Category Archives: slavery

Public Health in Rio, 1918

From Pale Rider: The Spanish Flu of 1918 and How It Changed the World, by Laura Spinney (PublicAffairs, 2017), Kindle pp. 52-54:

At the time that Nava fell sick, Rio was the capital of a young republic. A military coup had brought the reign of Emperor Dom Pedro II to an end in 1889, and with the abolition of slavery the previous year, it had seen a massive influx of freed black and ‘mulatto’ slaves. The poorest moved into cortiços or slums in the city centre. The cortiços–the Portuguese word for ‘beehives’–often lacked running water, sewers and proper ventilation. Living conditions were better there than in the subúrbios, the shanty towns expanding on the outskirts of the city, but the cortiços were more visible. White, middle-class cariocas saw them as parasitising the city proper. Aluísio Azevedo conveyed the fear that they inspired in his novel O Cortiço:

For two years the slum grew from day to day, gaining strength and devouring newcomers. And next door, Miranda grew more and more alarmed and appalled by that brutal and exuberant world, that implacable jungle growing beneath his windows with roots thicker and more treacherous than serpents, undermining everything, threatening to break through the soil in his yard and shake his house to its very foundations.

When President Francisco de Paula Rodrigues Alves came to power in 1902, he launched an ambitious programme of urban renewal with the goal of turning Rio into a showcase of modern, republican civilisation. In his vision of the cidade maravilhosa, the marvellous city, there was no place for the cortiços, those nests of disease whose inhabitants, condemned by their biology, were ‘locked into a vicious cycle of malnutrition and infection’. They were razed and their inhabitants forced out. Six hundred homes were destroyed to make way for the magnificent Avenida Rio Branco, so that by the time the American travel writer Harriet Chalmers Adams described the city in 1920, she could write that ‘This portion of the city has been cooler ever since, as the breezes sweep through the wide avenue from waterfront to waterfront.’

But the easy mixing of the different classes that had once characterised Rio, their coming together in the seeking of pleasure–especially when it came to music and dancing–had gone. Now there was no area of carioca life in which rich and poor were not divided by an impenetrable gulf. The president also set out to rid the city of infectious diseases, and in this he was aided by a doctor, Oswaldo Cruz, who in 1904, as head of the General Board of Public Health, had ordered a campaign of compulsory vaccination against smallpox. At the time, the vast majority of Brazilians had no grasp of germ theory. For many it was their first experience of state intervention in public health, hence something extraordinary, and poor cariocas rioted. The ‘Vaccine Revolt’, as it was called, was about more than one perceived violation, however. It was an expression of a broader class struggle over whom the city should serve–the Brazilian masses, or the European elite.

A decade later, vaccination had been accepted by most Brazilians, but Cruz’s unpopularity survived his death in 1917, and it was this legacy that shaped cariocas’ response to the new disease threat in 1918. On 12 October, the day that the flu spread through the elegant guests at the Club dos Diàrios, the satirical magazine Careta (Grimace) expressed a fear that the authorities would exaggerate the danger posed by this mere limpa-velhos–killer of old people–to justify imposing a ‘scientific dictatorship’ and violating people’s civil rights. The press portrayed the director of public health, Carlos Seidl, as a dithering bureaucrat, and politicians rubbished his talk of microbes travelling through the air, insisting instead that ‘dust from Dakar could come this far’. The epidemic was even nicknamed ‘Seidl’s evil’. By the end of October, when half a million cariocas–more than half the population–were sick, there were still those among Rio’s opinion-makers who doubted the disease was flu.

By then, so many corpses lay unburied in the city that people began to fear they posed a sanitary risk. ‘On my street,’ recalled one carioca, ‘you could see an ocean of corpses from the window. People would prop the feet of the dead up on the window ledges so that public assistance agencies would come to take them away. But the service was slow, and there came a time when the air grew filthy; the bodies began to swell and rot. Many began throwing corpses out on the streets.’

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Impressions of Tripoli, 1804

From Dawn Like Thunder (Annotated): The Barbary Wars and the Birth of the U.S. Navy, by Glenn Tucker (Corsair Books, 2019), Kindle Loc. 4200ff:

Wild beasts roamed the Barbary shore during the era of the American war. The most common was the hyena, called the dubbah. There were panthers, wild boar, ostriches, and antelopes, while snakes and scorpions abounded.

Though the harbor was commodious, it was shallow and could not grant ingress to vessels drawing more than five or six fathoms, or from thirty to thirty-six feet.

The dominating structure of the harbor was the gray old Castle (now neatly restored) which, partly in ruins, loomed above the shore. It was a formidable stronghold in appearance, while inside it was composed of a series of splendid chambers, arched colonnades, and circling courts, brilliant with mosaics.

