The transatlantic slave trade, spanning roughly 1501 to 1866, involved the forced transportation of approximately 12.5 million enslaved Africans across the Atlantic, with about 10.7 million surviving to disembark in the Americas (due to high mortality rates during voyages). The primary countries involved as national carriers (based on ship flags) and their estimated numbers of enslaved people embarked are as follows, drawn from the authoritative Slave Voyages database:

• Portugal/Brazil: approximately 5.1 million 41
• Britain: approximately 2.7 million 41
• France: approximately 1.2 million 41
• Spain/Uruguay: approximately 885,000 41
• Netherlands: approximately 475,000 41
• United States: approximately 253,000 41
• Denmark/Baltics: approximately 92,000 41

These figures focus on the main participants and may not include minor or unassigned carriers. Note that African kingdoms and traders were also involved in capturing and supplying enslaved people to European buyers at coastal ports, but comprehensive stats by specific African entities are less documented and not typically broken out in the same way.

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Yes, Arab nations and the Turkish Ottoman Empire were heavily involved in the separate Arab (or Islamic) slave trade, which operated from roughly the 7th to the 20th century and focused on enslaving Africans via trans-Saharan, Red Sea, and Indian Ocean routes. This trade supplied slaves primarily to North Africa, the Middle East, the Arabian Peninsula, and parts of the Ottoman Empire for labor, military service, concubinage, and other purposes. Arab traders from regions like Oman, Zanzibar (under Omani control), Egypt, Sudan, and North African states (e.g., Morocco, Algeria) played key roles in capturing, transporting, and selling slaves, often in partnership with African intermediaries. The Ottoman Empire, as a major Muslim power controlling much of the region from the 15th to 20th centuries, integrated this trade into its economy, importing African slaves mainly from sub-Saharan regions like Ethiopia, Sudan, and the African Great Lakes.

Estimated numbers vary widely due to incomplete records and differing methodologies, but here’s a synthesis from historical sources:

• Overall Arab/Muslim Slave Trade (African Slaves): Approximately 10-17 million Africans were enslaved and traded over 1,300 years, with high mortality rates (often 50-75% during transit due to harsh conditions). 18 19 20 Breakdowns include:
• Trans-Saharan route (primarily West Africa to North Africa): 7-9 million. 18 19
• Red Sea and Indian Ocean routes (primarily East Africa to the Middle East and Arabia): 8-13 million combined, with about 4 million each via Red Sea and Indian Ocean ports. 18 19 In the 19th century alone, up to 50,000 slaves passed through Zanzibar annually. 18
• Ottoman Empire (Turkish) Involvement: The Ottomans imported an estimated 1-2.5 million African slaves between the 15th and 19th centuries, mainly via Red Sea and Indian Ocean routes from Ethiopia, Sudan, and East Africa for domestic, agricultural, and harem use. 9 12 14 21 Annual figures in the 19th century included 10,000-12,000 arriving in Ottoman Egypt via the Red Sea, and about 5,000 Ethiopians through the port of Suakin yearly. 21 This was part of a broader Ottoman slave system that also included millions from Europe and the Caucasus (e.g., 2 million from Eastern Europe 1500-1700), but African imports were significant and often involved castration of males, contributing to low reproduction rates and limited lasting populations in modern Turkey. 9 16

These figures are lower annually than the transatlantic trade but spanned a much longer period. Note that estimates can be controversial and vary by source—some historians argue for lower totals (e.g., 6-9 million overall) due to population constraints, while others emphasize the trade’s scale comparable to or exceeding the transatlantic in total volume. 18 19

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The transatlantic slave trade and the Arab (or trans-Saharan/Islamic) slave trade were two of the largest and most brutal systems of human trafficking in history, both primarily targeting Africans but differing significantly in duration, scale, geography, purposes, and long-term impacts. Below is a structured comparison based on historical estimates and analyses. Note that numbers vary across sources due to incomplete records, but I’ve drawn from reliable scholarly and encyclopedic overviews.

