Monday, April 02, 2007

Priyamvada Gopal on Apologising for Slavery

"Atonement-speak obscures the distinction between "guilt" - a private, often religious emotion connected to personal wrongdoing - and a more demanding and necessary move: acknowledging that our lives are shaped by historical processes through which we have accrued benefits at the expense of others. .... [T]he atonement mode of acknowledging the past comes complete with built-in absolution, a rhetorical clean chit that you can give yourself without further consideration of how the past lives on in the present, and how you might redress material inequities inherited from that time.

This dual mode of atonement and celebration is also profoundly self-regarding, reinforcing the idea that white Christian Britons are the main agents of moral sensibility, courage and historical transformation. We are told by, among others, Bishop Nazir Ali - who routinely plays the role of loyal defender of the White Man's Burden - that Britain should be remembered not for its part in slavery but for its role in ending the trade. Apparently we shouldn't feel responsibility for the past but are allowed, indeed exhorted, to feel pride in it. We are to distance ourselves from those who actively participated in slavery, but we can rightfully claim an abolitionist lineage.

...the horrors of the past were not merely momentary lapses of moral judgment that can be redeemed through public enactments of remorse. They were systematic projects of national self-enrichment at the expense of other societies. A clear acknowledgement of this fact would deprive Britain of the cherished historical mantle of the "moral empire", the coloniser with a benevolent mission...."

For more on this, see "Slaves and slavery, 1807-2007: the past in the present" by Marika Sherwood. See also my UK Watch article "Understanding Britain" and a recent post on this site "Celebrating the bicentennial anniversary of slavery's abolition...121 years too early".

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