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"Glasgow University to pay £20m in slave trade reparationsInstitution believed to be first British university to set up restorative justice schemeSeverin Carrell Scotland editor @severincarrellFri 23 Aug 2019 13.41 BSTLast modified on Thu 29 Aug 2019 10.33 BSTShares2242Glasgow University One of Glasgow University’s former rectors was Robert Cunninghame Graham, who spent two decades in the Caribbean making his fortune as a slaver. Photograph: Kay Roxby/AlamyGlasgow University is to pay £20m in reparations to atone for its historical links to the transatlantic slave trade in what the University of West Indies has described as a “bold, historic” move.It signed an agreement with the University of the West Indies to fund a joint centre for development research, at a ceremony in Glasgow on Friday morning.Glasgow University discovered last year it had benefited financially from Scottish slave traders in the 18th and 19th centuries by between £16.7m and £198m in today’s money.In what is thought to be the first attempt by a British university to set up a programme of restorative justice, it has pledged to raise £20m for the centre, chiefly in research grants and gifts. Universities must follow Glasgow and own up to their role in the slave tradeOther British universities, including Oxford and Bristol, have been the focus of protests over their ties to the slave trade and to powerful colonialists, such as Cecil Rhodes.In 2017, All Souls College at Oxford launched an annual scholarship for Caribbean students and paid a £100,000 grant to a college in Barbados, in recognition of its funding from Christopher Codrington, a wealthy slave owner who bequeathed £10,000 in 1710 to build a library that bears his name.The Glasgow agreement was first signed in Kingston, Jamaica, on 31 July. Prof Sir Hilary Beckles, the vice-chancellor of the University of the West Indies, said it was a “bold, moral, historic step”.Glasgow University played a key role in the abolitionist campaign of the era but until recently Scotland’s profiteering from slavery, including from tobacco and cotton plantations, was largely ignored. One of its former rectors was Robert Cunninghame Graham, who spent two decades making his fortune as a plantation owner and slaver.AdvertisementGraham Campbell, a Scottish National party councillor who became the city’s first councillor of African-Caribbean descent in 2017, welcomed the agreement.“Our mutual recognition of the appalling consequences of that past – an indictment of Scottish inhumanity over centuries towards enslaved Africans – are the justifications that are at the root of the modern-day racism that we fight now,” he said.“This action is a necessary first step in the fight against institutionalised racism and discrimination in Scotland and the UK and for the international fight for reparative justice.”Prof Anton Muscatelli, the principal of Glasgow University, said it was fitting the final ceremony took place on the same day as the International Day of Remembrance of the Slave Trade and its Abolition.“Talking about any institution’s or country’s historical links to slavery can be a difficult conversation, but we felt it was a necessary one for our university to have,” he said.• This article was amended on 29 August 2019 to clarify that Robert Cunninghame Graham was a plantation owner and a slaver, not just the latter."As the Guardian article above illustrates there are effective ways to compensate the descendants of slaves if the will is there.

John Connelly ● 2339d

Many will support that idea Alastair.  As many others don't believe it's a good idea to whitewash history.  So I'll play devil's advocate.This morning I've been re-reading the Cecil Rhodes story.  It's like many others from Victorian England and the earlier years of the British Empire.  And similar to the stories of the other “statue glorified” pioneers currently being debated.  Imperialistic businessmen who created and built vast countries, cities and mini-empires whilst ruthlessly exploiting native populations to a sickening degree.That's a big (nay a massive) part of our history.  But not the only part.  Switch focus.    In Germany, where the swastika is illegal and there are no statues to Hitler, there has never been a  move to recognise anything from that period of their history.  But remember it, yes.  Certainly.  And that's where museums such as Belsen and Auschwitz (such as you're advocating Alastair) have their rightful place.But I don't see anyone ever paying sixpence to visit a museum containing 50 odd statues of retrospectively disgraced creators of the British Empire.  Neither do I see anyone pausing at the empty plinth where a statue once stood to read a plaque explaining why the statue's been removed.For a start, you'd need far too many words to place each story in proper (and fair) context.And anyway I ask the question - do we need (nay dare) to obliterate our history?So I'm leaning more towards keeping the statues but adding plaques that simply make clear that what they achieved in life was celebrated – whereas today their racist behaviour is universally despised.Thereby preserving the precious multi-coloured layers of our history.  Good and bad side-by-side.  And not taking the Mao root of burning all the books.PS:  Have never once found David Walliams funny.  Can't stand him.  But comedy and satire must remain sacrosanct and shouldn't ever be purged.  But that's just me..

