Bauta a Zanzibar

Bauta ya wanzu a cikin Sultanate na Zanzibar har 1909. Bauta da cinikin bayi sun kasance a cikin Tsibirin Zanzibar na akalla shekaru dubu. Lokacin da noman alkama da kwakwa suka zama babban masana'antu a tsibiran, bautar cikin gida ya faɗaɗa inda kashi biyu bisa uku na al'ummar bayi suke. Zanzibar dai ta kasance kasa ta farko da aka santa a matsayin babbar mai taka rawa a cinikin bayi a tekun Indiya, inda aka yi safarar bayi daga gabar tekun Swahili na Gabashin Afirka ta tekun Indiya zuwa kasar Oman a yankin Larabawa a lokacin cinikin bayi na Zanzibar .

A cikin karni na 19, Biritaniya ta gudanar da yakin kawar da kasa da kasa a kan Sultanate kuma ta ƙuntata kuma a ƙarshe ta soke bautar da cinikin bayi a Zanzibar ta hanyar yarjejeniya da yawa tsakanin 1822 zuwa 1897, wanda ya haifar da ƙarshen cinikin bayi kuma a ƙarshe ƙarshen bautar kanta a 1909.

 Tarihi 
Ba a san lokacin da aka fara cinikin bayi daga Zanzibar ba, kuma wataƙila ya wanzu kafin Larabawa su isa yankin a ƙarni na 8.  A lokacin tsakiyar zamanai, Zanzibaru Archipelago ya zama wani sashi na al'adun Swahili kuma mallakar Khwajan Archiplogo da bayi.Mbogoni, L. E. Y. (2013). Aspects of Colonial Tanzania History. Tanzania: Mkuki na Nyota. 165

A cikin 1690s, daga ƙarshe ya zama haɗin kai tare da Oman a cikin Daular Omani (1696-1856).Asian and African Systems of Slavery. (1980). Storbritannien: University of California Press. 77

 Cinikin bayi a Zanzibar 
Kasuwancin bayi ya ƙunshi kashi ɗaya bisa uku na kuɗin shiga ga Sarkin Musulmi tare da hauren giwa da ƙwanƙwasa.Asian and African Systems of Slavery. (1980). Storbritannien: University of California Press. p. 77 Ana yawan hayar bawan nan na kasuwancin kasuwanci, kuma ma'aikatansu sun hada da maza da bayi masu 'yanci na Larabawa-Swaihili, tare da raba ribar ta tsarin rabon ma'aikata-Captain.Asian and African Systems of Slavery. (1980). Storbritannien: University of California Press. p. 80

 Hanyar bautar Arewa 
Zanzibar ta kasance tare da Oman a cikin daular Omani (1696-1856), don haka tarihin cinikin bayi yana da alaƙa da tarihin Oman. An kai bayi daga gabar tekun Swahili ta Zanzibar zuwa Oman, kuma daga Oman zuwa Farisa da sauran kasashen Larabawa da Gabas ta Tsakiya. Tare, Zanzibar da Oman sun mamaye cinikin bayi a Tekun Indiya a cikin ƙarni na 18 da 19. Wannan ya ci gaba bayan da aka karye tsakanin Zanzibar da Oman a cikin 1856 kuma an raba Masarautar a cikin Sultanate of Zanzibar (1856-1964) da Sultanate na Muscat da Oman (1856-1970).Asian and African Systems of Slavery. (1980). Storbritannien: University of California Press. 77

Bayan hadewar Zanzibar da Oman, bayi sun zama babbar masana'antar Zanzibar tare da hauren giwa da albasa. 

