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The Scourge of Islamic Slavery

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Slavery is not an Islamic invention. Slave trade was an accepted way of life, fully established in all societies. Most of these slaves were white people, the word ‘slave,’ comes probably from the people of Eastern Europe, the Slavs. Without exception, the ancient world accepted slavery as normal and desirable.

The great civilizations of Babylon, Egypt, Greece, Rome, were built upon slave labor. The Greeks, from whom we derive so many humanistic ideas, were dependent on slavery. Three quarters of the population of Athens were slaves. Even Plato’s Republic was based on slave labor. This was also the case of Rome. Under the Roman law, when a slave owner was found murdered, all his slaves were to be executed. In fact, half of the population of the Roman Empire were slaves.

However, Islam is unique concerning slavery, as it is legally and religiously permitted and endorsed. Slavery persisted in the Arab-Muslim world for centuries, from its beginning. Islam itself means “submission,” as in being a slave to Allah’s will. Slavery has been justified by Mohammed’s example, as laid out in the Hadith.

The main occupation of Arab tribes before Islam was raids on others (Ghazawat) in order to take booty (Ghan’im). They were not farmers nor traders, nor scientists or intellectuals. They were raiders. For the Arabs, warfare was an economic benefit to achieving human spoils of war: captives. Becoming Muslims has brought only a marginal change: instead of raiding on one another as a social-economic way of life, now came the religious order to raid on the infidels’ territories and the prize was to take much more valuable booty: fertile lands, rich property and huge amount of captives.

Muslims conquered, invaded, controlled countries and took spoils and prisoners as slaves. Islam allows Muslims to make slaves out of anyone who is captured among the infidels. Islam allows for the children of slaves to be raised as slaves. Islam allows for Christians and Jews to be made into slaves if they are captured in war. Muhammad and many of his companions bought, sold, freed and captured slaves. So it stands to reason that the Qur’an, the Hadith, and classical Islamic law have a notorious doctrine and practice of slavery. Islam perpetuated the institution.

While on a military campaign, Muslim soldiers had sex with their female captives, even though the women were married to polytheists. It is also permitted to have sex with prepubescent slave-girls. This is the attitude of Sahih Muslim, 008.3432. They also asked Muhammad about coitus-interruptus with their captive female slaves. Narrated Abu Said Al-Khudri: We got female captives in the war booty and we used to do coitus interruptus with them. So we asked Allah’s Apostle about it and he said, ‘Do you really do that?’ repeating the question thrice, ‘There is no soul that is destined to exist but will come into existence till the Day of Resurrection’ (Sahih Bukhari, 7:62:137; 5:59:459; 3:46:718; The Muwatta’ of Imam Ahmad, p. 240).

As Islam spread out across the globe, Muslims captured huge amount of slaves. Islam enslaved any nation or ethnic group that it conquered, from blacks in Africa to white men, and especially women from the Balkan, Hungary and Ukraine. Muslims also kidnapped young children, boys and girls, and Islamized them, the notorious one was the Ottoman Empire in the Balkans of the Devshirme system. Muslims also raided the European Mediterranean societies, from the 16th century on from North Africa, robed the inhabitants and kidnapped children and women, an era known as the naval piracy.

Slavery and the sexual exploitation of women are deeply ingrained in Islamic cultural tradition and religious commandments. Muslim slave owners were entitled by the Shari’ah to sexually exploit their slaves. Muslim nations had engaged in the slave trade for over 600 years before Europe became involved in the Trans-Atlantic slave trade. Almost 200 years after the British outlawed the slave trade Muslim markets continue in many countries the sale of slaves. There are persistent, credible reports that slavery exists in many Muslim countries in large numbers.

Muhammad owned slaves. He also traded with slaves, mainly women, and exchanged women concubines with others. He even asked his adopted son, Zayd, to give him his wife. Above all, he never decreed slavery as abolished. The institution was too lucrative and deeply rooted during the entire Islamic history. According to Ibn Qayyim al-Jawziyyah (Zad al-Ma’ad, 1:160), Muhammad had many male and female slaves. He used to buy and sell them, but he purchased more slaves than he sold.

