Project Synopsis

Driving Forces of the Abolition of Slavery and the Slave Trade in Great Britain

The end of slavery and the slave trade in Great Britain was a hard fought struggle by many abolitionists. In 1807 British abolitionists were able to end Britain’s involvement in the slave trade and by 1833 slavery was outlawed throughout the British Empire. Prior to abolition, the British were able to transform slavery into a profitable and widespread institution. Abolitionists used many different tactics to appeal to other Britons to gain support for their cause. However, historians frequently debate how exactly abolitionists appealed to Britons and what tactics had the most profound effect on the ending of slavery. The question at hand is exactly how did the abolitionists appeal to other Britons in order to accomplish their goal of eliminating slavery? This question undoubtedly has many answers which historians attempt to find. This paper attempts to uncover which tactic used by abolitionists to attack the institution of slavery was the most successful.
Historians are presently debating the many factors abolitionists used when trying to end slavery. Among those was the role of religion. Some in the historical community will suggest that bringing religion into the anti-slavery campaign effectively brought about emancipation. An argument from many scholars is that abolitionist appealed to Christians and declared slavery religiously wrong. Still, other historians maintain that economics was the most profound way abolitionists spread their influence. The economic climate was shifting and decreasing the historically enormous profits from slave labor. Historian Kevin Shillington argues in his article “British Made: Abolition and the Africa Trade”, “Industrial Revolution had indeed changed economic priorities. A free labour market was clearly cheaper in the long term, as well as providing a new class of consumer” (Shillington). Historically thinking, economics usually is a driving factor for any historical event and experts claim this is one reason why slavery ended. Another current school of thought for the success of abolition is the enlightenment of the Britons. Britons considered their nation to be progressive and many historians, such as James Walvin, believed this attitude was fuel for the anti-slavery movement. Walvin states that “When slavery had ended, British commentators preferred to revel in British abolition- not British slavery” (Walvin 158). Abolition was a progressive movement that the British deemed necessary to participate in to gain national superiority.
With all arguments considered, the one factor that is not presented adequately in historians’ theories of abolition is the appeal to the emotions and morals of Britons by abolitionists. There is no question that when speaking to the public, British abolitionists used pity for the Africans and explanations of cruel treatment as evidence for why slavery should be ended. Yet, this argument is not considered to be a major cause of why slavery and the slave trade were abolished. This paper will attempt to uncover exactly how influential emotional and moral appeals were to the public in the abolition movement. In order to accomplish this, evidence from such documents as An Abstract of the Evidence Delivered before a Select Committee of the House of Commons, in the Years 1790 and 1791; on the Part of the Petitioners for the Abolition of the Slave Trade ,published in 1792 will be investigated. This document provides evidence that was used by abolitionists to address Parliament in the late eighteenth century. This document will show the arguments that anti-slavery organizations presented to government and exactly how abolitionists gained government sympathy for their cause. The next book to be used is Thoughts and Sentiments on the Evil and Wicked Traffic of the Slavery and Commerce of the Human Species, Humbly Submitted to the Inhabitants of Great-Britain, by Ottobah Cugoano. This book, published in 1787, gives a rare account of an African abolitionist. It also answers the question how did the Africans themselves and former slaves use their stories to appeal to Britons and what effect did it have? African abolitionists were able to gain sympathy from Britons in ways that ordinary abolitionists could not. Finally evidence will also be extracted from John Newton’s book Thoughts Upon the African Slave Trade. Newton, a former slave ship owner turned abolitionist, wrote his book in 1788 to give Britons a first hand account of the horrors of slavery and the slave trade. This book shows how abolitionists were able to use the horrible experiences of those involved in the institution in order to end it. Overall, this paper intends to prove that abolitionists used emotional appeals in order to gain support for their cause. This conclusion will be reached by using the aforementioned documents as evidence. Proving that abolitionists were triumphant due to humanistic appeals to the British, would change the historical debate over abolition by adding another theory to why the movement succeeded.
