Bautar da Mutane a Afrika

slavery in Africa
	aspect in a geographic region (en)
Bayanai
Ƙaramin ɓangare na	Slavery
Fuskar	Slavery
Nahiya	Afirka

Bautar da mutane a Afirka na nufin tsarin da ake amfani da shi na kama, siyarwa ko mallakar mutane don tilasta musu aiki ba tare da 'yanci ba. ^[1]Wannan al’ada ta daɗe tana gudana a cikin nahiyar Afirka, tun kafin zuwan Turawa da cinikin bayi na Atlantika. Bayan haka, cinikin bayi na Gabas (Arab Slave Trade) da kuma cinikin bayi na Turai sun ƙara ta'azzara matsalar, inda miliyoyin mutane aka siyar daga nahiyar zuwa sassan duniya daban-daban. Ko da yake an hana bauta a hukumance a yawancin ƙasashen Afirka, har yanzu ana samun nau'o'in bautar zamani.^[2] ^[3] ^[4]

Iri-irin Bautar da Ake yi

A tarihi, akwai nau’o’i daban-daban na bautar bayi a Afirka, waɗanda suka samo asali daga al’adu da tsarin bautar da ke akwai a cikin al’ummar Afirka da kansu, tare da tasirin da bautar Daular Roma ta baro, ra’ayoyin Kiristanci na baya dangane da bauta, da kuma tsarin bautar Musulunci ta hanyar kasuwancin bayi na Musulmi, har ma da na kasuwancin bayi ta tekun Atlantika daga baya.^[5] Bauta ta kasance wani ɓangare na tsarin tattalin arziki na al’ummomin Afirka tsawon ƙarni da dama, ko da yake girman tasirinta ya bambanta daga wuri zuwa wuri. Ibn Battuta, wanda ya ziyarci tsohuwar Daular Mali a tsakiyar ƙarni na 14, ya ruwaito cewa mutanen garuruwan suna gasa da juna wajen yawan bayi da masu yi musu hidima da suke da su. Haka kuma, shi kansa an ba shi wani yaron bawa a matsayin “kyautar karɓar baki.”^[6]

A yankin ƙasa da hamadar Sahara, dangantaka da bayi na da sarkakiya. Kodayake ba a yarda bayi su mallaki ’yanci ko wasu haƙƙoƙi ba, amma akwai wasu takurawa da dokoki da ke hana a sayar da su ko a yi musu duka irin yadda ake so. ^[6] A wasu al’ummomi, ana samun bambanci tsakanin nau’in bayi daban-daban: misali, ana banbanta tsakanin waɗanda aka haifa cikin bautar da kuma waɗanda aka kama a lokacin yaƙi.

Bautar da mutane kafin zuwan Turawa

Tun zamanin da ba a rubuta tarihi ba, yawancin ƙabilu da al’ummomin Afirka sun kasance suna amfani da tsarin bauta. Ana samun bayi ta hanyoyi daban-daban kamar:

Kama mutane a yaƙi
Yin hukunci ga masu laifi
Biya bashin da ba a iya biya ba
Bauta ta hanyar haihuwa (idan iyaye bayi ne)

Bayin da aka kama suna yin ayyuka kamar noma, gini, aikin gida, ko kuma a matsayin masu hidima a fada. A wasu lokuta, bayi na iya samun damar 'yanci idan sun yi aiki na tsawon lokaci ko kuma sun auri ’yan gida.

Cinikin bayi na Atlantika

Daga ƙarni na 15 zuwa 19, cinikin bayi na Atlantika ya mamaye Yammacin Afirka. Turawa irin su Portugal, Spain, Birtaniya, Faransa da Netherlands sun shigo da jiragen ruwa inda suke saya da fitar da bayi zuwa ƙasashen Amurka, Caribbean da Turai.

An kiyasta cewa akalla mutane miliyan goma (10,000,000) aka fitar daga Afirka zuwa nahiyoyin waje a matsayin bayi. An fi kai bayin daga kasashen Senegal, Gambia, Ghana, Najeriya, Benin, da Angola. A manyan tashoshin bayi kamar Goree Island, Elmina Castle, da Badagry, an tara bayi kafin a tura su cikin jiragen ruwa.

