42 - History, Asia-Pacific.

History, Asia-Pacific.  East Asia.  Slavery existed in ancient China as early as the Shang dynasty. Slavery was employed largely by governments as a means of maintaining a public labour force.  After the Southern and Northern Dynasties, due to years of poor harvests, the influx of foreign tribes, and the resulting wars, the number of slaves exploded. They became a class and were called "jianmin (literally "inferior person"). As stated in The commentary of Tang Code: "Slaves and inferior people are legally equivalent to livestock products". They always had a low social status, and even if they were deliberately murdered, the perpetrators received only a year in prison, and were punished even when they reported the crimes of their lords. However, in the later period of the dynasty, perhaps because the increase in the number of slaves slowed down again, the penalties for crimes against them became harsh again. For example, the famous contemporary female poet Yu Xuanji was publicly executed for murdering her own slave.  Many Han Chinese were enslaved in the process of the Mongol invasion of China proper. According to Japanese historians Sugiyama Masaaki and Funada Yoshiyuki, Mongolian slaves were owned by Han Chinese during the Yuan dynasty. Slavery has taken various forms throughout China's history. It was reportedly abolished as a legally recognized institution, including in a 1909 law fully enacted in 1910, although the practice continued until at least 1949. Tang Chinese soldiers and pirates enslaved Koreans, Turks, Persians, Indonesians, and people from Inner Mongolia, central Asia, and northern India. The greatest source of slaves came from southern tribes, including Thais and aboriginals from the southern provinces of Fujian, Guangdong, Guangxi, and Guizhou. Malays, Khmers, Indians, and "black skinned" peoples (who were either Austronesian Negritos of Southeast Asia and the Pacific Islands, or Africans, or both) were also purchased as slaves in the Tang dynasty.  In the 17th century Qing dynasty, there was a hereditarily servile people called Booi Aha (Manchu: booi niyalma, which is a Manchu word literally translated as "household person" and sometimes rendered as "nucai." The Manchu was establishing close personal and paternalist relationship between masters and their slaves, as Nurhachi said, "The Master should love the slaves and eat the same food as him". However, booi aha "did not correspond exactly to the Chinese category of "bond-servant slave"; instead, it was a relationship of personal dependency on a master which in theory guaranteed close personal relationships and equal treatment, even though many western scholars would directly translate "booi" as "bond-servant" (some of the "booi" even had their own servant). Chinese Muslim (Tungans) Sufis who were charged with practicing xiejiao (heterodox religion), were punished by exile to Xinjiang and being sold as a slave to other Muslims, such as the Sufi begs. Han Chinese who committed crimes such as those dealing with opium became slaves to the begs, this practice was administered by Qing law. Most Chinese in Altishahr were exile slaves to Turkestani Begs. While free Chinese merchants generally did not engage in relationships with East Turkestani women, some of the Chinese slaves belonging to begs, along with Green Standard soldiers, Bannermen, and Manchus, engaged in affairs with the East Turkestani women that were serious in nature.  Slavery in Korea existed since before the Three Kingdoms of Korea period, in the first century BCE. Slavery has been described as "very important in medieval Korea, probably more important than in any other East Asian country, but by the 16th century, population growth was making it unnecessary". Slavery went into decline around the 10th century but came back in the late Goryeo period when Korea also experienced multiple slave rebellions. In the Joseon period of Korea, members of the slave class were known as nobi. The nobi were socially indistinct from freemen (i.e., the middle and common classes) other than the ruling yangban class, and some possessed property rights, and legal and civil rights. Hence, some scholars argue that it is inappropriate to call them "slaves", while some scholars describe them as serfs. The nobi population could fluctuate up to about one-third of the total, but on average the nobi made up about 10% of the total population. In 1801, the majority of government nobi were emancipated, and by 1858, the nobi population stood at about 1.5 percent of the Korean population.   During the Joseon period, the nobi population could fluctuate up to about one-third of the population, but on average the nobi made up about 10% of the total population. The nobi system declined beginning in the 18th century. Since the outset of the Joseon dynasty and especially beginning in the 17th century, there was harsh criticism among prominent thinkers in Korea about the nobi system. Even within the Joseon government, there were indications of a shift in attitude toward the nobi. King Yeongjo implemented a policy of gradual emancipation in 1775, and he and his successor King Jeongjo made many proposals and developments that lessened the burden on nobi, which led to the emancipation of the vast majority of government nobi in 1801. In addition, population growth, numerous escaped slaves, growing commercialization of agriculture, and the rise of the independent small farmer class contributed to the decline in the number of nobi to about 1.5% of the total population by 1858.  The hereditary nobi system was officially abolished around 1886–87, and the rest of the nobi system was abolished with the Gabo Reform of 1894. However, slavery did not completely disappear in Korea until 1930, during Imperial Japanese rule. During the Imperial Japanese occupation of Korea around World War II, some Koreans were used in forced labour by the Imperial Japanese, in conditions which have been compared to slavery. These included women forced into sexual slavery by the Imperial Japanese Army before and during World War II, known as "comfort women".  After the Portuguese first made contact with Japan in 1543, slave trade developed in which Portuguese purchased Japanese as slaves in Japan and sold them to various locations overseas, including Portugal, throughout the 16th and 17th centuries. Many documents mention the slave trade along with protests against the enslavement of Japanese. Japanese slaves are believed to be the first of their nation to end up in Europe, and the Portuguese purchased numbers of Japanese slave girls to bring to Portugal for sexual purposes, as noted by the Church in 1555. Japanese slave women were even sold as concubines to Asian lascar and African crew members, along with their European counterparts serving on Portuguese ships trading in Japan, mentioned by Luis Cerqueira, a Portuguese Jesuit, in a 1598 document. Japanese slaves were brought by the Portuguese to Macau, where they were enslaved to Portuguese or became slaves to other slaves. Some Korean slaves were bought by the Portuguese and brought back to Portugal from Japan, where they had been among the tens of thousands of Korean prisoners of war transported to Japan during the Japanese invasions of Korea (1592–98). Historians pointed out that at the same time Hideyoshi expressed his indignation and outrage at the Portuguese trade in Japanese slaves, he was engaging in a mass slave trade of Korean prisoners of war in Japan. Fillippo Sassetti saw some Chinese and Japanese slaves in Lisbon among the large slave community in 1578, although most of the slaves were black.  The Portuguese also valued Oriental slaves more than the black Africans and the Moors for their rarity. Chinese slaves were more expensive than Moors and blacks and showed off the high status of the owner. The Portuguese attributed qualities like intelligence and industriousness to Chinese, Japanese and Indian slaves. King Sebastian of Portugal feared rampant slavery was having a negative effect on Catholic proselytization, so he commanded that it be banned in 1571. Hideyoshi was so disgusted that his own Japanese people were being sold en masse into slavery on Kyushu, that he wrote a letter to Jesuit Vice-Provincial Gaspar Coelho on July 24, 1587, to demand the Portuguese, Siamese (Thai), and Cambodians stop purchasing and enslaving Japanese and return Japanese slaves who ended up as far as India. Hideyoshi blamed the Portuguese and Jesuits for this slave trade and banned Christian proselytizing as a result. In 1595, a law was passed by Portugal banning the selling and buying of Chinese and Japanese slaves. Wikipedia: Creative Commons Attribution-ShareAlike 4.0 License.This episode includes AI-generated content.