Kilombo Article
by Kwaku
I’m the founder of BritishBlackmusic.com and Black Music Congress, which are focused on developing the British black music sector through debates, networking, and music industry education.
Perhaps more relevant for readers of this magazine is BTWSC, a pan-London voluntary organisation I run with its Ghanaian-born barrister and co-ordinator Ms Serwah. BTWSC uses the creative arts to develop potential, raise aspirations, and promote social inclusion. I also teach, write, facilitate courses and community events.
I would like to use this article to give some background about myself, reflect on 2007, and round up with what’s in store for 2008.
Although I’m British-born, I’m very proud of my Ghanaian and African heritage. I use one name – Kwaku, because it’s the only name I have that tells people that I’m African. It was a conscious decision I made in the late 1980s, when I started in the journalism game.
Now, I enjoy using just one name, because I also love telling people who ask for a surname that I only use one name.
Why should I bother with a surname? Of course I do have one. But it’s European – something to do with colonialization, and besides it carries no weight in England, although in Ghana, it has the advantage of being a fairly well-known name.
A year ago most of us were marking – I will not use the word ‘commemorating’ – the Abolition Of The Slave Trade Act of 1807 and Ghana’s 50th anniversary of ‘independence’.
I will start by concentrating on the 1807 Act. We organised and spoke on a few Abolition-themed events last year. BTWSC is part of Truth2007, a grassroots organisation set up to put forward the African/African-Caribbean perspective in contrast to the British Government-backed Abolition activities. The latter was referred to by some of us as Wilberfest, on account of the overwhelming focus wrongly put on the British MP William Wilberforce as an Abolitionist and the man who freed enslaved Africans.
By the way, as a way of marking the legacy of those enslaved Africans, I’ve vowed that as of 2008, the descriptor to use for people of African descent, irrespective of where their antecedence is located, should be African, instead of black.
One of the founding members of Truth2007 is Ligali, the London-based African rights and media monitoring group. It was Ligali founder Toyin Agbetu who interrupted the Abolition memorial service at Westminster Cathedral, and requested the Queen, the Prime Minister, and the Arch-bishop, apologise for the role of the monarchy, Government and church in the trans-Atlantic ‘trade’ of enslaved Africans.
Agbetu was writing about how we were in line for a commemoration of the Abolition that would white-wash the facts long before 2007. He also tried unsuccessfully to engage the authorities in order to have the roles of Africans properly reflected in the Abolition story.
Indeed, my interest in the whole Abolition issue stemmed from reading an article Toyin had published in one of Britain’s African newspapers.
I then published articles in the African press in 2006, which basically stated that as we get ready to mark the bicentennial of the Abolition Of The Slave Trade Act and the twentieth anniversary of Black History Month in Britain, we must take from it two things.
Firstly, everyone of African descent would do more to honour the memory of the enslaved Africans if they referred to themselves as Africans or African-British. I pointed out the Asians born in Britain or from east Africa, refer to themselves simply as Asian.
Secondly, I pointed out the Black History Month concept was introduced to Britain in 1987 during the African Jubilee Year, as a way of highlighting Africa’s contribution to the world’s civilisation and uplifting people of African descent. So I called for Black History Month to be African and history focused, as opposed to a multi-ethnic and multi-cultural celebration, which provided little or no African history content.
Back to the Abolition – Ms Serwah and I spent much of 2007 correcting individuals, newspapers and websites that the 1807 Act did NOT seek to abolish enslavement. We also conducted lectures on enslavement and the Abolition for university students and local authority staff.
It seemed hardly anyone had read the 1807 Act. Had Africans read it, they might not have celebrated it – the worse ones being a dinner & dance and a football tournament, to commemorate an Act that enshrined discrimination against Africans by stating that Africans who served in the King’s army were not entitled to pension!
BTWSC organised talks programmes, ‘Abolition Truths’ and ‘Putting Abolition & Slavery Into Perspective’, and edu-tainment music programmes, ‘Then To Now’ and ‘From The Talking Drums To Rap And Grime’, aimed at raising awareness that the 1807 Act did not abolish the enslavement of Africans, and it was efforts by African abolitionists in Britain like Olaudah Equiano and Ottobah Cugoano, and leaders across the colonies such as Toussaint L’Ouverture of Haiti, Nana (Nanny) and Sam Sharpe of Jamaica, and Bussa of Barbados to name a few, that brought about the 1807 Act and the 1833 Abolition Of Slavery Act.
Indeed, because of the misunderstanding and mis-information, BTWSC will be publishing an Abolition primer this year for young and old alike, to find about the basic facts.
Regarding Ghana’s golden jubilee, someone said the fact that the country had survived that long without any major skirmishes was reason enough to celebrate. It did not seem reason enough, until one saw what has been happening in Kenya. One hopes that the maturity that has followed recent elections in Ghana continue after this December elections.
That said, I find very little to celebrate. I’ve already highlighted many of the issues in my Travelogue feature in the January 2008 edition of New African. All I’ll add here is that it worries me when our leaders think the way to develop is either to sell our assets to foreigners or continually ask for foreign aid. Also, not having a handle on the way Accra, for example, has expanded without adequate infrastructure, which results in regular interruption of water and electricity supplies is unacceptable for a nation that aims to be the hub of the sub-region.
I marked the jubilee with a small Ghana @ 50? display of Ghanaian goods during the BTWSC Abolition events, and An Evening With Mr K B Asante, where the esteemed former Ghanaian diplomat read from his ‘Voice From Afar’ book, and fielded questions ranging from his time working with Ghana’s first president Dr Kwame Nkrumah, to the vision for Ghana.
We launched the BTWSC Professor Allotey Science Prize in London in October. The Prize, which is named after the renowned eponymous Ghanaian mathematician and physicist, aims to popularise the sciences among young Africans in Britain and Ghana. The Prize, which has a laptop computer as the top prize, will also be presented to the best student at Professor Allotey’s wife Ase Allotey’s alma mater Aburi Secondary School in April 2008.
I started 2008 as one of the panellists on the Ghana We Can Do Better Conference, which highlighted some of the work done by Ghanaians in London, and sought ways in which we can positively impact upon Ghana.
One of the suggestions I put forward was that if we who are overseas have ideas that we believe will benefit Ghana, we have to be mindful not to drive it through in a patronising manner, and that it would be an advantage to work through local personalities or agencies to champion the idea.
Showing posts with label Abolition. Show all posts
Showing posts with label Abolition. Show all posts
Saturday, 9 October 2010
Wednesday, 2 December 2009
Open Letter by The Equiano Society's Arthur Torrington To Anti-Slavery International
AN OPEN LETTER TO: ANTI-SLAVERY INTERNATIONAL
----------------------------------------------------------------------------------
TO
The Trustees & Directors
Anti-Slavery International
Thomas Clarkson House
The Stableyard
Broomgrove Road
LONDON, SW9 9TL 10 JUNE 2007
Dear Sir/Madam
I write about my concern that Anti-Slavery International’s (ASI) promotional material is causing misunderstanding among many people of the main issues and legacies of transatlantic enslavement. For example, one of your Fact Sheet ‘Slavery Past and Present’ has a picture showing white sailors taking black Africans below the deck of a slave ship. References to the enslavement of Africans, and British involvement are closely associated with your publicity. There is even a tendency for some White commentators to say or imply that we should not be bothering too much about the stories of the past that give details of African enslavement, but that we should be working to abolish modern slavery. I often hear this as organisations and individuals commemorate the 200th anniversary of the Abolition Act.
This is serious matter because very many African and African Caribbean youth today do not know the history and legacies of the enslavement of their ancestors. For decades the British education system has excluded such studies from the national curriculum. This year, the Government has taken action to address the issue.
I know that some Black organisations and individuals are not happy with some of Anti-Slavery International’s promotional and fundraising material, but are reluctant to write to you, because of the respect that others have for the good work that you do. But, this is done at the expenses of portraying negative images of Black people, and giving the wrong impression to British society. Your material closely associates African enslavement and modern slavery. Whereas, legacies like the consequences of colonialism, poverty in the Caribbean and Africa after 1838, racism, exclusion, racial discrimination, etc do not receive as many column inches in your publicity. You have ensured that your publicity material features more prominently throughout the bicentenary of the 1807 Abolition Act.