Beneath was a labyrinth of subterranean passages where captives were imprisoned and the condemned were executed.

In those days a wide, circular beach stretched in front of the town and toward the east, and much of the city was built in a crescent extending eastward from the tip of the peninsula, and westward for a distance facing the Mediterranean beyond the reef which formed the harbor.

In this city of flat-topped houses, sometimes built from and on heaps of ancient rubble; of mosques, narrow streets, of baths with their clustered cupolas; of fruit trees and date palms giving their scant shade, but with the soft afternoon breeze often coming pleasantly from the Mediterranean, lived a population of extremes in poverty and opulence. For the more consequential men the coffee bazaar was the place of assembly and, in the absence of newspapers, the forum where information was exchanged.

These bazaars were strictly for coffee and no other refreshments were served. Inside they were smoky kitchens, and Arabs of distinction never entered them, but sent their slaves, who brought the coffee in vessels to the arbor-covered marble benches outside.

These were in effect couches, richly draped with carpets and mats, on which the chief men would sit cross-legged—“bear-like,” as Eaton described the posture in Tunis—and sip their beverage leisurely. Sometimes the females of the castle might prefer their coffee flavored with cinnamon, nutmeg, or cloves, but the men at the bazaar drank theirs black, thick, and straight.

As these patriarchs of wealth sipped, behind them stood their slaves, often three to one master. One held his pipe, a second his kerchief, and the third his coffee cup, thus releasing his hands while he conversed. Any distinguished Tripolitan Arab required both hands to emphasize and illustrate his words.

Often he would do this by jabbing or drawing designs with the finger of one hand on the palm of the other. On state occasions the chief officials and wealthy men appeared in flowing, gold-embroidered robes of satin and velvet, and, when seasonal, in rich furs.

They wore shawls of the finest texture, jewels, and long silver pendants that served as charms. At noon, which British Consul Richard Tulley’s sister observed to be “an hour when no Moor of distinction leaves his house,” the city napped. Beggars were common on the winding streets.

In sharp contrast with the ornate garb of the wealthy was the wretchedness of the poor and of even the ordinary-run citizen, who was covered with a piece of dark brown homespun cotton, no more than an age-ripened blanket. Blindness was common among the beggars.

The glaring sun of the summer months, taken with the sand particles which filled the air when the ghibli blew from the desert, induced an eye-soreness or ophthalmia, which became aggravated by the presence of numerous busy insects. Dr. Leyden, who studied social and moral conditions of North Africa, and noticed that games of chance were prohibited as strictly as was alcohol, found the time of the average man occupied with “eating, drinking, sleeping, women, horses and prayers.”

Apparently cock-fighting, which thrived, was not regarded a game of chance, or else no wagers were laid. Ostrich-racing was another sport. He reported too that the saints were venerated, but, “any extraordinary qualification—a remarkable crime, sometimes pure idiotism raised them to the rank of saint.”

The women of the harem, usually Georgian or Circassian slaves who had been brought to Tripoli when young and trained for court or harem life, went out but rarely, and only to the mosques to fulfill a vow or make an offering; and then the journey was made from eleven to twelve at night in a palanquin enclosed with linen.

They were accompanied by a large train of guards who showed lights and shouted their approach. This crying was a signal for all common people to clear the streets, for none could look on the females from the seraglio without grave risk to his neck. Such was the city and society the United States was fighting, by no choice of the Jefferson administration, in its first formal war under the Constitution.

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Cost of Barbary Tribute, 1786

From Dawn Like Thunder (Annotated): The Barbary Wars and the Birth of the U.S. Navy, by Glenn Tucker (Corsair Books, 2019), Kindle Loc. ~1150ff:

When Jefferson went to London in company with John Adams to meet the ambassador of Tripoli, Abdurrahman, he found that this least powerful of the Barbary regencies wanted an aggregate of $160,000 from the United States.

The Ambassador thought Tunis would settle for the same tribute.

The cost for all four of the Barbary States probably would be a million dollars, a figure later considerably increased. The ineffectual Congress which operated under the Articles of Confederation had difficulty in raising any kind of money from the states and had no powers of direct taxation.

The request for a million dollars was fantastic. Jefferson was in no temper to pay it even if the money came easily. He rejected it forthwith. What the expected tribute amounted to may be understood better by a comparison with present-day expenditures.

The cost of the federal government for the first ten years under the Constitution, from 1789 to 1800, was roughly $5,775,000 a year. That was the average. The proposed tribute of one million dollars would have aggregated more than one-sixth of the entire federal expenditure.