Bautar Larabawa, jirgin ruwa, yawanci ana hayar su ne ko kuma wani ɓangare na wani kamfani ne na kasuwanci, tare da ma'aikatan Larabawa da Swaihili, wani bangare ko cikakken bauta, wanda aka raba ribar tsakanin mai shi, da kyaftin da ma'aikatan jirgin (ma'aikatan jirgin da aka bauta sai sun ba da rabin albashinsu ga bawa).Asian and African Systems of Slavery. (1980). Storbritannien: University of California Press. 80

Ba a san adadin masu safarar bayi ba, amma wani kiyasi shi ne cewa an yi fataucin bayi kusan 2250 tsakanin Zanzibar da Jaziratul Arab a tsakanin 1700 zuwa 1815.Sheriff, A., Teelock, V., Wahab, S. O., Peerthum, S. (2016). Transition from slavery in Zanzibar and Mauritius: a comparative history. Senegal: Council for the Development of Social Science Research in Africa. 36

Bayan shekara ta 1867, yakin da Birtaniyya ta yi kan cinikin bayi a tekun Indiya ya gamu da cikas daga hannun bayin Omani ta hanyar amfani da kalar Faransanci masu fataucin bayi zuwa kasashen Larabawa da Tekun Fasha daga Gabashin Afirka har zuwa Kudancin Mozambique, wanda Faransawa suka yi hakuri har zuwa 1905, lokacin da Kotun Kasa da Kasa ta Hague ta umurci Faransa da ta rage tutocin Faransa zuwa Omani. duk da haka, an ci gaba da safarar bayi daga gabashin Afirka zuwa Larabawa har zuwa shekarun 1960.Miers, S. (2003). Slavery in the Twentieth Century: The Evolution of a Global Problem. Storbritannien: AltaMira Press. p. 25

 Hanyar bautar Kudu 
Tsibiran Faransa a cikin Tekun Indiya da farko sun shigo da bayinsu daga Fotigal na Mozambique da Madagascar, amma a cikin 1775 dan kasuwa na Faransa na farko ya ziyarci Zanzibar kuma ya sami bayi 1625 a ziyararsa biyu na farko, wanda ya bude hanyar "hanyar Kudu" daga Zanzibar zuwa Faransa Mauritius, Réunion da Seychelles . 

Mauritius da Seychelles sun zama Turawan mulkin mallaka a shekara ta 1815, kuma Birtaniyya ta kawo karshen cinikin bayi na shari'a zuwa tsibirin. A shekara ta 1848, Faransa ta soke bautar da aka yi a Faransa.

 Kasuwar bayi 
An rarraba bayi a Zanzibar a matsayin ma'aikatan shuka ( shamba ), bayin gida, ƙwaraƙwarai ( suria ), masu sana'a, coolies ( wachukuzi ) da masu aikin rana ( vibarua ).Sheriff, A., Teelock, V., Wahab, S. O., Peerthum, S. (2016). Transition from slavery in Zanzibar and Mauritius: a comparative history. Senegal: Council for the Development of Social Science Research in Africa. 37

Bayan bullo da tattalin arzikin noman noma, ba wai kawai ana fitar da bayi ta hanyar Zanzibar ba, amma shigo da bayi zuwa Masarautar Sarkin Musulmi ya karu saboda bukatar masu aikin bautar da suke noman ciyawa, da tsinke, da bushewa da tsiro a kan gonakin dawa da kwakwa. 

Bayi suna da arha a Zanzibar, kuma kowane mai 'yanci a Zanzibar ya mallaki bayi.  A cikin shekarun 1850, kashi biyu bisa uku na al'ummar Zanzibar an kiyasta cewa sun kasance bayi. 

Gabaɗaya, bayi mata sun fi fifiko a kasuwar bayi a duniyar Musulunci. Kasuwancin bayi na Zanzibar ya mayar da hankali kan yara "dalilin da dillalan suka bayar shi ne, ana korar yara cikin sauƙi, kamar garken tumaki...",  musamman 'yan mata; yayin da aka siyar da wani "sabon yaro" da ya zo daga ƙasar kan farashin 7- $15 a shekara ta 1857, an sayar da wata yarinya mai shekaru bakwai zuwa takwas akan 10- $18 . 

