Modern Day Slavery

Nigerianske sexarbejdsmigranter stifter ofte gæld til ’sponsorer’ og madams for at kunne migrere til Europa. Denne artikel belyser den komplekse rolle, som gæld spiller i sexarbejdsmigration og menneskehandel, og argumenterer for, at vi konceptuelt bedre kan forstå disse migrationssystemer som gældsbundet arbejdskraft.

The history of modern slaveholding frequently centers on the nations of India, Pakistan,
and Bangladesh, and regularly focuses on the prominence of the caste system, wherein
Brahmin slaveholders occasionally hold those in lower castes, like the untouchable
Dalits, through nefarious manipulations of debt bondage that link slaves and their
families to land and labor. Most of these studies of modern slaving focus on the study
of the slaves’ experiences within these systems, whereby the masters are often provided
to readers as either part of an evil structure or as personally malevolent actors
manipulating economic relationships for their own gains.

Ben Winters’ latest mystery/thriller, Underground Airlines, is set in an America that never fought its Civil War. In the novel, a long series of political compromises between North and South allow slavery to continue to the present day. This is counterintuitive, to say the least. The novel requires that readers imagine a Confederacy that responds to the 1861 assassination of President-elect Abraham Lincoln by abandoning its rebellion and seeking a compromise that would place hard limits on the legality of slavery. Winters’ characters inhabit a world in which assassinations have the effect of cowing those politicians who would oppose slavery into softening their positions. This violence emboldens slaveowners, but never to the point that they consider negotiations to be a zero sum game. They accept that slavery will be profitable enough with mild regulatory oversight.

How can a child soldier reintegrate into society after such trauma? The stories of child soldiers vary depending on the war, region and specific circumstances.

However, their rehabilitation and “life after” stories seem to hold similar value. Ishmael, a child soldier, believes the goal of rehabilitation is not to forget everything from time as a child soldier. He stated, “sometimes some of these things don’t need to be washed out of you, as most people will think.”

The key to happiness is integration back into the community through awareness and education to community members, as well as rehabilitation programs, vocational training and counseling provided for the victim.

The US TIP Report frames Jamaica as having a problem with 'human trafficking' and 'child sex tourism'. This paper presents preliminary findings from our mixed methods research on Jamaicans' experience of working in the sex trade and in the formal and informal tourism economy. In brief, though our sex worker research participants routinely face violence in the course of their work, they were not driven into sex work and are not prevented from exiting it by 'human traffickers', but rather by economic need and, in the case of male and trans sex workers, by anti-gay prejudice. Our participants view the criminalisation of sex work and of homosexuality as far more urgent and significant threats to their safety and well-being than 'human trafficking'. Criminalisation and marginalisation were also pressing concerns for our non-sex-worker interviewees, and the paper uses these data to critically interrogate the lines that are drawn between work, slavery, and freedom in this dominant, Global North discourse.

Departing from liberal accounts that understand ‘modern-day slavery’ and unfree labour in isolation from markets and shifting global networks of production and reproduction, this article highlights the need to investigate how far and in what ways the deepening and extension of neoliberal capitalism has given rise to the contemporary spectrum of unfree labour relations. Building on feminist political economy frameworks, the article argues that the neoliberal resurgence of unfree labour has been rooted in fundamental shifts in power, production and social reproduction whereby capital's security has increasingly come to rely upon the deepening of labour market insecurity for certain sections of the population. It highlights the need to understand unfree labour within the context of broader relations of inequality and hierarchical social relations, particularly along the lines of race, gender and citizenship, arguing that broader and more systemic evaluations of labour and unfreedom are essential to understanding the variegated power relations that underpin the most severe forms of exploitation.

