researcher and director of the St. Louis Public Museum. His portrait of the process of human dehydration, which has become the sine qua non of the field, shows five distinct phases: clamorous, cotton-mouth, swollen-tongue, shriveled-tongue, and blood-sweat, each roughly equivalent to a 5 percent decrease in body weight. The Commerces [sailors from the shipwrecked Commerce] had long since grown clamorous: uncomfortable, irritable, feverish. Their stale throats cracked when they spoke. Their fat, sore tongues restricted conversation to terse phrases, and they slurred or lost words. Their hearing had grown muffled, due to loss of moisture in the inner ear. In the cotton-mouth stage, the mind increasingly distorts reality and desires. Sufferers rashly toss off clothes or possessions or, in the case of the Commerces, become obsessed with how it would feel to die in the sea. It is normal for spells of feverish dreams to focus on the urge to drink, and the Commerces, parched beyond imagination and penetrated by salt, extolled the lush banks of the Connecticut River and craved a cup—or a barrel—of the delicious mineral water from the freshets that filled it. In his head, Riley built and rebuilt the stately spa he had dreamed of.
That afternoon, Riley gave up any hope of a rescue at sea. To continue on meant certain death, roasting on the woeful collection of planks that formed their boat, now an inhuman prison cell that confined their bodies in cramped agony. They might fight on another handful of days, but they did not have enough food and water to maintain their strength. They would soon lose the power to affect their fate.
03 September 2018
From Skeletons on the Zahara: A True Story of Survival, by Dean King (Little, Brown, 2004), Kindle pp. 4-6:
Like all successful caravan drivers, Ishrel was tough but just. Imposing and erect of bearing, the Arab leader had flashing eyes beneath an ample turban and a thick beard to his chest. He wore a long white haik of good cloth, befitting his status, drawn tight around his body and crisscrossed by red belts carrying his essentials: a large powder horn, flints, a leather pouch with musket balls, and his scabbard with a broad and burnished scimitar. He carried his musket night and day, always prepared for a sudden attack from the wild bedouins of the desert. His constant nemeses, however, were the terrain and the sun.
For six days, Ishrel’s caravan weltered in the deep drifts, the cameleers alternately singing to their camels and goading them with clubs, constantly dashing on foot here and there to square the loads. They gave violent shoves to bulges in woven sacks and tugged on ropes with the full weight of their bodies. For all their efforts, uneven loads were inevitable, causing strains to the camels’ joints and bones. It did not take long for an inattentive master to lame a camel, and a lame camel was a dead camel, a communal feast. In that way, Allah provided for them all. It was his will, and there was no compensation for the camel’s owner in this world. “We only feed you for Allah’s sake,” says the Quran. “We desire from you neither reward nor thanks.”
On the seventh day, the irifi roared in from the southeast, and the sand swirled. Sidi Ishrel ordered the camels to be unloaded and camp made. In a hurry, the Arabs stacked their goods—iron, lumber, amber, shotguns, knives, scimitars, bundles of haiks, white cloth and blue cloth, blocks of salt, sacks of tobacco and spices—in a great pile. They circled up the camels and made them lie down.
All around them the sand blew so hard that the men could not open their eyes, and if they did, they could not see their companions or their camels even if they were nearly touching them. It was all they could do to breathe. Lying on their stomachs, Hamet and Seid inhaled through the sheshes wrapped around their heads and across their faces, which they pressed into the sand.
They did not fear much for their camels, which have their own defenses: deep-set, hirsute ears and long eyelashes that protect against flying grit, collapsible nostrils that add moisture to the searing air they breathe, and eyes with lids so thin that they can close them during a sandstorm and still see. They did not worry about them overheating either, for camels have a unique ability to absorb heat in their bodies while their brains remain insulated and stable. They conserve their body water by not sweating or panting, instead retaining the heat during the day and releasing it later. On bitterly cold nights, their owners often took refuge in their warmth. As all good cameleers knew, these prized beasts were as impervious to the abuse of the desert as it was possible to be, and they were as long-lived as they were ornery, some reaching half a century in age. Many would outlive their masters.
