Avret Pazarları

Avret Pazarları  ( Ottoman Turkish     ), ko bawan bayi,  kasuwa ce ta bayi mata da ke Istanbul, daular Usmaniyya ( Turkiya ta zamani), tana aiki daga tsakiyar karni na 15 zuwa farkon karni na 20.  Yawancin gidaje sun mallaki bayi mata, suna yi musu aiki a matsayin bayin gida . Daular Ottoman ta kayyade harkokin kasuwancin bayi da kuma sanya haraji kan duk wani cinikin bayi.

An kame mata daga yankuna daban-daban na Afirka, Asiya, da Turai kuma an yi ciniki a kasuwannin Istanbul. Sabanin bayi maza, mata galibi ana yin lalata da su, tare da ɗaukar jima'insu na mallakar masu su. Ana yawan daraja bayin mata bisa halaye na zahiri kamar kyau da basirar nishadi, musamman idan manyan mazaje suka zaba a matsayin bayi ko ƙwaraƙwara. 

An sayar da bayi ga jama'a da manyan mutane, ciki har da 'yan gidan sarauta. Kafofin yada labaran Turkiyya sukan yi watsi da matan da ba fitattu ko talakawa ba a cikin bauta, maimakon haka suna mai da hankali sosai kan bayi masu gata a cikin Daular Ottoman Harem . Duk da haka, kwatancin lokutan Ottoman sun ambaci bayin da jama'a suka mallaka a cikin labarun bayi na zamani, asusun matafiya, waƙoƙin jama'a, litattafan Turkiyya na Ottoman na marigayi, da kuma wakoki na karni na 20.

An rufe kasuwar bayi ta Avret Pazarları a hukumance a lokacin da aka rushe kasuwar bayi a Istanbul a shekarar 1846-1847, ko da yake a aikace cinikin bayi a Istanbul ya ci gaba a boye har zuwa farkon karni na 20.

 Tarihi da mahallin 
Ana kiran cinikin bayi na maza da mata da  .     Mafi yawan bayin da aka yi ciniki a cinikin bayin daular Usmaniyya mata ne; kowane gida mai mahimmanci da gidaje da yawa marasa amfani sun mallaki bayi mata, gami da da yawa a matsayin bayin gida . A cikin tarihi da kuma a cikin guraben karatu na al'ada kan tarihin Ottoman, bayi da mata waɗanda ba fitattu ba ba su da wakilci. 
Daular Usmaniyya ta rungumi dabi'u irin na sauran al'ummomin bayi, musamman ma kasashen da suka gabaci Musulunci kamar Halifancin al-Mu'tasim da Mamluk Sultanate .  A cikin al'ummomin musulmi daban-daban, bautar da ake tafiyar da ita ta hanyar wani tsari na shari'a na gama gari wanda ya samo asali daga shari'ar Musulunci . Bautar Harem, musamman, ya taka muhimmiyar rawa a cikin gidajen daular Ottoman na zamanin farko da iyalai masu daraja. 
A shekara ta 1453 miladiyya, Constantinople (Istanbul na yau) ya zama babban birnin daular Usmaniyya. Tsawon ƙarnuka da yawa, ta zama cibiyar bayi da aka kama, musamman mata.  Daga karni na 15 zuwa na 18, an kai adadi mai yawa na fursunoni mata zuwa Constantinople daga wurare daban-daban na yaki, ciki har da yankuna irin su Girka, Balkans, arewa maso gabashin Tekun Bahar Rum, da sassan kudu maso gabashin Turai da ke kwance a arewacin Bahar Maliya, irin su Jojiya da Circassia na zamani. Waɗannan fursunoni sun kasance bayi ne, yawancinsu sun ƙare a cikin ƙwaraƙwara a cikin Imperial harem na sarakunan Ottoman.  Ba kamar cinikin bayi na Atlantic ba, wanda yawanci yana da rabon maza da mata na 2: 1 ko 3: 1, cinikin bayin Ottoman yakan nuna mafi girman adadin mata ga maza, yana nuna fifikon fifiko ga bayi mata. Ƙarfafawa don shigo da bayi (sau da yawa Turai) mata bayi suna cikin ƙwaraƙwara da haifuwa, kodayake yawancin kuma an kawo su da farko don yin ayyukan gida . 

Avret Pazary ya zama cikakke a karni na 16. An kiyasta cewa adadin matan da Daular Usmaniyya ta kama da kuma bautar da su ya zarce dubu a kowace shekara. Bukatar matan da aka yi bauta ta samu ta hanyar kama matan Corsairs, Tartars, da dillalan bayi daban-daban.

