West Africa is totally Muslim in 1450. Wither the Atlantic Slave Trade?

European capitol would convince the Muslim landlords to support "indentured servitude" contracts. Look, I don't think you're gonna get out of the exploitation of labor here.
the only reason there were far less Muslim slaves in the Americas than pagan slaves is because the most powerful states were generally Muslim, and the "other," aka the pagans, were most often the ones enslaved by the powerful kingdoms or cities. Muslim West Africans were hesitant to enslave fellow Muslims when the heretics were available to semi-unite against, but take away the heretic and the Muslims would, for the most part, not hesitate to enslave fellow Muslims for cash.
Why the focus on religion?
40% of US Slaves where Muslims, Muslims and pagans/other religions were sent.
From Lofkrantz and Lovejoy's "Maintaining Network Boundaries: Islamic Law and Commerce from Sahara to Guinea Shores":

The interior of West Africa did not play such a large role in the trans-Atlantic slave trade as it could have..... for reasons that were internal to West Africa and not the result of market forces emanating from the trans-Atlantic demand for slaves or the inability of West Africa to have supplied sufficient slaves to satisfy the demand. Muslim merchants controlled the commercial networks of the interior and the connections with the non-Muslim towns and ports of the coastal belt that stretched from the many rivers of the upper Guinea coast and Senegambia to the Gold Coast and the Bight of Benin. Indeed, this stretch of the African coast accounted for approximately one-third of all slaves sent to the Americas between 1700 and British abolition in 1807 and a substantial number thereafter until the end of the trade in the early 1860s. The overwhelming majority of the deported slave population, however, was not Muslim and did not come from areas dominated by Muslim merchants...
One of the key features of diasporas was that they were self-regulating, although individuals might violate accepted norms on occasion. States could restrict the movements and activities of merchants and therefore could interfere with trade and affect the trans-regional autonomy of diasporas. Islamic law was used as a reference, and when the decisions and opinions of judges could be enforced, commercial exchange proceeded in accordance with Islamic law and customary practice. This combined pressure of reform governments upholding Islamic law and the reliance of trade diasporas on Islam helps to explain what amounted to an embargo on the sale of slaves to Europeans, unless through intermediaries and often under exceptional circumstances. In their own self-interest and protection, Muslim traders, operating in an era of increased religious orthodoxy in their home states, were able to adapt to changing political situations by taking advantage of the desire of governments to protect the rights of freeborn Muslims. Some merchants were certainly willing to circumvent state restrictions on their trading activities, which they achieved by employing intermediaries who could engage in trade across boundaries as necessary, but the movement of large numbers of slaves was virtually impossible under such conditions. The political, religious and legal milieu contextualizes the functioning of commercial diasporas in West Africa in the late eighteenth and early nineteenth century during a period of radical change and explains the relatively restricted involvement of West African Muslim commercial networks in the trans-Atlantic slave trade
Contrary to what modern people living in secular countries might believe, religion was not a non-factor in the Early Modern era.
 
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