Bayin da aka fitar sun fuskanci wahalhalu kamar:

Tilasta tafiya mai nisa a ƙafa
Tsarewa a cikin duhun ɗaki
Rashin isasshen abinci da ruwa
Azabtarwa da cin zarafi

Cinikin bayi na Gabas

Cinikin bayi na Gabas ko kuma Arab Slave Trade ya fi shafar Gabashin Afirka da Arewacin Afirka. An yi wannan ciniki tun ƙarni na 7 har zuwa ƙarni na 20, inda bayi mata da yara suka fi shahara. An fitar da su zuwa yankunan Larabawa, Indiya da wasu sassan Asiya.

Wannan ciniki ya ƙunshi:

Kama bayi daga yankunan Sudan, Habasha, Tanzaniya da Somalia
Siyar da bayi a kasuwannin Zanzibar, Muscat, da Baghdad
Tilasta aure, aikin gida da bauta ta jiki

An kiyasta cewa fiye da mutane miliyan goma ne suka shiga cikin wannan tsarin a tsawon shekaru da dama.

Tasirin cinikin bayi a Afirka

Tasirin cinikin bayi a Afirka ya kasance mai tsanani a fannoni da dama:

Raguwar yawan jama'a: A ƙarni da dama, an fitar da dubban mutane, musamman matasa da maza, wanda hakan ya rage yawan jama’ar da za su iya aiki da kare ƙasarsu.
Rushewar al'ummomi: Yawancin ƙabilu da al’umma sun ɓalle ko kuma sun zama ƙarƙashin wasu sakamakon raunin da cinikin bayi ya janyo.
Dogaro da kasashen waje: Cinikin bayi ya haifar da sabuwar alaƙa da kasashen Turai, wanda daga baya ya sa aka ci gaba da dogaro da su ta fuskar kasuwanci da siyasa.
Tabarbarewar al’adun gargajiya: Bauta da siyar da mutane ya sauya yadda mutane ke kallon 'yanci da mutunci.

Ƙoƙarin kawo ƙarshen bauta

A ƙarni na 19 da 20, ƙasashen Turai da na Afirka sun fara hana bauta. Misali:

Birtaniya ta haramta cinikin bayi a 1807
Ƙasar Faransa ta hana bauta a 1848
Najeriya ta hana bauta tun kafin samun 'yancin kai

Duk da haka, wasu wurare sun ci gaba da amfani da bauta ta ɓoye har zuwa zamanance.

Nau'o'in bautar zamani

Ko da yake an hana bauta a hukumance, har yanzu ana samun irin wannan cin zarafi a wasu sassan Afirka. Wannan ya haɗa da:

Tilasta aikin yara a gonaki ko wuraren sana'a
Tilasta matan aure ko aikin gida ba tare da albashi ba
Cin zarafin jiki da kuma safarar mutane

A cewar ILO da Human Rights Watch, ana ci gaba da samun rahotanni na irin wannan bauta a ƙasashen kamar Najeriya, Mali, Mauritania da Sudan.

Gagarumin misalai da wurare

Gidan Tarihi na Bauta a Badagry (Najeriya)
Goree Island (Senegal)
Elmina Castle (Ghana)
Zanzibar Slave Market (Tanzaniya)

Wadannan wurare sun zama cibiyoyi na tarihi da ke nuna irin tashin hankali da wahalar da bayi suka sha.

