From Ancient Egypt to the Present World: Modern Slavery and the Unfinished Exodus
Amir J. Ohadi | Rabbi Lara Haft Yom-Tov
stoptrafficking.co.uk
Every year, as spring arrives, Jewish communities around the world gather around the Seder table to read from the Haggadah, the ancient text retelling the liberation of the Israelites from slavery in Egypt. At its heart is a moment of miraculous passage: the splitting of the Red Sea, through which an enslaved people crossed from bondage into freedom. The Haggadah commands us not only to remember, but to experience it in our own time, to see ourselves, in every generation, as those once enslaved, and now called to act.
As leaders engaged in interfaith work, we find this command profoundly urgent, because millions remain on the wrong side, still waiting to pass over.
According to the UN, over 50 million people today live in conditions of modern slavery, more than at any point in recorded history. Some 28 million are trapped in forced labour within supply chains that produce the clothes we wear, the food we eat, and the devices we carry. Human trafficking generates an estimated $150 billion annually, making it one of the most profitable criminal enterprises on earth.
Increasingly, this exploitation is being driven by the climate crisis. As floods, droughts, and extreme weather displace communities across the Global South, climate refugees are forced to move without legal pathways or protection. They become precisely the population that traffickers seek: uprooted, undocumented, and unseen. Climate displacement does not merely correlate with trafficking, it actively creates the conditions for it. In this sense, we are generating new forms of enslavement through environmental neglect and failure to act.
The Passover narrative speaks directly to this moment. Moses did not wait for political consensus to demand “let my people go!” The Rabbis of the Talmud teach that the miracle of the parted sea was not granted to those who remained passive on the shore, but rather came as the first brave souls leapt forward into the sea, toward freedom. Liberation requires moral courage, collective movement, and leadership.
That same courage is called for today: from governments, who must strengthen supply chain legislation; from corporations, who must look beyond their immediate suppliers; and from faith communities and civil society, who must refuse silence. The Abrahamic traditions (Judaism, Christianity, and Islam) each uphold the liberation of the oppressed as a sacred duty. These are not separate teachings, but converging calls to the same action.
The miracle we need is not supernatural. It is the awakening of conscience and the opening of a passage through which the exploited and displaced may walk toward safety and dignity. That passage will not open by itself.
Amir J. Ohadi is Chair of the Environment and Sustainability Committee at the Barnet Multi-Faith Forum, a Founding Member of the UK Greenhouse Gas Removal Future Leaders Network, and Advisor for Strategic Partnerships and Green Transition at Stop Human Trafficking Worldwide CIC.
Rabbi Lara Haft Yom-Tov is a Rabbi of New North London Synagogue, in Finchley, and works with young adults in the Masorti movement.
Eelam Tamil Women & Youth: Human Trafficking and Vulnerability in the Global South – Awareness and Action
Author: Balananthini Balasubramaniam (Stop human trafficking CIC Peace Ambassador )
1. Introduction
The Global South hosts multiple communities whose structural vulnerabilities make them highly susceptible to human trafficking, exploitation, and criminal network manipulation. The Eelam Tamil community in Sri Lanka exemplifies conflict-induced vulnerability, while other countries face environmental, economic, or political triggers.
This article explores Eelam Tamils as a case study, situating the discussion within the broader Global South context, highlighting patterns of exploitation, structural drivers, and the urgent need for awareness campaigns.
2. Eelam Tamil Community: Conflict-Induced Vulnerability
2.1 Historical Background
Sri Lanka’s protracted civil war displaced thousands of Eelam Tamils, disrupted livelihoods, and weakened social protection systems (De Silva, 2010; Human Rights Watch, 2009). In this context, human trafficking has sometimes been mistakenly perceived as a necessary survival mechanism, especially by women and youth facing economic or security crises (IOM, 2020).
Reality: Human trafficking is a meticulously organised criminal enterprise exploiting vulnerabilities; it is not a form of protection (UNODC, 2021).
2.2 Gendered Impact
Women are disproportionately affected:
Sexual exploitation and abuse (ECPAT, 2018)
Forced labour without pay (ILO, 2020)
Forced religious conversion (Amnesty International, 2021)
Psychological trauma and social ostracism (Somasundaram, 2010)
Many victims have no access to legal remedies or protection, remaining trapped in cycles of abuse.
2.3 Youth Vulnerability
Youth are recruited not only as victims but as instruments for criminal activity:
Illegal employment and forced labour (ILO, 2020)
Involvement in drug or arms trafficking (UNODC, 2021)
Recruitment into extremist networks (Sivanandan, 2012)
Indebtedness and potential self-harm (Fernando, 2016)
Recruitment Tactics: Euphemisms such as “job opportunity,” “travel experience,” or ideological affiliations mislead youth into trafficking networks.
2.4 Misuse of Tamil Nationalism
Traffickers often exploit the guise of Tamil nationalism, presenting themselves as:
Social activists
Legal facilitators
Tamil nationalist advocates
This creates a false sense of security and deters suspicion, making awareness within the community crucial (Balasubramaniam, 2025).
3. Real-Life Case Studies
3.1 Trichy Drug Seizures (2023–2025)
September 2023: 12.86 kg of methamphetamine seized; arrests made (Times of India, 2023)
April 2025: Two individuals arrested for smuggling ~4 kg of ganja (Times of India, 2025)
January 2026: Three arrested for distributing narcotic tablets (Dinamani, 2026)
These cases demonstrate how drug trafficking intersects with vulnerable youth, often exploiting the same populations at risk of human trafficking.