The first document being used for this paper, An Abstract of the Evidence Delivered before a Select Committee of the House of Commons, in the Years 1790 and 1791; on the Part of the Petitioners for the Abolition of the Slave Trade, gives historians a clear insight of how anti-slavery arguments were presented to the British government. The document begins by summarizing accounts given to parliament to persuade the outlawing of the slave trade by many eye witnesses. Abolitionists highlighted the inhumanity and the cruelties that Africans suffered under current slave laws. Kidnapping is used as a common example of the brutalities of the trade as the document states, “they took man, woman and child, as they could catch them in their houses . . . there was no care taken to prevent the separation of children from their parents when sold” (An Abstract 23). Through this document the British abolitionists were able to portray the slave trade as an institution that terrorized families in Africa. Abolitionists choose stories that emphasized the ruthlessness of the slave trade in order to persuade parliament members to stop it. Captain Parry of the Royal Navy, gives testimony to the House of Commons that is also featured in this document. His testimony explained the cramped conditions that the Africans were forced to undergo on slave ships, “if four hundred and fifty one slaves are put into the different rooms of the Brookes, the floor are not only covered with bodies, but those bodies actually touch each other, what must have been there situation, when six hundred were stowed in them at the time” (An Abstract 51). Through his testimony Captain Parry was able stir up the members of the House of Commons’ sympathy for the Africans. His testimony included measurements of the ship in question and he noted what the maximum capacity should have been and that it was grossly violated.
Ottobah Cugoano’s book Thoughts and Sentiments on the Evil and Wicked Traffic of the Slavery and Commerce of the Human Species, Humbly Submitted to the Inhabitants of Great-Britain, by Ottobah Cugoano is the next document that will argue the use of emotion by anti-slavery campaigns to gain support for abolition. Cugoano, a former slave, wrote this book in order to explain how inhumane enslaving other humans is and that the institution needs to be eliminated immediately. Cugoano’s position as a former slave gives his narrative a great deal of importance when proves the effects humanity had on the British abolition movement. His book repeatedly mentions that “the wicked and diabolical traffic of the African slave trade” (Cugoano 97) only brings about suffering and torture for the African people. Cugoano is able to use his own experiences in order to convince Britons that the vicious institution of slavery should be abolished. His description of being boarded onto a slave ship is quite emotional, “it was the most horrible scene; there was nothing to be heard but rattling of chains, smacking of whips, and the groans and cries of our fellow men. Some would not stir from the ground, when they were lashed and beat in the most horrible manner” (Cugoano 9). The use of accounts such as this intended to attack the emotions of Britons.
Finally, the last book to be used in this paper is Thoughts Upon the African Slave Trade written by John Newton. Newton’s experience in the slave trade business on slave ships ultimately led him to becoming an abolitionist after witnessing the barbarity of the institution. His book attempts to explain to the reader how atrocious the slave system is. Newton credits himself by stating, “The experience and observation of nine years, would qualify me for being a competent witness upon this subject” (Newton 4). His book wants to inform Britons that the consequences of slavery are enormous and that he has witnessed them. In order to make this point Newton is persistent with tales of relentless brutality that the Africans face as soon as they board the slaves ships. At one point, Newton informs the reader of an instance when an African baby was thrown overboard by a ship’s captain because its mother could not keep it from crying (Newton 18). He goes on to explain how devastating the practice of enslaving Africans has been on the African population, “upon an average between the more healthy, and the more sickly voyages, and including all contingencies, One Fourth of the whole purchase may be allotted to the article of Mortality” (Newton 36). Newton’s book details much of the inhumane treatment suffered by the Africans while enslaved.
The idea of appealing to the Britons’ compassion for the Africans has specific entanglements with each current school of thought. The first theory given by historians is the idea that abolitionists used religion to appeal to Britons. Historian Michael J. Turner offers evidence that the British felt they could not have morals without compassion. Turner presents the argument of a British politician fighting to abolish slavery, “all the boast of humanity, virtue and religion has failed” (Turner 341). The next currently debated theory among historians is the effects economics had on abolition. In Seymour Drescher’s article “Abolitionist Expectations: Britain”, he notes the impact that compassion was able to have on the economics of the slave industry, “Beginning in 1791, an abolitionist consumers’ mobilization launched a mass boycott of slave grown sugar” (Drescher 48). Britons were actively attempting to reduce profits made by slave labor. Yet, Drescher dismisses this argument by saying it only had a minimal effect on the industry. The last school of thought, enlightenment of the British people, can also be introduced in the theory for humanity. The nation of Great Britain has a history of priding itself on societal progress. According to Turner, abolitionist’s believed and convinced other Britons that the “Oppression in the empire proved that the British presence was having a damaging rather than beneficial effect” (Turner 117). The British society could not progress because the tyrannical institution of slavery was hurting its efforts. The oppression exemplified through slavery is clearly evident in the previously mentioned documents.