Duration

• Transatlantic: Approximately 400 years, from the mid-15th century (starting with Portuguese involvement around the 1450s) to the late 19th century (ending with abolition in places like Brazil in 1888). 10 13
• Arab: Much longer, spanning about 1,300 years from the 7th century AD (with the rise of Islam) to the early 20th century, with some practices persisting into the 1960s in isolated regions despite international abolition efforts. 10 11 12 13 This made it more sustained over time, though less intense annually compared to the transatlantic trade’s peak periods.

Scale and Numbers

• Transatlantic: An estimated 9-12 million Africans were forcibly transported across the Atlantic, with about 10-15% dying en route (leading to roughly 10.7 million arrivals in the Americas). 10 The peak occurred in the 18th century, with annual volumes reaching tens of thousands.
• Arab: Estimates range from 6-18 million Africans enslaved and transported, with common figures around 9-14 million over the full period. 10 11 12 13 Breakdowns include 6-7 million via the trans-Saharan route (650-1900 AD), plus millions more through Red Sea and Indian Ocean paths. While the total volume is comparable or slightly higher than the transatlantic, the longer duration meant a lower average annual rate (e.g., thousands per year vs. the transatlantic’s tens of thousands at its height).

Routes and Geography

• Transatlantic: Focused on West and Central Africa (e.g., Senegambia, Windward Coast, Kingdom of Kongo), with slaves shipped across the Atlantic Ocean in the infamous Middle Passage to the Americas (primarily Brazil, the Caribbean, and North America). 10 13 It was part of a triangular trade involving European goods to Africa, slaves to the Americas, and raw materials back to Europe.
• Arab: Primarily from sub-Saharan Africa (East, West, and Central regions like Sudan, Ethiopia, and the Great Lakes) across the Sahara Desert, Red Sea, Nile River, and Indian Ocean to North Africa (e.g., Morocco, Libya, Egypt), the Middle East, Arabian Peninsula, and beyond. 10 12 13 Key hubs included oases like Ghadames and ports like Zanzibar and Suakin; caravans were led by Arab, Berber, and Tuareg traders.

Purposes and Nature of Slavery

• Transatlantic: Emphasized male laborers (male-to-female ratio ~2:1) for plantation agriculture, mining, and other hard labor in the New World, driven by European colonial economies. 10 11 Slavery was hereditary, racialized, and chattel-based (slaves as property with no rights), often justified by pseudo-scientific racism.
• Arab: More focused on women and girls (female-to-male ratio 2-3:1) for concubinage, domestic service, and sexual exploitation in harems; males were often castrated (leading to high death rates from the procedure) for roles as eunuchs, guards, soldiers, or laborers. 10 11 12 13 Islamic law prohibited enslaving fellow Muslims, so targets were non-Muslims; slavery was not always hereditary, and manumission was possible, but conditions were brutal, with cultural associations linking blackness to servitude.

Mortality Rates

• Transatlantic: Around 13-20% during voyages, due to disease, overcrowding, and malnutrition; additional deaths occurred during capture and coastal holding. 10
• Arab: Significantly higher, often 50-80%, from dehydration, exposure in desert crossings, castration complications, and raids; for every survivor, 3-4 others may have died. 11 12 13 This contributed to the trade’s reputation as a “veiled genocide.”

Impacts on Africa and Beyond

• Similarities: Both fueled wars, raids, and depopulation in Africa, disrupting economies, families, and societies; African rulers and intermediaries often collaborated for profit, exacerbating internal conflicts. 10 13 Long-term effects include underdevelopment, migration patterns, and cultural losses.
• Differences: The transatlantic trade’s labor drain from West Africa supported European colonial empires and left large African-descended populations in the Americas, with enduring racial inequalities. 10 13 The Arab trade’s focus on East and North Africa led to cultural assimilation in the Muslim world (e.g., fewer visible descendants due to castration and integration), weakened agricultural production, and influenced Islamic expansion and modern Arab-African relations, including discrimination. 11 13 Discussions of reparations are more prominent for the transatlantic trade, while the Arab trade remains less acknowledged in global narratives.