Yawancin bayi ba sa bayyana a rubuce-rubucen rubuce-rubuce sai dai in iyayengijinsu sun ruwaito, yawanci don gujewa. Saboda haka, yayin da sanin ainihin adadin da abubuwan da ke cikin bayi ya kasance mai wahala, bincike na masu tserewa na ƙarni na 16 daga bayanan Ottoman ya nuna cewa an kama wasu a yakin Ottoman a yankin Balkan, yayin da wasu da dama suka kama daga Rasha da Poland ta hanyar kutsawa na Crimean Khanate zuwa yankunan. Daga cikin bayin da suka tsere, kashi 39 cikin 100 'yan kasar Rasha ne, kashi 31 cikin 100 na Sabiyawan da Croat, kashi 11 kuma 'yan Bosniya ne, sauran kashi 19 kuma 'yan kasashen Hungary, Bulgeriya, da Walachia ne . 

Ottaviano Bon, wani jakadan Italiya a farkon karni na 17, ya yi tsokaci game da "Avret Pizary" a Istanbul:

Bon ya ci gaba da cewa, an sayo bayi a Istanbul ana sayar da su kamar dabbobi - tare da tabbatar da kasarsu ta asali, tare da bincikar jikinsu sosai don tabbatar da cewa wanda ya saya ba ya jin an zamba. Budurwa da kyawawan ’yan mata sun sami ƙarin farashi, kuma ’yan kasuwa za su iya ɗaukar alhakin idan macen da aka bautar ba ta zama budurwa ba kamar yadda suka yi alkawari. 

Yayin da matan Turkiyya 'yanta, watau, mata musulmi, ba za su iya zama bayi ba, kuma matan Turkiyya musulmi suna da wani matakin hakki na shari'a a kan cin zarafin jima'i, ba a ba da irin wannan kariya ga wadanda ba musulmi ba. Ba za a iya hukunta cin zarafin bayi mata ta hanyar doka ba.

A shekara ta 1717, Lady Mary Wortley Montagu, matar jakadan Birtaniya a Istanbul, ta ba da rahoto a cikin wasiƙar da ta buga daga baya cewa kasuwar bayi na Istanbul tana da ɗan raguwa. 

Gwamnatin Ottoman ce ke kula da kuma biyan harajin kasuwar bayi. Gudanar da kasuwar bayi shine ikon wani jami'in da ake kira "esirci emini." An sanya madaidaicin kuɗin, wanda aka saita akan 1/40th na ƙimar bawa, azaman haraji. Akwai gungun 'yan kasuwan bayi (wanda aka sani da "esirci esnafi"), wanda sheikh ("esirci seyhi") ke jagoranta. ’Yan kungiyar ne suka zabe shi, aka nada shi da umarnin Sarkin Musulmi. Baya ga Musulmai, Yahudawa ma suna shiga cikin kasuwar bayi, amma ba a sani ba ko an shirya su ne a cikin kungiyar.  A cewar littafin tarihin Elviya Celebi, kungiyar dillalan bayi "esirci esnafi" tana da mambobi kusan 2000, kuma shagunansu na da dakunan bayi. 

 Iyakar Bautar Mata
Duk da cewa ana ɗaukar bayi mata mafi yawansu daga wuraren yaƙi, kiran su da fursunonin yaƙi ba daidai ba ne. Yana da muhimmanci a lura cewa addinin mata bai dace da na waɗanda suka kama su ba, kuma mafi yawansu ba mayaƙa ba ne amma an kama su ne yayin da suke gudanar da harkokinsu na yau da kullum a matsayin fararen hula, duk da rashin nuna adawa. An kama matan daga sassan Afirka, Asiya da Turai sannan aka sayar da su a kasuwannin Istanbul. Kamar bayi maza, bayi mata ana ɗaukar su mallakar masu su ne. Duk da cewa amfani da bayi mata don karuwanci yana da haramun a hukunci, ana iya sayar da baiwa ga wani namiji don jima'i, kuma bayi mata ba su da kariya ta doka a kan al'amuran jima'i. Duk da cewa bayi za su iya kai ƙara a kotunan Musulunci kan duk wani rauni na jiki, batun jima'i na bayi mata ba nasu bane. Saboda haka, ba za su iya kai ƙara a kotu ko ga Sarki ba. A karkashin son zuciya da tsarin shari'ar Ottoman ya kawo, bayi mata, mafi yawansu wadanda ba Musulmi ba, ba a ba su damar zama shaidu a kan Musulmi. Rashin budurcin baiwa ba ya da alaka da kanta amma mallakinta, sabanin raunin jiki da ba mallakinta ba ya jawo mata rauni. A misali, a lokacin sanyi na shekara ta 1817 AD, wata mai baiwa ta samu diyya daga wani mutum wanda ya yi wa baiwar ta fyade saboda budurcinta ta lalace kuma ba za a iya sayar da ita a matsayin budurwa mai tsada ba.