The primary documents used for this paper show that abolitionists would frequently appeal to the emotions of Britons in order to gain their support for the abolition of slavery. Undoubtedly, the revelations of the brutalities of slavery shocked Britons and drew their attention to the subject. These sources are able to transform the Africans from commodities to people in the eyes of British citizens. Vivid descriptions of inhumane treatment are present in each of these sources proving that abolitionists wanted to appeal to the compassion of Britons. The first document used An Abstract of the Evidence Delivered before a Select Committee of the House of Commons, in the Years 1790 and 1791; on the Part of the Petitioners for the Abolition of the Slave Trade spoke of countless injustices that the Africans experienced. This evidence was presented to parliament in hopes to gain sympathy for the Africans and ultimately end slavery. Cugoano’s book also uses emotional appeals to gain support for its cause. Cugoano uses countless references to the malice he suffered and witnessed while enslaved. John Newton also strove for appealing the compassion of his fellow Britons. The accounts Newton gives in his book are expounding and depict countless acts of cruelty. The use of appealing to the emotions of the Britons and their sense of compassion, as evident in these documents, had a profound effect on the abolition of slavery and the slave trade.
The addition appealing to the Britons’ humanity in the historical debate over the British abolition of slavery alters each current school of thought. It seems that each current theory be considered a sub category for the new argument. Religion, the first discussed theory for abolition, can be intertwined with the theory of compassion for the Africans. Those who argue that religion was the driving force behind abolition can agree that these people assumed they had a moral sense to do what was right. However, this desire to do what was right according to their religion could have been inflicted on these Britons after hearing the many horrors of slavery. Once these cruelties were known people began realizing that their religious beliefs would not tolerate them. Economics is yet another school of thought for why the slave trade ended. Slave labor was indeed cheaper than other forms of labor. However, it became costly in the eighteenth century when Britons would no longer purchase commodities that were produced through slavery. These consumers would no longer buy these products out of sympathy for Africans and what they were suffering. Economics only became a factor after people were exposed to horrid accounts of slave life. Finally, the idea that slavery was successfully abolished because Great Britain was becoming a progressive nation can also be combined with the idea Britons were affected by their own humanity. Great Britain prided itself on its achievements and once slavery was exposed for the oppressive institution it was, the country wanted to be the first to abolish it.
The question intended to be answered by this paper was how were the abolitionists able to appeal to Britons in order to abolish slavery? From the evidence presented in this paper the conclusion that must be drawn is that abolitionists appealed to the emotions of Britons and their sympathy towards the Africans in order to accomplish their goal. Each one of the documents used to analyze this question describes, in detail, accounts of slavery that illuminate its horrid practices. The idea that abolitionist targeted the Britons’ sense of humanity was eventually able to create subcategories in the historical debate. However, there are many historians that may disagree with these findings. Some historians might criticize the consideration of compassion and humanity as a theory because in their opinion the other schools of though had more prevalence in the daily lives of Britons and therefore had more impact. However, this is an incorrect conclusion because one’s sense of humanity is quite an important factor that influences daily actions. From any perspective this paper provides the historical debate with another viable theory.
Having compassion for the Africans enslaved can be considered in the historical community as ultimately what ended the slave trade. Historians often neglect this motivation for abolition and the profound effect it had upon it. The abolition of slavery is just the first stepping stone towards bettering the lives of Africans in Europe. The documents used in this paper are just a few of many that created sympathy for Africans and their plight among Europeans. Great Briton set the example for many other European nations to end their involvement in slavery and the slave trade. After slavery was abolished Africans living in Great Britain were able to use humanistic appeals to gain many other rights as well. Compassion is an extraordinary catalyst for change as it was during this era.