For two days, sand filled their long-sleeved, hooded wool djellabas and formed piles on their backs until they shifted to ease the weight. Hamet and Seid and the rest of the traders and cameleers beseeched, “Great and merciful Allah, spare our lives!” When the wind at last halted and the sand fell to the ground, three hundred men lay dead on the desert. Hamet and Seid, who were strong, rose and joined the rest of the survivors in prayers of thanksgiving to Allah for saving them. They spent two more days burying the dead men, always on their sides, facing east toward Mecca, and topping their graves with thorny brush to keep the jackals away. All but two hundred of the camels had been spared. As the men dug them out, the beasts rose, grunting and snapping madly, weak-kneed, snorting out the beetlelike parasites that grew in their nostrils. There were no plants for the camels to eat where they had stopped, so the men watered and fed them from the dwindling provisions.
24 August 2018
From "Slavery and Indenture in Mauritius and Seychelles" by Burton Benedict, in Asian and African Systems of Slavery, ed. by James L. Watson (U. Calif. Press, 1980), pp. 136-137:
Mauritius is a volcanic island of some 720 square miles located about 500 miles east of Madagascar and 20 degrees south of the equator. Seychelles is an archipelago of more than 90 islands with a total area of 107 square miles about 1000 miles east of Mombassa and 4 degrees north of the equator. Mauritius includes the dependency of Rodrigues and a few outlying islands. Seychelles comprises two sorts of islands: a compact granitic group with a continental base and a widely scattered coralline group consisting of atolls, reefs and sand cays. The granitic group has 80 per cent of the land area and 99 per cent of the population. The largest island, Mahe, is 56 square miles in area and has 86 per cent of the population. Neither Mauritius nor Seychelles had any indigenous inhabitants when they were first discovered by the Portuguese in the sixteenth century. They were not effectively colonised until the French took possession in the eighteenth century. Britain seized the islands in 1810 and they became British colonies in 1814. Today Mauritius has a population of 900,000, of which about two thirds is of Indian descent comprising both Hindus and Muslims from five linguistic stocks. Another 28 per cent is known as Creole and is of mixed African and European ancestry. About 3 per cent is Chinese and a further 2 per cent is European, mostly of French ancestry. Virtually all of the 62,000 inhabitants of Seychelles are Creoles, though there are a few Indian and Chinese merchants and a small number of Europeans, again mostly of French descent. The economy of Mauritius is based almost entirely on the production of cane sugar while that of Seychelles rests precariously on copra and tourism. Both Mauritius and Seychelles have recently become independent nations within the Commonwealth: the former in 1968 and the latter in 1976.
From their inception Mauritius and Seychelles were slave societies. The first colonisers of Mauritius were the Dutch who landed in 1598. They made two attempts to settle the island bringing in slaves from Madagascar to cut down the forests of ebony. They also introduced sugar cane, cotton, tobacco, cattle and deer, but they never imported a labour force sufficient to establish plantations. In over a century of sporadic occupation it is doubtful if there were ever more than about 300 settlers. The Dutch finally abandoned Mauritius in 1710. Five years later the French claimed the island. In 1722 the French East India Company brought colonists from the neighbouring island of Bourbon (now Reunion) which the French had occupied since 1674. Settlers were given tracts of land and slaves, and the plantation economy became well established by 1735. The emphasis was on cash crops beginning with coffee and followed by sugar cane, cotton, indigo, cloves and other spices. Sugar cane best resisted the terrible cyclones which periodically strike Mauritius and became the principal crop by the early nineteenth century.
The islands of Seychelles were colonised from Mauritius in the mid-eighteenth century. They remained dependencies of Mauritius until 1903 when they were constituted a separate colony. A similar system of land grants and slaves was provided to early settlers when cotton and spices and some food crops were grown.
The economy of the islands rested on slave labour. By 1735 slaves constituted 77 per cent of the population, and the percentage remained between 75 and 85 until emancipation in 1835 (Barnwell and Toussaint 1949:225).
From "Modes of Production and Slavery in Madagascar: Two Case Studies" by Maurice Bloch, in Asian and African Systems of Slavery, ed. by James L. Watson (U. Calif. Press, 1980), pp. 103-105:
The connection of Madagascar on the one hand, and Mauritius and Reunion on the other, lay in in the fact that the East Coast of the great island was sometimes inhabited by small pirate colonies and sometimes by traders and adventurers who supplied the Mascarenes with rice and cattle but also, increasingly, with slaves to be used on the plantations of these islands (Filliot 1974:113-127). Up to 1770 the trading links between Madagascar, Mauritius and Reunion had been relatively small-scale and fluctuating over time. They had, however, been extremely significant in Madagascar in that they had supplied petty rulers with European weapons for their aggrandizement and slave raiding (Filliot 1974:205-208). Towards the end of the eighteenth century, however, the small but growing central state that was to become Imerina, profiting from the disarray of the Betsimisaraka League, captured most of this trade both canalising its network and reducing rivals. The trader Dumaine wrote in 1790 that Imerina 'is the part of Madagascar which supplies most of the slaves for our islands' (Mauritius and Reunion). This process was truly momentous in the history of Madagascar because in return for slaves the Merina obtained armaments of high quality in much greater quantities than had been available to anybody else before, since they were lucky in reaching the coast precisely at the time when the demand for slaves in the Mascarenes had boomed and the prices soared (Curtin 1969:266-269; Filliot 1974:62-65, 216).
