Contemporary Slavery
Slavery is a concept that has been existent in history even during the time of the ancient Greek Philosophers and writers. It may be remembered that in the Iliad of Homer, forms of slavery have been mentioned, thus proving its existence. Also, in the literature of Rome, the writers Plautus and Terence gave hints of the concept in their works (Wiedemann).
In this generation, the concept of slavery still exists. In some countries there are even pieces of evidence that point to its rampancy. In Saudi Arabia, it is believed that despite the 1962 declaration, which prohibited the practice of slavery in the country, reported incidents of slavery still remained (Barnabasfund i). However, if compared to the exercise of the said practice in the past, these incidents may be seen as having a different form, a form that is adjusted to suit the current generation. Slavery in the contemporary form is justified against abolitionists through the country’s culture and tradition.
The Concept of Slavery
Slavery, as a concept, is perceived differently by people. The differences of their perceptions may be due to the difference in orientations and cultures of each country. Since each country possesses its own culture and beliefs, views in concepts such as slavery also tend to vary.
In countries that practice it as part of their tradition, the definition is commonly not as negative as in those countries that do not. In the former, the act of slavery is found as some means of fulfilling the requirements of their religion. For instance, the Islamic religion considers it as an emulation of the great prophet Muhammad. As such, unlike Western countries who are ashamed of having slavery as part of their history, the countries under the Islamic religion take pride in practicing the act (Barnabasfund i).
On the other hand, the latter sees slavery as some horrific experience and the worst way of manifesting violation of the human rights (Channing 3). It defines slavery as a form of forced labor wherein the slave-holder or the master may consider the slave as property and nothing more than that. The master has the right to do any desired activities towards the slave (Channing 13).
Countries with the latter perspective of the concept are the first ones who abolished the act, and also the ones pursuing that others should imitate as well. Some countries actually did, but taking note of records from the news and other archives, it may be seen that the mission is partly unsuccessful. There are still countries, especially in the Middle East, that practice slavery (Barnabasfund i).
Slavery in Islam
As it commonly is, the Middle Eastern belief is different from the Oriental, as well as the Western. In the practice of Slavery, the situation remains the same. Like in most regions of the world that gradually abolished the practice years and years ago, the Middle East specifically, Saudi Arabia, maintained it without shame. Until the 1960s, there are still people living in Saudi who are designated as slaves and meant to follow all orders that the master gives them (Barnabasfund iii).
Although their duties are no longer as complex as they were during the older times, the slaves are still slaves even with the innovations in technology. Their jobs are only made easier by these household objects but their status remained as people who are not of equal rank to their masters. However, there is nothing wrong found in this setting for according to them, the practice is but an innate part of their religion. Many indications point to it as a practice that brings honor and dignity to the people (Barnabasfund i).
One indication is the Prophet Muhammad’s possession of slaves when he was still living. According to one of his biographers, Muhammad had four female slaves and twenty-seven male slaves. Some of the women were turned into his concubines. Given that he is believed to be the perfect model of behavior for the Muslims, his act of slavery is then emulated and considered as a virtuous act despite the notions of other countries (Barnabasfund i).
A second indication is that the Quran, the Islamic Holy Scripture, mentions slavery uncritically. Oftentimes, it spoke of captive women turned into concubines and other slave form. There is even a verse in the Holy book that entitles men to have a sexual intercourse with their wives as well as their other possessions, meaning their female slaves. To other religion, this may be a form of injustice to the slave and infidelity to the wife, but to the Islam believers, it is honorable as long as abuse and violence are not being done (Barnabasfund i).
Although the Quran indicates that slavery is something that may be practiced, it does not encourage violence and maltreatment of the slaves. A verse in the given scripture indicates that compelling their slaves to sexual abuse and prostitution as well as any form of violence is considered a wretched act. As such, despite its seeming inequality, the Quran actually indicates limitations for the act. Any form of violation may be considered as purely human decision and may not be justified through the scripture (Barnabasfund i).