Short Essay Eight

Africans living in early and mid-twentieth century Europe had many conflicting opinions about the European culture. Though Africans were accepting of the occasional aspect of European society there were many elements they sought to change. One feature that African intellectuals approved of and participated in was the republican society in Europe. Africans were given many political rights in the many countries of Europe; however, most did not receive the same benefits as a white citizen. Yet this did not stop Africans from taking advantage of the political rights they did have. Several African intellectuals joined organizations to voice their opinions and raise awareness about issues pertinent to them in an attempt to sway public attitudes (Wilder159). Africans were able to manipulate this aspect of European society to push their own agenda. Accepting the political privileges that the European culture offered, the Africans were able to modify the aspects of their culture that they did not find satisfactory. Living in Europe allowed Africans to experience first hand all the racism that existed towards them. Naturally, the African scholars wanted to reform this part of European society. The goal for Africans was to stop racism and create a society that strove for “color-blind social and political equality” (Wilder 165). Blatant bigotry and prejudice was something that Africans desired to alter in European culture. Africans living in Europe were forced to experience racism in their everyday lives and desperately wanted to be free of it. In addition to racism existing in Europe, Africans also wanted to correct the treatment of the African colonies by Europeans. African intellectuals felt that the natives living the colonies in Africa should receive all the same rights as white Europeans. Transforming the way Europeans dealt with their colonies was a crucial aspect of the intellectual African agenda. African scholars preached about colonial reformation and “the demand for a more civilized colonialism” (Wilder 166). The mistreatment of the colonial subject was something that did not sit well with Africans and they aspired to end it. To the Africans, there were many aspects about European society that they found appealing, yet there were many elements that they wanted to alter. African intellectuals were able to use one feature they embraced, the freedom to voice opinions and take actions to change political policies, to modify the elements they did not accept. Racism and the exploitation of African colonies were two facets of European society that were found intolerable by the Africans. It seems that the freedom offered in European society was desirable, but the Africans wanted to extend that freedom to all of Europe’s citizens including the colonists.

Short Essay Seven

During the early twentieth century, Europeans deemed Africans as exotic inhabitants of a far away land. Africans were often seen by Europeans as uncultured and free of the worries of a modern, civilized society. Europeans interpreted the African culture as a way of liberating oneself from the restrictions of modern society. Enticed by the freedom they believed they could experience, Europeans would interact with Africans for this purpose. Taking part in the African culture also allowed the Europeans a chance feel as though they were part of the exotic customs. Europeans considered themselves to be a highly moral society, and the Africans immoral. Participating in African activities, such as the Bal nègre in France, Europeans could disregard their cultural obligations. The Bal nègre in particular allowed the Europeans the ability “to transcend the bourgeois world and enter a fantastic Edenic paradise of primal enjoyments” (Berliner 212). Without leaving the perceived restrictions from European society behind, they thought they would never experience life as the Africans did. Europeans felt they no longer needed to adhere to their culture’s boundaries of acceptable behavior. Participation in African culture was not the only means for Europeans to experience their escape from “cultured” society. Merely observing Africans captivated the Europeans. Performances put on by Africans attracted many Europeans who were fascinated by the shows they put on. Europeans were mesmerized by the performers because they considered their shows to be exceedingly exotic. Every aspect of these performances fascinated the Europeans. The dance moves and the performers themselves were something Europeans were not regularly exposed to and it excited them (Dalton 914). The audience felt as though they left the conservative European society and entered a new more liberating one. Performances allowed Europeans to enter an exotic world full of fascinating details. Europeans allowed themselves to enter African culture in order to transcend cultural restrictions. Participating in activities and events like the Bal nègre let the Europeans believe that they were experiencing this foreign world first hand. Yet, many Europeans can find entrance into the African culture simply by observing them via the theater. Due to European prejudice they deemed the African culture to be primitive and therefore free of the limits that they believed their society placed on them. Europeans believed the Africans to be so foreign that they were captivated simply by watching them. Africans seemed so different to the Europeans that they became an escape of the constrictions of the daily lives of the Europeans.