The war materials that they obtained were probably the major cause of the continuing expansion of the Merina and their ultimate domination of the islands. This expansion, however, was itself in part necessitated by the need to supply slaves in ever greater numbers in order to obtain the armaments necessary for conquest (Bloch 1977:314). By engaging in this sort of trade in order to acquire political power the Merina were following a long tradition which had dominated the political process of Madagascar perhaps since as far back as the sixteenth century. We know this pattern well in the eighteenth century when the Sakalava and the Betsimisaraka managed to dominate large areas of the island by exporting slaves to various European or Arab traders in return for armaments which enabled them to conquer their neighbours and obtain more slaves. The process in the case of the Merina, however, was even more dramatic. The reason was that they captured the trade at a time when the Mascarene economies were booming and so was the demand for slaves.
Once the Merina kingdom had really become established through this process, the pattern began to change in a way which was particularly significant for the history of slavery. In 1814 Mauritius, as it was renamed, became British and, in taking over Mauritius, the British had also gained vague but promising rights over Madagascar. Farquhar, the Governor of Mauritius, therefore encouraged the trade between his island and Madagascar since he saw the expansion of a kingdom dependent on supplies from Britain as a first step towards conquest, a policy we are familiar with in other parts of Africa. This policy was not without difficulty as it was taking place at a time when public opinion in Britain was moving strongly against the slave trade and slavery. Farquhar at first resisted pressure for the abolition of the slave trade, arguing that, in the first place, it would ruin the economy of Mauritius and make his unruly subjects even more difficult to control and, in the second place, it would end the promising connection with the Merina which he intended to use for ultimate conquest.
By 1817, however, the pressure from Britain had so increased that he had to give way, although by then the two stumbling blocks to ending the slave trade with Madagascar had vanished. The economy of Mauritius had been moving away from its dependence on the importation of slaves. Secondly Farquhar had discovered a way whereby he could keep his Merina contact. He signed with Radama a treaty which in return for the abolition of the slave trade would guarantee Radama a yearly supply of armaments, as well as military assistance. By this treaty the British hoped to continue their influence in Madagascar and to ensure the ever-important supply of rice and cattle to Mauritius. This treaty had its ups and downs and for a significant period was abrogated altogether, but it remained the major template for British Merina relations during the nineteenth century. It also ensured that whenever it was in operation the Merina would be dependent on the British. For the Merina the advantage of this treaty is also obvious. Radama, the Merina King, still retained a steady supply of British armaments but gained as well, and this is probably the most significant point, a monopoly of European weapons in Madagascar, a monopoly which many tried to break but never with complete success. When the treaty was in operation British frigates patrolled Madagascar to stop any signs of the slave trade. In doing so they were stopping any potential rivals of Radama from obtaining arms with which to resist him. They were, so to speak, putting Madagascar in a vacuum in which only one group had access to modem weapons. Under such circumstances it is hardly surprising that nobody could offer any significant resistance to the Merina during their greatest period of expansion.
20 August 2018
From "Transactions in People: The Chinese Market in Slaves, Servants, and Heirs" by James L. Watson, in Asian and African Systems of Slavery, ed. by James L. Watson (U. Calif. Press, 1980), pp. 223-224:
Until the foundation of the People's Republic in 1949 China had one of the largest and most comprehensive markets for the exchange of human beings in the world. In many parts of China, notably in the south, nearly every peasant household was directly or indirectly affected by the sale of people. A unique feature of the Chinese market was its concentration on children, especially those under the age of ten. Adolescents and younger adults were sometimes bound over to a creditor for a limited time to pay off debts but, in most cases, these people were not exchanged or sold on a permanent basis. The only exceptions were found among the urban elite who bought and sold adult concubines almost as a form of sport. For ordinary peasants the market was directed exclusively at children-male and female-who were sold for cash and were rarely, if ever, returned to their birth parents. In keeping with the highly developed system of commerce and exchange that has characterised Chinese peasant society for over a thousand years, the sale of a child was legalised by a signed receipt that specified the rights of both buyer and seller down to the minutest detail.