It would have been tantamount proportionally to fifteen billion dollars of federal expenditures in 1963, at a time when money is much easier to procure by taxation than it was in 1786.

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Battling Barbary Pirates in the 1600s

From Dawn Like Thunder (Annotated): The Barbary Wars and the Birth of the U.S. Navy, by Glenn Tucker (Corsair Books, 2019), Kindle Loc. ~980-1000:

England had her first naval brush with the Barbary Powers in 1655. When Oliver Cromwell became Protector, the Dutch ruled the waves and their Admiral Van Tromp moved with his fleet up and down the Channel with a broom fastened atop his mainmast, giving notice that he would sweep England from the seas. After he had been defeated by the English Admirals Blake, Dean, and Monk, and the Dutch Admiral De Ruyter likewise had learned that Blake’s broadsides swept cleaner than a broom, England became the leading sea power.

Admiral Robert Blake, sickly with dropsy [edema], scurvy, and other ailments on his voyages but awesome in battle, was in 1654 given secret orders by Cromwell to sail to Tuscany and collect reparations for injuries inflicted on British shipping. Cromwell would not mind if Blake picked up some of the Spanish treasure ships returning from the New World while he was cruising around Gibraltar. But one of his leading tasks was to chastise the Barbary powers and put an end to their raids on British and Irish seacoast towns.

Blake has generally been held to be the first admiral who dared to take wooden ships against stone fortresses. What he accomplished in this respect must have been in the mind of Captain Edward Preble of the U.S. Navy 150 years later. The question was whether mobility was superior to great stationary strength and he gave the odds to mobility.

Blake claimed forts were effective only for making noises and arousing fears. He sailed into the harbor of Tunis, gave the two fortresses such a pounding that he battered them down, and here and at Algiers and Tripoli he destroyed the pirate fleets and put a stop for a season to all Barbary depredations.

Clearly, Christendom could have used more Admiral Blakes along the Barbary Coast. He managed to pick up part of the Spanish plate fleet as he returned to England. But was that not technically war and in no manner piracy? England and Spain were ever at odds on the sea.

De Ruyter, whose sea greatness was by no means ended by Blake, took a Dutch fleet into the Mediterranean in 1661, dictated treaties with Tunis and Algiers, liberated Christian prisoners, and gave piracy another setback. These nations learned what the United States discerned later, that treaties with petty despots were not worth the paper they were written on.

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Bornu Slave Raid on Mandara, 1851

From A Labyrinth of Kingdoms: 10,000 Miles through Islamic Africa, by Steve Kemper (W. W. Norton, 2012), Kindle pp. 175-177:

THE OFFICIAL REASON FOR THE MILITARY EXPEDITION WAS TO PUNISH the vassal state of Mandara for disobedience. The real reason was that the “coffers and slave-rooms of the great men” of Bornu were empty. The lawless Welad Sliman and the legitimate government of Bornu were both motivated by greed, but the mercenary Arabs didn’t bother to disguise or rationalize their conduct.

A Bornu military campaign moved with ponderous, gaudy pomp. The boom of a great drum signaled the break of camp. Twenty thousand men set off to the drum’s deep cadence, along with 10,000 horses and 10,000 beasts of burden. Barth described the scene:

. . . the heavy cavalry, clad in thick wadded clothing, others in their coats of mail, with their tin helmets glittering in the sun, and mounted on heavy chargers . . . the light Shuwa horsemen, clad only in a loose shirt and mounted upon their weak, unseemly nags; the self-conceited slaves, decked out gaudily in red bernuses or silken dresses of various colors; the Kanembu spearmen, almost naked, with their large wooden shields, their half-torn aprons round their loins, their barbarous head-dresses, and their bundles of spears; then, in the distance behind, the continuous train of camels and pack-oxen. . . .

The pack animals were burdened with “tents, furniture, and provisions and mounted by the wives and concubines of the different chiefs, well dressed and veiled.” The vizier and the sheikh each brought “a moderate number” of concubines—eight for Haj Beshir, twelve for Umar, all dressed in white burnooses. Four fan-bearers in multicolored attire followed the sheikh, as did shrill musicians. Everyone, wrote Barth, was “full of spirits, and in the expectation of rich booty, pressing onward to the unknown regions toward the southeast.”

The army moved over the countryside like locusts. The courtiers brought their own provisions, but the soldiers were expected to supply themselves and their horses from the fields and livestock they passed. “To the ruin of the country,” noted Barth. Cornfields were stripped, livestock seized.