Rubuce-rubuce akan bayi da suka shafi Fatwa, ciki har da bayanin shari'a na Ottoman, suna cike da tattaunawa akan damar mallakar jima'i na bayi mata a baya, yanzu da gaba. Ana tambaya ana amsa game da batutuwan kama iyaye, karuwanci, zina, mallaka ta haɗin gwiwa na bayi, haihuwa, aure, fyade na bayi mata da waɗanda ba mallakinsu ba, da kuma yin jima'i da baiwar mata na mata ba tare da yardar matar ba. Malamai suna da karfi wajen bayar da ra'ayin addini, duba da cewa yanayin bayi a cikin gida yana da wahala.

Wasu masana suna tattauna ko mutanen da ake kira bayi sun dace da fahimtar bauta ta yammacin duniya, amma masana sun tabbatar cewa akwai lokutan da bayi mata suka sha wahala kuma ba su da kariya ko hakkoki. Wasu tarihi sun kalubalanci bambance-bambancen shari'a da al'umma, amma shari'a tana samun tasiri daga al'umma, kuma shari'a da al'adun Musulunci suna dauke da tanade-tanade ga bayi, wanda ya taimaka musu wajen shigewa cikin al'umma. Duk da haka, duk da bambance-bambancen aikace-aikace, masu iko sukan yi amfani da tsarin shari'a don amfanin kansu. A hangen nesa na bayi, za a iya kallon wannan a matsayin katsalandan a kan ƙananan al'ummarsu.

Game da yadda tsarin shari'ar Ottoman ya kula da bayi, an takaita hakkokin mutum sosai. Cin zarafi da tauye hakki sun yawaita, kuma bayi mata ana daukar su a matsayin kayan mallaka, suna cikin jerin kayan gado tare da kayan gida ko dabbobi, ko kuma a bayyana su a kotu a matsayin kayayyaki. Matan Turai na karni na goma sha tara sun lura cewa bayi mata a harems suna da hutu da 'yanci fiye da masu aikin gida a yammacin duniya.

Bayi mata suna da ƙarancin dama, yawanci bisa kyawun sura da baiwa wajen faranta maza da magana mai dadi. Manyan maza sukan zaɓi wasu a matsayin bayi ko matan aure, wasu su ba da kyauta ga manyan mutane, kuma mafi kyawu su ke ajiyewa ga Sarki. Idan baiwa ta haifi ɗa namiji ga Sarki, tana samun gata, amma idan ba ta musulunta ba za a raba ta da ɗanta. Kaɗan ne kawai daga cikin matan aure da Sarki suka zama matarsa ta hukuma, kuma kaɗan ne suka zama matan da Sarki ya fi so. Daga cikinsu, wacce ɗanta ya zama Sarki zata zama "Walide" (Uwar Sarki).

A cewar Lidia Zhigunova, mata a yankin Caucasus sun fuskanci mallaka iri-iri a lokacin Daular Ottoman. Labaran yammacin duniya da Rasha sun fi mayar da hankali akan kyawun mata musamman na "kyawawan Circassian" a kasuwancin bayi, ba tare da la'akari da ikon su ko juriya ba. Zhigunova da Tlostanova suna jaddada cewa bauta a Daular Ottoman ba ta cire hakki da mutuncin bayi gaba daya ba. Bayi sun fi iya shiga cikin al'umma, musamman ta hanyar aure.

Misali, idan baiwa ta haifi yaro daga mai ita, ba za a iya sayar da ita sauƙi ba, kuma 'ya'yanta ana ɗaukarsu a matsayin 'yanci. Idan mai ita ya amince su 'ya'yansa ne, suna da hakkin gado. Wannan ya taimaka wajen shigar da bayi cikin al'umma tsawon shekaru. Haka kuma, bayi mata na iya samun 'yanci a lokacin mutuwar mai ita ta hanyar "tedbir", inda mai ita ya yi alkawarin 'yantar da ita kafin mutuwa don samun lada.

Duk da haka, Zhigunova ta nuna misalan mata da aka ci zarafi. Misali, a ranar 30 ga Yuni 1854, wata baiwar Circassian mai suna Shemsigul ta bada shaida ga 'yan sandan Cairo game da cin zarafin da aka yi mata. An kawo ta daga kauyen ta zuwa Istanbul inda wani mai sayar da bayi ya yi mata fyade. Duk da cewa ta yi ciki daga gare shi, an sayar da ita sau da dama har ma tana da ciki. Duk da cewa doka ta haramta sayar da baiwa mai ciki, wannan mutum an yanke masa hukunci daga baya.