3.2 Lakshadweep Maritime Interception (2025)
November 2025: Sri Lankan fishing vessel intercepted with 300 kg heroin, AK-56 rifles, and ammunition (New Indian Express, 2025; PIB, 2025).
Illustrates the connection between trafficking, narcotics, and arms smuggling in regional criminal networks.
4. Comparative Global South Perspective
While the Eelam Tamil community exemplifies conflict-driven vulnerability, other communities across the Global South experience different structural pressures, which nonetheless lead to similar patterns of exploitation, trafficking, and social marginalisation. Understanding these parallels allows for broader awareness and intervention strategies.
4.1 Eelam Tamils (Sri Lanka)
Primary Vulnerability: Protracted civil conflict, forced displacement, and economic deprivation.
Key Risk Factors: Loss of livelihoods, disrupted education, weakened social networks, post-war trauma.
Nature of Exploitation: Organised human trafficking, sexual exploitation, recruitment into criminal networks, and exposure to drug and arms smuggling.
4.2 Bangladesh
Primary Vulnerability: Environmental disasters such as flooding, cyclones, and river erosion.
Key Risk Factors: Displacement, poverty, loss of housing and livelihoods.
Nature of Exploitation: Child labour, unsafe migration, trafficking during displacement, exploitation in informal labour sectors.
4.3 Maldives
Primary Vulnerability: Geographic isolation, low-lying islands, and environmental threats (sea-level rise, extreme weather).
Key Risk Factors: Economic marginalisation, internal migration, limited access to employment.
Nature of Exploitation: Labour exploitation (especially domestic and tourism-related), inter-island trafficking, and coerced migration.
4.4 Other Vulnerable Global South Communities
Primary Vulnerability: Political instability, conflict, and economic crises in Africa, Southeast Asia, and South America.
Key Risk Factors: Forced migration, poverty, disruption of social and educational systems.
Nature of Exploitation: Human trafficking, forced labour, sexual exploitation, and recruitment into illicit networks.
4.5 Key Comparative Insight
Despite differences in the source of vulnerability — conflict, environmental disaster, or political instability — the mechanisms of exploitation are strikingly similar across these communities:
Women and children remain disproportionately affected.
Youth are often lured with promises of work, travel, or educational opportunities.
Exploitative networks adapt to local contexts but rely on structural weakness and social marginalisation.
Implication for Awareness:
Awareness campaigns, protective strategies, and community-based interventions can be adapted across regions, even if the triggering factor differs.
Real-world case studies, like human trafficking linked to drugs and arms smuggling in Sri Lanka and India, provide practical lessons applicable to other Global South contexts.
5. Structural Drivers of Trafficking
Across vulnerable communities, trafficking thrives where structural weaknesses exist:
Displacement and migration
Economic deprivation and unemployment
Educational disruption
Erosion of social and protective networks
Criminal networks exploit these vulnerabilities for maximum control and profit (UNODC, 2021).
6. Awareness and Protective Measures
Awareness is the first line of defence:
Do not uncritically trust terms such as “visa,” “job,” or “assistance” (UNODC, 2021)
Never travel without written agreements and verified documentation (IOM, 2020)
Familiarise yourself with legitimate legal and support mechanisms
Share plans with family or trusted community members
Identify and report suspicious actors
Principle: Silence or ignorance does not confer safety; informed vigilance is essential.
7. Conclusion
The Eelam Tamil case serves as a microcosm of broader Global South vulnerabilities, showing how structural, economic, and social pressures can be exploited by traffickers.
Key Takeaways:
Vulnerabilities differ by context (conflict, environment, political instability) but lead to similar patterns of exploitation.
Awareness, vigilance, and community engagement are universally critical.
Authentic protection of women, children, and youth is the true measure of community strength and resilience, far beyond performative identities or symbolic nationalism.
References
Amnesty International (2021) Forced Conversion and Trafficking in Sri Lanka. London: Amnesty International Publications.
Balasubramaniam, B. (2025) Eelam Tamil Human Trafficking Awareness: Case Studies and Community Protection. London: Small Drops Research.
De Silva, K.M. (2010) A History of Sri Lanka. Colombo: Vijitha Yapa Publications.
Dinamani (2026) ‘Three held for distributing narcotic tablets in Tamil Nadu,’ Dinamani, 15 Jan.
ECPAT (2018) Global Study on Child Trafficking. Bangkok: ECPAT International.
Fernando, R. (2016) Youth and Vulnerability Post-War in Sri Lanka. Colombo: University Press.
Human Rights Watch (2009) Sri Lanka: Human Rights Abuses Amid Civil War. New York: HRW.
ILO (2020) Child and Forced Labour in South Asia. Geneva: International Labour Organisation.
Islam, A. & Winkel, J. (2017) ‘Climate Change and Social Vulnerability in Bangladesh,’ World Development, 92, pp. 1–15.
New Indian Express (2025) ‘Sri Lankan fishing boat intercepted with heroin and rifles off Lakshadweep,’ 12 Nov.
PIB (2025) ‘NIA reports on Lakshadweep seizure,’ Press Information Bureau, India, 15 Nov.
Sivanandan, A. (2012) Globalised Youth, Trafficking, and Conflict. London: Minority Rights Publications.
Somasundaram, D. (2010) Collective Trauma in Sri Lanka. Colombo: Centre for the Study of Trauma.
Times of India (2023) ‘Meth seizure in Tamil Nadu,’ 20 Sep.
Times of India (2025) ‘Ganja smuggling arrests in Tamil Nadu,’ 12 Apr.
UNODC (2021) Global Report on Trafficking in Persons. Vienna: United Nations Office on Drugs and Crime.