Slavery existed worldwide before Africans were enslaved and taken to the Caribbean and the Americas. That institution was maintained in different forms in many pre-15th century civilisations and cultures. In fact, it goes back thousands of years. But, we should not equate transatlantic enslavement conducted mainly by some Europeans with what is happening today. Your promotional and fundraising material tends to give the impression that modern slavery/trafficking has its history in transatlantic enslavement, whereas this is not really so, and may be misleading. It is evident that capitalism and human greed drive the actions of men and women who conduct slavery and trafficking today. Modern slavery, trafficking, etc are also present within Eastern European, Asian, Chinese and other nations, so why do African people almost always feature in your promotional material? Is it that the images of suffering black African people raise more money for your organisation?
I am asking Anti-Slavery International to reconsider how its promotional material is presented.
Yours faithfully
Arthur Torrington
Response To ‘Race chief may quit in row over Brown's all white Cabinet'
Dear Sir,
I read with interest the article entitled ‘Race chief may quit in row over Brown's all white Cabinet'* in the July 14th 2007 issue of the Mail newspaper.
Mr. Trevor Phillips, Chairman of the Committee for Equality and Human Rights (CEHR), is alleged to have threatened to quit in protest against Prime Minister’s Gordon Brown’s over all white Cabinet. He is apparently concerned that too few ethnic minorities and women have been appointed to Mr. Brown’s Cabinet.
I am confident that Mr. Phillips is aware that although it is a positive step to have ethnic minorities represented in Cabinet, it is even more important that those appointed to Cabinet or Committees, work for, and not against the interests of any groups they might represent.
For example, the mere fact that a person of African descent is in Cabinet or on a committee, does not necessarily mean that he or she will represent the
interests of Africans. A case in point is the commemoration of the bicentenary of the Abolition of the Slave Trade. According to information available, there were Africans including Mr. Phillips on the Advisory Group set up to oversee the 2007 commemoration events.
Sadly, the commemoration appears to have been largely used as an opportunity to deify William Wilberforce. Worse still, the 2007 commemoration events and publicity have on the whole, wrongly portrayed Africans as a group of amorphous victims waiting to be freed by Europeans. The focus of the commemoration was not on Africans like Nana (Nanny) of the Maroons, Toussaint L'ouverture, Dessalines, Sam Sharp, Cugoana and Equiano, to name a few who fought for the freedom of enslaved Africans. The commemoration was largely focused on William Wilberforce, and gave the erroneous impression that he almost single-handedly abolished the Slave Trade, and the efforts of others, both in the UK and abroad have largely been overlooked.
The CRE had the opportunity to set the record straight, promote race equality, and empower young people of African descent during its own commemoration event, which featured Mr Philips, by focusing on the resilience of enslaved Africans who strategised and organised rebellions to free themselves and their fellow men from enslavement.
The CRE commemoration event could have focused on the likes of Queen Nzinga of Angola who fought to ensure that her people were not enslaved, relevant readings from books of African abolitionists such as Olaudah Equiano, Ottobah Cugoano, or Phyllis Wheatley, would have shown how Africans used their writing to stir the conscience of the British public, and to demonstrate that Africans had intellect and were not merely passive onlookers during the Abolition process. Crucially, relevant readings from Equiano’s book would have demonstrated the difference between servitude in Africa, and chattel slavery under the slave trade, and helped dispel the myth that there was a similar kind of slavery in Africa. Sadly, the CRE missed
the opportunity.
I communicated with the CRE before their event to find out whether there would be readings from the books of African abolitionists, but I failed to get a definitive response. Nearly two months after the event, I still can not get a definitive answer as to whose readings were dramatised apart from William Wilberforce’s.
As the CRE Abolition commemoration event was put together under Mr Phillips’ watch, he could take inspiration from the adage “Charity begins at home”, and focus on ensuring that his new quango maximises its opportunities to promote race equality, which is not enhanced by failing to give prominence to the endeavours and achievements of African people.
Ms Serwah
NewAfricanPerspective
*Read more: http://www.dailymail.co.uk/news/article-468480/Race-chief-quit-row'
Sunday, 30 August 2009
African History Is Wider than Enslavement
Ms Serwah from the New African Perspective submits a powerful opinion piece explaining why African History must not be restricted to the 'black' history of enslavement.
First published in the March 2009 by Ligali's Nyansapo e-newsletter
I am saddened each time I hear people of African descent saying that enslavement should be taught in schools. Yesterday I was at City Hall when a teacher made a similar comment, but thankfully Kwaku set the record straight. African History, which includes enslavement, should be taught in schools. The curriculum in general, should reflect the contribution of people of African descent to world civilization. In my view, teaching enslavement in isolation is disempowering. This is because Africans are usually presented as amorphous victims, and when it comes to the Abolition, African abolitionists and freedom fighters are not given sufficient recognition, and the spotlight is usually on Europeans, such as William Wilberforce.
Africa’s history spans thousands of years, and does not begin and end with enslavement. Although enslavement had devastating consequences which are still with us, it took place over a relatively short period of time compared to the length of African history. Paul Obinna has produced a Timeline to help us appreciate the length and breadth of African history. Last October, during African History Month in Harrow, organisations including BTWSC and Akoben Awards, put on events on Africa Before Enslavement highlighting African empires, education, architecture, and art to raise awareness and dispel the notion that African history is almost synonymous with enslavement.
I also believe that we should rethink the idea of an enslavement memorial, and replace this with a memorial in honour of African abolitionists and freedom fighters highlighting the likes of Queen Nzingah, Ottabah Cugoano, Olaudah Equiano, Harriet Tubman, Toussaint L’Ouverture, Sam Sharp, and Paul Bogle, to name a few.
Ms Serwah
NewAfricanPerspective
Sunday, 29 April 2007
Abolition: Open Letter To The Press
Open Letter To The Press
March 21 2007
Dear Editor,
With the ‘Amazing Grace’ movie now on general release, there seems to be even more confusion regarding the abolition of slavery. The public seems to have swallowed the myth that William Wilberforce was an anti-slavery pioneer who ended slavery almost single-handedly.
Wilberforce was not an anti-slavery pioneer. For example, despite his efforts in Parliament, which held to the Abolition Of The Slave Trade Act in 1807, in the same year, he published a pamphlet in which he said "it would be wrong to emancipate (the slaves). To grant freedom to them immediately would be to insure not only their masters' ruin, but their own.” Wilberforce is also reported to have voted to send British troops to Haiti to quell Toussaint L’Ouverture’s revolt to free enslaved Africans, and in 1824 he opposed the likes of Elizaeth Heyrick, who argued for the immediate abolition of slavery.
Although he was later persuaded to join the campaign for the immediate abolition of slavery, Wilberforce retired from Parliament in 1825 and did not play a pivotal role in the passing of the Abolition of Slavery Act in 1833 – the led to the eventual emancipation of the African slaves.
A large section of the public wrongly believe Britain is commemorating 200 years since slavery was abolished. Sadly, one of the terrible consequences of not abolishing the slave trade and slavery at the same time is the number of Africans who were thrown into the Atlantic Sea between 1807 when the British slave trade was outlawed, and 1833, when slavery was actually abolished. The reason is that after with the passing of the Slave Trade Act, British captains risked a fine of £100 for every slave found onboard. So when they saw the approaching British navy and realised their ships would be searched, captains often ordered the Africans to be thrown overboard to avoid the fines. This situation would have been avoided if slavery and the slave trade had been abolished at the same time.
Whilst the number of slaves brought to the New World may have decreased after 1807, as slavery itself was not abolished, children born to enslaved Africans increased the slave population.
It is a travesty that the Africans from Nana of the Maroons to Ottobah Cuguano and Olaudah Equiano in Britain, Toussaint L’Ouverture in Haiti, and Sam Sharp in Jamaica, to name a few, and the Quakers, and the likes of Granville Sharp and Thomas Clarkson are largely overlooked whilst one is promoted in films and the press as almost single-handedly bringing an end to slavery.
Best wishes
Ms Serwah
www.NewAfricanPerspective.blogspot.com
March 21 2007
Dear Editor,
With the ‘Amazing Grace’ movie now on general release, there seems to be even more confusion regarding the abolition of slavery. The public seems to have swallowed the myth that William Wilberforce was an anti-slavery pioneer who ended slavery almost single-handedly.