Duba kuma

Manazarta

↑ "Burning of a Village in Africa, and Capture of its Inhabitants". Wesleyan Juvenile Offering. XVI: 12. February 1859. Retrieved 10 November 2015.
↑ Stilwell, Sean (2013), "Slavery in African History", Slavery and Slaving in African History, Cambridge: Cambridge University Press, p. 38, doi:10.1017/cbo9781139034999.003, ISBN 978-1-139-03499-9, For most Africans between 10000 BCE to 500 CE, the use of slaves was not an optimal political or economic strategy. But in some places, Africans came to see the value of slavery. In the large parts of the continent where Africans lived in relatively decentralized and small-scale communities, some big men used slavery to grab power to get around broader governing ideas about reciprocity and kinship, but were still bound by those ideas to some degree. In other parts of the continent early political centralization and commercialization led to expanded use of slaves as soldiers, officials, and workers.
↑ name="Lovejoy-2012"
↑ name="Sparks process">Sparks, Randy J. (2014). "4. The Process of Enslavement at Annamaboe". Where the Negroes are Masters : An African Port in the Era of the Slave Trade. Harvard University Press. pp. 122–161. ISBN 9780674724877.
↑ Noel King (ed.), Ibn Battuta in Black Africa, Princeton 2005, p. 54.
1 2 Snell, Daniel C. (2011). "Slavery in the Ancient Near East". In Keith Bradley and Paul Cartledge (ed.). The Cambridge World History of Slavery. New York: Cambridge University Press. pp. 4–21.

Litattafai

Lovejoy, Paul E. Transformations in Slavery: A History of Slavery in Africa. Cambridge University Press, 2000.
Rodney, Walter. How Europe Underdeveloped Africa. Bogle-L’Ouverture Publications, 1972.
BBC Hausa. “Bautar zamani a Afirka: Me ya sa har yanzu take faruwa?” 2022.
Human Rights Watch. “Modern-day Slavery in Sub-Saharan Africa.” 2021.
International Labour Organization (ILO) Reports, 2020.

Hanyoyin waje

Siffofin

Nau'o'in daban-daban na bauta da bautarwa sun kasance a cikin tarihin Afirka kuma an tsara su ta hanyar ayyukan bautar 'yan asali da kuma tsarin bautar da Romawa (da kuma ra'ayoyin Kirista na baya game da bautar ), cibiyoyin Musulunci na bauta ta hanyar cinikin bayi na musulmi, kuma daga karshe cinikin bayi na Atlantic . Bauta wani bangare ne na tsarin tattalin arzikin al'ummomin Afirka tsawon shekaru aru-aru da suka shɗe, kodayake girman ya bambanta. ^[1] Ibn Battuta, wanda ya ziyarci tsohuwar daular ƙasar Mali a tsakiyar karni na 14 ya tabbatar da cewa mazauna yankin sun yi gogayya da juna a cikin adadin bayi da bayi da suke da su kuma an ba da kansa wani yaro bawa a matsayin "kyauta ta baƙi." A yankin kudu da hamadar sahara, dangantakar bawa ta kasance sau da yawa mai sarkakiya, tare da hakki da yanci da aka hana mutanen da ake bautar da su da kuma hana sayarwa da kulawa da iyayengijinsu. ^[2] Yawancin al'ummomi suna da matsayi tsakanin nau'ikan bayi daban-daban: misali, banbance tsakanin waɗanda aka haifa cikin bauta da waɗanda aka kama ta hanyar yaƙi wato (dakarun sojoji). ^[3]

Hanyoyin bautarwa da ake yi a Afirka suna da alaƙa da tsarin dangi . A yawancin al'ummomin Afirka, inda ba za a iya mallakar ƙasar su ba, an yi amfani da bautar mutane a matsayin wata hanya don ƙara tasirin da mutum yake da shi da kuma fadada haɗin gwiwa. ^[4] Wannan ya sa bayi sun zama sashe na dindindin na zuriyar uban gidansu kuma ’ya’yan bayi za su iya ƙulla dangantaka ta kud da kud da dangin su. 'Ya'yan bayi da aka haifa a cikin iyalai za su iya shiga cikin ƙungiyar dangin maigidan kuma su kai ga manyan mukamai a cikin al'umma, har zuwa matakin shugabanci a tsawon wasu lokuta. ^[3] Duk da haka, sau da yawa ana cin mutunci kuma za a iya samun rarrabuwar kawuna tsakanin bayi na ƙungiyar dangi da waɗanda ke da alaƙa da uban gidan su.

