Our Society and Slavery

In the First World, we think of slavery as dead. Over. Gone. We think of it as an historic aberration, a blemish on the past, but certainly not something that still exists in modern times. Yet over 27 million people are still enslaved today, and that number isn’t decreasing. Slavery is not dead at all, we just don’t notice it, and our failure to acknowledge its existence,it allows it to continue unchecked. To truly abolish slavery we must take down a system that is already in place, and has been in existence for thousands of years. Slavery is deeply ingrained into many sections of society, and to eradicate it we must change society.

The most challenging part of stopping slavery is giving up our reliance on it. Unseen slavery powers many parts of the world economy, and so we all rely upon it, knowingly or unknowingly. The list of major companies that use slave labor is long, and shockingly includes many iconic brands such as Nike, Apple and Disney. The fact that we in the First World allow anyone, especially such high profile, successful companies, to get away with exploiting people is truly atrocious and shameful, and most of us are shocked to learn about it. So how does it come about? What is modern slavery?

Slavery relies on systems of bondage, discrimination and exploitation that have been in place for thousands of years and have continued to grow and evolve throughout history. Modern slavery is also fueled by globalisation. The movement of people, money, and information throughout the world, and the spread of production, supply, and distribution chains has allowed modern slavery to grow, and enabled it to stay out of the grasp of authorities. Of course Nike, Apple and Disney don’t directly enslave people, but their suppliers do, which makes them, the companies and us, their customers, ultimately responsible for the exploitation of slave labor.

Modern slavery exists in many forms, the most common of which is debt bondage. Debt bondage occurs when people are encouraged to borrow money, often on the promise of a better job, or a better life elsewhere. The debt they are subsequently forced to pay back is massively inflated by interest and other charges, so these people end up working for years with no reward, in short as slaves. Sexual slavery, where people, usually women and children, are forced to work in the sex industry is also flourishing in modern times. As is domestic servitude, where the normal and legal practice of live in help is used to cover the exploitation and control of another person, and contract slavery, where people are deceived into slavery by a false employment contract. So you can see that while the traditional chattel slavery, where a person is legally owned by another, may be virtually extinct, slavery itself is alive and well.

How is it that this abhorrent and illegal practice is so widespread today? Put simply, it is because we aren’t doing enough to stop it. Kevin Bales, president of Free The Slaves, says that the fact slavery is still thriving comes down principally to ignorance about the institution and lack of resources directed at eradicating it. This is particularly true in first world countries where we are often not aware that slavery is not exclusively a thirld world problem. Many people in first world countries believe that slavery is nothing to do with them and that they are powerless to prevent it. Nothing could be further from the truth. We all benefit from the slave trade, only the slaves themselves do not.

Slavery may be illegal in every country in the world, but that does not mean it doesn’t exist. Between 14,000 and 17,500 people are trafficked into the United States each year. Most are forced into the sex trade, domestic servitude, or agricultural labor. At any one time, between 52,000 and 87,000 are in bondage. We don’t notice these people because we don’t realise what they are, we simply don’t perceive them as slaves. David Batstone, the author of ‘Not For Sale’ describes how he had, unknowingly, been dining at a restaurant staffed by slaves. “That’s the paradox: slavery is in reality not invisible, Except in rare circumstances, slaves toil in the public eye. The truth is that we do not expect to find it in “respectable” settings.” he writes.

We may prefer to think of slavery as a thing of the past, but in doing so we turn a blind eye to the crime of slave trading and we fail to acknowledge the suffering of the slave. David Batstone also writes that

“Many people bristle to hear the word slavery used to describe the modern practice of exploitation. Deeply ingrained in the collective psyche of Western culture is the notion that slavery ended in the nineteenth century. It is not unusual to read a newspaper account of “slavelike conditions” in a copper mine in, say, Bolivia. The laborers were kidnapped, coerced to work without pay and prohibited from leaving the mine. So why would the writer ferfer to the laborer’s conditions as “slavelike”? Because the writer buys into the cultural myth that “real slavery” was vanquished long ago.”
If we continue to deny the suffering of these millions of people, nothing will change.