Wilberforce was not an anti-slavery pioneer. For example, despite his efforts in Parliament, which held to the Abolition Of The Slave Trade Act in 1807, in the same year, he published a pamphlet in which he said "it would be wrong to emancipate (the slaves). To grant freedom to them immediately would be to insure not only their masters' ruin, but their own.” Wilberforce is also reported to have voted to send British troops to Haiti to quell Toussaint L’Ouverture’s revolt to free enslaved Africans, and in 1824 he opposed the likes of Elizaeth Heyrick, who argued for the immediate abolition of slavery.
Although he was later persuaded to join the campaign for the immediate abolition of slavery, Wilberforce retired from Parliament in 1825 and did not play a pivotal role in the passing of the Abolition of Slavery Act in 1833 – the led to the eventual emancipation of the African slaves.
A large section of the public wrongly believe Britain is commemorating 200 years since slavery was abolished. Sadly, one of the terrible consequences of not abolishing the slave trade and slavery at the same time is the number of Africans who were thrown into the Atlantic Sea between 1807 when the British slave trade was outlawed, and 1833, when slavery was actually abolished. The reason is that after with the passing of the Slave Trade Act, British captains risked a fine of £100 for every slave found onboard. So when they saw the approaching British navy and realised their ships would be searched, captains often ordered the Africans to be thrown overboard to avoid the fines. This situation would have been avoided if slavery and the slave trade had been abolished at the same time.
Whilst the number of slaves brought to the New World may have decreased after 1807, as slavery itself was not abolished, children born to enslaved Africans increased the slave population.
It is a travesty that the Africans from Nana of the Maroons to Ottobah Cuguano and Olaudah Equiano in Britain, Toussaint L’Ouverture in Haiti, and Sam Sharp in Jamaica, to name a few, and the Quakers, and the likes of Granville Sharp and Thomas Clarkson are largely overlooked whilst one is promoted in films and the press as almost single-handedly bringing an end to slavery.
Best wishes
Ms Serwah
www.NewAfricanPerspective.blogspot.com
Friday, 27 April 2007
Facts on John Newton & some relevant dates regarding the slave trade
Facts on John Newton & some relevant dates regarding the slave trade
24th July 1725 - John Newton is born.
At the age of 11, he makes his first sea journey with his father, and sails with him on six voyages until his father retires in 1742.
1743- A press gang force Newton into naval service on HMS Harwich. He tries to escape, but is captured and punished. He is later exchanged into service on a slave ship which sails to Sierra Leone.
He becomes the servant of a slave trader who treats him badly.
1748 - Newton is rescued by a sea captain who had been asked by his father to look out for him.
12th May 1748 - on their return trip to England on the slave ship the Greyhound, there is a storm, and the ship is in danger of sinking. Newton calls on the Lord, and has his encounter with God.
He gives up drinking, gambling and profanity after the encounter, but becomes an active participant in the trans- Atlantic slave trade.
1748-1749 - on his return to England, he obtains a position as first mate on the slave trading vessel, the Brownlow.
He makes three further sea journeys as captain of slave ships.
1750 - He captains the slave ship the Duke of Argyle.
1752-53 and 1753-54 - He captains the slave ship the African.
The slave trade involved the dehumanisation of Africans who were treated as property, kidnapped, raped, and murdered. African women were raped on slave ships.
1754 - Newton retires from the slave trade after a serious illness.
1764 - He is ordained.
1772 - He is believed to have written the Amazing Grace hymn, but he does not condemn the slave trade.
1772 - Lord Mansfield rules in Somerset case that slavery is “so odious that nothing can be suffered to support it but positive law’ and frees Somersett a runaway slave.
1783 - The Society of Friends (Quakers) sponsor an anti-slavery petition in Parliament.
1787 - The Society for the Abolition of the Slave Trade is formed. The founding members are nine Quakers and three Anglicans including Thomas Clarkson and Granville Sharp. Newton is not a founding member.
1787 - Ottobah Cugoano an African abolitionist publishes ‘Thoughts and Sentiments on the Evil and Wicked Traffic of the Commerce of the Human Species, which stirs public opinion against the slave trade.
1787 - William Wilberforce is persuaded to lead the Parliamentary campaign against the slave trade.
1788 - Newton finally publicly speaks out against the slave trade, and acknowledges that it is wrong in his pamphlet ‘Thoughts on the African Slave Trade’ which talks about the horrors of the slave trade.
1789 - Abolitionist Olaudah Equiano publishes ‘The interesting Narrative of the Life of Olaudah Equiano’ which provides a first hand account of the horrors of the slave trade and enslavement.
1789 - Wilberforce makes his first parliamentary speech against the slave trade.
1807 - The British Parliament passes the Abolition of the Slave Trade Act, which abolishes the slave trade, but not slavery.
1807 - John Newton dies on 21st December.
Compiled by Ms Serwah
24th July 1725 - John Newton is born.
At the age of 11, he makes his first sea journey with his father, and sails with him on six voyages until his father retires in 1742.
1743- A press gang force Newton into naval service on HMS Harwich. He tries to escape, but is captured and punished. He is later exchanged into service on a slave ship which sails to Sierra Leone.
He becomes the servant of a slave trader who treats him badly.
1748 - Newton is rescued by a sea captain who had been asked by his father to look out for him.
12th May 1748 - on their return trip to England on the slave ship the Greyhound, there is a storm, and the ship is in danger of sinking. Newton calls on the Lord, and has his encounter with God.
He gives up drinking, gambling and profanity after the encounter, but becomes an active participant in the trans- Atlantic slave trade.
1748-1749 - on his return to England, he obtains a position as first mate on the slave trading vessel, the Brownlow.
He makes three further sea journeys as captain of slave ships.
1750 - He captains the slave ship the Duke of Argyle.
1752-53 and 1753-54 - He captains the slave ship the African.
The slave trade involved the dehumanisation of Africans who were treated as property, kidnapped, raped, and murdered. African women were raped on slave ships.
1754 - Newton retires from the slave trade after a serious illness.
1764 - He is ordained.
1772 - He is believed to have written the Amazing Grace hymn, but he does not condemn the slave trade.
1772 - Lord Mansfield rules in Somerset case that slavery is “so odious that nothing can be suffered to support it but positive law’ and frees Somersett a runaway slave.
1783 - The Society of Friends (Quakers) sponsor an anti-slavery petition in Parliament.
1787 - The Society for the Abolition of the Slave Trade is formed. The founding members are nine Quakers and three Anglicans including Thomas Clarkson and Granville Sharp. Newton is not a founding member.
1787 - Ottobah Cugoano an African abolitionist publishes ‘Thoughts and Sentiments on the Evil and Wicked Traffic of the Commerce of the Human Species, which stirs public opinion against the slave trade.
1787 - William Wilberforce is persuaded to lead the Parliamentary campaign against the slave trade.
1788 - Newton finally publicly speaks out against the slave trade, and acknowledges that it is wrong in his pamphlet ‘Thoughts on the African Slave Trade’ which talks about the horrors of the slave trade.
1789 - Abolitionist Olaudah Equiano publishes ‘The interesting Narrative of the Life of Olaudah Equiano’ which provides a first hand account of the horrors of the slave trade and enslavement.
1789 - Wilberforce makes his first parliamentary speech against the slave trade.
1807 - The British Parliament passes the Abolition of the Slave Trade Act, which abolishes the slave trade, but not slavery.
1807 - John Newton dies on 21st December.
Compiled by Ms Serwah
What Are We Actually Commemorating? The 1807 Act Did NOT Abolish Slavery!
March 26 2007
STOP PRESS
Kwaku
· On March 25 2007 Britain officially commemorated the bi-centenary anniversary of the Abolition Of The Slave TRADE Act of 1807
· The William Wilberforce biopic ‘Amazing Grace’ is now on general release nation-wide
But what are we actually commemorating?
Was slavery abolished in 1807? NO
Were the slaves set free from 1807? NO
Were children born after the Act born free? NO
Are we highlighting the suffering of the slaves? YES
Are we highlighting the inhumanity of the enslavers? NO
2007 is NOT 200 years since the abolition of slavery*
A number of African organisations in Britain have argued that 1807 was of no particular significance to Africans. This is because although the Abolition of the Slave Trade Act abolished the British trans-Atlantic trafficking of Africans to the ‘new world’, it did not emancipate enslaved Africans.
Those in the 'new world' remained enslaved, and continued to endure the horrors and cruelties of slavery. Children born to them increased the numbers of enslaved Africans, and they could still be ‘sold’ and separated from their families. In addition, Africans living in Britain who had bought their freedom still run the risk of being kidnapped and sent to the new world as 'slaves'.