After Muhammad fought the ‘Battle of the Trench,’ he slaughtered the Jewish men of Banu Qurayzah tribe and sold the women and children into slavery: verse 33:26-27: “And he drove down those of the People of the Book who backed them from their fortresses and He cast terror into their hearts; some of them you killed and some you took captive.” Ibn Ishaq records Muhammad’s massacre of the Jewish tribe, Banu Quraythah (pp. 465-66). Then the apostle dug trenches, and he sent for them and struck off their heads in those trenches as they were brought out to him in batches… There were 600 or 700 in all, though some put the figure as high as 800 or 900… Then the apostle divided the property, wives, and children among the Muslims. Some of the captive women he sent to Najd and sold them for horses and weapons.

The same happened when Muhammad attacked Khaybar, where the women were distributed amongst the Muslims.’ Muhammad (then about 60 years old) obtained for himself the very beautiful teenage girl, Safiya who appealed for her freedom. Instead he had sex with her (Ibn Ishaq, p. 511; Sahih Bukhari, 4:52:143; Sahih Muslim, 8:3326; Sunan Abu Dawud, 2:11:2118). Sahih Bukhari (5:59:512) records the occupation of Khaybar: “Khaybar is destroyed. The inhabitants of Khaybar came out running on the roads. The Prophet ordered their warriors killed, their offspring and woman taken as captives” “We conquered Khaybar, took the captives, and the booty was collected. Dihya came and said, ‘O Allah’s Prophet! Give me a slave girl from the captives.’ The Prophet said, ‘Go and take any slave girl’” (1:8:367).

The same horror occurred with beautiful Juwairiyah, after her peaceful tribe was attacked as they watered their cattle. The men were killed and the women and children enslaved and shared amongst the Muslims (Sahih Bukhari, 3:46:717; Sahih Muslim, 19:4292; Sunan Abu Dawud, 29:3920).

In many cases Muhammad gave girls to two of his sons-in-law and to a friend just to enjoy them (Ibn Ishaq, p. 593; al-Tabari, vol. 8, pp. 29-30). On pp. 592-3 we read that Muhammad enslaved 6000 women and children plus innumerable sheep and camels. As for Ali he said “Women are plentiful, and you can easily change one for another.

The Qur’an includes multiple references to slaves, slave women, slave concubines. Islam accepts the institution of slavery. It was also perceived as a means of converting non-Muslims to Islam. Slaves are mentioned in at least twenty-nine verses of the Qur’an. Muslims are allowed to have sexual relation with slave-girls. Slaves are called in the Qur’an as Mulk al-Yamin, “the right hand possesses” (4:24). All Islamic Schools of Jurisprudence agree about the enforcement of this verse. ‘What your right hand possesses’ refers to slaves and is found in many places: 4:3,24,25,36; 16:71; 23:6; 24:31,33,58; 30:28; 33:50,52,55; 70:30.

The verse (4:24) says: And forbidden to you are wedded wives of other people… except those whom your right hands possess. Ibn Kathir, one of the most authoritative and highly regarded classical commentators of the Sunni world, writes of these female captives of war: “except those whom you acquire through war, for you are allowed such women after making sure they are not pregnant. Imam Ahmad recorded that Abu Said Al-Khudri said, “We captured some women from the area of Awtas who were already married, and we disliked having sexual relations with them because they already had husbands. So, we asked the Prophet about this matter, and this Ayah was revealed… Consequently, we had sexual relations with these women.”

Thus, women captives are forced to have sex with their Muslim masters, regardless of the marital status of the women. That is, the masters are allowed to break their marriage and have sex with them. Other verses maintains: “…you may marry other women who seem good to you: two, three, or four of them. But if you fear that you cannot maintain equality among them marry one only or any slave-girls you may own” (4:3). “Prophet, we have made lawful for you the wives to whom you have granted dowries and the slave-girls whom Allah has given you as booty…” (33:50).