Slavery will only be eradicated if we all take responsibility for its existence. All sections of society must acknowledge their reliance on slavery and take active steps to cease this unhealthy dependency. It is no good pleading ignorance and shifting the blame onto others. We must all stand up to be counted and reject slavery in its entirety. We must boycott products and services produced by slave labour, even if this means paying higher prices. We must lobby our governments to enforce anti slavery legislation, to end human trafficking and to help other nations tackle the endemic poverty, corruption and violence which allows slavery to flourish. We must provide better opportunities for those at risk of exploitation and we must work to overturn cultural norms which encourage and condone the exploitation of others. Slavery is a scourge on humanity and it is the responsibility of all humankind to work towards its abolition.

Personal Appearance And Personal Identity

Adolescence is a time at which people from all places and cultures struggle to form their own identity. No longer children, but not yet adults, they must forge their sense of self and come to terms with the image they project to others. For young girls in particular, self identity and image is often closely associated with physical appearance. “Blue Gold” and “ Does My Head Look Big In This?” are both coming of age stories in which young girls from different places and cultures struggle to form their own identities, and in each of the stories physical appearance and clothing play an important part in the girls’ journeys towards self affirmation.

“Blue Gold” is a three part story which confronts the issues surrounding the technology industry through the stories of three girls from very different cultures in living in very different circumstances in different places around the world. Each girl must try to find her sense of self and make a place for herself in society. “Does My Head Look Big In This?” is the story of an Australian-Palestinian-Muslim girl and her journey towards self discovery. She must reconcile her Palestinian Muslim heritage within her place in secular Australian culture. A shared theme between these two books is that physical appearance and dress are central to self identity and image.

In “Blue Gold” Elizabeth Stewart uses Laiping’s uniform to show her loss of self identity and freedom. Laiping is a Chinese factory worker, the factory uniform, identical to thousands of others, demonstrates Laiping’s insignificance in the eyes of the company that controls her. Her uniform strips her of her personal identity and transforms her into “just a factory girl, like a hundred thousand others.” Laiping loses all sense of self and self empowerment. The idea, of clothing having the power to take away identity as well as display it, is also prevalent in ‘Does My Head Look Big In This?’ Once Amal starts to wear the hijab, people perceive her differently; “Too many people look at it as though it (the hijab) has bizarre powers sewn into its microfibers. Powers that transform Muslim girls into UCOs (Unidentified Covered Objects), which turn Muslim girls from an 'us' to a 'them.” When Amal dons the hijab people view her not as herself but as a Muslim, they ignore her character and focus her religion alone. To Amal this is not the way the hijab should be viewed. To her it is a symbol of her religion of which she is justly proud, it is not meant to strip her of identity but help project it. Throughout the story, Amal meets many people who are weary of Islam and who see the hijab as the single most important thing about her. However fortunately Amal also meets people who understand that the hijab is simply a symbol of her religion, an important part of her identity but not her sole defining characteristic.

In “Blue Gold” the story of Sylvie, a Congolese girl who is trapped in a refugee camp in Tanzania, is closely linked to her personal appearance and dress.The main focus of her story is her impending forced marriage to a ruthless warlord named Kayembe. Kayembe wants to marry her because she is pretty, he has no interest in her character or values. He views her as an attractive chatel. On the day of her wedding she is forced to wear a dress chosen by Kayembe.The dress is described as being too long and having “wires in it to shape a woman’s bosom.” Clearly Sylvie is being forced into womanhood too early, she is entirely under Kayembe’s control, her identity and self empowerment are being stripped away and the wedding dress is a powerful symbol of this . Conversely while many people in Amal’s story assume that the hijab is a symbol of oppression and that she was forced into wearing it, when this is definitely not the case. The hijab is an integral part of Amal’s self identity and image. Amal chooses to wear the hijab without any pressure from her parents. She does so because she is proud to be a muslim woman, to her the hijab demonstrates her identity and self empowerment.