Transactions in children were, in most cases, the consequence of extreme poverty, since by selling one child a parent might hope to feed the remaining family members. Male children thus sold had two main uses: first as designated heirs of the buyer, and second as domestic slaves for the owner's household. A purchased heir had most of the rights and privileges of a normal son (subject to the adopting father's pleasure); a slave had minimal rights-he was, in fact, a chattel whose descendants remained the hereditary property of the owner's family. Girls, on the other hand, could be used in several ways in the buyer's household and were not categorised, or 'typed', with the same rigidity as their male counterparts. It was not impossible for a girl to be purchased as a daughter in infancy, exploited like a slave during adolescence, and married to one of her buyer's own sons in adulthood.
The difference in treatment between male and female can be traced to their positions in the Chinese kinship system. The Chinese, especially the southern elite, are fiercely loyal to the patriline and allow very little flexibility for males (Baker 1968; Freedman 1958; Potter 1968; J. Watson 1975b). In contrast to many African patrilineal systems, membership in the Chinese lineage is only conferred at birth or by adoption during infancy (J. Watson 1975a). The role of women in the Chinese patrilineage is much more complicated (M. Wolf 1972). Recent research has shown that, contrary to earlier views, Chinese women are not members of first their fathers' and later their husbands' lineages-they stand outside the male-dominated patrilineage (R. Watson n.d.). This may explain why purchased women are treated with such flexibility: unlike males they do not, indeed could not, represent a threat to the patrilineal system. Women do not inherit and, hence, are not involved with the landed ancestral estates that form the material foci of Chinese lineages. Furthermore, women are not a matter of concern for any unit larger than the household, which means that they can be bought and sold at will. Male children, especially outsiders brought into the kin group, are watched with great care by everyone in the lineage. Innumerable rules, written and unwritten, have been devised to regulate the entry of male heirs into elite Chinese lineages (Liu 1959); in contrast, the few rules that relate to the purchase or sale of women are rarely observed. Thus, while girls are treated with a certain flexibility, a boy will enter his new life as a full heir or a chattel slave. There is no possibility of change in later life.
From A Moonless, Starless Sky: Ordinary Women and Men Fighting Extremism in Africa, by Alexis Okeowo (Hachette Books, 2017), Kindle pp. 84-85:
So it surprised everyone when, in June 2013, a mild-mannered taxi driver named Lawan Jafar apprehended a Boko Haram member in an area of Maiduguri called Hausari. With a few other men in tow, Jafar went to the home of a man he believed was involved with the terrorists. They found him in possession of a gun, and turned him over to the security forces. News spread of the citizen’s arrest. People talked about how Jafar was a hero, a simple man who had done something even the military couldn’t do. It was inspiring. Men, and some women, in other quarters then banded together.
Elder considered Jafar a would-be martyr who had truly sacrificed himself, and enviably become a leader in the process. He set out to emulate him. His neighborhood was the fourth to join. “We knew the Boko Haram members who were living in the neighborhood with us. We just started getting them in the night. We would catch them and then bring them to the authorities,” he said. He was the oldest of the group he joined up with back then, a loose association of men who lived near each other. They used sticks and cutlasses to defend themselves.
The very first day, they went after three young men, named Shehu, Usman, and Bukar, who they suspected of being militants. The suspects all lived with their parents in the neighborhood. Elder and the thirty other men were organized. They headed on foot to the suspects’ houses. At the first house, they didn’t find anyone. At the house of the next one, they found all three of them together. The relatives of the second man were also there. They watched, stunned, as Elder and the group crashed into the main room and tied the hands of each man behind his back, and then led them outside. “They didn’t say a word,” Elder recalled. “Because they know the habits of their boys.” He told the young men that he knew who they were and what they did with Boko Haram. The suspects were laughing. They had tried to run when Elder and the rest came in, but had nowhere to go. They had known the vigilantes would be coming after them, but seemed to be in a state of disbelief. The men said they weren’t the only Boko Haram members in the area. They started calling out names, people Elder and his group would pursue in the following days.
From "Raiders and Traders in Adamawa: Slavery as a Regional System" by Philip Burnham, in Asian and African Systems of Slavery, ed. by James L. Watson (U. Calif. Press, 1980), pp. 46-48:
The Adamawa jihad was undertaken by small groups of Fulbe who were substantially outnumbered by the autochthonous 'pagan' groups of the region. Ngaoundere was certainly no exception in this regard, and the rapid integration of conquered Mbum and other peoples into the Fulbe state, which transformed large numbers of former enemies into effective elements of the state political and economic apparatus, is truly remarkable.