Short Essay Six

European people have a history of believing themselves to be superior to other races. While imperializing Africa in late nineteenth and early twentieth century, Europeans drew clear distinctions between the natives and themselves, citing themselves as the more cultured race. As Africans began traveling to Europe, white Europeans started to feel threatened by the newcomers. The more contact Africans had with Europeans, the more Europeans falsely felt as though their race was superior and needed to be preserved from the infiltration of impure Africans. According to Europeans, they were the epitome of societal advancement and progression and believed white skin was a marker of this. The attitudes many Europeans had towards the Africans displayed their feelings of pretentiousness. Countless Europeans believed, “skin color was equated with culture, thus eliding racial difference with a level of “civilization”” (Campt 54). Scientists of this era used many evolutionary theories to suggest that Africans were barbaric and not as intelligent as the Europeans. Though many European nations were imperializing Africa, Africans were not granted European citizenship. Laws were put into place preventing Africans from obtaining citizenship or legal rights in European countries. It was a common belief that Africans were unsuitable for citizenship because Europeans believed they were incompetent (Bush 216). The power obtained through citizenship was not something that the Europeans were willing to give to Africans because they believed it should be reserved for the cultured white Europeans. Following WWI, black-French troops occupying the Rhineland were both feared and hated by the Germans because of their own arrogance. Germans were insulted that the French sent African troops to occupy their territory because they believed it was inappropriate for such barbaric people to be watching over a civilized society (Campt 52-53). To the Germans, Africans were not as sophisticated as they were so they should not have been placed in a position of power. The African presence in the Rhineland was quite intimidating due to the fabricated belief that the Africans were so primitive and savage. In the European view, Africans were not considered part of their civilized society for many reasons. Unfortunately, they were denied many legal rights and citizenship because of the pomposity that the Europeans felt. Europeans prevented Africans from receiving power because they felt as though they needed to preserve their race from African influence. Believing that they were superior, Europeans would exclude Africans from many aspects of society. Ultimately, the distinctions Europeans drew between themselves and the Africans led them to think of the African as the “other”.

Short Essay Five

As European countries began colonizing Africa they had the intention of ruling over these countries and including them in their empires. Europeans “saw Africa as a continent of blank spaces” (Mackenzie 10). The European empires set up to conquer the continent in order to compete with other nation and for economic reasons. Still, some historians believe that Europeans did not want to occupy the content but rather they accidentally fell into that position. The only evidence to support this rationalization of European imperialism is that prior to the government’s involvement many European set up their own “cities” within Africa but without European government interference (Mackenzie 14). However, the majority of evidence of the Europeans’ actions in Africa is contrary to this theory and that they, in fact, consciously took over. As soon as European countries began seeing the value in African resources they began competing with one another for these territories. In order to remain in power Europeans had to vie with each for the continent. When the European presence was felt in Africa, Africans quickly lost power in their own government, “By 1900 Africans were debarred from the administrative (‘or political’) branches of colonial government” (Roberts 33). The Europeans were actively taking steps to exclude Africans from governing themselves which clearly shows that they desired complete control over their new colonies. This is also true of the German African colonies where it was never even considered that Africans should be given voting or any other political rights (Roberts 35). Wars were also being fought between the Europeans and Africans over the land they wanted. The empires were willing to fight in order to keep their world status. Economic reasons also provided the European countries with incentives to conquer Africa. African products and resources were able to increase the wealth of European empires. When diamonds were discovered in the interior of Africa there was a race between the European powers to claim the land, which the British ultimately won and exploited the areas minerals for their own benefit (McKenzie 24). The valuable resources that this land provided undoubtedly increased the wealth of the British Empire. Once Europeans began arriving in Africa their intentions became clear, they wanted to eventually conquer the land and exploit its resources. It was considered necessary to do this by the Europeans in order to keep up with other European nations. The eighteenth century saw an influx of Europeans attempting to conquer all of Africa. Africa was simply land to the Europeans that was waiting to be claimed.

