Mr. Speaker, I rise today in order to pay tribute to a significant national holiday recognized by the nations of the Caribbean that commemorates the emancipation of the slaves in the British Empire on August 1, 1834. This day celebrates…
Mr. Speaker, I rise today in order to pay tribute to a significant national holiday recognized by the nations of the Caribbean that commemorates the emancipation of the slaves in the British Empire on August 1, 1834. This day celebrates arguably one of the most important events in the history of mankind to that date, preceding the end of slavery in the U.S. by some thirty years. It certainly was the beginning of the freedom of people of African descent in the British Caribbean.
Slavery has existed in various forms throughout most of recorded history. Because of its widespread nature, emancipation was not a single occurrence, but rather an action that took place at different times in different locations depending on the colonial power. Set aside as an anniversary marking the birth of liberty from legalized control, violence and enforced labor, the first day of August, Emancipation Day, serves as a reminder of how long and arduous the Caribbean's long walk to freedom actually was, encompassing the years leading up to the liberating act and the many years of colonialism which followed as a struggle to secure the promise of freedom.
The values and freedoms we exercise daily have come with a price. Freedom is never given freely. The emancipation of slaves in the Caribbean signified the emergence of a more civil and just society. However, there is unfinished business in regards to the recognition and atonement given to this important period in history. We must continue to look for ways that adequately address the legacy and history of slavery and lead to an appreciation of the struggle for liberation.
It behooves all of us, jointly, as well as individually, to mark one of the most significant events in world history. I enter into the Congressional Record the Carib News opinion editorial written by Dr. Harold Robertson, Trinidad and Tobago's Consul General in New York and thank him for providing a very detailed account of the path many Caribbean nations took to freedom. Although there still remains a lot to be done, by celebrating our past and our accomplishments, we are building a stronger foundation to build the future upon
[From the NY Carib News, Aug. 2, 2006]
Statement for Emancipation Celebrations 2006
(By Dr. Harold Robertson)
The Trinidad and Tobago Consulate, in collaboration with
TATIC (Trinidad & Tobago Independence Celebrations, Inc.)
recently marked their Emancipation Day on Friday, July 28,
with a celebration at the T & T Consulate in New York. The
Consul General Dr. Harold Robertson was the keynote speaker
who delivered the following address: ``Today's event is the
Consulate's annual celebration of what is arguably one of the
most important events in the history of the British Caribbean
and indeed in the Western Hemisphere--the Abolition of
Slavery and the legal transformation of African slaves to
free individuals.
Emancipation as a legal decision was not restricted to the
British Caribbean since slavery was also not restricted only
to that region. Slavery existed in virtually the entire
western hemisphere (with the notable exception of what is now
Canada), in Africa, Asia and the Middle East. Moreover,
because of its widespread nature, abolition of the
institution was not a single occurrence but rather, an action
which took place at different times in different locations,
dependent upon the colonial power.
What cannot be gainsaid is that in this hemisphere slavery
was instituted for two basic reasons. Eric Williams in his
seminal work Capitalism and Slavery postulates that the
impetus was economic; and that the economic trigger was the
decision by the metropolitan powers to develop the new world
as a source of sugar. Sugar plantations required labor, cheap
labor, without which the great development of the Caribbean
in the 17th, 18th and early 19th Centuries would not have
been possible. There is certainly much evidence to support
this view; but one can take some issue with Williams' other
assertion that the use of Africans as slave labor in the
Caribbean and elsewhere ``in no way implied the inferiority
of the Negro''.
Based on these two pillars, the institution of African
slavery began with the importation of a dozen Africans to
serve as personal slaves to wealthy Portuguese in 1441, and
went on to subsist for some four centuries during which it is
conservatively estimated that approximately 50,000,000
persons were transported from Africa to the new world.
By the late 18th Century, early 19th, slavery in the
British Empire however was under sustained attack on two
fronts. One was the economic--the plantation system had
embarked upon a long slow decline, it was still profitable
but the world was changing, with the industrial revolution
exerting stronger influence. This was coupled with the
growing sentiment of humanitarianism in Britain. Economic
decline and humanitarian agitation in and out of Parliament
led to the great day, 1 August, 1834, when the abolition of
slavery was encapsulated in the coming into effect of the
Emancipation Act.
It is worthy of mention that Britain was not the first
country or place to end slavery in the western hemisphere;
that distinction belongs to the then Colony of Rhode Island
which, caught up in the revolutionary fervor of the time,
abolished slavery in 1774. Revolutionary France abolished
slavery in 1789, only to have it re-instituted by Napoleon.
Again in our hemisphere the next country to abolish slavery
was Haiti which in defiance of France drafted its own
Constitution in 1801, which abolished slavery in Saint
Domingue for all time. In spite of efforts by Bonaparte's
France to recapture St. Domingue the end result was failure
and on 1 January, 1804 Dessaline's Government adopted its
declaration of independence, changed the name of the country
to Haiti and confirmed Toussaint's ending of slavery. Simon
Bolivar's campaigns led to the end of slavery in Spain's
mainland colonies in South America in the early 19th Century.
These were the precedents to the Emancipation of Slaves in
the British Colonies--but what in practical terms did the end
of slavery mean for the British Caribbean. The first and
most obvious effect was the transformation of 540,559
African Slaves from chattel slavery to legal freedom. For
those of us familiar with the economic and demographic
reality of the Caribbean today, the picture on 1 August,
1834, doubtless makes for interesting observation. The
number of slaves set free in the individual British
territories reveals the following: Jamaica--255,290;
British Guyana (now Guyana)--69,579; Barbados--66,638;
Antigua--23,350; Grenada--19,009; St. Vincent--18,114;
Trinidad--17,539; St. Kitts--15,667; Dominica--11,664; St.