The limited information that we possess concerning the organisation of the Wolarbe Fulbe who first penetrated the Adamawa Plateau and attacked the Mbum of Ngaoundere suggests that they were a semi-nomadic pastoral group. Slaves definitely formed a part of Wolarbe society prior to the jihad, and it is possible that some of these slaves were settled in fixed farming villages which served as wet-season foci and political and ceremonial centres for the transhumant families of Fulbe pastoralists. At least a rudimentary system of political offices, with titles for both freemen and slaves, was in operation prior to the jihad and had probably been adopted by the Wolarbe during their earlier period of residence in Bornu.
On analogy between the pre-jihad Wolarbe and better-documented cases of similar semi-pastoral Fulbe groups composed of both free and slave elements, it is probable that the initial group of Wolarbe who took Ngaoundere did not exceed 5,000 in number, including women, children and slaves. But in the course of several decades of fighting against the indigenous peoples of the Ngaoundere region, the Fulbe were able to conquer and reduce to slavery or tributary status large groups of local populations who certainly outnumbered the Fulbe conquerors by several orders of magnitude. These conquests were assisted by alliances between Ngaoundere and other Fulbe states as well as by the progressive incorporation of 'pagan' elements into the Ngaoundere army. Conquered 'pagan' village populations located near Ngaoundere town were often allowed to remain on their traditional lands. Their chiefs were awarded titles, and the whole village unit was allocated to the tokkal (political following) of a titled Fulbe or slave official in the Ngaoundere court, who became responsible for collecting annual taxes and raising levies of soldiers for Fulbe war expeditions. In return, the 'pagan' group's loyalty to Ngaoundere was rewarded principally by opportunities to secure booty in war, and this incentive was probably the primary factor which allowed the Fulbe to secure the allegiance of conquered groups so rapidly.
The tokke units (plural of tokkal) which formed the basis of the Ngaoundere administrative system, had their origins in the leadership patterns of mobile pastoral society and were not discrete territorial domains ruled by resident overlords. Rather, tokke were sets of followers, both Fulbe and members of vassal peoples, who were distributed in a scattering of different rural villages or residential quarters in town and who were allocated to individual office holders living at Ngaoundere at the whim of the Fulbe ruler (laamiido). Such a spatially dispersed administrative organisation lessened chances of secession by parts of the Ngaoundere state and yet was an effective means of mobilising and organising an army.
In addition to locally conquered 'pagan' peoples, the size of the servile population at Ngaoundere was further enlarged by slaves captured at distances of 200 to 500 kilometres from Ngaoundere town itself. These captives were brought back for resettlement at Ngaoundere either as domestic slaves or as farm slaves in slave villages (ruumde). This long-distance raiding, which was a regular occurrence from the 1850s up until the first decade of the twentieth century, was a large-scale phenomenon, and European observers at the end of the nineteenth century estimated that as many as 8,000 to 10,000 slaves might be taken on these raids annually (Coquery-Vidrovitch 1972:76, 204-205; Loefler 1907:225; Ponel 1896:205-207). Those captives who were not settled at Ngaoundere were sold to Hausa or Kanuri traders, and Adamawa soon gained the reputation as a slave traders' Eldorado (Passarge 1895:480). By the second half of the nineteenth century, Adamawa had become the main source of supply for the Sokoto Caliphate (Lacroix 1952:34).
Summing up the demographic situation at Ngaoundere in the nineteenth century, we can say that at no time following the establishment of the Fulbe state did the proportion of slaves and vassals to freemen ever fall below a one-to-one ratio and that for most of the period, the ratio was probably more like two-to-one. Modern census figures, although they can be applied retrospectively with only the greatest of caution, tend to support this interpretation. Thus, in 1950, there were approximately 23,000 Fulbe living in the Ngaoundere state as compared with 35,000 non-Fulbe who were still identifiable as ex-slaves, vassals, or servants of the Fulbe (Froelich 1954:25). It goes without saying that in modern conditions, when all legal disabilities and constraints on movement have been removed, the proportion of servile to free would be expected to drop. But nonetheless, as late as 1950, we still encounter almost a three-to-two ratio.