In 33.50, Allah gives Muhammad and all Muslim men the right to take slaves and have sex with female slaves. These are Allah given religious rights. See also 23:1-7; 70:29-30; 4.24. The Hadith contains many hundreds of descriptions of Muslims raping women captured in battle or having sex with their household slaves. This is their right ordained by Allah. Many descriptions of sex with slaves is also found dealing with ‘Azl. Coitus interruptus, withdrawing the penis before ejaculation (Sahih Muslim, 22:8; Sahih Bukhari, 8:77:600; Sunan Abu Dawud, 11:2166).

So, A Muslim men were allowed to have sex anytime with slave females (4:3, 4:29, 33:49). A Muslim could not be put to death for murdering a slave (2:178). Verse 33:52 says: “You [Prophet] are not permitted to take any further wives, nor to exchange the wives you have for others, even if these attract you with their beauty. But this does not apply to your slave-girls. Muhammad took a slave woman right immediately after his massacre of the Qurayza Jews, taking an extra-beautiful one from them.

Beheading the men and dividing up the boys as human spoils of war carry on Muhammad’s policy seen in Quran 33:26-27, in which he enslaved the women and children of the Qurayzah tribe of Jews. Tabari (vol. 11, p. 55), describes conquests during the caliphate of Abu Bakr (632-634) that represent many others throughout Islamic history. In Ayn al-Tamr, Iraq, Khalid bin al-Walid, Sayf al-Islam, “beheaded all the men of the fortress and took possession of all that their fortress contained, seizing as spoils what was in it… Khalid found in their church forty boys who were studying the Gospels behind a locked door, which he broke down in getting to them. He asked, “Who are you?” They replied, “Hostages.” He divided them among the Muslims who had performed outstandingly in battle.

In Islam Jihad to occupy the world and to force it to follow or be subjugated under Islam encompasses the ‘institutions’ of Dhimmitude and slavery. The major source of slaves was the constant Muslim raids into infidel areas, which were depopulated. Islam’s slavery was genocidal as males were generally slaughtered, while females and children were taken. The children were removed from their family and culture, forcibly converted, and used as soldiers. Slaves and their offspring were owned by the master and passed on as part of his property to inherit. Under Islam slaves have no legal rights at all – they are just a property.

Dhimmis were also forced to hand over their women and children either to pay their taxes or under laws demanding them as tribute so they became slaves and concubines. Hence the entire occupied populations were destroyed.

Most important the Shari’ah legalizes slavery, and if it is permitted in the Scriptures, nobody can abolish or even change it. All Schools of Islamic Jurisprudence traditionally accepted the institution of slavery. Slaves are regarded as inferior in Islamic law. They are not permitted to possess or inherit property, or conduct independent business. The testimony of slaves is not admissible in court; slaves cannot choose their own marriage mate, and can be forced to marry who their masters want. Slave women were required mainly as concubines and menials. A Muslim slaveholder was entitled by law to the sexual enjoyment of his slave women. There is no limit on the number of concubines a master may possess. The Islamic market demand for children was much higher than adults. Organized slave traders smuggled children into Islamic markets where they are enslaved, mutilated, and also serve as male concubine.

The Shari’ah sets Jihad laws as ‘warfare to establish the religion’ (Reliance of the Traveller, o9.0 p. 599), specify the enslavement or death if they resist, of women and children (o9.10 p. 603). Captured women and children become slaves and the woman’s previous marriage is immediately annulled (o9.13 p. 604). Vassal states were forced to supply thousands of their children annually as ‘tribute’ and these people became slaves.

Ibn Rushd compiled a compendium of the opinions of jurists up to his time. He summarizes various legal opinions about slavery: it is allowed to harm the enemy’s life, property and personal liberty, enslavement and ownership. There is a consensus about slavery, their men and women, old and young, the common people and the elite. For Ibn Rushd the example of Muhammad was extremely important for establishing the Shari’ah concerning slavery.

Bernard Lewis has put it correctly: the essence of the Shari’ah is three key elements: a) Muslim superiority over non-Muslims; b) male superiority over females; c) the legitimacy of violence to extend Islam to occupy the world. In his Race and Color in Islam, he brings many quotations and historical examples as to introduce the high need for slaves, whether acquired by violence or by commercial exchange. It was also legitimized by Islamic Scriptures and by racist felling of the Arabs, being superior species compare to the inferiority of blacks.