Course Description: This participatory interdisciplinary online course examines contemporary issues in globalization with focus on modern slavery and human trafficking. We are living in epic times, when the call for racial and economic equity has never been more pronounced. As human rights become center stage, human trafficking becomes a core issue throughout the world. The overall organizing framework for the class is to highlight the social, cultural, political, and economic causes of human trafficking, with an eye towards anthropology and sociology of slavery and sex work. The class will consider evidence that inequalities, especially structural poverty, exacerbate modern slavery worldwide. Students will develop skills in policy analysis, history of slavery, policy impact monitoring, and the ethnographic skills of the anthropologist. My own work on human trafficking in film and global health will be used as weekly frames. We will look at modern slavery through all of its guises, with particular attention toward “sex slavery” from a global, regional, and local trajectory. The books “Out of the Darkness” by Alice Jay and “Playing the Whore” by Melissa Grant are designed to provide a holistic perspective of sex trafficking and sex work from the individuals and survivors themselves. The “Human Trafficking: An Interdisciplinary Perspective” by Burke will serve as the text book and guide the chronology of the course. Finally, we will examine the global workforce and the impact of widespread global migration as well as new collaborative networks that bridge artificial and real borders in a global world. 
Operative Learning Outcomes
In this class we will use "slavery and human trafficking" as starting points to help us critically analyze the relationships between sex, gender, and human rights; race, colonialism, and political economy (thinking about the Atlantic slave trade, the Gulf kafala system, and South Asian caste structures); capitalism and labor exploitation (especially in the food and agriculture industry); public health and bodily violence (focusing on organ transplants and commercial surrogacy); and new technologies used by police and workers alike. Our case examples will include issues that receive high media publicity (The ongoing Epstein case)—to stimulate critical thinking. I will assign videos, music, films, poetry, and other multimedia pieces to engage with the topic. There will also be a huge spread of lectures posted on Canvas (under FILES) that you should visit weekly and draw from in your discussion boards and assignments.
By the end of this course students will be thinking critically about the relationships between knowledge production; identity politics; community engagement and cultural specificity; governance, policing, and bureaucracy; techno science and the politics of aid and development; and systems of capitalism and political economy. We will be dealing with some difficult texts—texts that are visual, tactile, and may be emotionally triggering, they deal with sexual and emotional violence, child abuse, and war and mass violence. Please talk to me at any point if you have any concerns, questions, or difficulties.
Course Objectives are that Students will be able to: Develop an understanding of the interrelationship between human trafficking and international, and intercultural perspective. Discuss human trafficking in terms of the major historical, local, and global perspective develop potential solutions to problems associated with human trafficking; identify the definitions and prevalence of human trafficking; Describe the underlying causes of human trafficking; Recognize the impact of human trafficking at multiple scales (e.g., individual, societal, national and international). Apply the lens of many disciplines across the humanities, biological and social sciences (Sociology, Social Work, Peace Studies, Anthropology, Global Health, Public Health, Criminal Justice, Film Studies, Art, and more).

A thorough exploration of slavery from the perspective of Islam's authoritative texts as well as moral and philosophical debates on the subject.

What happens when authorities you venerate condone something you know is wrong? Are you right or are they, and what does this mean about what you've been venerating? No issue brings this question into starker contrast than slavery. Every major religion and philosophy condoned or approved of it, but in modern times there is nothing seen as more evil. Americans confront this crisis of authority when they erect statues of Founding Fathers who slept with their slaves. And Muslims faced it when ISIS revived sex-slavery, justifying it with verses from the Quran and the practice of Muhammad.

This book explores the moral and ultimately theological problem of slavery, tracing how the Christian, Jewish and Islamic traditions have tried to reconcile modern moral certainties with the infallibility of God's message, in particular on the issue of sex-slavery. It investigates the challenge of defining what slavery is in the first place, showing that this remains more than ever a highly politicized question. This book lays out how Islam viewed slavery in theory, and also how slavery was practiced across the reality of Islamic civilization. Finally, it explains how Muslims have argued for the abolition of slavery in Islam, asking whether their arguments are sincere and convincing.