Overall, while the transatlantic trade was more concentrated and economically transformative for the West, the Arab trade’s extended timeline and higher per-person brutality arguably made it equally devastating, though debates on which was “worse” are subjective and depend on metrics like total volume vs. intensity.

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The Indian Ocean slave trade—often considered a distinct maritime component of the broader Arab (or Islamic) slave trade—shared many characteristics with the transatlantic and Arab trades (including trans-Saharan and Red Sea routes) but differed in scale, focus, and regional impacts. It primarily involved the forced movement of Africans from East and Southeast Africa across the Indian Ocean to destinations in the Middle East, Arabian Peninsula, India, Southeast Asia, and Indian Ocean islands. Below is a structured comparison drawing from historical estimates, noting that the Indian Ocean trade is sometimes bundled with the Red Sea under “Eastern” Arab routes, contributing to overlaps in figures.

Duration

• Transatlantic: Roughly 350-400 years (mid-15th to late 19th century), with a peak in the 18th century. 10
• Arab (Overall, including Trans-Saharan/Red Sea/Indian Ocean): About 1,300 years (7th century AD to early 20th century), with roots in pre-Islamic times and persistence in some areas until the 1960s. 10 11 12
• Indian Ocean (Specific): Emerged around 2500 BC in small-scale forms; intensified from the 7th-9th centuries AD with Arab involvement; peaked in the 19th century (e.g., under Omani control in Zanzibar); largely ended by 1900 due to European abolition efforts and colonization. 10 11 12 It overlapped heavily with Arab trade but included later European participation (e.g., Portuguese, Dutch, French from the 16th century).

Scale and Numbers

• Transatlantic: Approximately 12-12.5 million Africans embarked (10.5-10.7 million arrivals), with peaks of 70,000-100,000 annually in the 18th-19th centuries. 11 12
• Arab (Overall): Estimates of 10-17 million Africans over the full period, with 5 million in the 16th-19th centuries alone (two-thirds via trans-Saharan, the rest split between Red Sea and Indian Ocean); annual rates up to 90,000 at peaks, but lower on average due to the longer timeline. 11 12
• Indian Ocean (Specific): Around 2-4 million Africans (part of the broader Arab total), with 567,000-733,000 exported by Europeans alone from 1500-1850; 19th-century peaks reached 30,000-50,000 annually via hubs like Zanzibar (e.g., 718,000 exported from the Swahili coast in the 1800s, plus 769,000 retained locally). 10 11 12 It was smaller than the transatlantic (about 1/3 the volume) and the trans-Saharan (the largest Arab route), but comparable to or larger than the Red Sea trade.

Routes and Geography

• Transatlantic: From West and Central Africa (e.g., Senegambia, Kongo) across the Atlantic to the Americas (Brazil, Caribbean, North America) via the Middle Passage; triangular trade linked to European colonies. 12
• Arab (Overall): Trans-Saharan (desert caravans from West Africa to North Africa/Mediterranean); Red Sea (from Horn of Africa/East Africa to Arabia/Middle East); Indian Ocean (maritime from East/Southeast Africa to Arabia, India, and beyond). 10 11 12 Involved Arab, Berber, and African intermediaries.
• Indian Ocean (Specific): Maritime routes from East Africa (Swahili Coast, Zanzibar, Kilwa, Horn of Africa) across the Indian Ocean, Red Sea, and Persian Gulf to the Middle East, India, Far East, and islands (e.g., Mauritius, Réunion); key ports included Zanzibar, Pemba, and Adulis; multi-directional, with slaves from Bantu-speaking Zanj regions post-16th century. 10 12 Less desert-based than trans-Saharan, more ship-oriented like transatlantic but with monsoon-dependent seasonal patterns.