Whatever the exact number and proportion of slaves in the pre-colonial period, they were not all of uniform social or legal status, and it is instructive to attempt a classification of the various forms of servitude in practice in nineteenth-century Ngaoundere. The Fulbe language makes a distinction between dimo and maccudo, meaning respectively 'freeman' and 'slave', a discrimination paralleling the basic one made in Koranic law. Membership in the legally free category was attainable through birth to two free parents, through birth to a slave concubine having relations with a freeman, or through manumission. A slave concubine herself, having borne a free child, would also become free on the death of her child's father. Free offspring of slave concubines were not jurally disadvantaged and as the decades passed after the conquest, many of the Ngaoundere aristocracy and even several of the rules had such parentage.
From A Moonless, Starless Sky: Ordinary Women and Men Fighting Extremism in Africa, by Alexis Okeowo (Hachette Books, 2017), Kindle pp. 33, 38-39, 40:
In 1981, Mauritania’s government abolished slavery, becoming the last country in the world to do so. But the presidential decree offered no legal provision to punish slave owners. In 2007, under international pressure, the government passed a law that allowed slaveholders to be prosecuted. Yet slavery persisted, even as the government and religious leaders denied it. In 2013, the Global Slavery Index estimated that at least 140,000 people were enslaved in Mauritania, out of a population of 3.8 million. Women and children make up most of Mauritania’s slave class. When boys come of age, they sometimes manage to leave their masters’ families. Adult women are considered minors by Mauritanian custom, and female slaves face greater difficulty escaping. In the countryside, entire communities of slaves live in the service of their masters, on call for labor whenever they are needed....
Over the course of centuries, Berbers from North Africa and Arabs came to inhabit what is now Mauritania. They took black African slaves, creating an entrenched racial hierarchy. Over time, the bloodlines of the masters and the slaves mixed and they came to share a language—Arabic or an Arabic dialect—and cultural practices: As the masters imposed their traditions, the slaves lost their own. As a result, and disturbingly, slave owners often referred to their slaves as family. In modern Mauritania, people speak of the mingled Arab-Berbers as White Moors and the slaves as Haratin. White Moors, a minority, hold most of the country’s wealth and political power. Haratin, who have dark skin, are a permanent underclass, even after they are freed. Haby and Biram, the activist who freed her, were Haratin. Somewhere between these two castes are Afro-Mauritanians, ethnic groups also found in Senegal that have never been enslaved. People endured slavelike conditions in nearby countries, but slavery in Mauritania was unusually severe and persistent. Because of those extreme conditions, the antislavery movement in Mauritania had become among the most radical activist movements in Africa....
I arrived in the Mauritanian capital, Nouakchott, in late January 2014 from my home base in Lagos, Nigeria. I wanted to see the place where, almost unbelievably, widespread slavery still existed, and to meet the man who was fighting back. It took two flights: one to Senegal, which lies just under Mauritania, and its seaside capital city, Dakar, where I stayed for a night with a photographer friend in her apartment that faced the sea. After a quick pancake breakfast the next morning, I boarded a Senegal Air flight to Nouakchott.
I was a little uneasy before going. I had been to North Africa just once, to Egypt, and, even though Mauritania was not considered wholly North African, the racism and xenophobia I had seen in Egypt against black immigrants made me wary.
27 July 2018
From Churchill and Orwell: The Fight for Freedom, by Thomas E. Ricks (Penguin, 2017), Kindle pp. 253-255:
Instead of fading away, Orwell has enjoyed a new surge of popularity. The passing of the historical context of 1984 seems to have liberated the novel and allowed its message to be recognized as speaking to a universal problem of modern humankind.
The evidence for this is that in recent years, readers and writers around the world have responded to Orwell’s depictions of a nearly omniscient state. “We live in a new age of surveillance, one where George Orwell’s concept of living in a society whereby every citizen is under constant watch is becoming alarmingly prevalent,” one blogger wrote matter-of-factly in July 2015. An Iraqi writer, Hassan Abdulrazzak, said in 2015, “I’m sure George Orwell didn’t think: ‘I must write an instructive tale for a boy from Iraq,’ when he wrote 1984. But that book explained Iraq under Saddam for me better than anything else before or since.” In 2015, 1984 was listed as one of the ten bestselling books of the year in Russia.
In 2014, 1984 became so popular as a symbol among antigovernment protestors in Thailand that Philippine Airlines took to warning its passengers, in a list of helpful hints, that carrying a copy could cause trouble with customs officials and other authorities. “Emma Larkin,” the pen name of an American journalist working in Southeast Asia, wrote, “In Burma there is a joke that Orwell wrote not just one novel about the country, but three: a trilogy comprised of Burmese Days, Animal Farm and 1984.”