Esta particular aventura etnográfica e intensa investigación sobre las modalidades y las rutas que emplean los tratantes de personas en la Amazonía peruana para seducir a sus víctimas y conducirlas hasta los lugares en los que ocurren diversas modalidades de explotación se ha valido de una sistemática recolección bibliográ ca sobre las formas contemporáneas de la esclavitud en la selva peruana, de la revisión de las crónicas rojas de los diarios amazónicos, del recorrido por los ríos Amazonas, Marañón y Ucayali hacia el interior del país y de la carretera Interoceánica a lo largo del corredor minero de Madre de Dios, y de la recolección de datos en pueblos tomados por el narcotrá co o en campamentos de la minería ilegal.
Uno de los principales retos de la investigación fue dotar a la descripción de estas rutas de algo más que un contenido geográ co. Para ello, se ha llevado a cabo un trabajo tanto de forma táctica —las vías geográ cas y los controles por los que atraviesan los tratantes y sus víctimas en su camino a los lugares donde estas serán explotadas—, como de manera etnográ ca —el proceso por el cual las víctimas son despojadas de una serie de derechos y producidas como esclavos y esclavas—. Tal como se describen aquí, las rutas de la trata no son solo la diversidad de caminos y vías de transporte entre los que un tratante puede elegir para llevar a sus víctimas de un punto A un punto B. Son, sobre todo, la serie de pasos por los que un individuo es producido como víctima poten- cial, desde las propias condiciones de vulnerabilidad en su lugar de origen y, a lo largo del camino, es paulatinamente despojado de los derechos que, precisamente, lo cons- tituyen como persona, hasta acabar convertido en un mero objeto de cambio o, más precisamente, en una deuda, la cual será, para la víctima, muy difícil de saldar y podrá ser puesta a la venta para que algún otro explotador compre a la persona misma.
Tácticamente, el trabajo de campo hecho para este estudio recorre tres rutas longi- tudinales entre la ceja de selva y la Amazonía, o viceversa. De norte a sur, la primera recorrió desde de la triple frontera entre Perú, Brasil y Colombia hasta Nueva Cajamarca, en el departamento de San Martín; pasó por Iquitos, Nauta, el río Marañón, Yurimaguas, Tarapoto, Moyobamba y Nueva Cajamarca. La segunda, se inició en Huánuco rumbo a Pucallpa, haciendo una bifurcación por la antigua zona cocalera de Tocache y Uchiza, para llegar, luego, hasta Iquitos a través del rio Ucayali, para lo cual pasó por las provin- cias de Ucayali y Requena, en Loreto. La tercera, comenzó en la ciudad del Cusco, por la carretera Interoceánica, por la seguidilla de pequeñas ciudades y pueblos que, uno después de otro, conducen hasta Puerto Maldonado, Madre de Dios: Urcos, Ocongate, Quincemil, Mazuko, Huepetuhe y La Pampa. Cada ruta, por su parte, ha sido dividida en los pasos que constituyen tanto a la cadena como al propio delito de la trata: la capta- ción, el traslado y la explotación de una víctima. Además, como un eje transversal, se ha añadido un análisis del rol que juega el Estado en cada uno.

This is the Draft Table of Contents for my forthcoming book (Lexington--hopefully December 2016): Eco-Nihilism: The Philosophical Geopolitics of the Climate Change Apocalypse.

I post it here to give my readers--for whom I'm tremendously grateful--a preview of the book's themes and argument.

The slave narrative never died. Contemporary readers, to the extent that they encounter slave narratives, usually do so in the eighteenth and nineteenth-century writings of Olaudah Equiano, Frederick Douglass, or Harriet Jacobs. The concept of 'slave narrative' registers as a literary antiquity, one that disappeared with the living memory of slavery. According to the United Nations, there are some twenty-seven millions living in forced servitude today; there were only four million slaves freed by the US Civil War. The question is not why slave narratives continue to emerge; rather, the question is why more slave narratives are not published?

Names and naming practices are inscribed in power politics: what names mean and to what extent names (are supposed to) “fit” with the legal, moral, and social requirements of the societies involved are defined by those in power. While any free person had the right to decide on a name for himself, slaves, for example, could not name themselves nor their children. Thus the power to name and the responsibility for naming (where, when, and how) is culturally defined.
Among the social groups in West Africa that have been undergoing rapid social changes in the twenty-first century are those categorized as descen-dants of slaves. Rossi has analyzed the ways in which these groups contin- ue to “reconfigure” power relations vis-à-vis their former masters. Here, I wish to demonstrate that scholars should add the analysis of individual naming and renaming practices as part and parcel of various other emancipation strategies. More specifically I address the name changes made by Fulɓe slave descendants in Central Mali.

