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   Andrew Bradford​

The story of Charlie and Kathy Bradford​

Some Thoughts About Slavery and the Culture Wars

Slavery has been part of human life since the dawn of history. It is still with us today, as shown by American singer-songwriter Rhiannon Giddens’s twenty-first century re-write of ‘Barbados’, an eighteenth century poem by the abolitionist William Cowper.

Cooper Wrote:

What I hear of their hardships, their tortures, and groans

It's almost enough to draw pity from stones

I pity them greatly, but I must be mum

For how could we do without sugar and rum?

Especially sugar, so needful we see?

What? Give up our desserts, our coffee, and tea?!

Besides, if we do, the French, Dutch, and Danes

Will heartily thank us, no doubt, for our pains

If we do not buy the poor creatures, they will

And tortures and groans will be multiplied still

And Giddens re-wrote those lines as:

I pity them greatly, but I must be mum

For what about nickel, cobalt, lithium?

The garments we wear, the electronics we own?

What? Give up our tablets, our laptops, and phones?!

Besides, if we do, the prices will soar

And who could afford to pay one dollar more?

Sitting here typing it seems well worth the price

And you there, listening on your favorite device

This bargain we're in, well, it's not quite illicit

So relax, my friend, we're not all complicit


It might be argued that today’s western consumer, who also enjoys the ability to vote and influence political discourse, knows and cares far less about slavery than his or her eighteenth century counterparts. Our forebears, who by and large, were unable to vote, regularly packed town squares and churches to protest against slavery and used their economic power to boycott slave-produced sugar and rum. Why doesn’t the twentieth-century consumer do the same? Could we make a difference if every time we bought a garment from a high-street store, we asked whether it was made from cotton produced by coerced Uighur labour in China, for example?

However, to argue that slavery has always been, and by inference will always be, part of humanity, runs the danger of minimising what happened to thirteen million Africans at the hands of white Europeans from the sixteenth until, in the case of the Belgian Congo, the early part of the twentieth century. More than a million died on the journey to the New World, and those who were enslaved in the West Indian sugar plantations, once sent to work in the field, measured their life expectancy in months not years.

Today, a lot of political discourse is centred around the so-called ‘culture wars’. Crudely, the culture wars are presented as a conflict between older people, who are concerned about familiar and loved local landmarks being renamed or demolished; and younger people who are accused of trying to ‘re-write history’. The National Trust has come in for a lot of criticism for daring to examine the relationship between many of its properties and collections. Specifically, the Trust is researching whether the wealth that established some of its large estates was created by the ownership of other humans. This criticism is, in my opinion, entirely malevolent and unjustified. What is the point of a body such as the NT if it doesn’t carry out historical research on its assets? Why should some areas of research be deemed acceptable while others are considered beyond the pale?

In 1784 Samuel Greg opened Quarry Bank Mill in the remote village of Styal, which is now on the outskirts of Manchester. The Mill took cotton that was produced by West Indian slaves and spun it into thread using water-power from the River Bollin. Greg needed a labour force to work the new machinery, and within Britain itself, slavery was not acceptable. Greg needed to find a way of subduing labour without enslaving it, and the solution was to tour the workhouses of London to find children as young as eight years old to work ten-hour days in the mill. These children lived in the cramped Apprentice House, which was controlled by superintendents who, to be fair, did their best to educate them. However, industrial accidents such as severed fingers were common.

Quarry Bank Mill has been owned by the National Trust for many years, and the Trust has always presented visitors with an honest and balanced visitor experience about the role of coerced child labour in the mill’s early history. But how was the Mill financed in the first place? The Trust’s research concludes that the initial capital came from the Greg family’s ownership, over several generations, of slave plantations in Dominica and St. Vincent. When slavery was finally abolished in 1833, Samuel Greg’s son Thomas claimed £5,080 - more than half a million pounds in today’s money – as compensation for the loss of 210 slaves.

Slavery is only the most extreme form of coerced labour. The young boys and girls who were sent to Quarry Bank Mill’s Apprentice House from the workhouses of Hackney and Chelsea were also coerced, but by a lesser degree. In terms of the culture wars, those who criticise the trust should answer the question why they consider it acceptable to point out the Greg family’s involvement in the exploitation of children but unacceptable to point out their involvement in slavery. For a nation both to have an honest record of its history, and to understand its place in the modern world, we need to be able to hear, and be prepared to listen to, both stories.