According to Peter Hammond, Slave Raids into Africa, the overall toll of black Africans who were transited to American and Muslim slave markets, is estimated at least 112 million, and more than 50%, in some areas and eras even 80% of those killed in the raids or died in transit. Over a million of white Europeans also ended up in the Islamic slave markets, women being a particular favorite of Arab slavers.

Humphrey J. Fisher, in his book, Slavery in the History of Muslim Black Africa, shows the ever cruel history of Islamic slave trade in Africa. The tribes’ territories were harshly Islamized, while 120 million blacks were captured as slaves, almost half of them were perished while driven on the routes to be shipped to America and the Middle East markets.

Ronald Segal in his Islam’s Black Slaves documents that from its emergence Islam has established and institutionalized slavery and slave trade. When Islam conquered the Persian Sassanid Empire and much of the Byzantine Empire, female slaves were required in considerable numbers as concubines and domestic workers. The harems of rulers became enormous in size, and castration of male slaves was common place.

Segal records: In the 1570’s, a Frenchman visiting Egypt found many thousands of blacks on sale in Cairo markets. In 1665 Father Antonios Gonzalis, a Spanish/Belgian traveler, reported 800-1000 slaves on sale in the Cairo market on every single day. In 1838, it was estimated that 10000 to 12000 slaves were arriving in Cairo each year. He also observed that “White slaves from Christian Spain, Central and Eastern Europe’ were also shipped into the Middle East and served in the “palaces of rulers and the establishments of the rich.”

Even as late as the 19th Century, it was noted that in Mecca “there are few families that do not keep slaves, and they all keep mistresses in common with their lawful wives.” Even Ronald Segal, who was most sympathetic to Islam and prejudiced against Christianity, admits that well over 30 million black Africans have died at the hands of Muslim slave traders or ended up in Islamic slavery.

The Islamic slave trade took place across the Sahara Desert, from the coast of the Red Sea, and from East Africa across the Indian Ocean. The Trans Sahara trade was conducted along six major slave routes. As for the 19th Century alone, of which we have more accurate records, 1.2 million slaves were brought across the Sahara into the Middle East, 450000 down the Red Sea and 442000 from East African coastal ports. That is a total of 2 million black slaves. At least 8 million more were calculated to have died before reaching the Muslim slave markets.

For John Alembillah Azumah, Legacy of Arab Islam in Africa, “…the worst, most inhumane and most diabolical institution of the black African slave trade was initiated, refined, perpetrated and implemented by the Mohammedan Arabs and later aided and abetted by the black converts to Mohammedan Islam.”

Robert O. Collins and James M. Burns in their A History of Sub-Saharan Africa, prove that “The advent of the Islamic age coincided with a sharp increase in the African slave trade.” Africa has become a major supplier of slaves for North Africa and Islamic Spain. The other route was through the shores of East Africa to the Americas. The earliest Muslim account of slaves crossing the Sahara to Tripoli on the Mediterranean coast was written in the seventh century. From the ninth century to the nineteenth slave trade was the biggest Islamic industry in Africa. In fact it was the only industry.

By the Middle-Ages, the Arab word ‘Abd’ was in general use to denote a black slave while the word “Mamluk” referred to a white slave. Ibn Khaldun (1332–1406) wrote: “The Negro nations are as a rule submissive to slavery, because they have attributes that are quite similar to dumb animals.” When the Fatimid came to power in Egypt they slaughtered all the tens of thousands of black military slaves and raised an entirely new slave army. From Persia to Egypt to Morocco, slave armies became common-place. After Muslim armies attacked and conquered Spain, they took thousands of slaves back to Damascus. The key prize was 1000 virgins as slaves. They were forced to go all the way back to Damascus.

