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Ending Slavery : Hierarchy, Dependency and Gender in Central Mauritania Ruf, Urs Peter 1999

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Ending Slavery : Hierarchy, Dependency and Gender in Central Mauritania Ruf, Urs Peter 1999 Repositorium für die Geschlechterforschung Ending Slavery : Hierarchy, Dependency and Gender in Central Mauritania Ruf, Urs Peter 1999 https://doi.org/10.25595/215 Veröffentlichungsversion / published version Buch / book Empfohlene Zitierung / Suggested Citation: Ruf, Urs Peter: Ending Slavery : Hierarchy, Dependency and Gender in Central Mauritania. Bielefeld: transcript Verlag, 1999. DOI: https://doi.org/10.25595/215. Nutzungsbedingungen: Terms of use: https://creativecommons.org/licenses/by-nc-nd/3.0/legalcode.de https://creativecommons.org/licenses/by-nc-nd/3.0/legalcode.de www.genderopen.de Ending Slavery Urs Peter Ruf Ending Slavery. Hierarchy, Dependency and Gender in Central Mauritania This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 3.0 License. Die Deutsche Bibliothek – CIP-Einheitsaufnahme Ruf, Urs Peter: Ending slavery : hierarchy, dependency and gender in Central Mauritania / Urs Peter Ruf. – Bielefeld : transcript Verlag, 1999 Zugl.: Bielefeld, Univ., Diss., 1998 ISBN 3–933127–49–1 © 1999 transcript Verlag, Bielefeld Typeset by: digitron GmbH, Bielefeld Cover Layout: orange|rot, Bielefeld Printed by: Digital Print, Witten ISBN 3–933127–49–1 5 Contents Preface . 9 Acknowledgements . 15 Note on Transliteration . 17 Introduction . 19 Chapter 1 Approaching Slavery in Bı¯z.a¯n Society . 27 Theorising Slavery . 27 Slavery and Social Hierarchy in Bı¯z.a¯n Society . 36 A Methodology of Rural Slave System Studies . 44 Chapter 2 Changing Configurations of Hierarchy and Dependency . 49 Methodological Considerations . 50 Contrasting Life Stories . 56 Exploring the Change . 78 Chapter 3 Slave Women . 93 Tent Slaves and Female Slave Affection . 93 Slave-Master Milk Kinship . 94 Concubinage . 99 Status and Split Origin . 105 Chapter 4 The Demography of Western Saharan Slavery . 113 Africa and the Slave Trades . 113 Numbering Su¯da¯n . 126 Sex, Gender and Servile Demography . 136 6 Chapter 5 Gender and Status in the Topography of Work . 139 Gendered Labour . 139 Domains of Work . 150 Gender, Status and the Locus of Work . 170 Chapter 6 The Historical Dynamics of Bı¯z.a¯n Economy . 177 Gum and Guinée . 177 The Colonial Challenge to Pastoral Economy . 184 Wage Labour and Migration . 190 Chapter 7 Small Dams, Large Dams: Bı¯z.a¯n Land Tenure and Social Stratification . 199 Land Tenure: the Legal Framework . 200 Case Studies . 208 Land Tenure, Gender and Relations of Domination . 247 Chapter 8 The Difference in Identity . 253 The Politics of H. ara¯t.ı¯n Identity . 253 Marking Difference, Marking Identity . 256 Being a Part or Being Apart? . 273 Chapter 9 Where Do They Go To? . 285 Notes . 295 Transliteration of Arabic Characters . 395 Bibliography . 397 Index . 423 7 Tables Table 1: Estimations of Atlantic, Oriental and Inner-African Slave Trade . 114 Table 2: Slave Exports from Senegambia to the Atlantic, 1700-1800 . 118 Table 3: Population in the Moudjéria District, 1950 . 128 Table 4: Frequency of Status Group Members in Different Villages . 131 Table 5: Status Affiliation of Women and Men . 137 Table 6: Estimated Net Barter Terms of Trade, 1718-1849 . 182 Table 7: Evolution of Date Palm Plantations, Moudjéria District, 1905-1984 . 223 Table 8: Evolution of Date Palm Plantations, Assaba Region, 1920-1984 . 223 Illustration Illustration 1: Gender and Status Implications of Work . 172 Maps Map 1: Islamic Republic of Mauritania . 18 Map 2: Western Sahara and Senegal River Valley in the 19th Century . 178 Map 3: Tribal Boundaries in the Southern Tagant and Northern Aftout . 210 To Boissil 9 Preface In 1980, slavery was abolished in Mauritania for the third time in the 20th century.1 The issue is, however, of such longevity that it continues to attract the attention of abolitionists and human rights groups, but also of international donors and journalists up to the present day.2 Like the vast majority of these popular perceptions the present analysis focuses exclusively on Moorish, or, in the terminology that will be adopted here, on bı¯z.a¯n society. However, to equate slavery within this largest ethnic group in Mauritania with slavery in this country, as is frequently done in the media, is misleading. Similar institutions existed, and still can be traced too, among the black African ethnic groups in Mauritania as well as among most other Sahelian and West African ethnic groups. This is acknowledged and high- lighted by a number of human rights groups, such as “Human Rights Watch”, “Anti-Slavery International” and the Mauritanian “SOS esclaves”, to name only a few.3 Closer to the heart of the matter are statements from pressure groups which criticise the government of Mauritania for doing at best little or else nothing at all to promote the slaves’ and former slaves’ emancipation and economic development, and