Conclusion. Contemporary manifestations of Islamic slavery—certainly the razzias (raids) waged by Arab Muslim militias against their black Christian

Contemporary manifestations of Islamic slavery—certainly the razzias (raids) waged by Arab Muslim militias against their black Christian, animist, and animist—Muslim prey in both the southern Sudan and Darfur—and even in its own context, the persistence of slavery in Mauritania (again, black slaves, Arab masters)—reflect the pernicious impact of jihad slavery as an enduring Muslim institution. Even Ottoman society, arguably the most progressive in Muslim history, and upheld just recently at a United Nations conference as a paragon of Islamic ecumenism, never produced a William Wilberforce, much less a broad, religiously—based slavery abolition movement spearheaded by committed Muslim ulema. Indeed, it is only modern Muslim freethinkers, anachronistically referred to as 'apostates,' who have had the courage and intellectual integrity to renounce the jihad, including jihad slavery, unequivocally, and based upon an honest acknowledgement of its devastating military and social history. When the voices of these Muslim freethinkers are silenced in the Islamic world—by imprisonment and torture, or execution—the outcome is tragic, but hardly unexpected. That such insightful and courageous voices have been marginalised or ignored altogether in the West is equally tragic and reflects the distressing ignorance of Western policymaking elites.

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...based on the pattern of slave raiding over the past fifteen years and the observations of Western and Arab travelers in southern Darfur and Kordofan, conservatively puts the number of chattel slaves close to or over 100,000. There are many more in state—owned concentration camps, euphemistically called "peace camps" by the government of Sudan, and in militant Qur'anic schools, where boys train to become mujahidun (warriors of jihad).

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44. Hogendorn. 'The Hideous Trade', pp. 143, 145—146.

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