[26] In the 15th century, however, new European developments in seafaring technologies, such as the invention of the caravel, resulted in ships being better equipped to deal with the tidal currents, and could begin traversing the Atlantic Ocean; the Portuguese set up a Navigator's School (although there is much debate about whether it existed and if it did, just what it was).
Additionally, there was the desire to create an alternative trade network to that controlled by the Muslim Ottoman Empire of the Middle East, which was viewed as a commercial, political and religious threat to European Christendom.
[40][41][42] Since the fall of the Western Roman Empire, various systems of slavery continued in the successor Islamic and Christian kingdoms of the peninsula through the early modern era of the Atlantic slave trade.
[43][44] In 1441–1444, Portuguese traders first captured Africans on the Atlantic coast of Africa (in what is today Mauritania), taking their captives to slavery in Europe, and established a fort for the slave trade at the Bay of Arguin.
[65][66] In 1493, Pope Alexander VI issued a papal bull called Inter Caetera which gave Spain and Portugal rights to claim and colonize all non-Christian lands in the Americas and enslave Native Americans and Africans.
Through these and other writings, European writers established a hitherto unheard of connection between a cursed people, Africa and slavery, which laid the ideological groundwork for justifying the transatlantic slave trade.
[91] A reminder of this practice is documented in debates over the trade in the British Parliament in 1806: "All the old writers ... concur in stating not only that wars are entered into for the sole purpose of making slaves, but that they are fomented by Europeans, with a view to that object.
[100] As historian John Thornton remarked, "the actual motivation for European expansion and for navigational breakthroughs was little more than to exploit the opportunity for immediate profits made by raiding and the seizure or purchase of trade commodities".
The Guyanese historian Walter Rodney (1972) has argued that it was an unequal relationship, with Africans being forced into a "colonial" trade with the more economically developed Europeans, exchanging raw materials and human resources (i.e. slaves) for manufactured goods.
[150] The Atlantic slave trade was the result of, among other things, labour shortage, itself in turn created by the desire of European colonists to exploit New World land and resources for capital profits.
"[154] In a 2015 paper, economist Elena Esposito argued that the enslavement of Africans in colonial America was attributable to the fact that the American south was sufficiently warm and humid for malaria to thrive; the disease had debilitating effects on the European settlers.
For example, the Akan, Etsi, Fetu, Eguafo, Agona, and Asebu people organized into the Fante coalition and fought African and European slave raiders and protected themselves from capture and enslavement.
To revisit the issue of intent already touched on: If an institution is deliberately maintained and expanded by discernible agents, though all are aware of the hecatombs of casualties it is inflicting on a definable human group, then why should this not qualify as genocide?
"[212] Hartman highlights how the Atlantic slave trade created millions of corpses but, unlike the concentration camp or the gulag, extermination was not the final objective; it was a corollary to the making of commodities.
[158] Some African groups proved particularly adept and brutal at the practice of enslaving, such as Bono State, Oyo, Benin, Igala, Kaabu, Ashanti, Dahomey, the Aro Confederacy and the Imbangala war bands.
[217][218][page needed] In letters written by the Manikongo, Nzinga Mbemba Afonso, to the King João III of Portugal, he writes that Portuguese merchandise flowing in is what is fueling the trade in Africans.
It is the source and the glory of their wealth ... the mother lulls the child to sleep with notes of triumph over an enemy reduced to slavery ...[226][227]In 1807, the UK Parliament passed the Bill that abolished the trading of slaves.
For example, historian Martha Santos writes of the slave trade, female reproduction, and abolition in Brazil: "A proposal centered on the 'emancipation of the womb', authored by the influential jurist and politician Agostinho Marques Perdigão Malheiro, was officially endorsed by Pedro II as the most practical means to end slavery in a controlled and peaceful manner.
The 1677 work The Doings and Sufferings of the Christian Indians, for example, documents English colonial prisoners of war (not, in fact, opposing combatants, but imprisoned members of English-allied forces) being enslaved and sent to Caribbean destinations.
It has been estimated that the profits of the slave trade and of West Indian plantations created up to one-in-twenty of every pound circulating in the British economy at the time of the Industrial Revolution in the latter half of the 18th century.
Patrick Manning has shown that the slave trade did have a profound impact on African demographics and social institutions, but criticized Inikori's approach for not taking other factors (such as famine and drought) into account, and thus being highly speculative.
These arguments do not refute the main body of the Williams thesis, which presents economic data to show that the slave trade was minor compared to the wealth generated by sugar and slavery itself in the British Caribbean.
[343][342][344][page needed] Karl Marx, in his influential economic history of capitalism, Das Kapital, wrote that "... the turning of Africa into a warren for the commercial hunting of black-skins, signaled the rosy dawn of the era of capitalist production".
In addition to the depopulation Africa experienced because of the slave trade, African nations were left with severely imbalanced gender ratios, with females comprising up to 65 percent of the population in hard-hit areas such as Angola.
[347] Walter Rodney argued that the export of so many people had been a demographic disaster which left Africa permanently disadvantaged when compared to other parts of the world, and it largely explains the continent's continued poverty.
[410] Prime Minister Palmerston detested slavery, and in Nigeria in 1851 he took advantage of divisions in native politics, the presence of Christian missionaries, and the maneuvers of British consul John Beecroft to encourage the overthrow of King Kosoko.
[424] Historians João José Reis, Sidney Chalhoub, Robert W. Slenes and Flávio dos Santos Gomes proposed that another reason for the abolition of the Atlantic slave trade to Brazil was the Malê Revolt in 1835.
The more "recent" argument of a "moral shift" (the basis of the previous lines of this article) is described by Hardt and Negri as an "ideological" apparatus in order to eliminate the sentiment of guilt in western society.
[2] At a UN conference on the Atlantic slave trade in 2001, the Dutch Minister for Urban Policy and Integration of Ethnic Minorities Roger van Boxtel said that the Netherlands "recognizes the grave injustices of the past."
[459][460] On 24 February 2007, the Virginia General Assembly passed House Joint Resolution Number 728[461] acknowledging "with profound regret the involuntary servitude of Africans and the exploitation of Native Americans, and call for reconciliation among all Virginians".