Robert C. Davis, in his Christian Slaves, Muslim Masters: White Slavery in the Mediterranean, the Barbary Coast and Italy, 1500-1800, estimates that North African Muslim pirates abducted and enslaved more than 1 million Europeans between 1530 and 1780. Thousands in coastal areas were seized every year to work as galley slaves, laborers and concubines for Muslim slave masters in what is today Morocco, Tunisia, Algeria, Libya, Oman and Saudi-Arabia. He indicates that perhaps one and one-quarter million white European Christians were enslaved by Barbary Muslims. Jihad piracy and slave raids were a fact of life in the Mediterranean and Black Sea regions for the better part of a thousand years.

Hugh Thomas, The Slave Trade, records. In 1796, a British traveler reported a caravan of 5000 slaves departing from Darfur. Just in the Arabic plantations off the East Coast of Africa, on the islands of Zanzibar and Pemba, there were 769000 black slaves. In the 19th Century, East African black slave trade included 347,000 slaves shipped to Arabia and Persia.

Suzanne Everett, in her History of Slavery records: In 1818, al-Mukani ruler in Tripoli “waged war on all its defenseless neighbors and annually carried off 4000 to 5000 slaves. The traders speak of slaves as farmers do of cattle. Murders, tortures and rape abuse were day by day habits. Records in Morocco in 1876 show that the market prices for slaves varied from £10 to £30; female slaves comprised vast majority of sales with ‘attractive virgins’ £40 to £80. “A considerable majority of the slaves crossing the Sahara, were destined to become concubines in North Africa and the Middle East.”

Murray Gordon records: “Muhammad took pains in urging the faithful to free their slaves as a way of expiating their sins. Some Muslim scholars have taken this to mean that his true motive was to bring about a gradual elimination of slavery. Far more persuasive is the argument that by lending the moral authority of Islam to slavery, Muhammad assured its legitimacy. Thus, in lightening the fetter, he riveted it ever more firmly in place.”

He analyzes the sexual aspects of slavery. “For a better part of the Middle-Ages, Europe served as a valuable source of slaves who were prized in the Muslim world as soldiers, concubines, and eunuchs.” It is important to note that this pattern was established long before the European colonial period. In fact, “Eunuchs commanded the highest prices among slaves, followed by young and pretty white women… White women were almost always in greater demand than Africans, and Arabs were prepared to pay much higher prices for Circassian and Georgian women.” This was also the Fate of Slav women from the Balkans and Hungary. Abyssinian (Ethiopian) girls were considered the “second best.”

Slave taking rapidly advanced into a full-scale industry, with a disastrous impact that was apparent at the time and for centuries to come. Giles Milton in his White Gold, has noticed that the seventeenth century represented a dark period out of which Spanish and Italian societies emerged as mere shadows compare to the past. Arab slavery raids of kidnapping women and young children continued just below the surface of the coastal culture of the European Mediterranean even into the first years of the twentieth century.

The Indian historian, K. S. Lal, in his books, Theory and practice of Muslim state in India, and Islamic Jihad: the Legacy of forced conversion, imperialism and Slavery,   brings horrible data of how Islamic Jihadists conquered India, butchered its inhabitants by millions, and developed a huge peculiar system of slavery there. Raiding non-Muslim territories became a constant phenomenon. Five centuries after Muslims came to power in the territory, the animist hill peoples completely disappeared as a result of their conversion through enslavement into the Muslim populace of Malaya, Sumatra and Borneo. By the raiding system, especially of children, these areas has become Islamic. In many places of Southeast Asia, the enslavement was so entrenched so that the entire population, polytheistic Hindu, Buddhist and Animist creeds, became Muslim or exterminated.

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New Social Compact

Gender and Climate Change: Where are we and what next?

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credit: UN photo

Climate change affects women more profoundly than men. Often, women bear the brunt of extreme weather events because they lack economic, political and legal power, especially in developing countries.

Because of cultural barriers and their lower economic status, women often have fewer assets to fall back on than men. They are largely absent from decision-making because of unequal participation in leadership roles – further compounding their vulnerability. So when it comes to coping with climate change, women usually have fewer adaptive strategies than men.