Reflections:

Earlier this month I retired after 13 very fulfilling years as a board member and former Chairperson of

@FaceFrontUK

. Here are my thoughts:

https://www.facefront.org/reflections-on-stepping-down-from-the-board-after-almost-13-years/

Reflections on being an undergraduate in my seventies

In July, just one month before my seventy-third birthday, I heard that I’d been awarded my BA in History from Birkbeck, University of London. A ‘second-class upper division’ (or 2.1) to be precise. So, my student career is over. I can honestly say that I’ve thoroughly enjoyed the experience and met many really interesting people of all ages who have come from many countries to teach or learn in London. How lucky we are to live so close to such a dynamic, cosmopolitan city.


Of course, the whole learning process was disrupted by Covid. In March 2020, towards the end of my second year, teaching moved online, and stayed that way until the end of my third and final year. I know that the teaching staff moved heaven and earth to make the process of mass online learning as fruitful as they could, but it’s just not the same from the student perspective. Online learning is a solitary experience. The main thing that you miss is chatting with fellow students before and after the lecture. From the teachers’ perspective, it must be even more frustrating as the teacher has so few body language clues about how his or her message is getting across. In theory, this year’s graduates should be attending a graduation ceremony in November, but we don’t know whether that too will be forced online. I will be really disappointed if it is.


In the first year of the course, students choose to study history by period, and there are nine periods to choose from, from classical times to the twentieth century, I chose to study three periods of world history covering from 1500 to the present day. My main interest is twentieth-century history, but I also thoroughly enjoyed learning about the early modern world (from 1500 to 1789), which is of course the period when Europeans first encountered other civilisations. Spaghetti Bolognese is a quintessentially European staple, but what would it taste like without pasta - from China - or tomatoes and chilli peppers - from the Americas - or basil - from Africa? What would be left on the plate?


In return for the indigenous Americans introducing us Europeans to tomatoes, peppers, potatoes, maize, and a whole host of other food staples, we gave them horses, which they found quite useful; but we also introduced them to measles and influenza, which may have killed more than forty million of them. If that wasn’t enough, we then sent thirteen million Africans to the Americas to be enslaved, but several million of them never arrived on American shores, because the journey was so dangerous. So much modern history is about slavery and genocide that it was a great relief to choose, as one of my second-year modules, a course called ‘Being Good in the Modern Age’ which is history of altruism and morality. This course began by examining why the Enlightenment philosophers considered kindness and politeness to be important, and went on to cover, inter-alia, the campaign to abolish slavery, the campaigns of the nineteenth century feminists, and, from the twentieth century, the disability rights movement, environmentalism, and the United Nations Universal Declaration of Human Rights. I think that if I had to choose the course that I enjoyed the most, it would be this one.


In the third and final year I wrote my dissertation. Those of you that are already familiar with my blog  will know that one of my interests is disability rights, and that I have written the life stories of my parents, both of whom were disabled by polio as young children. So, you won’t be surprised at my choice of research project, which was a study of the foundation of the British Polio Fellowship in 1939 and its work between 1939 and 1970. This charity was a self-help movement which in many ways was years ahead of its time; as most charities with this kind of ethos did not emerge until the 1960s. Writing a dissertation during various stages of lockdown is not to be recommended; the library that holds most of the relevant material for a dissertation about polio is the Wellcome Library in Central London, but at no point when I was working on this project was this library open to new readers. Other students will have had similar problems, so I guess we’re all in the same boat. Anyway, these are trivial problems compared to what many other people have had to endure during the pandemic. At least it was my final year of university that was disrupted. I feel a lot of sympathy for those eighteen-year-olds who had to endure the stress of the 2020 A-level examinations fiasco, and then go into a university hall of residence to be solely taught online. They deserved better, and it’s not the fault of the colleges that things weren’t better for them.


The question that I’m asked most often is what next? Am I interested in a master’s degree? I have to say that the answer is no. There is no government funding for the over -sixties to go further, and while there are scholarships, I think that there are many younger people who deserve them more than I do. I will carry on writing and start to update my seriously unloved and dated blog more often, starting now. But would I recommend going to Uni to other seventy-somethings. You bet I would! 




Blog

The Refugee Tales Walk : 8 July 2018

Posted on July 11, 2018 at 5:00 AM

On Sunday 8th July I managed to combine three of my enthusiasms - walking, human rights and literature in one event. My friend Hilary told me about something called "Refugee Tales" - a project that is concerned with the welfare of people who are detained by the UK immigration authorities in t detention centres at Gatwick Airport.


The United Kingdom is the only European country that permits indefinite detention of people who are thought to be in the country illegally. Detainees include asylum seekers, offenders and visa overstayers, as well as - as we now know - members of the Windrush generation who just cannot prove that they have the legal right to be here because the evidential requirement is set impractically high.