Binciken Toledano ya nuna cewa kasuwancin bayi mata na Circassian ya yawaita a karni na 19, musamman bayan korar Circassians daga Rasha daga shekarun 1850. Neman mafaka tare da Ottoman na nufin shiga bauta. Lokacin da bukatar bayi mata farare ta ragu, an bar baki cikin halin rashin gata.

Suraiya Faroqhi ta kwatanta ikon bayi na Ottoman da na bayi a Daular Mughal ta Kudancin Asiya. A Daular Ottoman, bayi mata suna da damar samun ikon kansu idan suka gamu da manyan masu mulki. A Daular Mughal, ana sanya sharudda a cikin kwangilar aure don tabbatar da cewa matan aure za su iya mallakar bayi matan mijinsu. Duk da haka, mata a Ottoman suna fuskantar hassada da hadarin korar su idan baiwa ta sami gata.

A cikin al'ummar Ottoman, duk wani ikon da baiwa ta samu sau da yawa ya kasance a kan asarar ikon sauran mata. Ko da a karkashin shari'a, damar bayi ta iyakance. Misali, tsarin "tedbir" na iya zama haɗari don samun 'yanci idan mai ita ya mutu, saboda ba zai iya yin amfani da kaso biyu cikin uku na dukiyarsa ba. Magada na iya cewa baiwar tana da daraja sosai don a 'yantar da ita gaba daya.

Maimakon a fassara bayi na Ottoman a matsayin bayi ko ba bayi ba, wasu masana suna ganin suna kan wani mataki ne. Misali, bayi maza masu mukami suna da rayuwa mai 'yanci da arziki, wanda ba zai dace da tsarin bauta na yammacin duniya ba. A gefe guda, bayi mata a harem suna da iko da arziki amma har yanzu suna fuskantar iyakoki. Bayi masu sauƙi suna fuskantar matsananciyar wahala da rashin dama.

Binciken Farhat Yasa na fatwa daga ƙarni na 16 zuwa na 18 ya nuna cewa a wasu yanayi, masu bayi na iya kashe bayinsu ba tare da tsoron hukunci ba a lahira. Duk da cewa wasu bayi mata na iya samun ikon kansu a cikin ƙananan iyaka, wasu kawai ana amfani da su ne a matsayin sutura. Saboda haka tattaunawa akan ikon bayi mata masu rauni ba ta dace ba.

A cewar Kate Fleet, bayi mata a Daular Ottoman suna da damar shiga wuraren jama'a fiye da mata Musulmai marasa bauta. Manyan mata sukan tafi tare da bayinsu idan babu namiji a kusa. Bayi mata suna iya samun ikon kansu a matsayin masu bayar da rahoto ko leƙen asiri.

Duk da haka, damar shiga wuraren jama'a ga bayi mata ba ta da daraja. Bayi mata ba su da ikon sarrafa yadda ake kallon su; za a iya tsirara su a kasuwannin bayi ko kuma a mayar da su karuwai bisa son mai su.

 Yanayin Wuri, Matsuguni da Tattalin Arziki 

Daular Krimean Khanate ta gabashin Turai ta taka muhimmiyar rawa wajen kai hare-hare, kama bayi da kuma fitar da bayi na gabashin Turai ta hanyar kasuwancin bayi na Krimea, don biyan bukatun Daular Ottoman da ma fiye da haka. Kasuwancin bayi, bautar bayi, da fansa sun zama muhimmiyar hanyar samun haraji ga Krimean Khanate da Daular Ottoman. Duk da cewa al'adar Musulunci tana janyo 'yantar da bayi da yawa, hakan ya kuma kara karfafa bukatar samun sabbin bayi.

Haka ma, 'yan kasuwar Yahudawa masu bayi suna da takunkumin addini; idan mai bayi ya yi jima'i da baiwa, dole ne ya sayar da ita ko ya 'yantar da ita, wanda hakan ya kara bukatar sabbin bayi. Wannan tsarin na Ottoman wani lokacin yana haifar da karuwar yawan jama'a, wanda yake kawo matsin tattalin arziki da kuma tayar da fitina da ake murkushewa. Yawancin bayi da aka 'yantar sun kasa samun rayuwa mai kyau, sun koma bara ko kuma bauta saboda rashin wasu hanyoyi.