Bautarwan Chattel

Bautar Chattel wata ƙayyadaddun dangantaka ce ta bauta inda ake ɗaukar bawa a matsayin mallakar mai mai gidansa da dukiyarsa da yayan sa da dukkan abunda bawa ya mallaka. Don haka, mai gidan yana da ’yanci ya sayar, ko kasuwanci, ko kuma ya bi da bawa kamar yadda zai yi da sauran dukiyoyi, kuma ’ya’yan bawa sau da yawa ana riƙe su a matsayin dukiyar maigidan. ^[5] Akwai shaida na dogon tarihin bautar da bayi yan Afrika da aka yi a cikin kwarin Kogin Nilu, yawancin su daga Sahel da Arewacin Afirka . Shaida ba ta cika ba game da girma da ayyukan bautar taɗi a cikin yawancin sauran ƙasashen nahiyar kafin ƴan kasuwa Larabawa ko Turawa suka ruwaito su. ^[5]

Hada-hadar cikin gida

Yawancin dangantakar bayi a Afirka sun shafi bautar gida. Bayi za su yi aiki da farko a gidan maigidan su amma suna riƙe wasu 'yanci. Ana iya ɗaukar bayi na cikin gida daga wurin maigidan su kuma ba za a sayar wa wasu ba ba tare da matsananciyar dalili ba. Bayi suna iya samun ribar da suke samu daga aikinsu (a cikin ƙasa ko a cikin kayayyaki) kuma suna iya yin aure kuma su ba da ƙasar ga ’ya’yansu a lokuta da yawa. ^[3] ^[6]

Aikin/sanaar hannu

Aikin/Sanaar hannu, ko bautar bashi, ya ƙunshi amfani da mutane a matsayin jingina don tabbatar da biyan bashi . Bawan da ake bi bashi ne ko dangin wanda ake bi bashi (yawanci yaro). Sanaar hannu wani nau'i ne na haɗin gwiwa na gama gari a Yammacin Afirka . Ya ƙunshi jinginar wani mutum ko memba na dangin mutumin, don bauta wa wani yana ba da lada . Sanaar hannu yana da alaƙa da, duk da haka ya bambanta da, bautar a yawancin ra'ayi, saboda tsarin zai iya haɗawa da ƙayyadaddun ƙayyadaddun sharuɗɗan sabis da za a bayar, kuma saboda alaƙar dangi za ta kare mutum daga sayar da shi cikin bauta. Sanaar hannu wani abu ne da aka saba yi a Yammacin Afirka kafin tuntuɓar Turai, ciki har da mutanen Akan, mutanen Ewe, Ga mutanen Ga, Yarabawa, da kuma mutanen Edo (a cikin gyare-gyaren tsari, ya kasance a tsakanin mutanen Efik, Igbo, Ijaw, da mutanen Fon ). ^[7]

Bautar da bayi na soja

Bautar soja ta ƙunshi saye da horar da rundunonin soja waɗanda za su kasance bayin soja ko da bayan aikinsu. ^[8] Ƙungiyoyin sojan bayi wani majiɓinci ne zai tafiyar da shi, wanda zai iya zama shugaban gwamnati ko kuma shugaban yaƙi mai zaman kansa, kuma wanda zai rika aika da sojojinsa don neman kuɗi da manufofinsa na siyasa. ^[8]

Wannan ya kasance mafi mahimmanci a cikin kwarin Nilu (musamman a Sudan da Uganda ), tare da rukunin sojojin bayi da hukumomin Musulunci daban-daban suka tsara kuma suka shirya, ^[8] tare da shugabannin yaƙi na Yammacin Afirka. ^[9] An kafa rundunonin soji a Sudan a shekarun alif ɗari takwas 1800 ta hanyar kai hare-hare masu yawa a yankin wanda a halin yanzu kasashen Sudan da Sudan ta Kudu ne . ^[8]

Bayin da zaa sadaukar da su

Sadaukar da ran mutum ya yawaita a Nahihar Afirka ta Yamma musamman kuma a cikin ƙarni na 19. Ko da yake shaidar masana akan binciken tarihi wato (archaeologists) basu fayyace kan batun kafin tuntuɓar Turai ba, a cikin waɗancan al’ummomin da suke yin hadayar ’yan Adam, bayi sun zama fitattun waɗanda abin ya shafa.

