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Europe, Europeansand Africa
in the 19th century
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Rooting Racism: the Slave Trade
Atlantic Slave Trade:
-Special role in creation European & American Racism (distinct from Saharan, Indian Ocean trades)-As part of Europe’s Atlantic world, tied to both Europe and North/South America
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Rooting Racism: the Slave Trade
Americas:-Shaped needs for labour-Influenced volume, direction of trade-‘slave societies’ emerged influencing nature of colonial life, attitudesEurope:-pulled Africa into Europe’s view of world (Introduction) & Europe’s history-Africa and Africans tied into ‘age of discovery’ and ‘age of reason’
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Rooting Racism: ‘discovery of the Other’
Fascination with ‘the other’: -Napoleon in Egypt (c.1800): learning or looting?-Bringing back ‘samples’ of the ‘other’: plants, animals, crafts – ultimately, people-exoticism attracting general public as well as scientific communitypopularity of ‘world fairs’, museum exhibits, art & culture of ‘orient’
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Plate from Francois le Vaillant’s Voyage de Francois le Vaillant dans l’interieur de l’Afrique, Paris 1798.
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French satirical cartoon of the English obsession with the tour of the ‘Hottentot Venus’, a South African woman who was displayed in many cities in Europe from 1810 to 1815.
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Ota Benga
In 1906, the Bronx Zoo put Ota Benga, a (Belgian) Congolese pygmy, on display in a cage in its Monkey House. Protests by a group of African-American ministers soon put an end to the exhibit. http://www.npr.org/templates/story/story.php?storyId=5787947
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Rooting Racism: ‘age of scientific reason’
Impact of Slave trade:-centuries of capturing, transporting, trading, using slaves shaped attitudes: Africans=Blacks=Slaves=Inferior (to Europeans, Americans)-debate among abolitionists: can Africans be saved and civilized?-(Introduction) talked about European creation/construction of Africa: now talking about creation/construction of Africans
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“African Woman” (above)“Zulu Warrior” (right)
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‘Scientific Racism’
1824Virey’s 1824 text on the natural history of humans
1864Vogt’s anatomy text
1868Nott and Gliddon’s scale of human evolution
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‘Scientific Racism’
Chart comparing intelligence of racial groups, from Adolphe Louis Cureau (translated by E Andrews)
Savage Man in Central Africa: A Study of Primitive Races in the French Congo, London, 1915.
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Illustration: R. Shufeldt [an anthropologist’s 1915 tract, America’s Greatest Problem.]
The original caption read:
“Negro Boy and Apes.On the left side of the figure there is a young Chimpanzee, and on theright a young Orang-utang. This is a wonderfully interesting comparison.”
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19th C. Europeans in Africa
Abolitionism, Attitudes towards Africans overlapping with ‘shift’ from Slave to Legitimate Trade:-Merchants, Entrepreneurs (interested in resources agricultural, mineral; labour and markets)-Missionaries (interested in ‘saving’ and ‘civilizing’ humans; supporting Societies)-Explorers (paid by governments and geographical societies; serving needs of commerce and Christianity)
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Missionaries
Early Missionary Activity:-15th – 16th c. Portuguese (Ethiopia, Kongo): Catholicism -Efforts drew them into domestic politics, societies -Bible translated, attempts to ‘familiarize’ Christianity with local beliefs-Working with local Kings: partnership of commerce and training-17th c. moving into Mozambique
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Missionaries
Interest in Portuguese territories declined-France brought White Fathers (avoiding Islamic areas)-Britain introduced Protestant societies (Anglican Christian Missionary Society – CMS; London Missionary Society -LMS, Methodists)-late 18th c. evangelical revivalism worldwide but especially generated by abolitionist movements: Africa centred
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Missionaries
‘Projects’ of Abolitionists:-Sierra Leone: newly liberated slaves to join communities of Christian farmers-Idea of ‘assimilation’: Africans could be Black Britons-Olaudah Equiano (Week 2): former slave, British abolitionist, worked in favour of Sierra Leone project-Creation of ‘black’ , indigenous missionaries (eg Samuel Crowther)
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Samuel Crowther (Nigeria)
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Missionaries
-Liberia: similar-Capital ‘Freetown’, Fourah Bay College (1827), established by CMS (1876 affiliated with British university, British degrees conferred in Liberia)-Thomas Buxton: African Civilisation Society (1837, some gov’t support)
Assimilation = Emulation
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Missionaries
‘Missionaries were at the moral frontiers of empire in the 19th century – but they were difficult and lonely ones’ (paraphrased from Reid, p.119)
Video Excerpt from:
‘The Bible and the Gun’(Basil Davidson Africa)
(Available on Youtube: 7.55 -11.50 min)
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Missionaries
Conversion:-personal decision but in 19th century, public and political oneIssues:-competing ‘powers’ (Kings, Spiritual): needed to be undermined/replaced-conflicting values (polygamy, polytheism: needed to be replaced with monogamy, monotheism)
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Missionaries
‘Challenges’ to local powers:-Religious remained central: -compromises became common -indigenization of Christianity facilitated compromises-Political issues diminished as European presence increased: used, appropriated or demolished Kings/Chiefs (eg Lobengula) (see second video clip ‘Bible and Gun’)
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Missionaries
Challenge of Islam:-Christianity made little headway in Muslim regions (North, West – Sahara, sahel especially; East – coast especially)-why?-similarities to ‘traditional’ religions: marriage customs, role of ‘spirits’, ‘magic’, lack of hierarchy/church/institutions, adaptability?
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Missionaries
What did Christianity Offer?-literacy-access to lucrative commercial networks-missionaries and mission stations doubled as traders, markets-protection for ‘disadvantaged’-sanctuary for slaves-agents of abolitionHow ‘unique’ were these benefits?What disadvantages were involved?
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Missionaries
‘The interest in Christianity is not always easy to access – to what degree this was genuinely ‘spiritual’ and to what degree political or economically expedient?’
- Understanding ‘missionary activity’ and ‘Christianization’ similar to challenges in understanding Islamization
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Missionaries
The Imperial Project:-not necessarily formal ‘agents’ of empire but inevitably involved in process-writings informed European views about race: who was capable of being civilized?-took ‘White Man’s Burden’ into local churches, villages-entering service of Missionary Society was by unavoidably entering service of Imperial interests
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Missionaries
Missionaries as pawns:-on the ground, missionaries often drawn into local problems and politics-‘chosen’ by African leaders to assist in their goals (eg Mosheshwe): lobby governments, assure trade, provision in arms-vulnerable position, often such ‘demands’ were met- two-edged sword
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Missionaries and Merchants
‘between a rock and a hard place…’-vulnerability to ‘hosts’ (as well as diseases, fevers etc)-needing to ‘please’ Missionary Societies and Government back home-must produce ‘converts’ (or be recalled, considered failures – Missionary societies in competition for funding)-also caught up in ambitions of traders, entrepreneurs, investors
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The Chameleon
Example of Lobengula, Cecil Rhodes and Richard Helms (also see Reid, p.125)
Video Excerpt II from:‘The Bible and the Gun’
(Basil Davidson, Africa)(available on Youtube 25.00 – 37.00 min)
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Lobengula (left), ‘traditional’ rendition; (above) photo of Helm’s ‘friend’ with children
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Cecil Rhodes
‘Africa shall beBritish fromCape Town toCairo’