Most European countries can and do detain people suspected of being in the country illegally, but our green and pleasant beacon of democracy is the only country whose laws permit indefinite detention. Each year about 36,000 people are detained, many for short periods, but the record is nine years. Currently, over 3,000 souls are incarcerated. Some people may have been arrested, released and then re-arrested more than once. Each time they are released they are given £30 which is considered sufficient funding to rebuild their lives.


The Refugee Tales project was started as a way of publicising the plight of these people. It was founded by volunteers who visit detainees at Gatwick to support them, and is based on the Canterbury Tales. Some of the volunteers, as well as some former detainees and sympathisers such as Hilary and I take a day long country walk, and at the end of the walk there is a mini literary festival, where well-known writers who have been paired with detainees and volunteers tell the stories they have heard.


This year's walk lasted five days, starting at St. Albans on Saturday and ended at Westminster on Wednesday. There are literary festivals each evening. We joined the walk just for one day, walking about twelve miles from Hertford to Waltham Abbey. The people who are doing the five day walk sleep in church halls each night, and there is a porterage service that carries their luggage from one church hall to another. There were 120 people on our walk, and I think the age range must have been from about eighteen to over eighty. We were divided into four groups; every time we got to a stile or a kissing gate the progress of getting such a large number of people through the narrow gap was slow.


Some of the walkers are former detainees. To them, a twelve mile walk for fun is a new experience. Their previous experience of walking may have been a six month journey across the entire length of Turkey and the Balkans, Walking was a means of survival, not a leisure activity.



It was of course hot. The morning walk was mainly through Broxbourne woods so we were spared the direct sunlight. Lunch was at Broxbourne United Reformed Church, who provided endless cold drinks. While we were eating we were each handed a copy of the UN's Universal Declaration of Human Rights, which was signed seventy years ago this year. In a short talk a human rights lawyer reminded us that Article 9 specifically states that "no one shall be subjected to arbitrary arrest, detention or exile"; and that Article 29 reminds us that "everyone has duties to the community" . These are the reasons why we are here.



I hadn't realised that this declaration was signed in the year of my birth. So I'm the same age as both the UN Declaration of Human Rights and the National Health Service. I'm quite proud of that, it was a good year to be born!


Lunch over. we set out along the River Lea towpath to Waltham Abbey. Progress was fairly slow because we often had to stop to let cyclists through the crowd of walkers. There was much less shelter along the river, we were now walking in the blazing heat of summer. At Cheshunt there's a boat that sells ice cream, and the ice cream vendor couldn't believe his luck when over 100 people descended on him. It must have been his busiest day this year. I hope he didn't run out.




We arrived at Waltham Abbey at about 4pm. Fortunately Hilary's partner Dave lives in Waltham Abbey, and he supplied us with beer, food and a very welcome shower before we took a short stroll to the evening event at the library.


There, we were entertained by two authors, Gillian Slovo and Patrick Gale, and by the Citizens of the World Choir, a group of singers from over fifteen different countries, many of whom have spent some time in immigration detention. The two authors had both written Chaucerian "tales" about the lives of two people who were in the audience with us that night. Gillian Slovo is a South African born novelist, playwright and memoirist who came to this country as a refugee when she was a child. Her mother, Ruth First, was detained without trial by the Apartheid regime, and was later assassinated by order of the same regime when she opened a parcel bomb that has been sent to her office in Mozambique. Gillian read "The Listener's Tale", an account she had written about the life and experiences of a volunteer who visits detainees at Gatwick.


Patrick Gale is a Cornwall based bestselling author who in made his screenwriting debut last year with Man in an Orange Shirt, a two part drama which formed part of the BBC's Gay Britannia season. Patrick read us "The Embroiderer's Tale"; an absolutely riveting story he'd written about a young man who worked as a high-end bespoke tailor in Teheran. He fell in love with a Christian girl and secretly converted to Christianity. When his mother found out she reported him to the religious police. In Iran, the penalty for apostasy is death. Patrick, who is a charismatic speaker, told us about this man's journey through Turkey, Italy and France before he was arrested in Hemel Hempstead and detained on more than one occasion. Eventually, the authorities allowed him to live with one of the Gatwick volunteers while the claim was being processed and this volunteer took him to visit Hampton Court where he saw, for the first time, medieval and Tudor English tapestries. The bespoke tailor from Teheran became the first ever male student at the Royal School of Needlework and now earns a living restoring England's heritage.



 


Later this year Refugee Tales will publish an anthology of all of this year's tales , including those we heard from Gillian and Patrick. I shall of course buy a copy.


Thanks To Hilary King for suggesting the walk and for the photos, and to David Chapman for the beer, food and shower.

 

Categories: Refugee Tales, Brook House, Asylum Seekers

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