Tsarin da Dahomey ya gindaya a ko wace shekara ya kasance misali mafi shahara na sadaukarwar bayi na ɗan adam, inda za a yi hadaya da fursunoni 500. An yi hadayu a gabar tekun Afirka ta Yamma da kuma tsibirn gabar ya Afirka. Hadayua dai ta yawaita a daular Benin, a yankin da ke kudancin Najeriya a yanzu, da kuma a wasu kananan jahohi masu cin gashin kansu da dama a wannan yanki. A yankin Ashanti, sau da yawa ana yanke sadaukarwar ɗan adam a matsayin hukuncin kisa . ^[10] ^[11]

Kasuwancin bayi na gida

Kasashe da dama irin su Bono State, Ashanti na Ghana a yau da kuma Yarbawa na ƙasar Najeriya a yau sun shiga cinikin bayi. Ƙungiyoyi irin su Ibangala na Angola da Nyamwezi na Tanzaniya sun kasance masu shiga tsakani ko ƙungiyoyin barasa, suna yaƙi da ƙasashen Afirka don kama mutane don fitar da su a matsayin bayi. Masana ilimin tarihi wato John Thornton da Linda Heywood na Jami'ar Boston sun ƙiyasta cewa daga cikin 'yan Afirka da aka kama sannan aka sayar da su a matsayin bayi a matsayin samar da sabuwar duniya a cinikin bayi a tekun Atlantika, kusan kashi 90% 'yan uwansu ne yan Afirka suka sayar da su ga 'yan kasuwa bayi na Turai. ^[12] Henry Louis Gates, Shugaban Jami'ar Harvard yana kan Nazarin Afirka da Afirka, ya bayyana cewa "ba tare da haɗaɗɗun kasuwanci tsakanin manyan Afirka da 'yan kasuwa na Turai da wakilan kasuwanci ba, da cinikin bayi zuwa Sabuwar Duniya ba zai yawaita ba, a kalla a kan sikelin da ya faru."

Dukan kabilar Bubi sun fito ne daga bayin da suka tsere daga kabilun da suka tsere mallakar wasu tsoffin kabilun yammacin tsakiyar Afirka.

↑ Cite error: Invalid <ref> tag; no text was provided for refs named "Lovejoy-2012".
↑ Fage, J.D. (1969). "Slavery and the Slave Trade in the Context of West African History". The Journal of African History. 10 (3): 393–404. doi:10.1017/s0021853700036343. S2CID 162902339.
1 2 3 Rodney, Walter (1966). "African Slavery and Other Forms of Social Oppression on the Upper Guinea Coast in the Context of the Atlantic Slave-Trade". The Journal of African History. 7 (3): 431–443. doi:10.1017/s0021853700006514. JSTOR 180112. S2CID 162649628.
↑ Cite error: Invalid <ref> tag; no text was provided for refs named "Snell".
1 2 Alexander, J. (2001). "Islam, Archaeology and Slavery in Africa". World Archaeology. 33 (1): 44–60. doi:10.1080/00438240126645. JSTOR 827888.
↑ "Domestic Slavery: What Is It?". Anti-Slavery International.
↑ Lovejoy, Paul E.; Richardson, David (2001). "The Business of Slaving: Pawnship in Western Africa, c. 1600–1810". The Journal of African History. 42 (1): 67–89. doi:10.1017/S0021853700007787. S2CID 145386643.
1 2 3 4 Johnson, Douglas H. (1989). "The Structure of a Legacy: Military Slavery in Northeast Africa". Ethnohistory. 36 (1): 72–88. doi:10.2307/482742. JSTOR 482742.
↑ Wylie, Kenneth C. (1969). "Innovation and Change in Mende Chieftaincy 1880–1896". The Journal of African History. 10 (2): 295–308. doi:10.1017/s0021853700009531. JSTOR 179516.
↑ Williams, Clifford. (1988). "Asante: Human Sacrifice or Capital Punishment? An Assessment of the Period 1807-1874". The International Journal of African Historical Studies. 21 (3): 433–441. doi:10.2307/219449. JSTOR 219449.
↑ R. Rummel (1997)"Death by government". Transaction Publishers. p.63. ISBN 1-56000-927-6
↑ Cite error: Invalid <ref> tag; no text was provided for refs named "Ending the Slavery Blame-Game".