 Bayi mata 
Kasuwar bayi na mata a masarautar Sarkin Musulmi ta bi tsarin da aka saba a duniyar Musulunci. Ana sayar da bayi mata don amfani da su a matsayin bayin gida ( ayah ) ko don bautar jima'i a matsayin ƙwaraƙwarai.Mbogoni, L. E. Y. (2013). Aspects of Colonial Tanzania History. Tanzania: Mkuki na Nyota. p. 166

Baya ga kuyangi mata da ake amfani da su a matsayin ƙwaraƙwara a cikin ’yan baranda, su ma bayi mata suna yin karuwanci. Yayin da akwai karuwai maza, akwai 'yan kaɗan ko kuma babu 'yan matan karuwanci a Zanzibar.  Dokar Musulunci ta haramta karuwanci a hukumance. Sai dai kuma da yake shari’ar Musulunci ta ba wa namiji damar yin jima’i da kuyanginsa, sai wani dan iska ya rika yin karuwanci da dan iska ya siyar da kuyanginsa a kasuwar kuyanga ga wani abokin ciniki, wanda ya mayar da mallakarta bayan kwana 1-2 bisa dalilin rashin jin dadi bayan ya sadu da ita, wanda hakan hanya ce ta halal da karbuwa ta karuwanci a duniyar Musulunci.Mbogoni, L. E. Y. (2013). Aspects of Colonial Tanzania History. Tanzania: Mkuki na Nyota. p. 180 

A cikin 1844 karamin jakadan Burtaniya ya lura cewa akwai mata Larabawa 'yanta 400 da maza 800 a Zanzibar, kuma Burtaniya ta lura cewa yayin da karuwai kusan babu su, maza sun sayi “mata na biyu” ( ƙwaraƙwaran bayi) a kasuwar bayi don gamsuwa da jima'i; "Karuwai na jama'a kaɗan ne, kuma sana'ar tana ƙasa da ƙasa inda azuzuwan da suka dogara da su za su iya samun sauƙin biyan bukatunsu a cikin kasuwar bayi",B. Belli, "Registered female prostitution in the Ottoman Empire (1876-1909)," Ph.D. - Doctoral Program, Middle East Technical University, 2020. p 56 da Jakadan Amurka Richard Waters yayi sharhi a cikin 1837 cewa mutanen Larabawa a Zanzibar "suna yin zina da fasikanci ta hanyar kiyaye uku ko hudu, wani lokacin kuma ƙwaraƙwarai shida da takwas".Sex, Power, and Slavery. (2014). Grekland: Ohio University Press. Sex, Power, and Slavery. (2014). Grekland: Ohio University Press. Sultan Seyyid Said ya amsa wa karamin jakadan Burtaniya cewa al'adar ta zama dole, domin "Larabawa ba za su yi aiki ba; dole ne su kasance da bayi da kuyangi".

Sau da yawa matan bayin nasu sun yi wa ƙwaraƙwaran wulakanci, waɗanda ake iƙirarin cewa “sun [mallake] ƙwaraƙwaran da sandar ƙarfe”.Sex, Power, and Slavery. (2014). Grekland: Ohio University Press.  Sultan Barghash (r. 1870 – 1888) ya auri mata daya kawai, wadda ta yi masa bukatar kada ya taba amincewa da ‘ya’yan da ya haifa tare da kuyanginsa a matsayin nasa (ma’ana matan ba su zama umm walad ba kuma ba su da ‘yanci bayan mutuwar bawansu).Sex, Power, and Slavery. (2014). Grekland: Ohio University Press.
Sex, Power, and Slavery. (2014). Grekland: Ohio University Press.

