In the last few months, I have observed Europe’s recognition of its past actions in Africa, including the return of stolen artefacts by England and The Netherlands, and formal apologies for the transatlantic slave trade by the Dutch government. I view this as a positive step towards addressing historical wrongs committed during an era. However, as this development often gives rise to conversations about slavery and slave trade, I could not help but notice that the way this issue is presented in the media often simplifies it to a “black and white” matter. In reality, the story of slavery in Africa is complex. While it is important for European countries to take responsibility for their actions, we should also acknowledge the role our own ancestors played in the slave trade. This helps us understand the ongoing consequences of slavery within Africa, and the need for further action to correct past injustices that have occurred and continue to occur within the African continent.
Many do not seem to realise that similar to how Europeans once enslaved one another, Africa also had a long history of domestic slavery before the transatlantic slave trade. It should be understood that African empires were built on the backs of slaves. When diverse African empires, small to medium-sized nations, or kinship groups came into conflict for various political and economic reasons, individuals from one African group regularly enslaved captives from another group because they viewed them as outsiders. The rulers of these slaveholding societies could then exert power over these captives as prisoners of war for labour needs, to expand their kinship group or nation, influence and disseminate spiritual beliefs.
In Wole Soyinka’s ‘Death and the King’s Horseman,’ the disturbing practice of sacrificing an enslaved person to accompany—in servitude—a late king to the afterlife is depicted, highlighting the brutal nature of traditional institutions and the atrocities of slavery. The Osu caste system among the Igbo, which Chinua Achebe described as a system in which some people were designated as outcasts and prohibited from marrying or being married by freeborn people, serves as another example of superiority-asserting practices among traditional systems in Nigeria. They were not allowed to attend meetings of persons born free, and they were even buried in other cemeteries. This system helped to legalise certain people’s servitude and had a long-lasting impact on their descendants, as did others like it that existed in other parts of Africa. Even today, the descendants of those who were enslaved are still discriminated against and rejected by their fellow Igbo.
During the transatlantic slave trade, many African traditional institutions were not just passive participants, but actively profited from the sale of enslaved people. The transatlantic slave trade was a lucrative business, and many African kingdoms, chiefs and institutions saw an opportunity to gain wealth and power by participating in it. They sold enslaved people to European traders in exchange for goods such as guns, textiles, and other valuable items. This trade not only enriched these traditional kingdoms and institutions but also helped them to maintain and increase their power over the people they ruled.
Today, the descendants of these institutions still hold significant wealth and power. For example, traditional chiefs in Nigeria still wield considerable influence over their people, having inherited their wealth and high social status from their ancestors. Although called a republic, Nigerians are still subject to various traditional rulership systems, and tribal considerations still sometimes take precedence over national loyalty. These monarchs are often among the wealthiest Africans, enjoying opulent palaces, pricey cars, and lavish lifestyles. They even receive gifts, salaries, and property from the government, and they hold significant political power. Curiously, rather than demanding that these rulers, which dynasties are rooted in slave-selling histories, also own up and make amendments for their part and those of their ancestors in the gory history of slavery, Nigerians—many of whom are struggling financially, are required to pay taxes used to support the luxurious palaces and lifestyles of these individuals.
As in the crime of receiving stolen property, both the thief and the receiver are culpable. In the transatlantic slave trade, both the receiving European colonisers and the traditional African institutions are culpable of having profited from the sale of “stolen” people.
In Sub-Saharan Africa, it is estimated that there are about 3.3 million people affected by modern slavery, including forced labour and forced marriage. This is a clear indication that slavery has not truly ended in Africa (despite the end of the transatlantic slave trade).
Traditional institutions in Africa ought to be seen creating and supporting reparations programmes for the descendants of enslaved people in Africa. This could include financial compensation, land distribution, or other forms of reparations. They should work to address ongoing discrimination and marginalisation of people affected by slavery and forced labour. Also, they should show their support and participate in international efforts to combat slavery and forced labour.
While traditional institutions may play a role in preserving cultural heritage, it is important to recognise that this does not necessarily place them on a higher moral ground. The actions and practices of these institutions should be evaluated independently and not excused under the guise of sacredness.
A single slavery story prevents us from seeing what is under our noses. In order for genuine healing and reconciliation to start, it is crucial for African traditional institutions to acknowledge their role and accept responsibility for their deeds. It is also important for people to educate themselves on the history of slavery beyond the transatlantic slave trade and question their own beliefs and actions today. We must acknowledge that the legacy of slavery is one that belongs to everyone and is just as much the responsibility that we place on Europeans.
- Lari-Williams is a Lagos-based lawyer
