“…'Slavery Convention', Geneva Office of the UN High Commissioner for HumanRights, September 25th, 1926. 9 For inspiring approaches, see alsoScott and Hebrard (2014); ZemonDavis (2011).10 McKee powerfully explains that 'During the same period in which people grappled with the issue of free status in opposition to serfdom and the freedom of cities from external tyranny, a similar struggle was taking place at the bottom of the social ladder, where slave women brought into life the children of their masters', p. 52.11 Fynn-Paul (2009), makes the problematic argument that the growth of monotheistic religions meant that Christian and Islamic blocs were obliged to seek slaves at their peripheries, leading to the institution of new slaving zone. Nevertheless, clearly co-religionists did enslave one another, judging by the numbers of complaints: for example, the cases detailed inDinić (1967), III, 90, 97, 117, 133.12 See alsoMuldoon (2005).13 There is an instructive set of comparisons here with the paradigmatic example of Mamluk slaving practices and the integration of Mamluk slaves.14 I am using this term capaciously.…”