A cikin rahotonsa na zamani Wani rahoto game da Bauta da Ciniki a Zanzibar, Pemba, da kuma yankin Gabashin Birtaniya na Gabashin Afirka daga 1895, Donald MacKenzie ya lura cewa bautar jima'i ba ta haifar da yara da yawa ba, wanda ya buƙaci buƙatar shigar da bayi akai-akai: "Yana da ban sha'awa cewa bayi suna da amma 'yan mata suna bi da su, amma yara ƙanƙanta ne. Larabawa da sauransu ; don haka ya zama wajibi a ci gaba da shigo da danyen bayi daga kasashen waje don samar da bukata. Na yi matukar burge ni da shaidar rashin karuwa a tsakanin bayi game da yara. Ɗaukar adadin mutuwa a 30 a kowace mil, sama da bayi 7,000 dole ne a shigo da su a kowace shekara don samar da wannan rashi a cikin aikin." MacKenzie, D. (1895). A Report on Slavery and the Slave Trade in Zanzibar, Pemba, and the Mainland of the British Protectorates of East Africa. Storbritannien: (n.p.). p. 17-18

 Gidan Mata na Sarauta 
Tsarin gidan mata na sarauta a Zanzibar yana da kama da sauran gidajen mata na sarauta a lokacin. Bayin eunuch (mazan da aka cire musu gaba) ne ke kula da tsaro da harkokin cikin gidan, yayin da bayin mata ke kula da bukatun surukai, matan sarki da sauran dangin mata.

Tarihin Emily Ruete, ‘yar sarauniya, na bayar da cikakken bayani game da gidan mata na sarauta. Sarkin Seyyid Said yana da mata uku na aure, amma duk da haka ba su haifi yara ba, amma ya haifi yara 36, wanda hakan ke nuna cewa surukansa ne suka haifi yaran.Sex, Power, and Slavery. (2014). Grekland: Ohio University Press.

Ana kiran surukan da sarari ko suria, kuma sukan kasance daga kabilu daban-daban, musamman daga Habasha ko Circassian.Sex, Power, and Slavery. (2014). Grekland: Ohio University Press. Matan Habasha, Indiya da kuma Circassian (fata-fari) sun fi tsada fiye da yawancin matan Afirka da ake sayarwa a kasuwar bayi ta Zanzibar, kuma matan fata-fari sun fi tsada sosai har ana tanadar da su ne musamman ga gidan mata na sarauta.Sex, Power, and Slavery. (2014). Grekland: Ohio University Press.

Ana kiran matan bayi farare da suna jariyeh bayza kuma ana kawosu zuwa Oman da Zanzibar ta hanyar Farisa (Iran). Ana cewa matar bayi fara "na iya sa gidan mai wadata ya zama ba za a zauna a ciki ba."Sex, Power, and Slavery. (2014). Grekland: Ohio University Press.

Kalmar "Circassian" ba lallai ba ne tana nufin kabilar Circassian kawai; ana amfani da ita gabaɗaya don kowace mace fata-fari, ciki har da ‘yan Georgia ko Bulgaria.Sex, Power, and Slavery. (2014). Grekland: Ohio University Press. Emily Ruete ta bayyana cewa mahaifiyarta Jilfidan, wacce ta fito daga kasuwar bayi ta Circassian, ta shigo gidan mata na sarauta a matsayin suruka tun tana ƙarama.Sex, Power, and Slavery. (2014). Grekland: Ohio University Press.

Lokacin da Sarkin Said bin Sultan ya rasu a 1856, yana da surukai bayi guda 75 a cikin gidansa na mata.Sex, Power, and Slavery. (2014). Grekland: Ohio University Press.