[Offering1859-1] "Burning of a Village in Africa, and Capture of its Inhabitants". Wesleyan Juvenile Offering. XVI: 12. February 1859. Retrieved 10 November 2015.

[2] Stilwell, Sean (2013), "Slavery in African History", Slavery and Slaving in African History, Cambridge: Cambridge University Press, p. 38, doi:10.1017/cbo9781139034999.003, ISBN 978-1-139-03499-9, For most Africans between 10000 BCE to 500 CE, the use of slaves was not an optimal political or economic strategy. But in some places, Africans came to see the value of slavery. In the large parts of the continent where Africans lived in relatively decentralized and small-scale communities, some big men used slavery to grab power to get around broader governing ideas about reciprocity and kinship, but were still bound by those ideas to some degree. In other parts of the continent early political centralization and commercialization led to expanded use of slaves as soldiers, officials, and workers.

[3] ="Lovejoy-2012"

[4] ="Sparks process">Sparks, Randy J. (2014). "4. The Process of Enslavement at Annamaboe". Where the Negroes are Masters : An African Port in the Era of the Slave Trade. Harvard University Press. pp. 122–161. ISBN 9780674724877.

[5] Noel King (ed.), Ibn Battuta in Black Africa, Princeton 2005, p. 54.

[Snell-6] 1 2 Snell, Daniel C. (2011). "Slavery in the Ancient Near East". In Keith Bradley and Paul Cartledge (ed.). The Cambridge World History of Slavery. New York: Cambridge University Press. pp. 4–21.

[Lovejoy-2012-7] Cite error: Invalid <ref> tag; no text was provided for refs named "Lovejoy-2012".

[Fage-8] Fage, J.D. (1969). "Slavery and the Slave Trade in the Context of West African History". The Journal of African History. 10 (3): 393–404. doi:10.1017/s0021853700036343. S2CID 162902339.

[Rodney-9] 1 2 3 Rodney, Walter (1966). "African Slavery and Other Forms of Social Oppression on the Upper Guinea Coast in the Context of the Atlantic Slave-Trade". The Journal of African History. 7 (3): 431–443. doi:10.1017/s0021853700006514. JSTOR 180112. S2CID 162649628.

[Snell-10] Cite error: Invalid <ref> tag; no text was provided for refs named "Snell".

[Alexander-11] 1 2 Alexander, J. (2001). "Islam, Archaeology and Slavery in Africa". World Archaeology. 33 (1): 44–60. doi:10.1080/00438240126645. JSTOR 827888.

[12] "Domestic Slavery: What Is It?". Anti-Slavery International.

[Lovejoy_and_Richardson-13] Lovejoy, Paul E.; Richardson, David (2001). "The Business of Slaving: Pawnship in Western Africa, c. 1600–1810". The Journal of African History. 42 (1): 67–89. doi:10.1017/S0021853700007787. S2CID 145386643.

[Johnson-14] 1 2 3 4 Johnson, Douglas H. (1989). "The Structure of a Legacy: Military Slavery in Northeast Africa". Ethnohistory. 36 (1): 72–88. doi:10.2307/482742. JSTOR 482742.

[Wylie-15] Wylie, Kenneth C. (1969). "Innovation and Change in Mende Chieftaincy 1880–1896". The Journal of African History. 10 (2): 295–308. doi:10.1017/s0021853700009531. JSTOR 179516.

[16] Williams, Clifford. (1988). "Asante: Human Sacrifice or Capital Punishment? An Assessment of the Period 1807-1874". The International Journal of African Historical Studies. 21 (3): 433–441. doi:10.2307/219449. JSTOR 219449.

[17] R. Rummel (1997)"Death by government". Transaction Publishers. p.63. ISBN 1-56000-927-6

[Ending_the_Slavery_Blame-Game-18] Cite error: Invalid <ref> tag; no text was provided for refs named "Ending the Slavery Blame-Game".

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