Short Essay Four

Africans living as slaves in eighteenth century England struggled to gain freedom. Qhe Africans desperately wanted equality with their white counterparts and the ability to control their own lives. Self- determination was something that the enslaved sought to achieve. Tyrannical masters attempted to have power over every aspect of their slaves’ lives. Many slaves who worked as domestic servants in England would see that white servants had much more authority over themselves. Wages earned by free servants were seen by slaves as a symbol of sovereignty and many slaves fought to receive them. Marriage and religious baptism were liberties given to all white Europeans; however, many slaves encouraged one another to seek out these institutions in order to claim their freedom (Lorimer 60). Slaves saw the privilege to make decisions regarding these important matters as crucial exclamation of their liberty. In the case of Olaudah Equiano, an African enslaved in England who eventually gained his freedom, the privilege to religious choice was an integral part of the definition of freedom. Equiano gained authority over his life by selecting a religion of his choice free from a master’s input (Equiano184). In addition to selecting his own faith, Equiano found freedom through travel, which he did extensively while both enslaved and free. The assertion and struggle for freedom created ill tensions between the Africans and Europeans. Traditionally, slaves were completely dominated by their owners. Slave owners were furious when their slaves began rebelling against them and declaring their right to liberty. Defiance of slave masters displayed the loss of power that the white Europeans had over the Africans. The fear created by this disobedience began “pressuring slaveowners to treat their Black servants as free domestics” (Lorimer 71). Once slave owners realized that Africans demanded liberty they attempted to appease them while keeping their power in place. The slaves’ quest for freedom ultimately left the Europeans fearing their loss authority over them. To slaves in eighteenth century England freedom was defined by the ability to control their lives and having the same rights as white Europeans. Being able to live as an ordinary, wage earning citizen was integral to slaves in their pursuit of freedom. Enslaved Africans were able to affirm these rights through various rebellious acts which complicated their relationship for their white owners. Slave owners were angry with their slaves for taking control of their own lives, but also fearful of any loss of status that would result from the slaves’ freedom. Liberty held various meanings to different slaves, but it was something they all were willing to fight for.

Short Essay 3

As soon as the establishment of slavery came into existence in France there were struggles to end the institution. Motivations to free enslaved people in France were different among different groups of people. Some people desperately fought to free slaves because of religious and cultural principles while others sought personal gain. France, a Catholic country, believed that Christians were superior to followers of opposing religions. French Christians were enticed to emancipate fellow Christians to prove their religion’s superiority. If a slave became a Catholic while enslaved, the French fought to free them. A law was put into place which “granted freedom to Catholic slaves owned by non-Catholics…freedom from Catholic masters depended on their own good graces” (Peabody 32). Non-Catholic masters were not entitled to service from Catholics under French law. Late in the eighteenth century many slaves converted to the religion to become emancipated. French courts were eager to permit and execute this law because it displayed the dominance of their religion over all who resided in France. Another set of individuals in France that tirelessly fought to free slave were lawyers. Countless Africans challenged their slave status in court with the help of attorneys. The main motivation behind the lawyers’ assistance was personal gain. Representing a slave in his or her fight for freedom held rewards for attorneys such as money and a prospering reputation. French lawyer Nicolas De Foissey would often present his bill to the slave he was helping before the judge in order to recover all fees owed to him. Foissey’s action made it clear that “financial motives contributed to the reasons why lawyers, especially procureurs, took on similar cases” (Peabody 103). Lawyers were driven by monetary reasons to free Africans enslaved in France. Due to the many laws concerning the freeing of enslaved persons lawyers were able to benefit tremendously in an anti-slavery crusade. In some instances, however, lawyers felt sympathy for slaves and contributed to the fight for their freedom because of high ideals (Peabody 104). Throughout the eighteenth century in France the struggle to free enslaved people was prominent in society. Slaves were aided in their fight because of many different motivations harvested by the French people. Some were motivated by personal principles while others wanted personal compensation. Though both groups were able to receive something for their efforts, neither one’s reward could compare to the Africans who received freedom.