Emily Ruete ta bayyana halin rayuwa a gidan mata na sarauta kamar haka:

 "Larabci ne kawai harshen da aka amince da amfani da shi a gaban mahaifina. Amma da zarar ya juya baya, ana shiga cikin hargitsi na harsuna iri-iri, inda ake haɗa Larabci, Farisanci, Turkiyanci, Circassian, Swahili, Nubian, da Abyssinian — da kuma wasu lahajojinsu. [...] A gidajen Bet il Mtoni da Bet il Sahel ana girki ne da salon Larabawa, Farisawa da kuma Turawa. Kabilu daban-daban ne ke zaune a wadannan gidaje biyu — kuma kowacce kabila na da nata kyau. Bayi suna sanye da kayan gargajiya na Swahili, amma mu matan gida sai da kayan Larabawa kawai. Duk wata sabuwar mace daga Circassia ko Habasha sai ta canza kayan rigarta da aka saba dashi cikin kwanaki uku, zuwa kayan Larabawa da aka tanada mata. [...] A rana ta bakwai bayan haihuwar yaro, mahaifina kan kai masa ziyara tare da mahaifiyarsa don ba da kayan ado ga jaririn. Haka kuma duk sabuwar suruka na samun kayan ado da bayin da za su yi mata hidima daga shugaban eunuch." Sex, Power, and Slavery. (2014). Grekland: Ohio University Press.

 Bayi maza 

Yawancin matan bayi, bayin eunuch, da yara ana amfani da su a cikin birane a matsayin masu aikin gida ko kuma surukai (bayin jima’i), amma kaɗan daga cikin bayin maza marasa yankewa (wato ba eunuch ba) ake amfani da su a birane a matsayin masu sana’a ko kuma masu ɗaukar kaya (hamalis).Mbogoni, L. E. Y. (2013). Aspects of Colonial Tanzania History. Tanzania: Mkuki na Nyota. shafi na 166.

Mafi yawan bayin maza marasa yankewa kuwa ana tura su ne gonakin ƙamshi da ƙwakwa domin aikin bauta mai wahala.Mbogoni, L. E. Y. (2013). Aspects of Colonial Tanzania History. Tanzania: Mkuki na Nyota. shafi na 166.

A shekarar 1828, sarki ya umurci Larabawan da ke zaune a Zanzibar da su noma wani kaso na ƙamshi; kuma tun da mazauna asalin tsibirin, wato Shirazi, sun musulunta, ba a halatta a bautar da su ba. Wannan ya haifar da ƙaruwar shigo da bayi daga waje don aikin noma.Sheriff, A., Teelock, V., Wahab, S. O., Peerthum, S. (2016). Transition from slavery in Zanzibar and Mauritius: a comparative history. Senegal: Council for the Development of Social Science Research in Africa. shafi na 38.

Umarni daga sarkin ya haifar da gina tattalin arziki a kan gonakin ƙamshi da ƙwakwa, musamman a tsibiran Unguja, Pemba da gabar ƙasar masarautar. Hakan ya sa an fara amfani da bayi a cikin tsibiran, inda a da ana sayar da su ne a kasuwa maimakon a rike su.McMahon, E. (2013). Slavery and Emancipation in Islamic East Africa: From Honor to Respectability. Biritaniya: Cambridge University Press. shafi na 43.

Duk da cewa baƙar fata ba su kadai ne ake bautar da su ba, akwai wariyar launin fata mai tsanani daga wasu Larabawa a kansu. Ana kiran bayin baƙar fata da washenzi (marasa wayewa), kuma yayin da ake cin zarafin matan bayin Afirka ta hanyar jima’i daga masu su, wani rubutun Larabci Alf Laylah Wa Laylah ya ce: “Mace ta gari (Larabiyya) za ta fi so ta mutu a maimakon ta bari baƙar fata ya taɓa ta.”Mbogoni, L. E. Y. (2013). Aspects of Colonial Tanzania History. Tanzania: Mkuki na Nyota. shafi na 167.

Bautar da ake yi a Zanzibar ta kasance mai tsanani, inda akai-akai ake cin zarafi da azabtar da bayi. Akwai lokutan da ake tilasta musu su musulunta.Mbogoni, L. E. Y. (2013). Aspects of Colonial Tanzania History. Tanzania: Mkuki na Nyota. shafi na 167.