Purposes and Nature of Slavery

• Transatlantic: Primarily male laborers (2:1 male-female ratio) for plantations, mining, and agriculture in the Americas; chattel slavery, hereditary, and racially justified. 12
• Arab (Overall): Emphasized females (2-3:1 female-male) for concubinage, domestic service, and harems; males often castrated for eunuchs, soldiers, or labor; not always hereditary, with possible manumission under Islamic law (non-Muslims targeted). 10 12
• Indian Ocean (Specific): Similar to broader Arab, with focus on females for domestic/sexual roles and males for plantations (e.g., cloves in Zanzibar) or military; European involvement shifted toward colonial agriculture (e.g., sugar on Indian Ocean islands); assimilation common in Muslim societies, contrasting transatlantic’s rigid chattel system. 10 12

Mortality Rates

• Transatlantic: 13-20% during voyages, plus high rates during capture. 12
• Arab (Overall): 50-80%, due to desert crossings, castration (high fatality), and raids; often 3-4 deaths per survivor. 12
• Indian Ocean (Specific): Comparable to Arab (high from ship overcrowding, disease, and marches to ports), but potentially lower than trans-Saharan due to sea routes; similar to transatlantic’s Middle Passage in maritime brutality. 10 12

Impacts on Africa and Beyond

• Similarities: All trades caused depopulation, wars, and social disruption in Africa; fueled by local rulers’ collaboration; led to economic underdevelopment and cultural losses; genetic legacies persist (e.g., African ancestry in descendant populations). 10 12
• Differences: Transatlantic devastated West/Central Africa, creating large diasporas in the Americas with enduring racial inequalities; Arab (including Indian Ocean) weakened East/Northeast Africa, with more assimilation and fewer visible descendants (due to castration/integration); Indian Ocean specifically supported plantation economies in islands/Asia, leaving genetic traces in places like Pakistan (e.g., Makranis with 17-25% African ancestry) and India (Siddis), but less global economic transformation than transatlantic; discussions of the Indian Ocean trade are less prominent in modern narratives compared to transatlantic, with ongoing legacies in Arab-African relations. 10 11 12

In summary, the Indian Ocean trade was smaller and more integrated into Asian/Muslim networks than the transatlantic (which was more intense and colonial-driven), while serving as the eastern arm of the Arab trade with a focus on maritime routes and female enslavement. Estimates remain debated due to poor records, with some sources combining it under broader Arab figures.

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ISLAMIC PERSPECTIVE ON ISSUES OF SLAVERY, PROMOTION VS EMANCIPATION

From an Islamic perspective, based on the Qur’an, Hadith (sayings and actions of Prophet Muhammad), and scholarly interpretations in Sharia (Islamic law), Islam did not originate or actively promote slavery as an institution but inherited it from pre-Islamic societies and regulated it strictly while emphasizing ethical treatment and strongly encouraging emancipation. 10 11 The core view is that all humans are inherently free and equal as servants of God alone, with slavery seen as a temporary, undesirable condition resulting primarily from warfare (captives of war who were non-Muslims fighting against Muslims), rather than something to be expanded or celebrated. 10 11 Islam closed off many pre-existing sources of slavery, such as debt bondage, kidnapping, poverty, or raids, deeming them invalid, and there are no explicit texts in the Qur’an or Sunnah commanding Muslims to enslave others—only permissions in specific contexts like post-battle decisions (e.g., Qur’an 47:4 allows release, ransom, or enslavement as alternatives to execution). 11 Critics, however, argue that by not outright abolishing slavery and allowing it in wartime, Islam tacitly permitted or even enabled its continuation, pointing to historical Hadith examples where slaves were sold or freedom delayed for practical reasons, such as settling debts. 12