A third indication that points to slavery as a practice that brings honor and dignity is Sharia. This is an aspect of the law which discusses almost all matters relevant to slavery. It includes provisions about acquisition of slaves, freeing slaves, trading slaves, status of female slaves, and dealing with runaway and lost slaves. It also indicates that enslavement of Muslims is not allowed. Only non-Muslims are allowed to be enslaved. However, if a non-Muslim slave is converted into Muslim, this does not change the initial status of the person. The individual remains to be a slave and is still required to obey the orders of the master or the slave-holder (Barnabasfund ii).
Slavery in Saudi Arabia
Given that the religion itself dictates that slavery is allowed in an Islamic country, as such Saudi Arabia is one of those who retained the practice. Before the 1962 declaration, which prohibited the ownership of people or the entire practice of slavery, most middle class Saudi Arabian families have their own slave. After the declaration, almost ten thousand slaves have been released from an estimated fifteen thousand to thirty thousand. However, the royal family still kept hundreds of slaves and until today there are still people who advocate slavery and exercise it (Barnabasfund iii).
Most migrants who came to Saudi as workers contributed to the practice of slavery in the country. Since most migrants are not Muslims, it is permissible for them to be enslaved. These people are often exploited, forcibly confined, beaten, and underfed. The women are also sometimes raped. This is what may be called as contemporary slavery (Barnabasfund iii).
This is commonly justified by the beliefs and traditions that were instilled among the citizens during the time that slavery was not yet outlawed. In certain circumstances, even though the act may be considered as impossibly justifiable, the rampancy of gender discrimination in society and the government makes it impossible for the act to be considered as injustice and a violation (Barnabasfund iii).
As such it may be said that even the battles for egalitarianism, which began as early as the ninth and eleventh century, was in no way successful (Clarence-Smith 23). The number of people who acquire and own slaves are the only things that changed but the modes of treatment remained the same. It may even be said that contemporary slavery in Saudi Arabia had even grown worse. From being an activity that followed the rules of the scripture, it is now combined by human will, which is undeniably impure and sometimes filled with malice.
Analysis and Conclusion
From the information that was given, it may be said that the Middle Eastern region of the world still practices slavery despite the seemingly worldwide advocacy to abolish it. Many countries in this region even proudly declare that they have slaves and they are masters who should be obeyed, because their religion dictates that it is an act of honor. Saudi Arabia is not an exception.
Due to the difference in the dictates of their religion, Saudi Arabia is able to justify its continued practice of slavery. They claim that their great prophet Muhammad had his own slaves during his time. He, being the greatest model of virtue, must then be emulated. As such, men must also have his own slave, which he may turn into his concubine or another form of slave as he pleases.
Another justification that was given is that the religion’s Holy Scripture does not denounce the activity. Since the Quran does not prohibit it, rather mentions it often times, it may therefore be found fit that it is engaged in by the believers. Through the constant mentioning, the act is seemingly encouraged among men under the religion.
A third justification that may be found in the aforementioned information is that the Sharia or the holy laws declares it as legal. Given that the holy laws are considered higher than government imposed laws, it is then fine if the act is exercised despite the abolition. The declaration may then be considered as void given its status as compared to the Sharia.
From these three justifications, it may further be found that since these beliefs are as old as the Islamic history and probably of Saudi’s history it may be found unlikely that despite the abolition, slavery is still practiced in a contemporary form. As in any other cases, the practice of slavery may be considered a force of habit since it has been done by the citizens for a very long time. It may be said that to remove it is impossible, more especially with the given justifications.
The justifications not only show that the practice is part of the religion. It also shows that it is a part of the lives of the people of Saudi Arabia. As such, despite any kind of declaration to prohibit the act of slavery, people who believe in the sanctity of it will continue to practice it despite the opposition of other nations.
Works Cited
Barnabas Fund. “Islam and Slavery” 2007. Barnabasaid March-April: Supplement i-iv.
Channing, William Ellery. Slavery. California: J. Munroe and Company, 1836.
Clarence-Smith, W.G. “Islam and the Abolition of Slavery”. New York: Hurst & Co.
Publishers, 2006 .
Wiedemann, Thomas E.J. Greek and Roman Slavery. New York: Routledge, 1988.