*The abolition of Slavery Act was not passed until 1833, and even then not all Africans were emancipated. Those over the age of six remained part free and part slave for a further four years!
· For most enslaved Africans, emancipation did not come until after 1837
· The slave ‘owners’ received £20 million in compensation. The enslaved Africans had to work partly free to ‘buy’ their freedom
So search your heart and mind, then answer these two questions: What are we commemorating in 2007? Who are we commemorating in 2007?
In 2007 we have easy access to the truth. For the sake of humanity, please circulate the truth. We owe it to ourselves to acquaint ourselves with the truth, and leave the spin and misinformation for inconsequential issues.
Kwaku
newAP@hotmail.co.uk
http://www.newafricanperspective.blogspot.com/
STOP PRESS
Kwaku
· On March 25 2007 Britain officially commemorated the bi-centenary anniversary of the Abolition Of The Slave TRADE Act of 1807
· The William Wilberforce biopic ‘Amazing Grace’ is now on general release nation-wide
But what are we actually commemorating?
Was slavery abolished in 1807? NO
Were the slaves set free from 1807? NO
Were children born after the Act born free? NO
Are we highlighting the suffering of the slaves? YES
Are we highlighting the inhumanity of the enslavers? NO
2007 is NOT 200 years since the abolition of slavery*
A number of African organisations in Britain have argued that 1807 was of no particular significance to Africans. This is because although the Abolition of the Slave Trade Act abolished the British trans-Atlantic trafficking of Africans to the ‘new world’, it did not emancipate enslaved Africans.
Those in the 'new world' remained enslaved, and continued to endure the horrors and cruelties of slavery. Children born to them increased the numbers of enslaved Africans, and they could still be ‘sold’ and separated from their families. In addition, Africans living in Britain who had bought their freedom still run the risk of being kidnapped and sent to the new world as 'slaves'.
*The abolition of Slavery Act was not passed until 1833, and even then not all Africans were emancipated. Those over the age of six remained part free and part slave for a further four years!
· For most enslaved Africans, emancipation did not come until after 1837
· The slave ‘owners’ received £20 million in compensation. The enslaved Africans had to work partly free to ‘buy’ their freedom
So search your heart and mind, then answer these two questions: What are we commemorating in 2007? Who are we commemorating in 2007?
In 2007 we have easy access to the truth. For the sake of humanity, please circulate the truth. We owe it to ourselves to acquaint ourselves with the truth, and leave the spin and misinformation for inconsequential issues.
Kwaku
newAP@hotmail.co.uk
http://www.newafricanperspective.blogspot.com/
Saturday, 17 March 2007
Abolition: Update I
Brent Council’s Black & Asian Staff Forum organised a very well-attended talk programme on March 14 2007 at Brent Town Hall on the theme: ‘Turning Negatives Into Positives’. Kwaku was invited to speak on the topic of Abolition. Starting from the first visit to the coast of west Africa by Europeans in the 1470s, he touched on many of the points covered in the Handy Events Summary found below in this blog. Although one must accept that there can be no excuse for the heinous crime of slavery, in line with the theme of the programme, to round off his talk, Kwaku asked the audience to quickly jot down issues they found positive or negative from the slavery to abolition narrative. The feedback is itemised below.
One person noted that more should have been said about the African freedom fighters, such as Sam Sharpe. Each area within the so-called ‘New World’ has its share of freedom fighters, from Nana (Nanny) the Maroon in Jamaica, Kofi in Guyana, Bussa in Barbados, etc. Also, some people asked about books and other resources to improve their knowledge on the subject.
First of all, the libraries provide a useful and free resource, as does the internet, though the latter requires caution to be exercised. A few websites are highlighted in the ‘Was William Willberforce REALLY An Anti-abolition Pioneer?’ blog below. For those that are interested, the book I gave out, it is entitled ‘Made In Britain: inspirational role models from British Black and Minority Ethnic communities’ (Steve D’Souza & Patrick Clarke) (Pearson £9.99).
A new book coming out this month, which I’ll be buying at Amazon.co.uk because it is being offered at half price is ‘The Oxford Companion To Black British History’ (David Dabydeen & Cecily Jones) (Oxford University Press £30). There is the perennial tome ‘Staying Power: The History of Black People in Britain: Black People in Britain Since 1504’ (Peter Fryer) (PlutoPress !8.99). The following self-descript titles may be of interest: The Trader, the Owner, the Slave: Parallel Lives in the Age of Slavery by James Walvin; The Hottentot Venus: The Life and Death of Saartjie Baartman (Born 1789 - Buried 2002) by Rachel Holmes; The Great Abolition Sham: The True Story of the End of the British Slave Trade by Michael Jordan; The Unfree French: Life Under the Occupation by Richard Vinen; Inner Workings: Literary Essays 2000-2005 by J.M. Coetzee; Moral Capital: Foundations of British Abolitionism by Christopher Leslie Brown; Abolition!: The Struggle to Abolish Slavery in the British Empire by Richard Reddie; Black Ivory: Slavery in the British Empire by James Walvin; The Interesting Narrative and Other Writings (Penguin Classics) by Olaudah Equiano; A Short History of Slavery by James Walvin; and Bury the Chains: The British Struggle to Abolish Slavery by Adam Hochschild.
Finally, Ms Serwah was invited on March 16 2007 to give two separate talks on the Abolition to journalism students at City University. Though their questions showed an interest in the subject, the revelation at the start of each talk that these students were generally unaware of the commemoration of the abolition of the slave trade, the African freedom fighters, or even William Wilberforce or the currently promoted film ‘Amazing Grace’, has led Kwaku and Ms Serwah to think about producing a short film, which shows the Abolition narrative in an engaging manner – to be kept informed on programmes of this project, you can join our mailing list be emailing editor@britishblackmusic.com (subject line: please add me to your mailing list).
ISSUES RAISED
Anger
Another form of exploitation began after slavery was abolished, which was colonisation
Black race/people undervalued
Brutality
Dehumanisation of the African
Destroyed families and cultures
Enforced labour
Forced removal from homeland
Had the abolitionists made a case that the Africans had been kidnapped, perhaps millions would have been saved/freed sooner
Hatred
Inhuman
Lack of self-worth
Loss of lives
Loss of self confidence
Lost relatives
Mental slavery still persists
No belonging
No home
No land
No money/payment
No reparations
Post 1807 abolition of slave trade - people were killed/thrown overboard to avoid fines from the illegal trade in slave trafficking
Post 1807 abolition of slave trade – slavery still continued
That there was no law against slavery, but there was a law against kidnapping, and the Africans were kidnapped
The trade has stopped, but it is still an issue within our lives
Undermined the black race
Africa has a vast and rich history - slavery was an odious crime against humanity – however Africa’s history is much wider than just slavery
Culture/diversity brought to different countries outside of Africa
Determination to make the most of the freedom acquired
Encouragement
Fighters
Forgiveness
Freedom
Hope
In the long run, the trade and slavery were abolished
Increased cultural awareness
Independence
Movement of our people – a widened African diaspora
Resilience: ‘(Something Inside) So Strong’
Shared history
Slavery to be remembered, but strength taken from it for us to move on
Strength
To be proud of being black
We need to familiarise ourselves and educate ourselves about history, and take control of our lives
Kwaku
One person noted that more should have been said about the African freedom fighters, such as Sam Sharpe. Each area within the so-called ‘New World’ has its share of freedom fighters, from Nana (Nanny) the Maroon in Jamaica, Kofi in Guyana, Bussa in Barbados, etc. Also, some people asked about books and other resources to improve their knowledge on the subject.
First of all, the libraries provide a useful and free resource, as does the internet, though the latter requires caution to be exercised. A few websites are highlighted in the ‘Was William Willberforce REALLY An Anti-abolition Pioneer?’ blog below. For those that are interested, the book I gave out, it is entitled ‘Made In Britain: inspirational role models from British Black and Minority Ethnic communities’ (Steve D’Souza & Patrick Clarke) (Pearson £9.99).