Trafficking in persons, also known as human trafficking or modern-day slavery, is a criminal enterprise that affects virtually every country in the world. Although coercion and force are often employed, the traditional model of human trafficking commonly involves victims being duped with fraudulent offers of travel, study, and employment and moved across international borders to supply international market demands for sex, forced marriage, labor, domestic servitude, illegal adoptions, and human organs. In contrast, as opposed to using fraud to entice victims, gangs in El Salvador, Honduras, and Guatemala rely primarily on coercion and force to establish and maintain control over them and are far more likely to exploit them within the gang's immediate area of control in ways that reflect the desires and needs of the gang rather than transporting them across borders in response to international market demands. In this paper, we provide an overview of gangs' practices of coercing young males into criminal servitude and young females into ultra-violent, exploitative relationships and argue that such practices constitute a non-traditional model of human trafficking and modern-day slavery. We also argue that these practices demand a fundamental shift on the part of the governments of El Salvador, Honduras, Guatemala and international partners to investigate and prosecute gang related cases of human trafficking and to protect victims.

Researcher on Contemporary History and Politics specializing in slavery abolition in West Africa Question: do you believe that people who trust each other will be humiliating each other, destroying each other's properties, shaming each other or banishing each other over an obsolete tradition? Following the public outcry over the latest outbreak of violence in the Sarahulleh (Soninke) communities over caste segregation, some folks asked me why I am not active in addressing this caste problem that is threating our national peace. My response was that I am respected by the conflicting parties: the "horro" (nobles) and the others who are fighting against caste-based slavery. I have to be careful of my words and actions so as not to lose the respect and bargaining influence I have in our society. Though my family's Sarahulleh customary statuses as "Barago Taggo" and "Sankanu Kaggoro" give me the possibility of serving as mediator and peace ambassador, I won't usurp and I cannot be active unless I am formally invited to do so. The purpose of this tell-all popular media commentary is to explain the genesis of the caste conflict with the sincere aim of advancing due sensitization on this harmful traditional practice and helping the belligerents as well as the Gambian authorities in finding a lasting solution to this social change or reform challenge. I am proud of my Sarahulleh identity and I have a responsibility to analyse the problems affecting our Sarahulleh communities without fear or favour. Sugar-coating the rot under the veneer of religious visibility would not solve this caste problem and human rights question. For more interesting stuff on slavery and caste conflicts in West Africa, watch out for the final version of my PhD thesis on the subject albeit in augmented academic vocabulary. The caste system and the Arabic origin of the word "Forro/Horro" From my insider perspectives, the ongoing caste conflict within the Gambian Sarahulleh communities between the so-called "forro" or "horro" (nobles) and so-called "kommo" (slaves) castes is nothing new. The Gambia's demographic composition puts the size of 1

Accordingly, this volume draws from the overarching discourses of sustainable, ethical, responsible, inclusive and resilient tourism and uses this to underpin the deliberate linkage between what are considered modern day slavery practices and what is, for all intents and purposes, the niche practice of orphanage tourism (Cheer, 2018; Guiney & Mostafanezhad, 2015; Carpenter, 2015). The “links between modern slavery practices and global tourism has rarely been made with the sector largely evading scrutiny and where connotations of modern slavery have been made, albeit largely unknowingly, these have been attributed to sex tourism, the building and construction industry, hospitality, agriculture and the long tail of the tourism services supply chain” (Cheer, Mathews, Goldsworthy & Kanodia, 2017).

Orphanage tourism is heavily associated with volunteer tourism (hereafter voluntourism), where for-profit orphanages are established through the labour of volunteers and the economic resources they either bring with them, or attract from sources associated to them (Luh Sin, Oakes & Mostafanezhad, 2015). In turn, orphanage tourism takes place when travellers with the desire to ‘do good’ and give back, visit orphanages as part of their travel itinerary and donate time and/or money with the intention of giving the children a chance at brighter futures (Reas, 2013; in, 2009). However, up until recent criticism and scrutiny of orphanages targeted at the tourism sector was made, volunteers and tourists were largely unaware that orphanages had in fact spawned into for-profit enterprises, run by unscrupulous operators and aided by middlemen and organisations fully aware of the highly problematic nature of the enterprise (van Doore, 2016).

The Christian antislavery movement began in the eighteenth century and secured the abolition of slavery but now modern slavery has emerged and changed the context of the battle to abolish slavery again. This dissertation explores the nuances between the eighteenth century abolitionism and the twenty-first century antislavery movement, in light of current mission theology, and modern slavery studies, in order to understand how the Church can best respond to the issue. A biblical contextualisation and application of scripture is included.