Wasu daga cikin masu bayi, musamman masu gonaki, suna da mugun suna wajen azabtar da bayinsu. Misali, Princess Khole da dangin Hinaway – waɗanda ke da bayi har 600 – an san su da tsananta musu. Idan an kama bayin da suka gudu, ana kai su wuraren hukunci irin su Mapinguni (wurin sarƙa), Mgooni (tarkon kifi) ko Mashimoni (ramuka na horo).Mbogoni, L. E. Y. (2013). Aspects of Colonial Tanzania History. Tanzania: Mkuki na Nyota. shafi na 175.

'Yantar da bayi yakan faru ne kawai a lokacin mutuwar mai bayi, wanda ke fatan samun lada a lahira. Amma hakan ba ya yawan faruwa; da dama daga cikin bayi suna ƙoƙarin tserewa, musamman daga gonaki, kuma da yawa sukan mutu sakamakon tsananin hukuncin da ake musu idan an kama su.Mbogoni, L. E. Y. (2013). Aspects of Colonial Tanzania History. Tanzania: Mkuki na Nyota. shafi na 173.

Gwaggwarmaya da cinikin bayi

Yunkurin farko
Burtaniya ta takaita cinikin bayi a Zanzibar ta hanyar yarjejeniyoyi daban-daban tun daga shekarar 1822. A cikin yarjejeniyar Moresby Treaty ta shekarar 1822, an haramta cinikin bayi daga kudu da gabas, kuma a cikin yarjejeniyar Hamerton Treaty ta shekarar 1845, an takaita cinikin zuwa arewa ma.Sheriff, A., Teelock, V., Wahab, S. O., Peerthum, S. (2016). *Transition from slavery in Zanzibar and Mauritius: a comparative history*. Senegal: CODESRIA. shafi na 39

Yarjejeniyar Hammerton ta 1845 da Burtaniya ta kulla ta takaita cinikin bayi a matsayin doka ne kawai a cikin yankin Zanzibar, amma har yanzu Zanzibar tana shigo da bayi daga Kilwa a gabar tekun Gabas ta Afirka zuwa Madagascar da Comoros da takardu na hukuma don cinikin bayi a arewa.*Asian and African Systems of Slavery.* (1980). Burtaniya: University of California Press. shafi na 78

A cikin yarjejeniyar 1867 da Burtaniya, an matsa lamba wa Zanzibar da ta dakatar da fitar da bayi zuwa Arabiya, tare da takaita cinikin bayi a cikin iyakokin sultananci daga latitude 9 kudu na Kilwa zuwa latitude 4 kudu na Lamu.Mbogoni, L. E. Y. (2013). *Aspects of Colonial Tanzania History*. Tanzania: Mkuki na Nyota. shafi na 172

Yarjejeniyar 1873
A cikin 1872, Henry Bartle Frere ya tafi Zanzibar don tattauna dakatar da cinikin bayi. A cikin yarjejeniyar Frere Treaty ta 1873 da Burtaniya, Sarki Turki ya sanya hannu kan yarjejeniya da ta wajabta wa Zanzibar daina shigo da bayi daga nahiyar zuwa tsibiran.McMahon, E. (2013). *Slavery and Emancipation in Islamic East Africa: From Honor to Respectability*. Burtaniya: Cambridge University Press. shafi na 44

Yarjejeniyar ta hada da “bayi da aka nufa da sufuri daga wani yanki na mulkin Sarki zuwa wani, ko amfani da kasarsa wajen wucewa zuwa wasu kasashe. Duk wanda aka kama yana da hannu zai fuskanci tsarewa da hukunci daga jami’an jiragen ruwa na Burtaniya, kuma duk wani bawan da ya shiga mulkin Sarki zai samu 'yanci."Yusuf Abdallah Al Ghailani: Anglo-Omani Action over the Slave Trade: 1873-1903, shafi na 12-13