A Daular Ottoman, kabilun da suka fi sayar da mata a matsayin bayi na jima'i (da ake kira Cariye) sune Circassians, Suriyawa, da Nubians. 'Yan mata Circassian, wadanda aka bayyana a matsayin masu fata mai haske, sukan fi yawa ana bautar su daga Crimean Tatars sannan a sayar da su ga Daular Ottoman don yin aiki a harems. Su ne mafi tsada, suna kaiwa har fam 500 na sterling, kuma Turawa sun fi so sosai. 'Yan mata Suriyawa, masu idanu masu duhu, gashi mai duhu, da fata mai launin ruwan kasa mai haske, su ne na biyu a farin jini. Su kan fito daga yankunan bakin teku na Anatolia kuma suna iya kai farashin fam 30 na sterling. 'Yan mata Nubians su ne mafi arha da rashin farin jini, ana sayar da su har zuwa fam 20 na sterling. Matsayin jima'i da alamu a cikin al'ummar Ottoman na nuna karfi, inda harem na fadar sarki ke ware bayi mata daga sauran al'umma.

Kasuwancin bayi na Ottoman da Kudancin Asiya ya kasance a hanyoyi biyu, kodayake bai kai na kasuwancin bayi na Uzbek ba a yankin. Duk da cewa yana biyan bukatar mata fararen fata a harems na manyan mutane a Kudancin Asiya, kasuwannin Kudancin Asiya sun fi samar da bayi mata wadanda ba Musulmi ba.

 Avret Pazari na Istanbul a Forum na Arcadius 

File:Byzantine_Constantinople-en.png|thumb|150x150px|Taswirar Byzantine Constantinople (Kafin Ottoman). Tana nuna wurin Forum na Arcadius kusa da Masallacin Ese Kapi, wanda ke a gefen bangon Constantine da reshen kudu na Mese, a kudu maso yammacin birnin kusa da tsauni na bakwai.

Avret Pazari na Istanbul yana kusa da Forum na Arcadius. Kusa da Avret Bazaar akwai karamin masallaci a yamma, da ake kira Masallacin Ese Kapi, tare da titin kusa da shi mai suna Isa Kapoussi Sokaki. Tafiyar da Hobhouse ya bayyana ta faru a 1809–10, kuma "tawayen karshe" mai yiwuwa yana nufin tawayen Kabakçı Mustafa na 1807. An bayyana cewa "Aurat-Bazar" da Hobhouse ya ambata, wanda aka ce ya kone kafin 1810, an sake gina shi a wurin da ya kone. Ana bayyana wannan kasuwa a matsayin "kusa da ginin ginshikin da aka kone". Maganar ginshikin Arcadius ya fito fili daga wani aikin da Walsh ya rubuta tun farko. Har ila yau, wannan rubutun ya bayyana "Aurut Bazaar" a matsayin "wurin da aka saba sayar da bayi mata Circassian". A ziyarar ta a 1837, marubuciyar Ingila Julia Pardoe ta bayyana kasuwar bayi ta Istanbul a matsayin fili mai murabba'i wanda ke zagaye da dakunan dutse masu kasa a bangarori uku, tare da dogon tsani na katako a waje.

 Sauran wurare 
Akwai wani titi a Gaziantep mai suna Avrat Pazarı. Yana tafe daidai da titin İnönü, a arewa da tsohuwar karamar hukumar da kuma Shıra Inn. Titin yana fara daga kofar yammacin Kemikli Bedestens kuma yana bude zuwa titin Şıhcan. Wasu garuruwan Ottoman, kamar Belgrade, Sofia, Dimashk, da Aleppo, suma suna da kasuwannin bayi.

 Kama, dawo da gudu da tserewa 
George na Hungary
George na Hungary (kimanin 1422–1502) bawan Ottoman ne da aka kama kuma aka sayar da shi a matsayin bawa lokacin da Turawan Ottoman suka mamaye garin Mühlbach (wanda yanzu ake kira Sebeș) a 1438. George ya samu damar tserewa sannan ya koma Kiristanci, daga baya ya rubuta tarihin abubuwan da ya fuskanta.

Emily Ruete
Babu isassun labaran bayi marasa gata ko adabin gargajiya daga mata Circassian. Labarin Emily Ruete akan sacewar da bautar da aka yi wa mahaifiyarta, Jilfidan, yana daga cikin shaidu kaɗan da ake da su akan baiwar mace da aka kama. Kafin a sayar da ita ga mahaifin Ruete, Jilfidan baiwa ce talaka, amma bayan mahaifin Ruete ya siya ta, ta zama baiwa ta musamman, wato matar ajiye. Ruete ta rubuta labarin bautar mahaifiyarta Jilfidan a rubuce-rubucenta.

