“We seem to be getting closer and closer to a situation where nobody is responsible for what they did but we are all responsible for what somebody else did.” Thomas Sowell
The
toppling of statues of historical figures by Black Lives Matter has brought
into focus the issue of slavery.
While nobody questions the horrors of the transatlantic slave trade, slavery is presented in schools and media and as an extreme form of racism, with white people enslaving black people. This highly selective, distorted view of history has fostered a sense of guilt among European descendants of the enslavers, leading to calls for apologies and reparations.
First, until the 19th
century, slavery has been an integral aspect of almost every civilisation –
Babylonia, Egypt, Persia, Greece and Rome, and also ancient India and China,
and the Aztecs and Mayas of Central America.
Second, for most of recorded
history slaves were of the same ethnicity as their enslavers. Only when it
became technologically possible to transport large numbers of people from one
continent to another did people enslave others of different ethnicities.
Third, although public
perceptions are based on the Atlantic trade, in which slaves were black and
their owners were European, this obscures the fact that the slavers did not
venture into the African interior to capture Africans, but bought their slaves
from African dealers. Blacks were not enslaved because they were Africans, but
because they were made available by other Africans.
Fourth, whites as well as
blacks were enslaved. In the Barbary
slave trade from the 16th to the 19th centuries, Islamic
pirates from the coast of Morocco raided
coastal communities in Europe, capturing hundreds of thousands of people and
sold them into slavery in North Africa. And closer to home, in his book “Pakeha
Slaves, Maori Masters; The Forgotten Story of New Zealand’s White Slaves”,
Trevor Bentley describes the trafficking and enslavement of European seamen, escaped
convicts, castaways, and runaway sailors.
Fifth,
and most important of all, it was in European society that the moral legitimacy
of slavery was first challenged, and was eventually ended after a campaign led
by William Wilberforce.
Opposition
began in the 1780s with the Quakers’ presentation of the first slave trade
petition to Parliament in 1783. That year Wilberforce, who was Member of
Parliament for Kingston upon Hull, met James Ramsay, a retired ship’s surgeon
who had left the navy to take holy orders and had become a clergyman on the
Caribbean island of St Kitts. While employed by slave owners to treat their slaves,
he saw their suffering at first hand.
Also
campaigning against slavery were the Testonites, led by Sir Charles Middleton.
After becoming aware of James Ramsay’s reports they encouraged him to write An
essay on the treatment and conversion of African slaves in the British sugar
colonies. Published in 1784, the book became catalytic in raising public
awareness of the evils of slavery.
Wilberforce
met regularly with the Testonites and, at the urging of Lady Middleton, mounted
a parliamentary campaign against the slave trade. Highly influential in the
campaign was Thomas Clarkson, who gave Wilberforce a published copy of his
prize-winning essay on slavery. Clarkson visited Wilberforce weekly, bringing
first-hand evidence he had obtained about the slave trade.
Wilberforce
began his parliamentary campaign in 1798 with a bill for the Abolition of the
Slave Trade, but it was an uphill struggle against powerful financial
interests, and it was not until 1807 that the Slave Trade Act became law.
Though it brought an end to the trade, slavery itself was not stopped until
1833 with the passing of the Abolition of Slavery Act, ending slavery in all
British territories.
Thus,
although the British had played a dominant part in a practice that had been
endemic throughout recorded history, it was the British that confronted its
abhorrence and ended it. The anti-slavery campaigners had fought against
deeply-rooted beliefs that for millennia had been considered normal.
In
1835 the British Government paid £20 million (almost 2.4 billion today) to
compensate about 46000 slave owners for the loss of their ‘property’. That was
about 40% of the government’s budget at the time, which the Treasury had to
borrow, and only finished repaying in 2015.
The
liberated slaves did not receive a penny, but the slave owners did extremely
well out of their compensation, investing their ‘immoral earnings’ in banks and
manufacturing industries. Some are now confronting their past links with
slavery and are taking compensatory steps. The Chief Executive of Greene King
Breweries has said that his company would “make a substantial investment to
benefit the Black Asian and Minority Ethnic community and support our race
diversity in the business as we increase our focus on targeted work in this
area".
So
what about ‘apologies’? If sweatshirts saying “I’m so sorry” means deep regret,
no one would argue but if, as I suspect, it implies taking responsibility, that
would be nothing more than competitive virtue signalling.
My
response would have been that I should have chosen my ancestors more carefully.
Martin Hanson is a retired King's College science teacher and author of school textbooks, who now lives in Nelson.
6 comments:
I was watching a documentary about a north korean woman who had escaped from nth korea and now lived in usa. In north korea the citizens are punished for what their ancestors did, and they live under total control and fear under the brutal socialist regime, which is how she described it. And yet many elements of this society are now being introduced here. Of course we are not responsible for what society was like in the 1800s and for those who came here legally to make a new life for themselves. Americans don't feel guilty that they moved from europe to usa and colonised it. They consider themselves Americans, not people from another country who have been lucky enough to be allowed to live there. It should be the same mentality here.
maori do not apologise for their slavery which, under the rangatiratanga provision, continued after 1840 and, according to current maori interpreation, still could and perhaps should. (As things are going we all destined to be their slaves anyway). Many maori benefitted. It has enabled claims of association with several tribes and hence enhanced scope to reap the mana whenua consultation racket baubels.
Very well said Mr Robert Arthur.
When hit with slavery while I was living and working in southern Africa, my stock response was 'Your lot started it, my lot ended it.' A bit of a simplicism but better then the usual distortion.
As for the question posed by the title of this article, allow me to refer back to my own article 'Let’s all ‘apologise’ to one another for the alleged wrongs of our forebears', Breaking Views 4 September 2016.
Thomas Sowell again: “Have we reached the ultimate stage of absurdity where some people are held responsible for things that happened before they were born, while other people are not held responsible for what they are doing today?”
Brilliant Anonymous and so right.
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