The paper addresses the reception of the terminology of ‘penal servitude’ in the modern age. Penal slavery / servitude is connected to servus poenae, a technical term devised during the II century CE for those condemned for a capital crime, which carried loss of freedom and civic rights, but not necessarily immediate execution. The Romans created a new category of degradation for human beings, that paved the way for the introduction of novel forms of detention and exploitation of felons. There is a gap in scholarship regarding the reception of this ancient institution in the modern age. Instead of being lost in the oblivion of time, direct and indirect citations of and references to the concept and institution of penal servitude resurface in thinkers of the early modern age and the age of revolution who focus on capital punishment and its relations with sovereignty.

This book explores the processes producing and reproducing the garment sweatshop in India. Drawing from Marxian and feminist insights, the book theorizes the sweatshop as a complex 'regime' of exploitation and oppression, jointly crafted by global, regional and local actors, and working across productive and reproductive realms. The analysis illustrates the links between the physical and social materiality of production, unveiling the distinct circuits of exploitation corresponding to different clothing items. As these circuits change across India, on the basis of regional patterns of product specialisation, so does the logic of the sweatshop, its composition, the social profile of the labouring poor engaged in garment work, and their working conditions. Through the eyes of sourcing actors, the whole country can be re-imagined as a giant department store, with different garment collections exhibited at different floors, and created through the sweat of different sets of labourers. Highlighting the great social differentiation of the garment workforce in factories, workshops and homes scattered across the Indian Subcontinent, the narrative also unveils the multiple patterns of unfreedom this workforce is subject to. These exceed narrow definitions of unfreedom mainly based on forced labour, which are becoming dominant in the debate on global labour standards and 'modern slavery'. By discussing interplays between productive and reproductive realms and processes of commodification and exploitation, on the contrary, the analysis highlights how social difference and unfreedom pre-exist the sweatshop and at the same time are also reproduced by it. It also highlights the role different actors – like global buyers, regional suppliers and retailers, and labour contractors – play in these processes. Indeed, the book depicts the sweatshop as a complex joint enterprise against the labouring poor, shaped and steered by multiple lords, and where production and circulation – of garments, processes and people – intertwine in manifold ways. It also shows how the labouring body is systematically and inexorably depleted and consumed by garment work, until it is finally ejected from the sweatshop. Finally, the book highlights how the study of India's sweatshop regime informs contemporary debates on industrial modernity, comparative advantage and cheap labour, modern slavery, and ethical consumerism. Alessandra Mezzadri teaches at the School of Oriental and African Studies, University of London. Her research interests focus on globalisation and processes of labour informalisation; materialist approaches to global commodity chain analysis and global industrial systems, labour standards and CSR; gender and feminist theory; and the political economy of India. She has investigated in depth the Indian garment industry over a span of ten years, and illustrated the different ways in which distinct regional sweatshops are formed and reproduced across the subcontinent.

See the book launch at SOAS here https://www.youtube.com/watch?v=SPPyhchfRdQ

This chapter problematizes the relationship between slavery, capitalism, and imperialism. First, it explores how slavery and the slave trade played a key historical role in capital ac cumulation and international value transfer from the early modern period to the Industri al Revolution. More specifically, it looks at the central importance of slavery in the expan sion of capitalist trade and production as well as its role in the constitution of an interna tional division of labour premised upon the uneven exploitation of distant spaces and pop ulations. Second, the chapter explores the ways in which capitalist techniques shaped slavery and its institutions. In this respect, it investigates the rationalization of slave pro duction in the context of an increasingly competitive international market in goods. Third, the chapter considers the fundamental importance of struggles and resistance against slavery in the context of capitalist imperialism. The chapter concludes with a discussion on modern-day slavery and its roots in militarized borders, wars of encroachment, and de pendent economies of imperialism.

Alex Tizon’s confessional essay “My Family’s Slave,” which was selected as the cover story for the June 2017 edition of The Atlantic, has triggered outrage and controversy in the US and the Philippines. Published just weeks after his untimely death in March 2017, Tizon’s essay documents the life and death of Eudocia Tomas Pulido, his family’s longtime domestic maid, and his childhood discovery that she Eudocia Pulido was actually their household slave. What makes the story especially shocking is that much of it takes place in the United States — the world’s unipolar hegemon and exemplar of Western democracy, where it is expected that crimes like slavery no longer exist. However, as we shall see, slavery does continue to exist in the US and around the world, and Eudocia Pulido puts a human face on this often-hidden problem.