...Mahaifiyata Circassian ce daga haihuwa, wacce a lokacin ƙuruciyarta aka raba ta da gidanta. Mahaifinta manomi ne, kuma tana zaune lafiya tare da iyayenta da ƙanenta da ƙanwarta. Yaƙi ya tashi kwatsam, ƙasarsu ta cika da masu yi wa mutane fashi; lokacin da suka kusanto, iyalin suka gudu zuwa wani wuri a karkashin ƙasa, wanda mahaifiyata ta kira shi — mai yiwuwa tana nufin ɗakin ajiya, wanda ba a sani a Zanzibar. Amma masu zalunci sun mamaye wurin da suke boye, aka kashe iyayenta, sannan aka kwashe yaran daga Arnauts guda uku da dawaki. Ɗaya daga cikinsu, tare da babban ɗan'uwanta, sun bace daga gani; sauran biyu, tare da mahaifiyata da ƙanwarta mai shekaru uku da ke kuka saboda uwarta, sun kasance tare har zuwa yamma, sannan su ma aka raba su, kuma mahaifiyata ba ta sake jin labarin waɗanda suka ɓace ba har ƙarshen rayuwarta.

Ta shiga hannun mahaifina tun tana ƙarama sosai, mai yiwuwa tana da shekaru bakwai ko takwas, saboda ta fitar da hakorinta na farko a gidajenmu...

Margaret Himfi
Margaret Himfi, wata mata mai daraja ta Hungary, an sace ta kuma aka yi mata bauta ta hannun masu fashi na Ottoman a ƙarshen ƙarni na 14 da farkon ƙarni na 15. Daga baya ta zama baiwa mai kula da wani attajirin ɗan ƙasar Venice a Crete, inda ta haifi 'ya'ya mata biyu. Margaret ta samu damar komawa Hungary a 1405.

A lokacin daya daga cikin hare-haren farko na Ottoman a iyakar Daular Hungary, an sace Margaret daga garinsu na Egerszeg a Temes County (wanda yanzu yana cikin Vermeș a Romania). Zuwa 1405, an same ta tana tare da 'ya'ya biyu ƙanana. Kafin 1405, an sayar da ita a Crete, wata gabar ruwa da ke karkashin Daular Venice wadda aka fi sani da Daular Candia. Margaret ta zama baiwar Giorgio Darvasio, wani attajirin ɗan kasuwa daga iyalin 'yan kasuwa na Venice. Ta haifi 'ya'ya mata biyu tare da shi, Marieta da Iacoba, wadanda har yanzu ƙanana ne a 1405 da ma a 1408. Duk da kyakkyawar kulawa da ta samu daga Darvasio yayin bautarta, Margaret ba ta daina burin komawa Hungary ba.

A ranar 1 ga Yuli, 1405, an fitar da takardar hukuma a Crete kan Margaret. Darvasio ya yarda ya sake ta ba tare da fansa ba kuma ya samar mata da rakiyar komawa Hungary. Da farko, yana so ɗaya daga cikin 'ya'yansu ta zauna a Crete, amma daga baya ya yarda da ziyarce-ziyarce zuwa Hungary don ganin Margaret da yaran. A cikin wannan takarda, Marcali ya bayyana niyyarsa ta komawa Crete don Margaret da yaran. Darvasio ya kai Margaret da 'ya'yansu zuwa Venice don saukaka tafiyarsu zuwa Hungary. A can, ya mika su ga wani da ake cewa John na Redel, wanda ake zaton ɗan'uwan Margaret ne ta aure, sannan ya biya mata kuɗin tafiya. Margaret ta samu damar komawa Hungary bayan shekaru masu yawa kuma ta zauna a Buda tare da 'ya'yanta.

Wasu misalai
A shekarun 1460s, Ilona daga Garai, matar Tamas, an kama ta. Ta sami damar tserewa a lokacin da ya dace, amma daga baya aka sake kama ta kuma aka sayar da ita sau biyar daga Serbs kafin ta sake samun damar tserewa. Haka kuma, a 1471, Anna Nagy ta tsere daga bautar da take ciki, kodayake waɗannan lamura na musamman ne. Mata da dama da aka kama ba a sake samun su ba, duk da ƙoƙarin da iyalansu ko gwamnati suka yi don su biya fansa. A mafi yawan lokuta, matan ba su iya biyan fansa ba.

 Bayanan matafiya 
A shekara ta 1592, jakadan Venetian Lorenzo Bernardo  ya rubuta cewa ga Daular Ottoman, Adyghas da Mingrelians:

A ƙarni na 17, matafiyi na Ottoman Evliya Çelebi, wanda ya halarci wasu hare-hare kuma ya kama wasu fursunoni, ya rubuta game da tafiyarsa zuwa Krimean Khanate, ɗaya daga cikin manyan masu samar da bayi ga Ottoman. Ya bayyana kasuwar bayi ta Karasubazar kamar haka:

Robert Walsh, wani marubuci daga asalin Irish wanda daga baya ya yi yakin kawar da bautar bayi, shi ne malamin coci na Ofishin Jakadancin Biritaniya a Constantinople daga kusan 1820 zuwa 1827. A wannan lokacin, ya shaida kuma ya bayyana halin sabbin bayi daga Chios bayan kisan kiyashi na 1822 da Ottomans suka yi daga tsibirin Helenawa mafi rinjaye kusa. A 1829, ya rubuta:

A shekara ta 1828, Charles Macfarlane ya bayar da bayani game da Constantinople.