On emancipation, Islam heavily promoted and facilitated the freeing of slaves (known as manumission or ‘itq), portraying it as one of the most virtuous acts and a key objective of Sharia. 10 11 The Qur’an repeatedly mandates or encourages it as expiation (kaffara) for various sins or violations, such as accidental killing (4:92), breaking oaths (5:89), or zihar (a pre-Islamic divorce practice, 58:3-4), where freeing a slave is often the primary option. 10 11 Zakat (obligatory charity) funds can be allocated to purchase slaves’ freedom (9:60), and the Prophet Muhammad is reported to have said that freeing a slave is among the most beloved deeds to God, with rewards like freeing one’s own limbs from Hellfire for each limb of the slave freed. 10 Slaves could enter into mukatabah contracts to buy their own freedom in installments (24:33), and owners were urged to assist with this using God’s wealth (i.e., part of the owner’s funds). 10 11 Children born to a slave woman and her master were automatically free and inherited equal status, rejecting any notion of hereditary curses (e.g., no “curse of Ham” in Islam). 10 Historical examples include the Prophet freeing captives en masse after battles like Badr and the conquest of Mecca, and companions like Abu Bakr purchasing and freeing slaves who converted to Islam. 11 In modern interpretations, some scholars argue that since international laws have abolished slavery, Muslims must comply, viewing ownership as invalid today. 10 Debates persist, with some pointing out that while emancipation was encouraged, it was not always mandatory, and certain Hadith (e.g., one where a slave promised freedom was sold to pay a debt) suggest practical priorities sometimes overrode immediate freedom. 12

Regarding treatment by masters, Islamic law mandated humane, just, and kind treatment, framing slaves as “brothers” under one’s care rather than mere property, with owners held accountable as shepherds before God. 10 11 Key rules include:

• Sustenance and Dignity: Masters must provide slaves with the same quality of food, clothing, and shelter as themselves, without overburdening them with work; if tasks are too heavy, the master should help (Hadith in Sahih Bukhari 6050). 10 11 Slaves should not be called “my slave” to avoid humiliation but rather “my boy” or “my girl.” 10
• Protection from Harm: Physical abuse like beating, cursing, or scarring is prohibited; slapping or beating a slave requires expiation by freeing them (Hadith in Sahih Muslim 1657). 10 11 Owners are advised to forgive slaves up to 70 times a day and sell them if incompatible rather than mistreat. 10
• Rights and Integration: Slaves could own property, marry (including free people with permission), lead prayers if knowledgeable, and participate in society; they were exempt from certain obligations like Zakat or Hajj while enslaved but gained full rights upon freedom. 10 11 Sexual relations with female slaves were permitted but required consent in some interpretations, and children from such unions were free. 10 Historical accounts note slaves often ate with masters, dressed similarly, and were treated as family, with some preferring to stay post-freedom for security. 11
  Critics highlight inconsistencies, such as Hadith allowing corporal punishment in limited cases or Qur’anic verses permitting intimacy with “those your right hands possess” (e.g., 4:24), which some interpret as enabling exploitation without full consent, arguing that true equality would prohibit ownership altogether. 12 Overall, while Islamic texts aimed to humanize slavery and phase it out through emancipation, implementation varied historically, and modern Muslim scholars often emphasize its incompatibility with contemporary ethics and laws.

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SLAVERY ISSUES ISLAM VS CHRISTIANITY

From a Christian perspective, based on the Bible (both Old and New Testaments), historical interpretations, and theological developments, Christianity did not originate slavery but inherited and regulated it from ancient Near Eastern and Greco-Roman contexts, similar to Islam. 0 2 4 6 The Bible does not explicitly promote slavery as an ideal institution but acknowledges and permits it in certain forms, often viewing it as a consequence of sin in a fallen world rather than something to expand aggressively. 1 2 4 Old Testament laws (e.g., Exodus 21:2-11, Leviticus 25:39-55) regulate slavery, distinguishing between Hebrew debt-servants (who could be released after six years) and foreign slaves (who could be held permanently as property), with rules against harsh treatment but allowing practices like beating (as long as it didn’t cause immediate death, Exodus 21:20-21). 4 5 6 New Testament texts (e.g., Ephesians 6:5-9, Colossians 3:22-4:1) instruct slaves to obey masters and masters to treat slaves justly, without calling for outright abolition, emphasizing spiritual equality (Galatians 3:28: “There is neither slave nor free… for you are all one in Christ Jesus”). 0 1 6 Critics argue this tacit acceptance endorsed slavery, while defenders see it as pragmatic accommodation in a slave-owning society, with an underlying trajectory toward freedom. 4 5 6 Historically, Christians participated in slavery (e.g., during the transatlantic trade), but Christian abolitionists like William Wilberforce and Frederick Douglass drew on biblical principles of human dignity and justice to campaign against it, leading to its abolition in Western nations by the 19th century. 2 5 7