In “ Blue Gold” Fiona’s story is one which concerns body image as part of a young girl’s self perception and identity, which can be connected to one of Amal’s friends, Simone. Fiona’s world comes crashing down around her as a topless photo that she foolishly sent to her boyfriend is released onto the internet. She is bombarded by unwanted comments from her peers, as well as people she has never met. She loses confidence in herself and her body. The lack of clothing in the photo is not only a plot point, it is a symbol for her vulnerability. In “Does My Head Look Big In This?”, Amal’s best friend Simone also struggles with body image. Poisonous barbs from her mother and judgmental comments directed at her by other students lead Simone to loathe her own body. She tries desperately to lose weight and to achieve a perfect and unattainable figure. It takes the kindness and love of her friends to convince Simone that she is beautiful no matter what she weighs, just as it takes the love and understanding of her mother, teachers and friends to help Fiona regain her confidence and self identity.

Physical appearance and dress contribute to the way we see ourselves and others. The authors of both books understand this and harness the concept in the development of their characters and storylines.“Does My Head Look Big In This?” takes a very overt position with the clothing being a central theme of the book whilst “Blue Gold” weaves the symbolism of clothing (and even the absence of clothing) into the underlying stories.”Does My Head Look Big In This?” forces the reader to confront the issue of clothing and question whether clothes make a person or whether they are merely another layer of the character's identity. In Blue Gold, however, the theme of physical appearance and dress was largely understated however when focussed upon was both powerful, intended and well considered.

Teenage Labels

Picture this; Charlotte is cool, popular, pretty. She’s funny, kind and amazing with people. She loves sport and shopping and she’s your classic popular girl. Sophie is a little bit strange, she spends a lot of time completely silent on the outside but animated and noisy within. She loves books and writing fanfiction, she sucks at sport and her fashion sense is a little quirky. In any teen novel, Charlotte is the nasty mean girl who will eventually get her comeuppance and Sophie is the protagonist who will probably fall in love with the popular sporty guy (who is obviously secretly a great guy.) and she’ll become cool and popular and liked by all, leaving behind all her realism.

Pop culture gives us one of two views; the first, that Charlotte is cool and the one we should aspire to be, Sophie is boring and will never amount to anything anyway, and the second that popular girl =bitchy and that Charlotte is shallow and false while Sophie is dorky and relatable. We only get one view never the possibility that both girls are good people and that we can learn from both. Nerdy guys are either our protagonist (such as in “Life in Outer Space” by Melissa Keil) or, (and this is more common), a side character, sometimes shown to be kind and/or smart but never with a love interest or portrayed as attractive.

So why do we do this? Why do we categorize people and disregard evidence that doesn’t fit with the way they’re meant to behave? We have formed stereotypes for thousands of years, it provides an evolutionary advantage in that if we know that a certain type of animal (or person) behaves in a certain way we can be on guard around them. Friendship groups in a school setting are usually quite solid by the age of 11 and while heavy emphasis on “popularity” is most common in middle school and lower high school, most situations in which there are cliques will have some sort of social and popularity hierarchy.

Knowing why we stereotype doesn’t tell us why we associate things like “nerdiness” with being a loser and “popularity” with unkindness, when in reality, some studies have shown it’s not the kids at the top of the pecking order that do most of the bullying, and that many people have identified popular people as being popular because they’re kind and good with people. We also seem to have this idea in our heads that you can belong to one group and one group only! Apparently popular people can’t love Doctor Who and write fanfiction, and if you have glasses and love books you are destined to remain at the bottom. I personally know this to be untrue, as of of the most popular girls at my old school secretly loved to geek out over fanfiction with me.

So how can we leave these stereotypes behind? Well, it’s going to be hard to do that entirely. Teenagers are always going to label each other no matter how much we preach. In fact, some people are proud of their labels, proud of having something to connect them to others. But we need to remember that labels are a perception, not a perfect description. No label can Entirely sum up an individual and nor should we expect them to. Labels can be useful, they can be a badge of honor. But a badge shouldn't define a person and neither should any label.




"Why Nerds Are Unpopular." Why Nerds Are Unpopular. N.p., n.d. Web. 16 Nov. 2015. <http://www.paulgraham.com/nerds.html> Kennedy-Moore, Eileen. "Popular Kids." Psychology Today. N.p., n.d. Web. 16 Nov. 2015. <https://www.psychologytoday.com/blog/growing-friendships/201312/popular-kids>.