Lucia--10,328; Tobago--9,078; Bahamas--7,734; Nevis--
7,225; Montserrat--5,026; British V.I.--4,318.
The second critical factor was the decision of the British
Parliament not to compensate the former slaves for their
oppression, humiliation and degradation but rather to pay the
slave-owners for the loss of their property. Parliament in
London allocated 20,000,000 (over 1 billion dollars in
today's currency) for that purpose.
The British abolition was followed by similar actions among
European powers--France ended slavery in 1848 following
another period of revolutionary activity; Sweden in 1846,
Holland in 1863. Slavery in the remaining Spanish Caribbean
was ended not from Madrid but within the colonies themselves,
with Puerto Rico ending slavery in 1873 and Cuba in 1880. The
last major regional country to emancipate its slaves was
Brazil which ended the institution in 1888.
All of this brings us to the USA. Emancipation did not come
to the United States until 1 December, 1865, when Congress
ratified the Thirteenth Amendment to the Constitution of the
United States. It was that amendment, eight months after
Lincoln's death which abolished slavery in the United States.
The foregoing, in snapshot, provides a picture of the
events which we celebrate today. For us in the Caribbean,
emancipation and its repercussions served to trigger the
events leading to the emergence of modern society. In those
islands and colonies where land was available, the freed
slaves generally refused to work for their former owners.
They abandoned the plantations in favor either of forming
their own free villages or engaging in other activity.
Faced with a labor crisis, Caribbean plantation owners
reacted in the only way they
knew--importation of more labor. Initial efforts were
concentrated on Chinese and Portuguese workers, leading to
thriving communities of these ethnicities in countries like
Jamaica, Trinidad and Guyana. Indeed, this year the Chinese
Community will be celebrating the 150th Anniversary of their
arrival into Trinidad and already in some quarters the call
has gone out for official recognition of a Chinese arrival
day.
The greatest influx of new labor in the post emancipation
period, however, came from India and interestingly virtually
the same race-based philosophy that was used to justify the
enslavement of Africans featured in the importation of
Indians. Indians had been introduced to Mauritius and Fiji
and in early discourse over the suitability of the Indian for
labor in the Caribbean, officials of the East India Company
described the Indians as being ``more akin to the monkey than
the man. They have no religion, no education and in their
present state no want beyond eating, drinking and sleeping''
The Indians were not to be seen as slaves--Indian labor was
classified as indentureship--they were to work for specific
periods of time at the end of which they exercised the choice
of either returning to India or accepting a tract of state
land to remain as freemen in the Caribbean. As the time
rolled by the option of returning to India was gradually made
more and more difficult. Thus, it was that beginning in 1838
and extending to the end of the First World War in 1918 over
1,000,000 Indians were introduced into the Caribbean to work
on the sugar plantations. Today, the largest Indian societies
in the Caribbean are to be found in Guyana and Trinidad and
Tobago, but the immigration of Indians was widespread
throughout the Caribbean; 238,000 went to Guyana; 145,000
were sent to Trinidad; 39,000 to Guadeloupe; 34,000 to
Suriname; 21,500 to Jamaica; smaller numbers went to
Martinique, Grenada, St. Lucia and St. Vincent.
The repercussions of these events are of course still being
felt today. In the Caribbean, emancipation still remains a
work in progress, since it has taken on aspects which
extend beyond the mere end of slavery. Many Caribbean
societies face the struggle of blending different cultures
and ethnicities into a coherent social whole. Of course,
the infusion of different peoples has led to the
development of a pluralistic culture, perhaps best
exemplified in Trinidad and Tobago where calypso and soca
exist side by side with chutney, the steelpan with the
tassa and the cuisine ranges from pastelles and arepas to
sancoche and peleau, provisions and oil down, bake and
shark and buljol, roti and phouloorie, fried rice and chow
mein. It is also reflected in the general antipathy of
blacks to agricultural endeavor and the stereotype of the
Chinese laundry or the Portuguese rum shop. It is
reflected in sport, as in politics as we continue to
strive to develop the society which we all desire.
The Jamaican icon Bob Marley has exhorted us to emancipate
ourselves from mental slavery and nowhere is this exhortation
more apposite than in the incongruous situation where
politically independent countries of the modern Caribbean
continue to maintain the British Privy Council as their final
arbiter in jurisprudential matters. Emancipation will not be
fully achieved until that is corrected.
Whether in the Caribbean or in America the abolition of
slavery unleashed the compendium of forces out of which
modern society emerged. Still however, there is unfinished
business, not least of which is the increasing clamor for the
righting of a historical wrong--the payment of reparations to
the heirs of those who endured this most heinous institution.
So far, the concept of reparations is a notion which has
engaged the attention only of activists and academics. That
is changing; others are becoming conscious of the need for
atonement. For example, at its 75th General Convention held
this past June, the Episcopal Church of the United States
adopted a Resolution entitled ``Slavery and Racial
Reconciliation''. The Resolution acknowledged the Church's
participation in the fundamental betrayal of humanity
represented by slavery, observed that the repercussions of
slavery continue to plague our life and culture and called
upon Congress and the American people to initiate a study and
dialogue about the history and legacy of slavery and of
methodologies for the provision of monetary and non-monetary
reparations to the descendants of the victims of slavery.
There is much that still remains to be done. Only when
there is universal understanding of and reparations for the
blight of slavery will we be able to speak of complete
emancipation. For now, it behoves all of us, jointly as well
as individually, to mark one of the most significant events
in our history and indeed in world history; and to rededicate
ourselves to working for its total achievement. Trinidad and
Tobago has done its part; in 1985, Trinidad and Tobago was
the first country to declare Emancipation Day as a national
holiday. Other Caribbean countries have followed.