He and Overweg had neither provisions nor money to buy any, but the sheikh and the vizier kept them well fed, at first: rice boiled with milk, bread and honey, sheep and sorghum. The Germans spent most evenings in intellectual tête-à-tête with the vizier, whose curiosity matched theirs. Haj Beshir’s travels to Egypt and Mecca had enlarged his perspective and excited his interest in foreign matters. “Our conversation at some of these African soirées with the vizier,” wrote Barth, “became sometimes so learned that even Ptolemy with his ‘Mandros oros’ was quoted.” On another evening, “a disputation arose of so scientific a character that it might have silenced all those who scoff at the uncivilized state of the population of these regions.”

They often discussed slavery. Barth urged Haj Beshir to abolish it in favor of agriculture, industry, and trade. The vizier agreed that slave-hunting was a sordid business, but no other commodity paid as well, and Bornu needed the money for European firearms to protect itself against enemies—firearms that were also used, noted Barth, to hunt down and enslave or massacre yet more people. The high profits from slavery also led to a taste for luxuries that could only be sustained by capturing and selling more slaves. “Such is the history of civilization!” wrote Barth acerbically. He concluded that European nations were hypocritical for condemning the slave trade while profiting from the gun trade that fueled it. The vizier offered to end slave-trading in Bornu—though not domestic slavery—if the British government would send Bornu 1,000 muskets and four cannons.

Haj Beshir was one of the two great friends Barth made on his journey (the other was Sidi Ahmed al-Bakkay, the sheikh of Timbuktu). “I repeat that, altogether, he was a most excellent, kind, liberal, and just man,” wrote Barth of Haj Beshir, “and might have done much good to the country if he had been less selfish and more active.”

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Agadez, Port City on the Sahel

From A Labyrinth of Kingdoms: 10,000 Miles through Islamic Africa, by Steve Kemper (W. W. Norton, 2012), Kindle pp. 92-94:

In the fourteenth century the restless Moroccan traveler Ibn Battuta called Agadez “the largest, handsomest, and strongest of all the cities in Negroland.” In Battuta’s day 30,000 people lived there. It flourished as a caravan crossroads, where the Sahara met the Sahel, a band of semiarid land 300 to 600 miles wide that stretches for 2,600 miles along the Sahara’s southern edge and buffers the desert from green Africa. “Sahel” came from an Arabic word for shore or coastline. The sea was the Sahara. When travelers from the north reached the Sahel after crossing the desert, they felt the relief of stepping ashore after a long sea passage. Travelers heading north from the Sahel felt that they were casting off. Agadez, like Timbuktu, was a desert port town.

By the time Barth got there [1850], the population had shrunk to about 7,000, but Agadez still fascinated him. The new sultan, who was about to be officially installed, received him hospitably. They conversed in Hausa, which Barth had learned during the traverse of Aïr. The sultan had never heard of the English nation, but was pleased to learn how the famous “English” gunpowder had gotten its name. That evening, he sent Barth a dish called finkaso, a thick pancake made of wheat flour, covered with butter. After the deprivations of Aïr, it tasted like “the greatest luxury in the world.” Thanks to the sultan, who sent Barth two meals every day, the explorer ate very well during his three-week stay—lamb, dates, melons, cucumbers, grains. The sultan sidestepped Barth’s invitation to sign a commercial treaty with Britain, but did write letters of passage for him to the governors of Kano and Katsina, “in rather incorrect Arabic,” sniffed the German pedant.

Barth saw slave caravans, and a salt caravan headed east to Bilma that was said to have 10,000 camels. The men of Agadez carried bows and arrows instead of spears, and rode horses instead of camels—signs of the Sahel. The busy market offered further signs: meat, millet, wheat, dates, wine, melons, and other vegetables. Women sold beads, necklaces, and finely-worked leather boxes for tobacco and perfume. Like most port towns, Agadez had a mongrel population that reflected all the peoples who passed through it, beginning with the Berber tribes that had founded it. There were Tuaregs, Hausas, Fulanis, Tebus, Kanuris, and Arabs. And also, Barth was puzzled to find, Songhais, a black ethnic group based 600 harsh miles to the west. All this diversity made Agadez a polyglot town where interpreters did good business.

But Agadez also had its own unique language, Emgedesi, spoken nowhere else in the region. To a linguist such as Barth, this was a mystery to pursue. He detected the influences of Hausa, Tamasheq, and Songhai in Emgedesi, but remained puzzled about the dialect’s origins and exclusivity to Agadez. Then came the clue that connected the dots: several Tuaregs who had been to Timbuktu told him that Emgedesi was also spoken there, 800 miles west. Barth was surprised, then thrilled as he realized the implications.