Orwell seems to have resonated especially in modern China. Since the year 1984, some thirteen Chinese translations of 1984 have been published. Both it and Animal Farm also have been translated into Tibetan. Explaining the relevance of Orwell to China, one of his translators, Dong Leshan, wrote, “The twentieth century will soon be over, but political terror still survives and this is why Nineteen Eighty-four remains valid today.”
Orwell’s earlier meditations on the abuses of political power also found new audiences. An Islamic radical, reading Animal Farm while imprisoned in Egypt, realized that Orwell spoke to his private doubts. “I began to join the dots and think, ‘My God, if these guys that I’m here with ever came to power, they would be the Islamist equivalent of Animal Farm,’” said Maajid Nawaz. In Zimbabwe, an opposition newspaper ran a serialized version of Animal Farm that underscored the point about a betrayed revolution by running illustrations in which Napoleon the pig is depicted wearing the big-rimmed eyeglasses favored by Zimbabwe’s president-for-life, Robert Mugabe. In response, someone destroyed the newspaper’s press with an antitank mine. A Cuban artist was jailed without trial for plans to stage a version of Animal Farm in 2014. To make sure the authorities got the point, he painted the names “Fidel” and “Raoul” on two pigs.
From Churchill and Orwell: The Fight for Freedom, by Thomas E. Ricks (Penguin, 2017), Kindle pp. 161-162:
Churchill’s growing affection for the Americans was not entirely shared in Britain by other members of his class, either on the left or right. The pro-Soviet spy ring of Anthony Blunt, Kim Philby, Donald Maclean, and Guy Burgess was motivated in part by distaste for the United States and its culture. Philby, in his own memoir, relates that Burgess delighted in publicly taking “hefty sideswipes at the American way of life in general.”
Anti-Americanism was, if anything, even more intense on the English right. “It is always best and safest to count on nothing from the Americans but words,” Neville Chamberlain had stated in December 1937. When Lord Halifax was sent by Churchill to become the British ambassador to Washington, Lord Linlithgow, the viceroy of India, wrote him a note of sympathy about “the heavy labour of toadying to your pack of pole-squatting parvenus.”
One good definition of a snob is someone who, encountering an awkward social situation, quickly assumes the other person is at fault. Nicolson personified this. On a visit to America before the war, he found the natives well meaning but pitiful: “Most of them feel kindly but are so ignorant and stupid that they do not understand my point of view.” Nor did he trust their tendency toward openness. “There is something about the smarminess of Americans which makes me see red . . . the eternal superficiality of the American race.” These doubts persisted into the war. In November 1943, he wrote to his wife, “We are far more advanced. I despair sometimes about the Americans.”
There also was a suspicion that the Americans, for all their easy grins, did not share a major British wartime goal, the preservation of the British Empire. “The President was no friend of the British Empire,” noted Harold Macmillan, who would become prime minister in 1957. “This anti-colonialism was a strong part of Roosevelt’s make-up, but he seemed to have very crude ideas as to how independence could be gradually introduced in the great colonial empires without disorder.” One of Roosevelt’s notions that the British deemed crude was his view that Vietnam should become independent. History might be different had FDR’s advocacy of Vietnamese independence not been rebuffed by the British and French.
Condescension would lead many British officials to underestimate the growing power of the United States, and then to be shocked and angry when, in 1944, the Americans began acting as the dominant partner in the relationship.
16 July 2018
From Churchill and Orwell: The Fight for Freedom, by Thomas E. Ricks (Penguin, 2017), Kindle Loc. 842-62:
The Times of London, then co-owned by another member of the Astor clan, John J. Astor, was at the time the daily journal of the British establishment. As Lord Halifax, Chamberlain’s foreign minister, put it, in prewar Britain, “Special weight was held to attach to opinions expressed in its leading articles [that is, editorials], on the assumption that these carried some quality of government stamp, if not approbation.” The newspaper fervently supported appeasement throughout the 1930s, to the point that it was willing to tolerate and even embrace Hitlerian tactics. Following the “Night of the Long Knives,” a series of shocking political murders carried out on Hitler’s orders in mid-1934, the newspaper soothed, “Herr Hitler, whatever one may think of his methods, is genuinely trying to transform revolutionary fervour into moderate and constructive effort and to impose a high standard of public service on National-Socialist officials.”