Admiral Sir Adolphus Slade CB (1804 – 13 Nuwamba 1877) babban hafsan sojin ruwa ne na Biritaniya wanda ya yi aiki a matsayin babban hafsan sojin ruwa a Rundunar Sojan Ruwa ta Ottoman. 

Marubucin Denmark Hans Christian Andersen ya ziyarta Istanbul a Afrilu 1841 kuma ya rubuta:

 Bayyanar Al'adu 

 Sakewa a cikin wakokin gargajiya 

Yawancin wakokin gargajiya na Rasha, Ukraine, da Poland daga zamanin Daular Ottoman suna nuna tasirin hare-hare ga talakawa a gabashin Turai da yankunan tekun Black Sea.

A cikin tarin wakokin gargajiya na Helenawa na Claude Fauriel, wanda aka wallafa a 1824–25, wasu wakoki sun ambaci bayi Helenawa na Turawa ko kuma haɗarin fada cikin bauta da yaki don kaucewa hakan. Wadannan wakoki sun bayyana abubuwan da suka faru kafin juyin juya halin (kafin 1821), musamman rikice-rikicen da ke tsakanin Souliotes da Ali Pasha na Jannina da Musulman Albania. Despo, matar shugaban Souliote Tzavellas, ana yabon ta a cikin wadannan wakoki saboda ta kashe kanta cikin mutunci tare da wasu mata, maimakon fuskantar kama da bautar bayi. A cikin wani yanayi mai tayar da hankali, lokacin da mata da yara suka sami kansu a cikin wani ƙaramin katanga ba tare da wata fata ta tsira ba, Despo ta kunna ganga mai dauke da fashewar harsashi.  Rubutun Helenanci na asali tare da fassarar Faransanci yana cikin aikin Fauriel.

 Adabi 

Bayyanar matsalolin bautar mata a cikin adabi ya fara a cikin labaran Daular Ottoman na karni na 19. Bisa ga Elif Aksit, yayin da Samipaşazade Sezai, Ahmet Mithat, da Halit Ziya suka bayyana rayuwar bayi mata masu rauni da raɗaɗi, Fatma Aliye ta mai da hankali kan karfafa mata duk da bautar. Hanyar da marubutan farko uku suka bi ta nuna yanayi mai raɗaɗi da ban dariya domin samar da babban tasiri ga ra'ayin jama'a.  Wani labari daga 1877 'Aşk-ı Vatan' (Soyayyar Ƙasa), wanda ya tattauna kewar gida na wata baiwa mace kuma Zafer Hanım ta rubuta, ana ɗauka a matsayin labari na farko da wata marubuciyar Turkiyya ta rubuta.

A cikin labari na farko na Namık Kemal, İntibah (Farkawa) (1876), wata mace mai suna Fatma ta saya wata baiwa mace mai suna Dilaşub don karkatar da hankalin ɗanta Ali daga wata mace, Mahpeyker. Amma lokacin da Dilaşub ta cika aikinta na karkatarwa, Fatma, mai ita, ta sake sayar da ita da zarar ta zargi cewa tana sha'awar wani namiji. Aksit ya lura cewa Dilaşub ta bayyana a matsayin mai kirki amma rauni kuma mai bin umarni, tana fuskantar sakamakon raunin wasu. Fatma tana sarrafa rayuwar ɗanta da ta baiwar ta ta hanyar siye da sayar da su gwargwadon bukatunta. Aksit ya ce farkon marubutan maza na Ottoman sau da yawa suna tausaya wa bayi mata, suna nuna rayuwarsu daga yarinta zuwa balaga, kamar yadda aka gani a cikin labarin Ahmet Mithat na jarumarsa, Rakım, wanda ya koya wa baiwar sa, Canan, sannan daga baya ya aure ta. Haka kuma, marubuci Halit Ziya a cikin labarinsa Sefile (Miskiniya) (1886–1887), ya bayyana wata baiwa mace mai kasada mai suna Mazlume (mace ta "Ƙunci") wadda aka sayar da ita ga mutane nagari da mugaye amma ta kasa tserewa daga kaddararta ta baiwa mace.