A new book coming out this month, which I’ll be buying at Amazon.co.uk because it is being offered at half price is ‘The Oxford Companion To Black British History’ (David Dabydeen & Cecily Jones) (Oxford University Press £30). There is the perennial tome ‘Staying Power: The History of Black People in Britain: Black People in Britain Since 1504’ (Peter Fryer) (PlutoPress !8.99). The following self-descript titles may be of interest: The Trader, the Owner, the Slave: Parallel Lives in the Age of Slavery by James Walvin; The Hottentot Venus: The Life and Death of Saartjie Baartman (Born 1789 - Buried 2002) by Rachel Holmes; The Great Abolition Sham: The True Story of the End of the British Slave Trade by Michael Jordan; The Unfree French: Life Under the Occupation by Richard Vinen; Inner Workings: Literary Essays 2000-2005 by J.M. Coetzee; Moral Capital: Foundations of British Abolitionism by Christopher Leslie Brown; Abolition!: The Struggle to Abolish Slavery in the British Empire by Richard Reddie; Black Ivory: Slavery in the British Empire by James Walvin; The Interesting Narrative and Other Writings (Penguin Classics) by Olaudah Equiano; A Short History of Slavery by James Walvin; and Bury the Chains: The British Struggle to Abolish Slavery by Adam Hochschild.
Finally, Ms Serwah was invited on March 16 2007 to give two separate talks on the Abolition to journalism students at City University. Though their questions showed an interest in the subject, the revelation at the start of each talk that these students were generally unaware of the commemoration of the abolition of the slave trade, the African freedom fighters, or even William Wilberforce or the currently promoted film ‘Amazing Grace’, has led Kwaku and Ms Serwah to think about producing a short film, which shows the Abolition narrative in an engaging manner – to be kept informed on programmes of this project, you can join our mailing list be emailing editor@britishblackmusic.com (subject line: please add me to your mailing list).
ISSUES RAISED
Anger
Another form of exploitation began after slavery was abolished, which was colonisation
Black race/people undervalued
Brutality
Dehumanisation of the African
Destroyed families and cultures
Enforced labour
Forced removal from homeland
Had the abolitionists made a case that the Africans had been kidnapped, perhaps millions would have been saved/freed sooner
Hatred
Inhuman
Lack of self-worth
Loss of lives
Loss of self confidence
Lost relatives
Mental slavery still persists
No belonging
No home
No land
No money/payment
No reparations
Post 1807 abolition of slave trade - people were killed/thrown overboard to avoid fines from the illegal trade in slave trafficking
Post 1807 abolition of slave trade – slavery still continued
That there was no law against slavery, but there was a law against kidnapping, and the Africans were kidnapped
The trade has stopped, but it is still an issue within our lives
Undermined the black race
Africa has a vast and rich history - slavery was an odious crime against humanity – however Africa’s history is much wider than just slavery
Culture/diversity brought to different countries outside of Africa
Determination to make the most of the freedom acquired
Encouragement
Fighters
Forgiveness
Freedom
Hope
In the long run, the trade and slavery were abolished
Increased cultural awareness
Independence
Movement of our people – a widened African diaspora
Resilience: ‘(Something Inside) So Strong’
Shared history
Slavery to be remembered, but strength taken from it for us to move on
Strength
To be proud of being black
We need to familiarise ourselves and educate ourselves about history, and take control of our lives
Kwaku
The Role Of Africans Overlooked In Anti-slavery Campaign
Opinion piece by Ms Serwah published in The Voice Mar. 12-18 2007, p.11 & 14
As Britain reflects on the abolition of the slave trade, the Africans who spearheaded the end of the Maafa (Kiswahili term that describes the African holocaust), and the slave revolts, particularly those led by Toussaint Louverture in Haiti and Sam Sharp in Jamaica, are largely overlooked. The planned Abolition Of Slave Trade Act celebrations/commemorations are overwhelmingly focused on William Wilberforce. Why is the spotlight not on the likes of Olaudah Equiano and Ottobah Cugoano, who campaigned against the maafa, or even the Quakers or Thomas Clarkson?
There appears to be confusion between The Slave Trade Act passed in 1807, and the 1833 Abolition of Slavery Act, particularly as some ill-informed sections of the media compound the situation by referring to the commemorations as the “abolition of slavery”. The ‘Amazing Grace’ movie seems to add to the confusion by portraying William Wilberforce as an anti-slavery pioneer, when in fact he was against the immediate abolition of slavery.
According to historical accounts, the Society of Friends (Quakers), began the British campaign to end the slave trade, and presented the first anti-slavery petition to parliament on 17 June 1783. In 1787 the Quakers helped form the Society for the Abolition of the Slave Trade. The twelve founding members included nine Quakers, and Anglicans Granville Sharp, and Thomas Clarkson, who was known as the architect of the campaign and founding father of the anti-slavery movement in Britain.
In 1787, Quobna Ottobah Cugoano, a freed African slave living in England published ‘Thoughts and Sentiments on the Evil and Wicked Traffic of the Commerce of the Human Species’, which stirred public opinion against the slave trade.
At the time, only members of the Church of England (Anglicans) could take up seats in the British parliament. Some accounts credit Sir Charles and his wife Lady Middleton with persuading Wilberforce (originally an Anglican) to lead the parliamentary campaign. Other accounts credit Thomas Clarkson. What is not in issue is that William Wilberforce was persuaded to join the campaign, and he made his first parliamentary speech against the slave trade in 1789.
Whilst the likes of Thomas Fowell Buxton argued that the only way to end the suffering of slaves was to abolish slavery, Wilberforce disagreed. He pointed out in a pamphlet he wrote in 1807 that: "It would be wrong to emancipate (the slaves). To grant freedom to them immediately would be to insure not only their masters' ruin, but their own. They must (first) be trained and educated for freedom…” . How would we react today to the argument that to immediately free women who have been trafficked for prostitution purposes would ruin those who trafficked them?
In 1824, Wilberforce opposed Elizabeth Heyrick, a key figure in the formation of women’s Anti-Slavery Societies, who published ‘Immediate not Gradual Abolition’ in which she argued for the immediate emancipation of slaves.
With the passing of The Slave Trade Act in 1807, British captains risked a fine of £100 for every slave found on board their ships. When they were in danger of being caught by the British navy, captains often ordered the slaves to be thrown overboard. This situation would have been avoided, if slavery and the slave trade were abolished at the same time.
Should we elevate those whose arguments against the immediate abolition of slavery contributed to thousands of Africans being thrown overboard between 1807, when the Slave Trade Act made trafficking of slaves illegal and 1833 when slavery was abolished?
Thankfully, Wilberforce was eventually persuaded to join the anti-slavery campaign, but as he retired from Parliament in 1825, he did not play a pivotal role in the passing of the Abolition of Slavery Act. It seems a betrayal to Africans to dismiss their contribution, and highlight William Wilberforce as an anti-slavery pioneer.
Conservative estimates put the number of Africans who died as a result of the slave trade at 20 million, more than three times the number of Jews who died through the holocaust. As we reflect on 200 years since the abolition of the slave trade, let us ensure that the truth, no matter how uncomfortable, is told. We should also reflect on why it took the British public so long to express outrage about the dehumanisation, kidnapping, and inhuman enslavement of Africans.
Ms Serwah
Opinion piece by Ms Serwah published in The Voice Mar. 12-18 2007, p.11 & 14
As Britain reflects on the abolition of the slave trade, the Africans who spearheaded the end of the Maafa (Kiswahili term that describes the African holocaust), and the slave revolts, particularly those led by Toussaint Louverture in Haiti and Sam Sharp in Jamaica, are largely overlooked. The planned Abolition Of Slave Trade Act celebrations/commemorations are overwhelmingly focused on William Wilberforce. Why is the spotlight not on the likes of Olaudah Equiano and Ottobah Cugoano, who campaigned against the maafa, or even the Quakers or Thomas Clarkson?
There appears to be confusion between The Slave Trade Act passed in 1807, and the 1833 Abolition of Slavery Act, particularly as some ill-informed sections of the media compound the situation by referring to the commemorations as the “abolition of slavery”. The ‘Amazing Grace’ movie seems to add to the confusion by portraying William Wilberforce as an anti-slavery pioneer, when in fact he was against the immediate abolition of slavery.
According to historical accounts, the Society of Friends (Quakers), began the British campaign to end the slave trade, and presented the first anti-slavery petition to parliament on 17 June 1783. In 1787 the Quakers helped form the Society for the Abolition of the Slave Trade. The twelve founding members included nine Quakers, and Anglicans Granville Sharp, and Thomas Clarkson, who was known as the architect of the campaign and founding father of the anti-slavery movement in Britain.