ABSTRACT: In the age we live in, forced labour, so-called gang masters and the exploitation of workers in a state of need are fostered by  globalisation, by the worldwide fragmentation of the organisation of production, by deregulation and the liberalisation of world markets and by imponent migration flows. The related risk of criminal offences and gross violations of human rights nests in the supply chains – national and especially global – of commercial corporations and at times it involves the activity of criminal organisations. Such questions, relevant in the context of both international and national law, require a reflection updated to the changed socio-economic framework. This article focuses, therefore, on the possible strategies to contrast – through criminal law and alternative instruments – forced labour and work exploitation in a globalised economy, centring the analysis on corporate supply chain, especially of multinational corporations. To this end, we will analyse also the most innovative solutions in a comparative  perspective, the potential preventive measures for businesses also in the light of international soft law, together with the main shortcomings of the Italian regulation of corporate criminal liability in this sector ex legislative decree n. 231/2001.

Abstract: Il lavoro forzato, il c.d. caporalato e lo sfruttamento di lavoratori in stato di bisogno sono fomentati, nell’epoca in cui viviamo, dalla globalizzazione, dalla frammentazione planetaria dell’organizzazione produttiva, dalla deregolamentazione e liberalizzazione dei mercati mondiali e da flussi migratori imponenti. Il correlato rischio di commissione di illeciti penali e gravi violazioni di diritti umani si annida nelle supply chain – nazionali e soprattutto globali – delle società commerciali e talvolta coinvolge l’operato di organizzazioni criminali. Tali questioni, rilevanti nel contesto sia del diritto internazionale che dei singoli ordinamenti nazionali, richiedono una riflessione aggiornata al mutato quadro socio-economico. Il contributo verte, così, sulle possibili strategie di contrasto – attraverso il diritto penale e strumenti alternativi – al forced labour e allo sfruttamento lavorativo in un’economia globalizzata, assumendo come fulcro dell’analisi la catena di fornitura delle imprese, in particolare delle multinazionali. Verranno a tal fine analizzate anche le soluzioni più innovative in prospettiva comparatistica, le possibili misure preventive adottabili dalle aziende anche alla luce della soft law internazionale, nonché le principali carenze, in questo settore, della disciplina italiana della responsabilità da reato degli enti ex d.lgs. n. 231/2001.

The success of national leaders depends fundamentally on the nature of the dynamic strategies they pursue. In turn, the types of dynamic strategies that possess the potential for success are determined by their historical era. These issues are critical to any evaluation of Putin's unprovoked invasion of the Ukraine, in February 2022. Any attempt to pursue dynamic strategies unsuited to the prevailing technological paradigm will be self-defeating and will lead to societal collapse. Examples of this in the modern industrial era include the conquest strategies of Napoleonic France, Nazi Germany, and Stalinist Russia. The basic reason for this strategic failure and societal collapse is that, in the modern world, the conquest strategy is no longer economically viable. Why? Because investment in technological change generates a much higher economic return than conquest is capable of; and because any nation pursuing the conquest strategy cannot compete in the longer term with those societies employing the technological strategy. This is explained by my dynamic-strategy theory (DST) outlined in Part Two of this essay. The fatal error made by Vladimir Putin is the pursuit of a conquest strategy--aimed at generating economic growth by extending the land resources of modern Russia and acquiring a coerced labour force (i.e. slaves!)--in the modern technological world. Why has the Russian President done this? Essentially, because he is a failed strategic leader. By persisting with this unrealistic conquest strategy in the Ukraine and beyond, Putin's gross miscalculation may well lead to the collapse of Russian society and to the loss of the dictator's personal authority and even his removal from office. In any event, the Russian dictator is subjecting Ukraine and its people to mass destruction, death, and immiseration.