The women who live in poor rural communities use natural resources in a different way than men because they possess fewer assets.  It is women, for example, who are responsible for collecting firewood, fetching water, growing food – or foraging for it – making them more vulnerable to the climatic changes that affect these resources.  So the international community must pay attention to gender dynamics when it develops climate change policies and puts them into action.

International recognition – where are we now?

International frameworks are beginning to incorporate a gender dimension into action on climate change. The UN Framework Convention on Climate Change (UNFCCC) emphasises gender balance and increased participation of women in its processes and in national delegations. It also calls for the development of gender responsive climate policies at all levels.

Gender is also getting more attention at climate change conferences.  In 2014, at COP20 in Lima, a Programme of Action on Gender was established ‘to advance implementation of gender-responsive climate policies’. The Paris Agreement of 2015 acknowledged the importance gender equality and empowerment of women in climate action. In 2017, COP23 established a Gender Action Plan.  So there is forward momentum.

And with developing countries calling for more money to address climate change, there is also an increasing emphasis on gender-responsive budgeting. The Green Climate Fund – the largest international fund for countering climate change – is shifting towards a more gender-sensitive approach and recently developed a Gender Policy and Action Plan.

The Commonwealth, gender and climate change

The Commonwealth has a long history of championing small states, women and young people.  In 2015, the Commonwealth Summit introduced a Women’s Forum to amplify the voice of women and raise key gender issues to leaders. Gender and climate change issues gained further momentum at the 2018 Summit in London, when heads of government committed to accelerating action to achieve targets under the Paris Agreement and the Women’s Forum called for the Commonwealth to take gender into account in addressing climate change.

Gender and climate change is one of four gender priorities of the Commonwealth.  That means the Commonwealth is shaping its work to reflect gender considerations.  However, more can be done to build on synergies and collaborate with partners to increase support to small and vulnerable states.

What next?

The urgency of climate change requires more progress at a greater pace. Increasing the participation and engagement of women in addressing it is a first and critical step.  I look forward to seeing progress and will follow discussions on the Gender Action Plan at COP24 in Poland later this week.  Even more important will be the first report on its implementation in 2019 because – as they say – the proof of the pudding is in the eating.

Sharing experiences and learning from what is already happening is important in understanding gaps and challenges and in developing better responses and strategies, so I would love to hear your thoughts and experiences on this topic. Are there challenges and lessons learned that you feel are important and that can shape the agenda moving forward, especially in the Commonwealth?

The Commonwealth

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New Social Compact

Young Voices Program: Global Space for Youth Empowerment

Rattana Lao

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Young people matter. Not just because they can be powerful constituencies to recruit or consumers to develop. They matter in their own right and their growth is fundamental for the future stability and civilized success of societies, countries, and the world.

Unfortunately, a space for them to be themselves – to express and explore their own thoughts and to learn to articulate their own voices – is limited, especially on a global scale. Within the limited spaces available, most are politicized if not outright commercialized. Too often, youth have been used as vehicles for narcissistic adults, power-hungry politicians, and greedy conglomerates. In other words, around the globe grownups have maximized, exploited, and manipulated the power and potential of the young, all supposedly in the name of ‘youth.’

With seventeen years of experience in educational and youth empowerment projects in Thailand and Asia, I have witnessed how these exploitations take place. Politicians talk about the importance of education, but only in terms of gaining votes for themselves. Political transactions are not bad in and of themselves, if the votes can bring about better schooling, equal opportunities, and gender equity, just to name some rightful benefits. More often than not, however, these talks on education are shallow rhetoric that cease to impact reality after the votes have been dropped into the ballot boxes.

The commitment to education is there, don’t get me wrong. Countries spend billions of dollars on it. But the commitment for youth excellence, for the articulation of original youth analysis, is lacking. More space is needed for youth to express themselves, their concerns for their society, and debate the ideas openly and civilly. Elite schools have done this for centuries – bringing the best and brightest minds together in a room to debate and articulate their thoughts. But with the internet, online spaces have become critical in creating opportunity for youth dialogues and learning spaces. But now the online arena also carries with it dangers: we need to create spaces that provide enlarged, engaged, and equitable venues for youth to participate in the important issues of the day, without fear of retaliation, retribution, or politicization. More youth need to get involved in expressing their ideas on issues that matter to them, to truly become globally-engaged citizens now. This is not so much about a virtual ‘safe space’ as it is a declaration of creating virtual engaged spaces. These are too few and far between in today’s world.