In 1787, Quobna Ottobah Cugoano, a freed African slave living in England published ‘Thoughts and Sentiments on the Evil and Wicked Traffic of the Commerce of the Human Species’, which stirred public opinion against the slave trade.
At the time, only members of the Church of England (Anglicans) could take up seats in the British parliament. Some accounts credit Sir Charles and his wife Lady Middleton with persuading Wilberforce (originally an Anglican) to lead the parliamentary campaign. Other accounts credit Thomas Clarkson. What is not in issue is that William Wilberforce was persuaded to join the campaign, and he made his first parliamentary speech against the slave trade in 1789.
Whilst the likes of Thomas Fowell Buxton argued that the only way to end the suffering of slaves was to abolish slavery, Wilberforce disagreed. He pointed out in a pamphlet he wrote in 1807 that: "It would be wrong to emancipate (the slaves). To grant freedom to them immediately would be to insure not only their masters' ruin, but their own. They must (first) be trained and educated for freedom…” . How would we react today to the argument that to immediately free women who have been trafficked for prostitution purposes would ruin those who trafficked them?
In 1824, Wilberforce opposed Elizabeth Heyrick, a key figure in the formation of women’s Anti-Slavery Societies, who published ‘Immediate not Gradual Abolition’ in which she argued for the immediate emancipation of slaves.
With the passing of The Slave Trade Act in 1807, British captains risked a fine of £100 for every slave found on board their ships. When they were in danger of being caught by the British navy, captains often ordered the slaves to be thrown overboard. This situation would have been avoided, if slavery and the slave trade were abolished at the same time.
Should we elevate those whose arguments against the immediate abolition of slavery contributed to thousands of Africans being thrown overboard between 1807, when the Slave Trade Act made trafficking of slaves illegal and 1833 when slavery was abolished?
Thankfully, Wilberforce was eventually persuaded to join the anti-slavery campaign, but as he retired from Parliament in 1825, he did not play a pivotal role in the passing of the Abolition of Slavery Act. It seems a betrayal to Africans to dismiss their contribution, and highlight William Wilberforce as an anti-slavery pioneer.
Conservative estimates put the number of Africans who died as a result of the slave trade at 20 million, more than three times the number of Jews who died through the holocaust. As we reflect on 200 years since the abolition of the slave trade, let us ensure that the truth, no matter how uncomfortable, is told. We should also reflect on why it took the British public so long to express outrage about the dehumanisation, kidnapping, and inhuman enslavement of Africans.
Ms Serwah
Spreading The Gospel Of Self-empowerment
Opinion piece by Kwaku published in The Voice, Feb. 26-Mar. 4 2007, p.11
As the commemoration of the 200th anniversary of Abolition Of The Slave Trade Act approaches, two issues particularly exercise my mind.
Please allow me to dip into the Wailers’ songbook to make my points. Peter Tosh sang: “No matter where you come from, as long as you’re a black man, you’re an African.” Bob Marley urged us to “emancipate yourselves from mental slavery,” as “none but ourselves can free our minds.”
After the noise regarding coins, postage stamps, conferences, concerts, seminars and other abolition ceremonies has subsided, it is worth reminding ourselves that those we mourn were Africans. Hence, let the significance of the bicentennial anniversary be that black people of African descent reclaim their identity by describing themselves simply as Africans, or as African-British. People of Asian descent born in Britain, or who came from east Africa, call themselves Asians, even though they may never have visited the Indian sub-continent.
In addition, the term black, has become almost meaningless. It was a construct for political expediency and funding reasons, particularly in the ‘60s and ‘70s. But now, one can almost fit any non-Caucasian under the term black!
As an aside, it’s worth pointing out that the said commemoration is not about the abolition of slavery, but rather, the British slave trade. Also, let’s not forget the fact that Africans were at the forefront of the abolition campaign. Men such as Ignatius Sancho and Olaudah Equiano examplify self-empowerment, which can inspire us today.
We seem to live in a world where we’ve forgotten about empowering ourselves, and think it’s all up to ‘them’. Nevertheless, I am encouraged to spread the gospel of not waiting for ‘them’ to do it, but rather what can ‘I’ or ‘we’ do for self.
Recently, I led a Heritage Lottery funded video project for pan-London voluntary organisation BTWSC, which develops potential and promotes social inclusion. Some of the encouraging points from the Brent Black Music History Project (BBMHP) was that although life was harder in the ‘60s and ‘70s, people like Sonny Roberts, founder of the first black owned studio and label, Planetone, and the Palmer brothers, who set up Pama Records (forerunner of Jet Star), built their businesses without any hand outs or infrastructural support.
Perhaps we could empower ourselves by looking at role models who achieved in a much more hostile environment. This year, Pama/Jet Star will celebrate forty years in the music industry.
Forty years ago, it was even more difficult for people of African descent to access finance. Instead of throwing their arms in the air, and saying ‘they’ will not give us finance, our parents and grandparents were resourceful and used the ‘partner’ system to provide finance, which was by us for us. There was no time for victim mentality. They started up businesses and bought houses, albeit often in the poorer neighbourhoods.
I also looked at how the Ruff Cutt band came by their name. Although they did not have the expertise, they pulled together to successfully sound-proof their rehearsal space, so they could practice without disturbing the complaining neighbours. In those days, it seems to me that it was do it yourself or lose the opportunity.
Today, we are to some extent, like elephants in a circus that are unaware of their potential, and think the string round their neck controls them. We need to free our minds and realise that in a sense, ‘they’ control us in as much as we allow them to.
Yes, the educational system and society in general, encourages the erroneous belief that people of African origin have not achieved anything, and encourages anti-intellectualism in our young people. What is the way forward? What should parents do? Merely moaning is insufficient. As we move to have the curriculum reflect the truth, we should teach our children, find books for them to read in order to expand their horizons and self-belief.
In an interview with rising British R&B singer-songwriter Nate James for my BritishBlackMusic.com website, he was emphatic about some of the reasons for his success. “I don’t wait around for people,” asserted Nate. “I like to make things happen myself! If you rely on others, there’s more chance of being let down. It’s surprising what you can achieve when you put your mind to something!”
As founder of the Black Music Congress, I chaired a debate in January entitled ‘To What Extent Does Music Influence Behaviour?’ A resolution calling for action by taking personal responsibility and campaigning for respectful, responsible radio was passed. I look forward to receiving feedback regarding some of the personal and collective actions taken by participants at our next debate in June.
I will leave you with the AIM mantra offered by Jet Star’s head of business affairs Hugh Francis at the BBMHP DVD launch, which should help empower us all: if you have Ambition, Imagination and Motivation, you should have success.
Kwaku
Opinion piece by Kwaku published in The Voice, Feb. 26-Mar. 4 2007, p.11
As the commemoration of the 200th anniversary of Abolition Of The Slave Trade Act approaches, two issues particularly exercise my mind.
Please allow me to dip into the Wailers’ songbook to make my points. Peter Tosh sang: “No matter where you come from, as long as you’re a black man, you’re an African.” Bob Marley urged us to “emancipate yourselves from mental slavery,” as “none but ourselves can free our minds.”
After the noise regarding coins, postage stamps, conferences, concerts, seminars and other abolition ceremonies has subsided, it is worth reminding ourselves that those we mourn were Africans. Hence, let the significance of the bicentennial anniversary be that black people of African descent reclaim their identity by describing themselves simply as Africans, or as African-British. People of Asian descent born in Britain, or who came from east Africa, call themselves Asians, even though they may never have visited the Indian sub-continent.
In addition, the term black, has become almost meaningless. It was a construct for political expediency and funding reasons, particularly in the ‘60s and ‘70s. But now, one can almost fit any non-Caucasian under the term black!
As an aside, it’s worth pointing out that the said commemoration is not about the abolition of slavery, but rather, the British slave trade. Also, let’s not forget the fact that Africans were at the forefront of the abolition campaign. Men such as Ignatius Sancho and Olaudah Equiano examplify self-empowerment, which can inspire us today.
We seem to live in a world where we’ve forgotten about empowering ourselves, and think it’s all up to ‘them’. Nevertheless, I am encouraged to spread the gospel of not waiting for ‘them’ to do it, but rather what can ‘I’ or ‘we’ do for self.