The issue of sex trafficking has become increasingly politicized in recent years due to the efforts of an influential moral crusade. This article examines the social construction of sex trafficking (and prostitution more generally) in the discourse of leading activists and organizations within the crusade,and concludes that the central claims are problematic,unsubstantiated,or demonstrably false. The analysis documents the increasing endorsement and institutionalization of crusade ideology in U.S. government policy and practice

ABSTRACT Trafficking in persons, also known as human trafficking or modern-day slavery, is a criminal enterprise that affects virtually every country in the world. Although coercion and force are often employed, the traditional model of human trafficking commonly involves victims being duped with fraudulent offers of travel, study, and employment and moved across international borders to supply international market demands for sex, forced marriage, labor, domestic servitude, illegal adoptions, and human organs. In contrast, as opposed to using fraud to entice victims, gangs in El Salvador, Honduras, and Guatemala rely primarily on coercion and force to establish and maintain control over them and are far more likely to exploit them within the gang’s immediate area of control in ways that reflect the desires and needs of the gang rather than transporting them across borders in response to international market demands. In this paper, we provide an overview of gangs’ practices of coercing young males into criminal servitude and young females into ultra-violent, exploitative relationships and argue that such practices constitute a non-traditional model of human trafficking and modern-day slavery. We also argue that these practices demand a fundamental shift on the part of the governments of El Salvador, Honduras, Guatemala and international partners to investigate and prosecute gang related cases of human trafficking and to protect victims.

In dominant discourse, "trafficking" is presented as a hugely profitable business in which organized criminals transport millions of human victims around the globe into conditions of slavery, and frequently described as a modern day slave trade. Juxtaposing talk of "trafficking" with images of the trans-Atlantic slave trade makes for powerful rhetoric. As this paper argues, it also serves to divorce the human rights violations that are commonly associated with the term "trafficking" from their specific historical context.

>>>>>>>>>>>update 06.12.2020:
Neo-Fascism ala Schwab, Merkel, Gates et al. is reaching out, but it will perish soon, as all its proponents....<<<<<<<<<<<<<<<<<<<



first published in: Global Research, November 11, 2020

https://www.globalresearch.ca/world-economic-forum-step-two-resetting-future-work-agenda-after-great-reset/5729175

The World Economic Forum (WEF) has just published (October 2020) a so-called White Paper, entitled “Resetting the Future of Work Agenda – in a Post-Covid World”.

This 31-page document reads like a blueprint on how to “execute” – because an execution (or implementation) would be – “Covid-19 – The Great Reset” (July 2020), by Klaus Schwab, founder and CEO (since the foundation of the WEF in 1974) and his associate Thierry Malleret.

They call “Resetting the Future” a White Paper, meaning it’s not quite a final version. It is a draft of sorts, a trial balloon, to measure people’s reactions. It reads indeed like an executioner’s tale. Many people may not read it – have no awareness of its existence. If they did, they would go up in arms and fight this latest totalitarian blueprint, offered to the world by the WEF.

Eine deutsche Uebersetzung von Ullrich Mies findet Ihr hier:

https://kenfm.de/diabolisches-projekt/

Dazu faellt mir spontan eine Zeile von Paul Celan ein:

"Der Tod ist ein Meister aus Deutschland".

Schwab und seine Handlanger gehoeren allesamt in eine Irrenanstalt weggesperrt, bevor es zu spaet ist!

This chapter provides an overview of key challenges to defining slavery cross-culturally, and includes discussion of the 1926 League of Nations definition, slave metaphors, Neo-abolitionism, modern slavery, and the critiques of the property definition by Patterson and Testart. The file is a preview of the chapter; please contact me if you want a copy of the whole chapter.

Les communautés ethniques mauritaniennes qui composent la société se divisent en deux grandes communautés : arabo-hassanophones et africaines. Elles reproduisent des hiérarchies statutaires, construites depuis au moins le VIIIe siècle, qui séparent —ici comme ailleurs en Afrique sahélienne—, les personnes et leurs familles en deux groupes : ceux qui ont une généalogie d’hommes libres, et ceux qui ont des ancêtres de statut servile, soumis de manière différenciée à ce que j’appelle, en suivant Condominas (1998), les formes extrêmes de dépendance.
Le statut des personnes et de leurs familles est hérité en ligne patrilinéaire (par les pères) et il est associé à l’idéologie du pur et de l’impur, c’est-à-dire à l’idée antique, qui existait du temps du prophète Mohammed, selon laquelle les personnes de statut servile ont une « tache d’impureté » qui est héritée et transmise pendant plusieurs générations.
Cette idéologie, et les pratiques sociales hiérarchiques qui l’accompagnent, sont totalement opposées aux idéologies modernes sur l’égalité citoyenne de toutes les personnes et constitue le blocage le plus important pour l’introduction et l’acceptation des valeurs d’égalité moderne et de démocratie en Mauritanie.