In 1937, Geoffrey Dawson, editor of the Times, confided to his Geneva correspondent, “I do my utmost, night after night, to keep out of the paper anything that might hurt their susceptibilities.” According to the Times’s own official history of itself, published in 1952, those who opposed appeasement were all too often “intellectuals, utopians, sentimentalists and pacifists satisfied with a programme of resistance without the means of resistance.” The Times’s history, with extraordinary nerve, blames those hotheads for making the disastrous policy of appeasement necessary, arguing that the newspaper, “like the Government, was helpless in the face of an apparently isolationist Commonwealth and a pacifist Britain.” What this explanation fails to note is that the role of a leading newspaper is not just to follow opinion but to try to shape it, especially when a major government policy rests on faulty assumptions. And it certainly is not the role of a newspaper editor to suppress news on the grounds that it might bother people or force government officials to reconsider their policies.
King Edward VIII himself, during his eleven-month reign in 1936, supported appeasement. According to one account, when Hitler sent troops into the Rhineland in March 1936, breaking the terms of the Versailles Treaty, the king called the German ambassador in London to tell him that he had given Prime Minister Baldwin “a piece of my mind.” To wit, “I told the old-so-and-so that I would abdicate if he made war. There was a frightful scene. But you needn’t worry. There won’t be war.” The king actually would abdicate for other reasons later that same year. During the war, his rightist views and contacts would become a persistent worry for Churchill and British intelligence.
From Churchill and Orwell: The Fight for Freedom, by Thomas E. Ricks (Penguin, 2017), Kindle Loc. 1849-76:
The whole theory of fighter defence was created to avoid what they called “standing patrols.” If you were guarding the country by having aeroplanes up all the time, you ran out of engine hours and you were on the ground when the attack occurred. So the RAF developed a system of reporting incoming raids. First, he used radar to plot the aircraft as they were approaching Britain and then he used the Observer Corps to spot them when they’d crossed the coast. All the information was fed to a filter room and then to an operations room where you got a picture of the developing raids plotted on a table. That picture would be three or four minutes old but it was sufficiently up to date to get the fighters off when they were really needed.Thus the characteristic image of the Battle of Britain that we have today is of young tousle-haired pilots lounging near their aircraft, not flying but ready to go aloft at a moment’s notice. In historical retrospect, the British air defense system was the equivalent of a human-powered computer, a remarkable real-time information-processing system that worked so well in conserving British aerial resources—aircraft, pilots, and staff attention—that it was one reason the Royal Air Force actually grew more powerful with the passage of time in 1940. A second reason was that British aircraft factories finally swung into high gear.
The third reason that the British prevailed in the Battle of Britain was German incompetence in waging an aerial offensive. Contrary to the Teutonic reputation for martial skill, the Luftwaffe’s approach was “astonishingly amateur,” concluded Bungay, amounting to “little more than flying over England, dropping some bombs on various things to annoy people, and shooting down any fighters which came up as a result.” It is no accident, Bungay adds, that the military service operating so incoherently was the only one of the German armed forces led by a Nazi politician, Goering, who before going into politics had been a pilot during World War I. Hitler supposedly liked to say that he had a conservative army, a reactionary navy, and a Nazi air force. That politicized air arm flew into English airspace unprepared for what it would encounter. Hans-Ekkehard Bob, who flew a Messerschmitt 109 fighter, recalled being surprised on a fogbound day: “I experienced a Spitfire formation all of a sudden coming up from behind, having a clear line of fire and I wondered how this was even possible. Having no visibility whatsoever, from above nor from below, how was it possible that an enemy formation was able to get into a firing position from behind?” The answer, of course, was the well-tuned British radar and early warning system.
The Germans in their days of pride also consistently overestimated the damage they were doing, believing in mid-August 1940 that the British had only 300 working fighters available. In fact, they had 1,438—which was twice as many as they had on hand just six weeks earlier. The kill ratio always favored the British, who lost a total of 1,547 aircraft while destroying 1,887 German ones. On top of that, because most of the aerial combat took place over England, British pilots could fly many missions in one day, with their aircraft reloaded with ammunition in under four minutes. And when they were shot down, they often could parachute to friendly soil and fly again, while parachuting Germans who survived became prisoners of war, and those who ditched in the frigid waters of the channel often were lost either to drowning or hypothermia. (For the same reasons, the RAF lost more bomber crew members during this period than it did fighter pilots—801 from Bomber Command versus 544 for Fighter Command.)