Stuart Kerr ● 2337d

Priti Patel, the home secretary, is quite right. Civic monuments in British cities should not be toppled by angry crowds while nervous police look on inadequately. In Bristol a crowd pulled down a statue of Edward Colston and tipped it into the Avon. When dictatorships are overthrown, such vigilante civic action can warm the heart. In a democracy, under the rule of law, it is unacceptable.None of that is to suggest that Bristol needed a statue of Colston. Certainly it would be incendiary to erect one today. Born in the city in 1636, he was a notable philanthropist. Yet he was also a slaver, responsible for trafficking tens of thousands of Africans. When that statue was erected in 1895, Colston had already been dead for far longer than the statue would stand and slavery had been considered both illegal and abhorrent for well over half a century. Clearly he has become a controversial figure and it is quite reasonable in 2020 to feel that he should not be put on a pedestal. But if that was the overwhelming feeling of the inhabitants of Bristol, perhaps endorsed in a plebiscite, then the statue could have been removed legally.On the same day another crowd in London vandalised a statue of Winston Churchill outside the House of Commons. The intent, presumably, was to spread awareness of his role in contributing to the 1943 Bengal famine, if indeed the crowd knew that. But the effect was to outrage much of the country and display simple ignorance of his vital role in defeating the Nazis in the Second World War and preventing the enslavement of Britain.The question is where does this end and how far should modern Britain judge the past, and its symbols, by contemporary attitudes. Slavery in the 17th century was regarded as unexceptional, however much we might abhor that now. Likewise colonialism was seen as beneficial as it spread the rule of law and western values. Now the debate has started to swirl again around Cecil Rhodes and his statue in Oxford, where he was a generous patron of scholarships. Others, too, may be targeted, such as a statue in Whitehall of Robert Clive, otherwise known as Clive of India. As a self-interested architect of the British Raj, is he to be toppled too? Or Jan Smuts, a friend of Churchill and loyal war ally, but a man who presided over a racist South Africa?Across British cities, many statues today are seen by most as little more than furniture for pigeons and little is known about the person they celebrate. Paid closer attention, some, such as Colston, are hard to justify. Sadiq Khan, the mayor London, has set up a commission to review landmarks in the capital for their suitability. The problem is that it is unlikely to be even-handed and will bring prejudices to the debate, thereby opening another can of worms. The logic of targeting Rhodes leads to targeting Churchill, which could, in turn, lead to targeting Mahatma Gandhi. By modern standards, few historical figures are beyond reproach. We may find we have obliterated symbols of British history thereby leaving people even more ignorant of the past.

Mark Perry ● 2337d

Rather than it being an unnamed slave,how about Olaudah Equiano ?He was born around 1745. He was from the Ibo people of what is now Nigeria. He was kidnapped by slave traders as a child and survived the journey to Barbados in the hold of a slave ship. He was taught to read in London at the age of 12 by the family of his then master Captain Michael Pascal, but his interest in books had begun earlier:I had often seen my master and Dick employed in reading; and I had a great curiosity to talk to the books, as I thought they did; and so to learn how all things had a beginning: for that purpose I have often taken up a book, and have talked to it, and then put my ears to it, when alone, in hopes it would answer me; and I have been very much concerned when I found it remained silent.Equiano would be unusually lucky, and he was eventually able to purchase his own freedom (for £40 in 1766). For most of his life he was a seaman, but he is best known as Britain’s first Black political leader and the author of the best-selling autobiography The Interesting Narrative of the Life of Olaudah Equiano. Published in 1789, his book gave the British public their first authentic account of the horrors of a slave ship. It was not a coincidence that his work was published at a time when the case for abolition was being made before Parliament.I was soon put down under the decks, and there I received such a salutation in my nostrils as I had never experienced in my life: so that, with the loathsomeness of the stench and crying together, I became so sick and low that I was not able to eat. I now wished for the last friend, death, to relieve me; but soon, to my grief, two of the white men offered me eatables; and on my refusing to eat, one of them held me fast by the hands, and laid me across I think the windlass, and tied my feet, while the other flogged me severely. (ch. 2)Equiano was also a prominent member of a Black lobbying group called the Sons of Africa. This was a body of politically active, London-based Black men who worked towards the abolition of the slave trade and greater civil rights for Black people in Britain.His book is well worth reading.https://www.bl.uk/restoration-18th-century-literature/articles/african-writers-and-black-thought-in-18th-century-britain

Ben Gemmingen ● 2337d