Slave trade

Thursday

Bryan Appleyard

Christianity in England is dying – and our national identity with it

‘Christianity,’ writes Bijan Omrani in his opening sentence, ‘is dying in England.’ Does it matter? His next sentence makes it clear that, for him at least, it does. ‘In this generation, the religion that has defined the spiritual life, identity and culture of the country since its origins as a unified state in the 10th century has come into its death agony.’ This, he adds, is ‘far more profound than anything like Brexit.’ The implication is either that we are nothing without our religion or we are becoming something unrecognisable and untested by history, a people without a story, with no tale to tell themselves. This book is a history

Thursday

Ursula Buchan

A walled garden in Suffolk yields up its secrets

In the hot summer of 2020, during the Covid pandemic, Olivia Laing and her husband Ian moved from Cambridge to a beautiful Georgian house in a Suffolk village and began work on restoring the neglected, extensive walled garden behind it. She was vaguely aware that the garden had been owned and loved by the well-known garden designer and plantsman Mark Rumary, who had died in 2010. He had been the landscape director for the East Anglian nursery of Notcutts, and I remember him as a genial man overseeing extensive, award-winning tree and shrub exhibits at the Chelsea Flower Show in the 1980s. I once owned a copy of the Notcutts

Clive Aslet

The shock of discovering your ancestors were slave traders

If I had a slave owner in my family background I’d probably keep quiet about it. Richard Atkinson, in his remarkable first book, has gone to the other extreme. Not only did he seek out as much information as he could about the activities of his Georgian forebear, also called Richard Atkinson, but he’s made them the subject of this history. Actually, he was as shocked by what he discovered as anyone. The quest started with a bundle of letters which he and his sister inherited from the wreck of a family fortune that had dwindled, by the 1970s, to a decrepit country house in Cumbria, where the brackets of

Thursday

The Spectator

How Britain smashed the slave trade

It was bound to happen sooner or later: a guest on the BBC’s Antiques Roadshow presented an artefact which derived from the slave trade – an ivory bangle. One of the programme’s experts, Ronnie Archer-Morgan, himself a descendant of slaves, said that it was a striking historical artefact but not one that he was willing to value. ‘I do not want to put a price on something that signifies such an awful business,’ he said. It’s easy to understand how he feels. The idea of people profiting from the artefacts left over from slavery is distasteful. Yet, as Archer-Morgan said, it is not that the bangle has no value: it

Thursday

Alexandra Coghlan

From ancient Greece to TikTok: a short history of the sea shanty

Many things are now normal that would have seemed unlikely a year ago. But even in this strange new world the sudden rise of the sea shanty is, perhaps, strangest of all. It all started in December when Nathan Evans, a postman from North Lanarkshire, posted a video of himself online — a lone figure filmed in no-frills close-up, hoodie high under the chin, beanie pulled down to the eyes — singing the 19th-century whaling song ‘Wellerman’. A trickle of views became a storm, thousands turning to millions (now billions) and just like that sea shanties went from kitsch, Last Night of the Proms novelty to global phenomenon. The song

Sunday

Nigel Biggar

Britain’s slave trade and the problem with ‘decolonisation’

Colonialism and slavery. There is, of course, a connection between them. Yet the reason for our present interest in the topic assumes something stronger – not merely a connection, but an equation. That is why we are told we have to ‘decolonise’ ourselves. Because until we do, the vicious racism that slavery incarnated will continue to be our own. The assumption, however, is mistaken. It is true that the British were heavily involved in trading slaves across the Atlantic from Africa to the Caribbean and the southern colonies of North America, mostly between 1660 and 1807. Britain transported around 3 million Africans in conditions that were infamously dreadful, with human