On emancipation, Christianity encourages freedom but does not mandate it as strongly or systematically as Islam. The Bible promotes manumission in specific cases, such as the Jubilee year (every 50 years, when Hebrew slaves were freed, Leviticus 25:10-17) or as an act of mercy (e.g., Philemon, where Paul urges a Christian master to receive his runaway slave Onesimus “no longer as a slave but… as a beloved brother”). 0 1 6 Early Church fathers like Augustine viewed slavery as unnatural but not sinful per se, and some Christians freed slaves as charitable acts, though there were no formal mechanisms like Islam’s mukatabah contracts or zakat allocations for emancipation. 1 3 Over time, Christian theology evolved to see slavery as incompatible with the Gospel’s emphasis on love and equality, fueling abolition movements; for instance, papal bulls from the 15th-19th centuries increasingly condemned the slave trade, though enforcement was inconsistent. 2 7 Debates persist, with some pointing to texts like 1 Timothy 1:10 condemning “slave traders” as sinful, implying opposition to the trade itself. 6

Regarding treatment by masters, Christian teachings mandate humane and fair treatment, framing it in terms of mutual accountability before God. Masters are commanded to provide justly and not threaten slaves (Ephesians 6:9), remembering they have a “Master in heaven” (Colossians 4:1), while slaves are urged to serve faithfully as unto Christ. 0 1 6 Old Testament rules prohibited excessive cruelty (e.g., freeing a slave if permanently injured, Exodus 21:26-27) and allowed runaway slaves refuge (Deuteronomy 23:15-16). 4 6 Slaves could integrate into families, own property in some cases, and participate in religious life, but the system was hierarchical. 3 Historical practice varied, with some Christian slaveholders justifying abuse via selective readings, while others emphasized kindness; critics note that biblical allowances for beating (Exodus 21:20-21) enabled exploitation. 4 5 7

Key Comparisons to Islamic Perspectives

• Promotion vs. Regulation: Both faiths regulated rather than invented slavery, viewing it as non-ideal but permissible in contexts like war captives. 9 10 13 14 However, Islam more explicitly limited sources (e.g., only non-Muslim war captives, prohibiting kidnapping or debt bondage) and framed it as temporary, while Christianity’s Old Testament allowed broader forms, including hereditary foreign slavery, with less emphasis on restricting origins. 9 11 17 Neither “promoted” it aggressively, but both have been accused of enabling it through non-abolition. 10 15 16
• Emancipation: Islam places stronger, more systematic emphasis on freeing slaves as a virtuous act, expiation for sins, and through mechanisms like mukatabah and zakat, aiming to phase it out. 9 10 13 Christianity encourages freedom as mercy or in periodic releases (e.g., Jubilee), but lacks equivalent mandates or funds; however, Christian-led movements achieved faster global abolition in the 19th century, often under Western pressure, while Islamic abolition came later (19th-20th centuries) via colonial influence. 10 12 13 14 16
• Treatment: Both require humane care, sustenance, and protection from abuse, with spiritual equality (e.g., Islam’s “brothers,” Christianity’s “one in Christ”). 9 11 15 17 Differences include Islam’s allowance for concubinage with female slaves (leading to free children) and castration in practice (though not mandated), while Christianity generally prohibited sexual exploitation but had varying enforcement; Islamic slavery was often domestic/military and less race-based initially, whereas Christian-influenced transatlantic slavery became racialized and hereditary. 9 10 11 17
• Historical Outcomes: Christian societies (e.g., Europe) enslaved Muslims and others but internally critiqued and abolished slavery earlier through faith-based activism; Islamic societies sustained slavery longer, including the Arab trade, but with more integration and manumission, leading to fewer visible descendant populations. 9 10 12 14 18 Modern interpretations in both religions condemn slavery as incompatible with core values of dignity and equality. 13 16