A cikin labarin Samipaşazade Sezai na 1888 Sergüzeşt ("Tarihin Rayuwa" ko "Kasada"), an sayi baiwar mace mai suna Dilber kuma aka sake sayar da ita daga iyali ɗaya zuwa wani. A hankali, Dilber ta canza daga yarinya mai rauni zuwa kyakkyawar yarinya balaga. Aksit ya lura cewa, abin ban mamaki, yayin da raunin Dilber na farko ya kare ta daga hare-hare da ake so da ba a so, kyawunta da balaga sun zama haɗin haɗari tare da bautarta. A cikin gidan wani mai ita, inda ta isa a matsayin kyakkyawar yarinya, wani saurayi ya fara raina ta, amma daga baya ya fara zana hotonta, yana daukar ta a matsayin abu kawai. Dilber ta yi tawaye tana kuka, wanda ya sa ya gane cewa ita ma mutum ce. Daga baya suka fara soyayya. Amma matar gidan, mahaifiyarsa, ta sayar da Dilber a kasuwa don hana soyayya tsakanin baiwa da ɗan matsakaicin gida, wanda hakan ya sa Dilber ta yi tunanin kashe kanta saboda soyayya mara nasara.

Duk da cewa marubuciyar Fatma Aliye (1862 – 1936) an dauke ta a matsayin mai cigaba a zamaninta, tana kallon bautar jima'i (tare da shirka) a matsayin nau'in cin zarafi, Zeynep Direk ya yi jayayya cewa martanin Aliye bai isa daga hangen nesa na mata ba. Wannan saboda Aliye ta fi mayar da hankali kan kare Ottomanism da Islamism, tana rage bayyana tilastawa, bautar bayi, zalunci, da cin zarafin jima'i na mata. Ta bayyana bautar mata a cikin yanayi mai kyau da soyayya kuma ba ta kira da a kawar da bautar ba, duk da cewa an kawar da shi a doka kafin haihuwar Fatma Aliye a 1847, kodayake har yanzu ana aikatawa. Duk da haka, iyakokin bautar mata a cikin labaran Aliye suna da sako-sako. Alal misali, a cikin labarin Muhadarat, wata mace ba baiwa ba, wadda ta auri attajiri, ta sayar da kanta cikin bauta don tserewa daga mijinta. A wani labari kuma, iyalin Enin suna so ɗansu ya auri baiwar mace, amma ɗan, wanda ke son wata, ya ƙi auren baiwar mace. A wani labari kuma, Dar'ul Muallimat, jarumar Refet, ‘yar baiwa mace talaka, tana halartar makarantar (Dar'ul Muallimat) don ta zama malama.

Bisa ga Seteney Nil Dogan, tsararraki na biyu na 'yan hijira Circassian masu kishin ƙasa a shekarun 1970 sun bincika kuma suka soki Circassians da Turawa saboda safarar mutane, auren da aka tsara, da haɗin aure da ba a so ta hanyar mujalloli da fafutukar su. A 1975, a cikin mujallar Circassian Yamçı, wata marubuciya mace Circassian mai suna Karden D. ta bayyana fata don 'yantar da mata Circassian daga kallo a matsayin kayan sayarwa, ana sayar da su a mafi girman farashi. Bayan haka, Kanuko Cemil ya rubuta waka a wannan mujallar a 1976, yana nuna jigon da ake yawan tattaunawa na auren dole da safarar mutane a cikin mujallolin da 'yan hijira Circassian masu kishin ƙasa suka wallafa a shekarun 1970.



Dogan da Toledano sun lura cewa tattaunawa tsakanin zuriyar bayi bayan 2000 tana mai da hankali kan haɗawa cikin ainihin Turkiyya yayin ba da dama ga bambancin al'adu.

 Talabijin 
Shirye-shiryen talabijin na Turkiyya yawanci ba sa nuna bautar bayi tsakanin mata talakawa marasa gata, maimakon haka suna mai da hankali kan bautar mata masu gata a cikin fadar sarakunan Ottoman. Jerin shirye-shirye kamar Muhteşem Yüzyıl (Zamanin Maimaituwa) ana fitar da su zuwa kasashe da dama na Musulmi, suna fi mai da hankali kan bangaren bautar mata na manya a zamanin Ottoman. Sakamakon haka, sabuwar ƙarni na masu kallo ba sa sanin nau'o'in bautar jima'i na Musulunci kafin ƙarni na 20. Duk da amincewar malamai na addini, masu kallo na mazan jiya suna kira da a yi sigar da aka tsarkake wanda ba ya nuna kowace baiwar mace a zamanin Ottoman da rayuwa.

 Manazarta 

 Aiyukan da aka zaɓa








 s

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 Urban, Elizabeth. Conquered Populations in Early Islam: Non-Arabs, Slaves and the Sons of Slave Mothers. Edinburgh University Press, 2020.