Thus, increasing quality online courses make quality learning fairer and more accessible to youth worldwide. This is why we propose the creation of an online platform on Modern Diplomacy, one of the most vibrant e-magazines in Europe, with massive followers far beyond it. This MD platform believes in the freedom of expression and sharing of ideas. It will allow youth – students across the world in all types of institutions – to not just share their ideas but have opportunities to engage with their own readers, creating a vibrant dialogue and budding global youth network.

Professor Anis Bajrektarevic, professor of Law from the University of Vienna and Chairman of Modern Diplomacy, put it bluntly by saying we are in a crisis of the “cognitive:” namely, there is a dearth of “cognition.” In some circles, the talk already flows about the existence of a “cognitive war:”

“To address this issue, we need to rethink our global intellectual flow, create information pathways for youth to create their own narratives beyond traditional convention so they can articulate themselves, learn to become self-assured, and explore their boundaries and limitations”.

With this new MD platform project, youth can write about current affairs, contest theories, or share their own original creative trajectories. They can learn from each other by being engaged and reading new ideas not as a form of competition but as a spur for new intellectual growth. In addition, they can get feedback to improve their writing from a team of international, experienced, and well-articulated youth editors. Aditi Aryal, one of the editors for the MD Young Voices program, is an experienced and highly-regarded international writer. Growing up in Nepal and India, she has extensive experience in writing, addressing social taboos, and gender restriction in the South Asian context:

“Modern Diplomacy is a huge platform that permits the expression of unfettered ideas and opinions. It has always been a vibrant platform that allows writers to express freely without having to face backlash, judgment, or censorship. As I began my writing journey with Modern Diplomacy, I grew not only as a writer but also as a thinker. It has always supported my quest for expression of ideas without obstructions. I have found in Modern Diplomacy a secure space that has nurtured me, my writing, expression, and thoughts. There could not have been a more conducive platform for this growth that I have seen in myself”.

Another leading editor is Selene Sandoval, graduate student at Teachers College- Columbia University. Being a first-generation student of color to attend college in her family, Selene brings a passion for education, equity, and social empowerment. An experienced writer and tutor, she can help train and inspire other young writers to express and articulate themselves:

“My current belief for youth is that we have a voice stronger than we might realize. That is why it is essential for students around the world to research and be involved in issues that are affecting our generation, whether it be education, politics, or social issues. Students have historically been at the forefront of radical shifts in society by expressing their opinions on such issues like civil rights. Not only is it a way to express your opinion on current events and news around the world, but it is a way to grow as a writer. Writing as a basic skill is fundamental because it is part of every field. The more we are able to effectively communicate our ideas through writing, the more we are able to develop our professional careers. Modern Diplomacy can be the platform where you express your interests in a way that may be palatable for other youth to read and understand.”

‘Young Voices’ as a platform requires space where the communication and interaction of minds and ideas flow freely without judgment. By learning and engaging dissimilar perspectives and engaging in healthy debates and discussions, across all analytical disciplines and geographical locations, we welcome any age group to be participants! We at Modern Diplomacy seek to provide young people a constructive and cohesive community to build around them, based on the freedom of expression, intense analysis, and rigorous, rational thought.

Articles selected will be published on Modern Diplomacy online and the best articles will be published in our geopolitical Ebook series.

Articles can be submitted for reviews at mdyv[at]moderndiplomacy.eu

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New Social Compact

The need for speed on modern slavery

Dr. James Cockayne

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Three years ago, world leaders committed to take effective measures to end modern slavery by 2030. By the best estimates, there are around 40.3 million people in modern slavery. Reaching that goal would mean 9,127 people being removed from or prevented from falling into modern slavery each and every day between now and 31 December 2030.

How close are we to meeting that proposed rate of change? Until now, the short answer has been: we don’t really know. There has been no centralized place to access information on the rate of change towards this goal.