Recently, I led a Heritage Lottery funded video project for pan-London voluntary organisation BTWSC, which develops potential and promotes social inclusion. Some of the encouraging points from the Brent Black Music History Project (BBMHP) was that although life was harder in the ‘60s and ‘70s, people like Sonny Roberts, founder of the first black owned studio and label, Planetone, and the Palmer brothers, who set up Pama Records (forerunner of Jet Star), built their businesses without any hand outs or infrastructural support.
Perhaps we could empower ourselves by looking at role models who achieved in a much more hostile environment. This year, Pama/Jet Star will celebrate forty years in the music industry.
Forty years ago, it was even more difficult for people of African descent to access finance. Instead of throwing their arms in the air, and saying ‘they’ will not give us finance, our parents and grandparents were resourceful and used the ‘partner’ system to provide finance, which was by us for us. There was no time for victim mentality. They started up businesses and bought houses, albeit often in the poorer neighbourhoods.
I also looked at how the Ruff Cutt band came by their name. Although they did not have the expertise, they pulled together to successfully sound-proof their rehearsal space, so they could practice without disturbing the complaining neighbours. In those days, it seems to me that it was do it yourself or lose the opportunity.
Today, we are to some extent, like elephants in a circus that are unaware of their potential, and think the string round their neck controls them. We need to free our minds and realise that in a sense, ‘they’ control us in as much as we allow them to.
Yes, the educational system and society in general, encourages the erroneous belief that people of African origin have not achieved anything, and encourages anti-intellectualism in our young people. What is the way forward? What should parents do? Merely moaning is insufficient. As we move to have the curriculum reflect the truth, we should teach our children, find books for them to read in order to expand their horizons and self-belief.
In an interview with rising British R&B singer-songwriter Nate James for my BritishBlackMusic.com website, he was emphatic about some of the reasons for his success. “I don’t wait around for people,” asserted Nate. “I like to make things happen myself! If you rely on others, there’s more chance of being let down. It’s surprising what you can achieve when you put your mind to something!”
As founder of the Black Music Congress, I chaired a debate in January entitled ‘To What Extent Does Music Influence Behaviour?’ A resolution calling for action by taking personal responsibility and campaigning for respectful, responsible radio was passed. I look forward to receiving feedback regarding some of the personal and collective actions taken by participants at our next debate in June.
I will leave you with the AIM mantra offered by Jet Star’s head of business affairs Hugh Francis at the BBMHP DVD launch, which should help empower us all: if you have Ambition, Imagination and Motivation, you should have success.
Kwaku
Tuesday, 6 March 2007
Abolition: Handy Events Summary
Facts on some important events prior to the passing of British Abolition of Slave Trade Act in 1807 and the Abolition of Slavery Act in 1833
Euro-centric accounts often ignore the role of African freedom fighters in the struggle to end the trafficking of Africans, and enslavement. One of the first documented African revolts was in 1526 in San Miguel de Gualdape (a Spanish colony possibly in present day South Carolina)), but this accounts starts with 1720. The list of events is not exhaustive, and others are welcome to improve on it.
1720-1739 Nanny of the Maroons leads revolts in Jamaica.
1763 Kofi (Cuffy) leads a revolt in Berbice (former Dutch Caribbean colony), present day Guyana.
1768 Court discharges Jonathan Strong an enslaved African brought to London by his ‘master’.
1769 Abolitionist Granville Sharp publishes a pamphlet entitled “A representation of the injustice and dangerous tendency of tolerating slavery in England”.
1771 Granville Sharp applies for habeas corpus regarding Somersett, an enslaved African brought to Britain by his ‘master’. Somersett run away, was captured and imprisoned on a ship bound for Jamaica.
1772 Lord Mansfield rules that that slavery is “so odious, that nothing can be suffered to support it, but positive law.” In the absence of a positive law, Somersett is freed.
1783 The Society of Friends (Quakers) sponsor an anti-slavery petition in Parliament.
1787 Ottobah Cugoano, a former enslaved African, publishes ‘Thoughts and Sentiments on the Evil and Wicked Traffic of the Commerce of the Human Species’, which stirs public opinion in England. He demands the abolition of the slave trade and the freeing of the enslaved.
1787 Quakers help form the Society for the Abolition of the Slave Trade. Founding members include Granville Sharp and Thomas Clarkson described as the architect of the campaign and founding father of the anti-slavery movement in Britain.
1787 British Parliamentarian William Wilberforce is persuaded to join the campaign for the abolition of the ‘slave trade.’
1789 Wilberforce makes his first Parliamentary speech against the ‘slave trade’.
1789 Abolitionist Olaudah Equiano publishes ‘The Interesting Narrative of the Life of Olaudah Equiano’, which provides a first hand account of the horrors of enslavement and vital information to the anti-slavery movement’.
1791 Toussaint Louverture’s Haiti revolt shocks Britain which had wanted to seize Haiti. (Haiti was under French rule).
1792 Abolition bill passed by House of Commons but rejected in House of Lords.
1792 Denmark passes a law abolishing the slave trade.
1794 French National Convention abolishes slavery in all its territories (law repealed by Napoleon in 1802).
1804 Dessalines declares Haiti a free republic.
1807 Wilberforce writes in pamphlet which states that: "It would be wrong to emancipate (the slaves). To grant freedom to them immediately would be to insure not only their masters' ruin, but their own. They must (first) be trained and educated for freedom…”
1824 Robert Wedderburn, a lifelong campaigner against enslavement, whose mother was an enslaved African, publishes a book entitled ‘The Horrors of Slavery’.
1824 Elizabeth Heyrick, a key figure in the women’s Anti-Slavery Societies, publishes a pamphlet entitled ‘Immediate not Gradual Abolition’. Wilberforce opposes her.
1825 Wilberforce retires from Parliament.
1831 Sam Sharpe leads the greatest Jamaican revolt against enslavement.
1831 ‘The History of Mary Prince’ an account of the life of former enslaved African Mary Prince is published in Britain. It galvanises the anti-slavery movement.
1833 The revolts of enslaved Africans were costing the British government heavily, and this coupled with the growing industrial revolution, made enslavement less profitable. The Abolition of Slavery Act is passed in March 1833 and ‘slave owners’ are given twenty millions pounds compensation.
Compiled by Ms Serwah, http://newafricanperspective.blogspot.com/
Thursday, 22 February 2007
Was William Wilberforce REALLY an anti-slavery PIONEER?
The Amazing Grace film is said to be based on “the life of anti-slavery pioneer William Wilberforce”. First of all, let us not confuse the campaign for the abolition of the slave trade, with the anti-slavery campaign. One campaign was to end the trafficking of human beings, and the other campaign was to abolish the institution of slavery. Secondly, let’s understand who a pioneer is. Longmans’ English Larousse describes a pioneer as “a person who plays a leading part in the early development of something”.
By way of background, in 17 June 1783, before William Wilberforce became involved in the anti-slave trade campaign, the Society of Friends (Quakers) presented an anti-slavery petition to parliament through Sir Cecil Wray (Member of Parliament for Retford). According to historical accounts, the British campaign to end the slave trade was begun by Quakers, who saw the trade as a violation of their fundamental belief in the equality of all. In 1787 the Quakers helped form the Society for the Abolition of the Slave Trade. The twelve founding members included nine Quakers, and Anglicans Granville Sharp, and Thomas Clarkson, who was known as the architect of the campaign and founding father of the anti-slavery movement in Britain.
In the same year, Ottobah Cugoano, a freed African slave living in England published the ‘Thoughts and Sentiments on the Evil and Wicked Traffic of the Commerce of the Human Species’, which stirred public opinion against the slave trade.
It must be noted that in 1787 Britain only members of the Church of England (Anglicans) could take up seats in parliament. Some accounts credit Sir Charles and his wife Lady Middleton with persuading Wilberforce (originally an Anglican) to lead the parliamentary campaign against the slave trade in 1787. Other accounts credit Thomas Clarkson. What is not in issue is that William Wilberforce was persuaded to join the campaign. Two years later, on 12th May, 1789, Wilberforce made his first speech against the slave trade in Parliament.