hence for allowing slavery to continue. While these accusations cannot be compared with those against the government of Sudan, which has been accused at least for tolerating if not promoting the enslave- ment of women and children in the country’s south by northerners, the whole issue seems outdated: after all it is more than 150 years since the abolition of slavery by France under the initiative of Viktor Schoelcher. This declaration, however, only followed similar earlier declarations concluded in 1792 in Denmark, in 1807 in Great Britain, and in 1815 at the Congress of Vienna. Today the framework of international consensus on the abolition of slavery, human rights and the rights of the individual is provided by the Universal Declaration of the Human Rights of 1948, the “Slavery Conven- tion” of 1926, the “Forced Labour Convention” of 1930, the “Supplementary Convention on the Abolition of Slavery, the Slave Trade and Institutions and Practices Similar to Slavery” of 1956, and the ILO convention nº 105 of 1957 concerning the “Abolition of Forced Labour”. The various conventions not only condemn slavery and forced labour, but also call for measures to prevent these. In view of this long history of abolition, and the consensus on 10 Preface this issue within the international community, the accusation of continuing to tolerate slavery hits hard. It brings into the present an institution of domination and oppression commonly thought to have long been consigned to history, and thus puts back on the agenda the question of what “slavery” means.4 I became involved with Mauritania, and with the problem of slavery in this country, in 1992. Besides the many fascinating aspects of bı¯z.a¯n society I got to know during this first stay, I was struck by people speaking publicly and without any uneasiness of their slaves and former slaves. A little later I became acquainted with settlements inhabited exclusively by slaves and former slaves, and I realised that these people live in the worst conditions I had ever seen thus far – though I had to admit that the situation many of their masters lived in was hardly more enviable. This experience, which is first of all one of social inequality, and thus in no way particular to Mauritania, would not have raised my concern so strongly, had there not been what may be called a mental state of slavery: arrogance on the part of the former masters, the bı¯z.a¯n, and subservience on the part of the su¯da¯n, the slaves and manumitted slaves (h. ara¯t.ı¯n). Having worked on local institutions of participation in a development project and beyond, and the sedentarisation of the bı¯z.a¯n pastoral nomads while finishing my studies (cf. Ruf 1993, 1995), the wish to go to Mauritania for a further period and explore what remained of slavery persisted. A generous research grant for a Ph.D. thesis from the graduate school “Market, State, Ethnicity” at the Social Development Research Centre, which is part of the Department of Sociology at the University of Bielefeld, funded by the German Research Foundation (DFG) and the federal state of North-Rhine Westphalia, finally provided the material means to turn this project into reality. Almost one year of fieldwork primarily among slaves and manumitted slaves (h. ara¯t.ı¯n), but former masters, the bı¯z.a¯n, too, was a rich experience providing many insights into the complex universe of hierarchy and depend- ency in bı¯z.a¯n society. I was able to witness slaves still experiencing maltreat- ment by their masters, a great number of slaves and former slaves living in highly ambivalent relations with masters and former masters, and finally slaves and former slaves defying not only their former master, but the bı¯z.a¯n as such. However, beyond all these differentiations, which highlight that things are indeed changing in Mauritania, I still feel anger whenever my thoughts go back to some of the experiences I had and which have to be named. There is the bitterness underlying many slave narratives telling how things used to be, and there is the memory of one particular old slave man, who, being no longer of any use, had to sit all day long outside in the courtyard, barely protected by a hut of branches from the beating desert sun, while his master, a likeable and learned man, resided in the modest house build of clay-bricks a few steps away. This, and various other experiences which taught me what an end to slavery Preface 11 can mean to those who still suffer from it made me decide that this analysis should contribute to changing this situation. Indeed, the vast majority of Mauritanians, living in one of the least developed countries of this world, need better living conditions. However, among these Mauritanians, the slaves and manumitted slaves, together with a number of other despised social groups, deserve special attention. Their deprivation resides not only in such domains as economy and welfare, but also in ongoing social discrimination, which is a result of their slave past.
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