That changed on Sunday, the International Day for the Abolition of Slavery. Delta 8.7 – a project of the Centre for Policy Research at United Nations University – began publishing country data dashboards measuring the change towards this goal.

These dashboards bring together the best available data on modern slavery, forced labour, human trafficking and child labour for each country. They also provide contextual information, including details of what each country is doing to bring these numbers down, and links to relevant legislation, national action plans and social protection arrangements. Over the coming months, more of these dashboards will be steadily rolled out.

So what do these dashboards tell us?

First, the dashboards suggest we are nowhere near the rate of change needed to meet the goal of ending modern slavery by 2030.

Even the countries that are performing best, with double-digit reductions in child labour, are not achieving the sustained reductions needed to meet the 2030 targets. Until we have more complete country coverage it will be too early to draw conclusions on a ‘global’ reduction rate, but the signs from the first set of dashboards are that a steep increase in reduction rates is needed.

Second, they show that we need to rapidly improve our ability to measure these reduction rates.

Most of the countries covered have reliable data only for child labour. Our ability to measure reduction of modern slavery, forced labour and human trafficking is much weaker. That stands to reason: countries have invested more, over a longer period, in measuring child labour. Only recently have they begun to invest in efforts to measure modern slavery and forced labour with the same scientific rigor.

There are promising signs on this front, though. In October national statisticians from around the world agreed a new method for measuring forced labour, which should make better data available in the next few years. The UN’s Office on Drugs and Crime has also been working with countries to strengthen measurement of human trafficking.

Third, the country dashboards suggest that there may be lessons from the effort against child labour for the fight against adult forms of modern slavery, forced labour and human trafficking. Some of the reductions in child labour identified in the dashboards are impressive – for example, child labour decreased 59% between 2002 and 2015 in Brazil, while in Argentina it decreased 31% in just one year between 2011 and 2012. Figuring out ‘what worked’ in the fight against child labour may be instructive as we seek to identify ‘what works’ in the fight against modern slavery – and scale it up.

Generating this type of knowledge can take time. Starting in February 2019, the project will work with partners to accelerate the knowledge-generation process on ‘Code 8.7’, by bringing artificial intelligence and machine learning into the equation. Computational science offers a way to accelerate the process of understanding what works to end modern slavery.

Ultimately, however, it will be up to world leaders to learn these lessons – whether generated by artificial intelligence or the old-fashioned human kind. Unless world leaders accelerate their own learning and efforts, chances are, we will not come close to meeting their lofty goal.

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ADB Project to Help Boost Inclusive Tourism in Vietnam’s Secondary Towns

The Asian Development Bank (ADB) has approved a $45 million loan to help Viet Nam transform secondary towns into more...

Newsdesk8 hours ago

EU-Egypt relations: Investing in socio-economic development and inclusive growth

The EU and Egypt undertook closer cooperation in many areas, notably on socio-economic development, scientific research, energy, migration, countering terrorism...

Reports10 hours ago

World Sees Huge Uptake in Sustainable Energy Policies in Past Decade

The number of countries with strong policy frameworks for sustainable energy more than tripled – from 17 to 59 –...

Eastern Europe11 hours ago

Rethinking Armenian North-South Road Corridor: Internal and External Factors

In contemporary Eurasian mainland there are three main integration developments: European Union (EU), Eurasian Economic Union (EAEU) and One Belt,...

Culture13 hours ago

Dawoud Bey: Night Coming Tenderly, Black

Dawoud Bey’s latest body of work is a series of black-and-white photographs that reimagine sites along the last stages of...

Defense15 hours ago

Global arms industry: US companies dominate the Top 100, Russian arms industry moves to second place

Sales of arms and military services by the world’s largest arms-producing and military services companies—the SIPRI Top 100—totalled $398.2 billion...

Intelligence17 hours ago

How AlQaeda and ISIS Teach Central Asian Children: Different Methods, Common Goals

Some Western countries mistakenly think that the al Qaida-linked Salafi-jihadi groups from Central Asia and Chinese Xinjiang are fragmented, weak...

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