Songhai had been the most extensive empire in Central Africa’s history, greater than Mali or Ghana. It had covered portions of present-day Mali, Burkina Faso, Guinea, Senegal, and Niger. Songhai had conquered Timbuktu, another Sahelian port city of Tuaregs and Arabs. The language of the conquerors mixed with Timbuktu’s other tongues, creating a distinctive language unique to the town.

Then early in the sixteenth century, Askia, Songhai’s king, decided to extend his realm to the east, into central Sudan and Hausaland, and to curb the pesky Tuaregs to the north. He conquered Agadez in 1515 and left an occupying force there before proceeding on a haj through Egypt to Mecca, scattering legendary amounts of gold in his wake.

By the end of the sixteenth century the empire of Songhai had disintegrated. But in Agadez the descendants of the occupying army had melded with the local population. So had their language, and the resulting hybrid dialect evolved along similar linguistic lines as the hybrid language of Timbuktu, like related bird species on separate islands. This link, wrote Barth, “throws a new light over the history and ethnography of this part of the world,” and is “of the highest importance for the whole ethnography of North Africa.” It also gave him his first whiff of the fabled city of Timbuktu, a place he never expected to see.

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Trans-Saharan Slave Trade, 1850

From A Labyrinth of Kingdoms: 10,000 Miles through Islamic Africa, by Steve Kemper (W. W. Norton, 2012), Kindle pp. 22-24:

THE MEDITERRANEAN SPLASHES ONE SIDE OF TRIPOLI, THE SAHARA rubs the other. The Phoenicians, with their keen eye for commercial real estate, founded the town in the seventh century B.C. It quickly became a trade hub. By 1850 it had absorbed twenty-five centuries of war, commerce, political intrigue, and forced occupation. Greeks were followed by Romans, Carthaginians, various Muslim regimes, Spaniards, the Christian Knights of St. John, and, most recently, the Ottoman Turks, who took control in the sixteenth century.

When Barth and Overweg arrived, the city’s population of about 15,000 was a stew of Berbers, Moors, Arabs, Jews, Turks, Maltese, Italians, and black Africans from various kingdoms and tribes in the south. Tripoli was a swinging door that connected the Mediterranean countries with the interior of Africa. Merchandise from Europe entered through the city’s busy port. Goods from Africa’s interior—ivory, gold, indigo, cotton cloth, animal skins, ostrich feathers, leather goods, kola nuts—left the city for Europe and the Ottoman countries. But the main export moving through Tripoli was slaves.

The amount of human flesh that passed through the slave markets of Barbary was a trickle compared to the torrent from Africa’s west coast. That torrent, directed at the New World, was industrial in scope and purpose, and favored strong young males. In the trans-Saharan trade, the majority of slaves were females—the younger and prettier, the higher the value. Most of them were bound for domestic duties in the houses and seraglios of Barbary, Egypt, Anatolia, and the Levant. Slave raiders in the Sudan often killed males because they were less docile on the slog to market and less profitable once there.

Some of the captured slaves were retained by the nobles of Islamic kingdoms in the south, but most were sold to Arab traders who took them north to the big markets on the Mediterranean. Many European travelers commented that slaves in Islamic lands were treated relatively well compared to slaves in the West. They had certain rights and privileges. For instance, though the Qur’an permitted masters to enjoy their female slaves sexually, children from such unions were born free and their mothers could not be sold. Once a female slave married, her master lost sexual privileges. The Qur’an encouraged masters to marry their slaves and free them, and forbade the separation of slave mothers from their children before age seven. Some slaves became wealthy landowners and high government officials with slaves of their own. In a few cases the children of royal slaves became kings.

Slaves bound for the markets of Barbary first had to survive the horror of being torn from their villages and marched in coffles across the desert to the sea. Crossing the Sahara on foot, even in the best circumstances, was brutal—choking sandstorms, extreme temperatures, awful thirst. But these conditions were infinitely more taxing for youths recently wrenched from their homes, fettered together, and terrified about their unknown fate. They were often whipped and deprived of sufficient food and water. Those who couldn’t keep up were abandoned. The caravan route between Bornu and Fezzan, in what is now southwestern Libya, was littered with their skeletons. Mortality rates are inexact but historians estimate at least 20 percent and often much higher. In 1849 the British vice-consul in Murzuk, an oasis town on the route between Bornu and Tripoli, reported to the Foreign Office that 1,600 slaves traveling from Bornu had died of thirst after attempting to survive by killing camels to drink their blood and the putrid water in their stomachs. Five months later the vice-consul sent a similar report: en route from Bornu, 795 of 1,770 slaves had perished of thirst.

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