Duk da haka, cinikin bayi ya ci gaba da gudana da boyayyen hanya. Bayan yarjejeniyar Frere, sojojin ruwa na Burtaniya sun fara sintiri tsakanin nahiyar Gabas ta Afirka da tsibiran Zanzibar domin hana jigilar bayi.McMahon, E. (2013). *Slavery and Emancipation in Islamic East Africa*. shafi na 47

A shekarar 1875, ana ci gaba da shigo da kusan bayi 10,000 a kowane wata a Zanzibar, kuma an samu rikice-rikice tsakanin jiragen bayi na Larabawa da sojojin ruwa na Burtaniya.McMahon, E. (2013). *Slavery and Emancipation in Islamic East Africa*. shafi na 48

Bayan haramta fitar da bayi daga Zanzibar zuwa Larabawa, ana tilasta wa bayi yin tafiya ta kasa zuwa Somalia domin su samu jiragen ruwa zuwa Arabiya daga can.McMahon, E. (2013). *Slavery and Emancipation in Islamic East Africa*. shafi na 47

Dokar 1890
A cikin 1890, bayan matsin lamba daga Burtaniya, Sarki na Zanzibar ya fitar da wata doka da ta haramta "musu, saye ko ciniki da bayi - ko na cikin gida ko na kasuwa"; an hana saye da sayar da bayi a cikin iyakokin Zanzibar, kuma an hana gada da bayi sai daga uba zuwa yara. Ba a haramta bautar gaba daya ba, amma an ba bayi damar sayen 'yancinsu, kuma yara da suka haifu daga 1890 zuwa gaba za su zama 'yantattu.McMahon, E. (2013). Slavery and Emancipation in Islamic East Africa. shafi na 47

Yunkurin aiwatar da wannan doka a tsibirin Pemba a 1895 ya haifar da zanga-zanga mai tsanani daga manyan Larabawa da 'yan kasuwa.McMahon, E. (2013). Slavery and Emancipation in Islamic East Africa. shafi na 48

Kungiyoyin Burtaniya masu adawa da bauta kamar Friends Anti-Slavery Committee sun fara kamfen a jaridu kamar Times London domin matsa lamba wa gwamnati ta tilasta wa Zanzibar ta haramta bauta gaba daya.McMahon, E. (2013). Slavery and Emancipation in Islamic East Africa. shafi na 48

Kawowa da abin da ya biyo baya
A 1897, Burtaniya ta tilasta wa Sarki ya soke bautar ta hanyar bayyana cewa ba ta da ingantacciyar matsayin doka.McMahon, E. (2013). *Slavery and Emancipation in Islamic East Africa*. shafi na 49https://www.cambridge.org/core/journals/law-and-history-review/article/sultans-of-zanzibar-and-the-abolition-of-slavery-in-east-africa/5E0A2E2F535C15592ED9485E6BCC767D

Bayan haramta bauta, an kafa kotun *Slavery Commissioners* tare da jami’an Burtaniya don karɓa da aiwatar da bukatun neman 'yanci daga tsoffin bayi.McMahon, E. (2013). *Slavery and Emancipation in Islamic East Africa*. shafi na 78

Daga shekarar 1897 zuwa 1909, bayi 12,000 suka nemi 'yanci a Unguja da Pemba, inda 55-63 daga cikinsu mata ne, amma su ne kankanin kashi cikin bayi gaba daya.McMahon, E. (2013). *Slavery and Emancipation in Islamic East Africa*. shafi na 56

A shekarar 1897, mafi yawan jama’a a Pemba ba su san da dokar 1890 ba, kuma sun ki amincewa da haramta bauta. Emily Keys ta bayyana a 1898 cewa wasu 'yan mishan na Faransa sun kara tayar da hankalin shugabannin Larabawan Pemba "wanda suke barazanar harbin duk wanda ya zo tsibirin."McMahon, E. (2013). *Slavery and Emancipation in Islamic East Africa*. shafi na 56

Hotuna

 Manazarta 

Rukuni:Shafuka masu fassarorin da ba'a duba ba
Rukuni:Bauta a Afirka