Was Wilberforce an anti-slavery pioneer? Various historical accounts have conveniently overlooked the uncomfortable fact that Wilberforce was initially against the immediate abolition of slavery. He came round to campaigning against slavery in later years. Whilst the anti-slave trade campaign and the likes of Thomas Fowell Buxton argued that the only way to end the suffering of slaves was to abolish slavery, Wilberforce disagreed. He pointed out in a pamphlet he wrote in 1807 that: "It would be wrong to emancipate (the slaves). To grant freedom to them immediately would be to insure not only their masters' ruin, but their own. They must (first) be trained and educated for freedom…”
In 1824 Elizabeth Heyrick, a key figure in the formation of the Female Anti-Slavery Societies, published a pamphlet entitled ‘Immediate not Gradual Abolition’ in which she argued for the immediate emancipation of the slaves in the British colonies. She is reported to have come into conflict with William Wilberforce, who instructed leaders of the anti-slavery movement not to speak at women's anti-slavery societies.
Wilberforce was eventually persuaded to join the anti-slavery campaign, but as he retired from the House of Commons in 1825, he did not play a pivotal role in the passing of the Abolition Of Slavery Act in 1833.
One of the terrible consequences of the refusal to abolish slavery, but rather to abolish the slave trade, was the number of Africans who were thrown overboard between 1807 when the Abolition of the Slave Trade Act abolished the slave trade in the British Empire and made it illegal to carry slaves in British ships, and 1833 when slavery was abolished. This was because with the passing of The Slave Trade Act, British captains risked a fine of £100 for every slave found on board their ships. When they were in danger of being captured by the British navy, captains often ordered the slaves to be thrown into the sea. This situation would have been avoided if slavery had been abolished at the same time as the abolition of the slave trade.
Sadly, the numerous Africans who spearheaded the end of slavery through various means, including the slave revolts are hardly mentioned in Euro-centric accounts of the abolition of slavery. These Africans sacrificed their lives to end the Maafa (Kiswahili term that describes the African holocaust) before Wilberforce became convinced of the need to do so.
In Britain, Africans such as Olaudah Equiano, and Ottobah Cugoano, campaigned tirelessly against the slave trade. Wilberforce certainly played a role in the abolition of the slave trade, but it seems a betrayal to Africans to dismiss their contribution, and highlight William Wilberforce as an anti-slavery pioneer.
Conservative estimates are that 20 million Africans died as a result of the slave trade, more than three times the number of people who died through the Jewish Holocaust. As we reflect on 200 years since the abolition of the slave trade, let us ensure that the truth, no matter how uncomfortable, is told. We should also reflect on why it took Christians and the British public so long to express outrage about the dehumanisation, kidnapping, and inhuman enslavement of Africans
There are many websites where relevant resources on the anti-slavery story can be found. These include:
http://en.wikipedia.org/wiki/Abolitionism
http://www.preda.org/archives/research/cl/r06081701.html
http://www.spartacus.schoolnet.co.uk/REwilberforce.htm
http://www.oxforddnb.com/public/themes/96/96075.html
http://en.wikipedia.org/wiki/James_Ramsay_(abolitionist)
http://www.amazinggracemovie.com/the_film.php
http://www.garstangfairtrade.org.uk/slave_trade.htm
http://en.wikipedia.org/wiki/Charles_Middleton,_1st_Baron_Barham
http://www.quaker.org.uk/Templates/Internal.asp?NodeID=92262
http://www.spartacus.schoolnet.co.uk/REheyrick.htm
http://www.britannia.com/bios/wilberforce.html
http://www.understandingslavery.com/teachingslavetrade/introduction/keyhistorical/?page=4
http://www.bbc.co.uk/history/historic_figures/wilberforce_william.shtml
Ms Serwah
By way of background, in 17 June 1783, before William Wilberforce became involved in the anti-slave trade campaign, the Society of Friends (Quakers) presented an anti-slavery petition to parliament through Sir Cecil Wray (Member of Parliament for Retford). According to historical accounts, the British campaign to end the slave trade was begun by Quakers, who saw the trade as a violation of their fundamental belief in the equality of all. In 1787 the Quakers helped form the Society for the Abolition of the Slave Trade. The twelve founding members included nine Quakers, and Anglicans Granville Sharp, and Thomas Clarkson, who was known as the architect of the campaign and founding father of the anti-slavery movement in Britain.
In the same year, Ottobah Cugoano, a freed African slave living in England published the ‘Thoughts and Sentiments on the Evil and Wicked Traffic of the Commerce of the Human Species’, which stirred public opinion against the slave trade.
It must be noted that in 1787 Britain only members of the Church of England (Anglicans) could take up seats in parliament. Some accounts credit Sir Charles and his wife Lady Middleton with persuading Wilberforce (originally an Anglican) to lead the parliamentary campaign against the slave trade in 1787. Other accounts credit Thomas Clarkson. What is not in issue is that William Wilberforce was persuaded to join the campaign. Two years later, on 12th May, 1789, Wilberforce made his first speech against the slave trade in Parliament.
Was Wilberforce an anti-slavery pioneer? Various historical accounts have conveniently overlooked the uncomfortable fact that Wilberforce was initially against the immediate abolition of slavery. He came round to campaigning against slavery in later years. Whilst the anti-slave trade campaign and the likes of Thomas Fowell Buxton argued that the only way to end the suffering of slaves was to abolish slavery, Wilberforce disagreed. He pointed out in a pamphlet he wrote in 1807 that: "It would be wrong to emancipate (the slaves). To grant freedom to them immediately would be to insure not only their masters' ruin, but their own. They must (first) be trained and educated for freedom…”
In 1824 Elizabeth Heyrick, a key figure in the formation of the Female Anti-Slavery Societies, published a pamphlet entitled ‘Immediate not Gradual Abolition’ in which she argued for the immediate emancipation of the slaves in the British colonies. She is reported to have come into conflict with William Wilberforce, who instructed leaders of the anti-slavery movement not to speak at women's anti-slavery societies.
Wilberforce was eventually persuaded to join the anti-slavery campaign, but as he retired from the House of Commons in 1825, he did not play a pivotal role in the passing of the Abolition Of Slavery Act in 1833.
One of the terrible consequences of the refusal to abolish slavery, but rather to abolish the slave trade, was the number of Africans who were thrown overboard between 1807 when the Abolition of the Slave Trade Act abolished the slave trade in the British Empire and made it illegal to carry slaves in British ships, and 1833 when slavery was abolished. This was because with the passing of The Slave Trade Act, British captains risked a fine of £100 for every slave found on board their ships. When they were in danger of being captured by the British navy, captains often ordered the slaves to be thrown into the sea. This situation would have been avoided if slavery had been abolished at the same time as the abolition of the slave trade.
Sadly, the numerous Africans who spearheaded the end of slavery through various means, including the slave revolts are hardly mentioned in Euro-centric accounts of the abolition of slavery. These Africans sacrificed their lives to end the Maafa (Kiswahili term that describes the African holocaust) before Wilberforce became convinced of the need to do so.
In Britain, Africans such as Olaudah Equiano, and Ottobah Cugoano, campaigned tirelessly against the slave trade. Wilberforce certainly played a role in the abolition of the slave trade, but it seems a betrayal to Africans to dismiss their contribution, and highlight William Wilberforce as an anti-slavery pioneer.
Conservative estimates are that 20 million Africans died as a result of the slave trade, more than three times the number of people who died through the Jewish Holocaust. As we reflect on 200 years since the abolition of the slave trade, let us ensure that the truth, no matter how uncomfortable, is told. We should also reflect on why it took Christians and the British public so long to express outrage about the dehumanisation, kidnapping, and inhuman enslavement of Africans
There are many websites where relevant resources on the anti-slavery story can be found. These include:
http://en.wikipedia.org/wiki/Abolitionism
http://www.preda.org/archives/research/cl/r06081701.html
http://www.spartacus.schoolnet.co.uk/REwilberforce.htm
http://www.oxforddnb.com/public/themes/96/96075.html
http://en.wikipedia.org/wiki/James_Ramsay_(abolitionist)
http://www.amazinggracemovie.com/the_film.php
http://www.garstangfairtrade.org.uk/slave_trade.htm
http://en.wikipedia.org/wiki/Charles_Middleton,_1st_Baron_Barham
http://www.quaker.org.uk/Templates/Internal.asp?NodeID=92262
http://www.spartacus.schoolnet.co.uk/REheyrick.htm
http://www.britannia.com/bios/wilberforce.html
http://www.understandingslavery.com/teachingslavetrade/introduction/keyhistorical/?page=4
http://www.bbc.co.uk/history/historic_figures/wilberforce_william.shtml
Ms Serwah
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