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Encountering Domestic Slavery: A Narrative from the Arabian Gulf

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Abstract

This chapter provides an analysis of the complexities and sensitivities of addressing the topic of slavery and—more specifically—domestic slavery in the Arabian Gulf. The work is based on the narrative of a moment and, more specifically, a spontaneous encounter with former slaves during fieldwork conducted on modern domestic workers in the UAE. The author uses a self-reflective approach and collected memories to re-address a topic which she found highly sensitive and difficult to tackle for reasons she unfolds in the study. Silence became a central focal point under which the author tackles the lack of historical/archival records, the dearth of scholarly research on the topic and the difficulty involved in accessing even the most meager anecdotal evidence and/or historical memory during field studies. The chapter begins by briefly examining the history of slavery within the wider context of both Islam and the Middle East before examining the limited literature and academic discourse pertaining to slavery in the Arabian Gulf. The ensuing discussion reveals the struggles involved in developing a deeper understanding of domestic slavery in the UAE given the pervasive “silence” that surrounds the issue in this highly private, and sometimes inaccessible, society while encouraging further consideration of the various obstacles that could be contributing factors that have inhibited study thus far with the hope that such queries could lead to greater discussion and more profound investigation.

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Notes

  1. 1.

    This is the only condition of adoption accepted legally in Islam. A child can legally be adopted in a family, if the child is breastfed by a woman directly connected in blood to the family, i.e. when breastfed from the mother, or the direct aunty.

  2. 2.

    Al Buraimi is a town at the border of Oman and UAE. During the British border designation, it was given to Oman, though even today many people living there consider themselves to be part of the UAE.

  3. 3.

    As a colonial power in the region, England did not encourage any cultural development and schooling. As a result of harsh desert weather and general underdevelopment, the region was sparsely inhabited and lacking all aspects of services and modernity. Natives were mostly uneducated and incapable of recording their history given the focus on a harsh subsistence existence.

  4. 4.

    Unlike African descendants in Europe and Americas who narrate their stories and are proud of their ancestry and heritage.

  5. 5.

    This became clear to me during the data collection phase when I tried to find and interview former slaves in the UAE because most of potential candidates refused and I reached many dead ends.

  6. 6.

    Oral history is seriously needed in this issue. It is still possible since elders with memories of such times are still around and could provide researches with much needed reliable indigenous information regarding these issues.

  7. 7.

    My sister in law, informed me that in the sixties, only a decade before the establishment of the UAE state they used to be afraid of walking too far, or past “Burj Nahar” a small tower like landmark in downtown Deira today. This was half an hour walk on foot from their house at the time. Raiders and kidnappers were everywhere at the edge of inhabitant areas looking for wandering people, children and individuals alike, walking along unprotected.

    In a very interesting novel written by the son of King Abdul Aziz of Saudi Arabia, entitled “Kalb Min Bankalan” which translates literally to “A Heart from Bankalan” (Bankalan is an area in Makran/Baluchistan—today, it is partly in Pakistan and the other part in Iran). The novel is an oral history recounting his mother’s story, a woman who was one of the King’s concubines . Apparently, she came originally from a rich merchant family. Unfortunately, her parents died in an accident, and she found herself and the brother alone in an extended family whom they didn’t like. So the two children decided to run away, and go to another relative close by. They were unlucky and caught and both sold to slavery. She was presented by the person who bought her as a gift to King Abdul Aziz, and the novel reports the details of her life as a concubine and later one of the wives of the King.

    In addition, Thesiger, the British traveler and explorer, reported someone appealing to him to rescue “a Siyid” (a high-profile member of the society, a descendant from the prophet family) who was sold to a slave-dealer after he was kidnapped in the area close to Braimy. He was from Hadramut, and was sold for only 230 rupees, a price that was ridiculously cheap for a slave. The traveler recalls this comparatively cheap price was related to the fact that they knew he will be released early. The average price at that time was 1000–1500 rupees. However, a good African slave was sold for 3000 rupees.

  8. 8.

    As a Muslim mother, who raised her children in the United States (Washington, D.C.), I came across similar practice by African American Muslims who acted more rigid Islamically than Muslims themselves.

  9. 9.

    Al Hussein, Abdul Ghaffar. Interview with Rima Sabban. Dubai, UAE. May 20, 2007.

  10. 10.

    Al Sayegh, Fatima. Interview with Rima Sabban. Dubai, UAE. March 15, 2005.

  11. 11.

    Al Faris, Mohamad. Interview with Rima Sabban. Sharjah, UAE. May 9, 2007.

  12. 12.

    Hanzal, Faleh. Interview with Rima Sabban. Dubai, UAE. February 5, 2006.

  13. 13.

    Abdul Rahman, Abdulla. Interview with Rima Sabban. Dubai, UAE. January 5 and 6, 2009.

  14. 14.

    It was common in the UAE till the establishment of the federation in 1971 to say X is tabi’ of Y. “Al-tabiya” or “dependency relationship” is a form of family extension. In such a relationship, the head of the family is responsible for his dependents. Even the manumitted slaves kept a form of connectivity to their previous owners as it gave them lots of social context and somehow status in a closed tribal society, where social status is paramount.

  15. 15.

    Al Mussalem, Abdul Aziz 2006. Interview with Rima Sabban. Sharjah, UAE. March 26, 2006.

  16. 16.

    Al Rawi. Interview with Rima Sabban. Sharjah, UAE. April 12, 2006.

  17. 17.

    A welfare neighborhood is usually built by the government for lower income Emirati families.

  18. 18.

    I also heard anecdotally about similar places in Dubai, also run with slaves as sex workers.

  19. 19.

    Only in case they are married (a male slave is married to a female slave and living in the same family) are they allowed to share a space of intimacy, particularly as such relationship is beneficial to their master, as it reproduces children and expands the property line of the master.

  20. 20.

    The farming of dates was also done by a group of people historically known as “mawali” or (subservient). They were called “Bayadir.” “The term ‘bayadir’ (sing. Bidar) was widely used in the village communities of the Trucial States to identify farm workers. They were people who might be the descendants of the Persian village” (Heard-Bey 1982: 224)

  21. 21.

    Rabi Bin Yaqot is a poet who composes a type of popular poetry called “Al Shi’ir Al Nabatti.” He was born in 1928 and was celebrated for his life achievement and poetry by the Ministry of Culture in 2009. His work was published in a volume titled “Hassad Al O’mur” as a Collection of Work. He passed away in 2010. His name reflects a descendant of slave (as Yaqot is a slave name). http://www.alittihad.ae/details.php?id=22049&y=2009

  22. 22.

    This could also be explained as lower level members in the society are considered as sub-categories, so they are not to be feared in a way. A similar practice I observed in the mid-1980s at the UAE University in the female dorms, as female students would go out not fully covered when gardeners are working outside.

  23. 23.

    In the UAE at large, women seem to be doing better than men in general. The same applies to former slaves, or women with dark color, who I have seen during my life in the UAE for the last thirty-three years, among them those I knew for sure are descendants of slaves. I have seen them in universities, in the work place, in the market and also in the welfare neighborhoods; my personal observation could tell a much brighter story of the females I have encountered in most of these spheres. Such observations could be explained by other reasons that are beyond the scope of this paper to address, and relates to combined cultural and state policies factors.

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Sabban, R. (2019). Encountering Domestic Slavery: A Narrative from the Arabian Gulf. In: Fay, M. (eds) Slavery in the Islamic World. Palgrave Macmillan, New York. https://doi.org/10.1057/978-1-137-59755-7_8

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