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David Baron Davis emphasizes the problems with slavery in his writing on the subject through his discussion of various topics related to western civilization and the development of factors that promoted slavery. His main contention in Chapter 4 of his book Slavery and Human Progress is that the Islamic community played a greater part in the spread of slavery.
The ideas of this scholar were based on the reality that Islam had its own merchants who were important in the victims’ transportation and who, in some places, were also the targets of the act. The chapter additionally elucidates on racial boundaries through the tagging of the Islamic natives as promoters of racism through their choice for slaves. Following the arguments in this section, this essay seeks to highlight more on the communication that Davis was intending to achieve as well as referencing other material affiliated with this writing.
In his book, Davis emphasizes on slavery as a practice which those in greater moral or political authority endorse over the weak and defenseless individuals stripped of their will to walk away. Islamic merchants also undertook the ferrying of slaves to America in the west and their core areas of acquisition was from black populated areas; however, they also managed to pull some of the slaves from their communities.
The wealth of the Islamic individuals was maintained among families, and hence they were able to expand their slave trade practice and also make distinct racial divides based on religious matters. Christians made attempts to justify their guilt of slavery through their dispensation of partial insights to the slaves notwithstanding their comprehension of the Bible which forbade such practice. The Islamic dealers did not tag their religious understanding to slavery and hence had an easier time making an expansion, and they warned that the Christians were providing slaves with an opening to escape.
Davis additionally argues that the closure of Islamic dealers culminated in segregation of Christians but at the same time establishment them as a racial municipal based on their deficiency of empathy for the black slaves. The core focus was to preserve status and ensure that blacks maintained their eminence as the minority community only receiving what was handed down to them. The conventions of the Islamic individuals were stringent as they did not allow for contact with slaves and even viewed them as lesser people who did not warrant a better life. It is transparent that the divides were formulated on the basis of both color and religious affiliations giving the slaves a disadvantage as most of them found sympathy among Christians. The blacks held on to the fear of encountering the Islamic individuals responsible for ferrying slaves and hence enhanced their influence and power while encouraging the racial ties.
The aftermath of Haiti culminated in the escalation of efforts to enhance the observance of the rights of every individual, promoting the choice of an individual to work for another or be ruled by the other. The dictatorial leadership in Haiti and the prejudicial treatment of journalists is a reflection of the slavery practiced by the Islamic clique based on the fact that they had the resources and moral authority. Moreover, the restoration of sanity on human rights in Haiti mirrors the observance of black people’s rights preceding the ban of the slave trade and the depression of racial divides. The revolutions that reinstated humanity in Haiti marked the initiation of a sturdy watch on personal rights and hence influenced the marking out of slavery as a violation of these rights (Sinha).
Davis, David Brion. Slavery and Human Progress. 1st ed. Bridgewater, NJ: Replica Books, 2000. Print.
Sinha, Manisha. “The U.N. Is Commemorating Haiti’s Role in Ending the Slave Trade. Here’s Why”. Time.com. N.p., 2016. Web. 6 Mar. 2017.
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