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Current status of slavery by countries

Slavery in its traditional form has been abolished and is illegal in every country worldwide, as per international agreements like the 1926 Slavery Convention, the 1956 Supplementary Convention, and various UN human rights instruments ratified by all UN member states. However, modern slavery—including forced labor, human trafficking, debt bondage, forced marriage, and state-imposed compulsory labor—persists illegally in varying degrees across the globe. According to the latest available data from the Global Slavery Index (GSI) 2023 by Walk Free (with estimates based on 2021 conditions, and no major update found as of November 2025), approximately 50 million people are living in modern slavery globally. 22 4 3 This represents an increase from previous years, driven by conflicts, poverty, weak governance, and global supply chains.

The GSI provides two key metrics for assessing the status by country:

• Prevalence: Estimated number of people in modern slavery per 1,000 population (higher indicates greater relative impact).
• Absolute Numbers: Total estimated people in modern slavery (reflecting scale in populous nations).
• Additionally, a Vulnerability Score (1-100, higher = greater risk due to factors like instability or inequality) is calculated for 160 countries.

Below is a breakdown based on the 2023 GSI data (updated references as of 2025 suggest no significant changes in rankings). 10 21 1

Top 10 Countries by Prevalence (per 1,000 Population)

These countries have the highest proportion of their population affected, often due to systemic issues like conflict or discriminatory practices:

1. North Korea: 104.6
2. Eritrea: 90.3
3. Mauritania: 32.0
4. Saudi Arabia: 21.3
5. Turkey: 15.6
6. Tajikistan: 14.0
7. United Arab Emirates: 13.4
8. Afghanistan: 13.0
9. Russia: 13.0
10. Kuwait: 12.9 (approximate based on regional data)

Top 10 Countries by Absolute Numbers

These reflect the largest total populations in modern slavery, often in densely populated or economically diverse nations:

1. India: ~11 million
2. China: ~5.8 million
3. North Korea: ~2.7 million
4. Pakistan: ~2.3 million
5. Russia: ~1.9 million
6. Indonesia: ~1.8 million
7. Nigeria: ~1.6 million
8. Turkey: ~1.3 million
9. Bangladesh: ~1.3 million
10. United States: ~1.1 million

Top 10 Countries by Vulnerability Score (Highest Risk)

These nations score highest (out of 100) on factors increasing slavery risk, such as political instability or poor protections:

1. South Sudan: 100
2. Somalia: 98
3. Central African Republic: 98
4. Democratic Republic of the Congo: 94
5. Yemen: 89
6. Afghanistan: 86
7. Chad: 84
8. Syria: 83
9. Sudan: 82
10. Iraq: 82

Key Regional Insights and Notes

• Asia-Pacific: Home to over half of global modern slavery (~29.3 million), with high numbers in India, China, and Pakistan due to forced labor in industries like textiles and construction. 18
• Africa: Highest regional prevalence (7.0 per 1,000), driven by conflict in Eritrea and Mauritania (where descent-based slavery lingers despite criminalization in 2007). 25
• Europe and Americas: Lower prevalence but significant issues; the US ranks in the top 10 absolute due to trafficking and labor exploitation. 22
• Middle East: High prevalence in Gulf states like Saudi Arabia and UAE, often tied to migrant worker exploitation under systems like kafala.
• Enforcement varies: While all countries have laws against slavery, implementation is weak in high-risk areas. For example, North Korea’s state-sponsored forced labor is de facto institutionalized, despite international condemnation. 14
• Recent trends (as of 2025): Reports indicate modern slavery profits reached $236 billion annually, with increases linked to ongoing conflicts (e.g., Ukraine, Sudan) and climate displacement. 3 No country is slavery-free; even low-prevalence nations like Norway (prevalence ~1.3 per 1,000) report cases.

For the most current or country-specific details, refer to ongoing reports from organizations like the ILO or Walk Free, as data evolves with global events.