Tuwashitaki Oman kwa biashara haramu ya utumwa

[Ritz]

Lier!!

[h=3]Slave Ship Jesus[/h]

Slave Ship Jesus Coat of Arms​

Slavery is a stain on the history of the British Empire. The Anglo-Saxons kept slaves, but although serfdom survived for many years, slavery had all but gone from England by the 12th century. Certainly the earliest colonies, the West Indies and Virginia could not have survived without slaves.
The British were not the first Europeans in the slave trade. The Portuguese had established themselves as traders a century earlier.
Our story, here in the sixteenth century, centres on three voyages of John Hawkins. Hawkins was the first established English slave trader. Between 1562 and 1567 he made such profits so lucrative that he was supported by the Queen who showed her investment by donating two of her own ships, the Jesus of Lubeck and the Minion.
The pattern was consistent. Hawkins sailed for the west coast of Africa and, sometimes with the help of other African natives, kidnapped villagers. He would then cross the Atlantic and sell his cargo, or those who survived the voyage, to the Spanish. The slave trade was better business than plantations.

Sir John Hawkins​

For Hawkins, the trade ended in 1567 when his fleet, which included a ship commanded by Francis Drake, took shelter from a hurricane in the Gulf of Mexico. The Spanish were also there. In the chaos and fight that followed, many of his men were killed. The Queen's Jesus of Lubeck was lost. Hawkins escaped in one ship and Drake in another. He'd lost 325 men on that voyage but it still showed a financial profit.
That skirmish between the Spanish and English ships was partly a turning point in the naval confrontation between the two nations; it continued for two decades and was only partially settled by the 1588 English Channel battle with the Spanish Armada. However, slavery continued after Hawkins and, although banned in England in 1772, it continued in the colonies until the 19th century. (source: BBC)

Slave Ship Jesus of Lubeck​

[h=2]JESUS OF LUBECK[/h]The Jesus Of Lubeck was a German-built carrack of 700 tons displacement built around 1544 as a Hanseatic trading ship, before being bought by Henry VIII of England and converted to a warship. In 1564 she was leased as an armed slave-ship to Captain John Hawkins who used her until she was sunk during an engagement with the Spanish at San Juan de Ulloa in the Gulf of Mexico.
The Jesus Of Lubeck had four masts, the fore and main masts were square-rigged, the mizzens lateen rigged, carried a crew of 300 and was armed with 26 guns. (source: probertencyclopaedia.com

 

[Ishmael]

 

[Ally Kombo]

The Muslims were perhaps the world’s biggest enslavers, an estimated 19 million people becoming the victims of Islamic slavery.

.........Hata Wayahudi walikuwa Utumwani Misri, na kumbuka Wayahudi (wa Musa A.S) walikuwa Waislaam. ILAN RAMON

 

[Ritz]

[h=3]THE TOMB OF THE UNKNOWN SLAVE[/h]

TEXT OF THE BRONZE PLAQUE AT THE TOMB OF THE UNKNOWN SLAVE​

According to the St. Augustine Catholic Church of New Orleans -- On this October 30, 2004, we, the Faith Community of St. Augustine Catholic Church, dedicate this shrine consisting of grave crosses, chains and shackles to the memory of the nameless, faceless, turfless Africans who met an untimely death in Faubourg Treme. The Tomb of the Unknown Slave is commemorated here in this garden plot of St. Augustine Church, the only parish in the United States whose free people of color bought two outer rows of pews exclusively for slaves to use for worship. This St. Augustine/Treme shrine honors all slaves buried throughout the United States and those slaves in particular who lie beneath the ground of Treme in unmarked, unknown graves.

There is no doubt that the campus of St. Augustine Church sits astride the blood, sweat, tears and some of the mortal remains of unknown slaves from Africa and local American Indian slaves who either met with fatal treachery, and were therefore buried quickly and secretly, or were buried hastily and at random because of yellow fever and other plagues. Even now, some Treme locals have childhood memories of salvage/restoration workers unearthing various human bones, sometimes in concentrated areas such as wells. In other words, The Tomb of the Unknown Slave is a constant reminder that we are walking on holy ground. Thus, we cannot consecrate this tomb, because it is already consecrated by many slaves' inglorious deaths bereft of any acknowledgement, dignity or respect, but ultimately glorious by their blood, sweat, tears, faith, prayers and deep worship of our Creator.

Bronze Plaque Donated by Sylvia Barker of the Danny Barker Estate (source: St. Augustine Catholic Church of New Orleans)​

​

GENESIS OF THE TOMB OF THE UNKNOWN SLAVE​

Back in 1992, William Savoy, lay rector of St. Luke Episcopal Church in New York, wrote Father Jerome LeDoux, S.V.D. a letter suggesting that we institute a "Tomb of the Unknown Slave" somewhere on the property of St. Augustine Catholic Church in New Orleans. This tomb would commemorate the remains of slaves buried throughout the nation in unmarked graves. Bill, as he prefers to be called, has an abiding interest in St. Augustine Church because his grandfather was baptized here.

Since Bill left all the details up to us, the idea formed slowly, gradually morphing from having some actual slave bones, dust or ashes housed in small cylinders and set into the marble of the St. Joseph altar, to an altar-like shrine outside the church with or without bones, to a simple garden plot with a number of crosses, chains and shackles. In September of 2004, Anna Ross Twitchell, an avid student of slavery and slave plantations, suggested that an altar-like shrine would be pretentious, considering that the slaves had little or nothing. Plain crosses stuck in the ground in a given area around an explanatory plaque on the church wall would more than suffice to depict the stark fact that numerous unknown slaves are buried at random here and in many locales around the nation.


Happening upon the scene, John Peter "Jay" Matranga listened with interest as Father LeDoux recounted his conversation with Anna Ross Twitchell. Jay ran up to his room in the church hall and returned with a proposed diagram of a shrine to the Tomb of the Unknown Slave. Both he and the pastor were astounded to see how the two of them had independently arrived at virtually the same design with chains, shackles and crosses. From that point on, the project took wings.

​

Ophey Joseph Thibodeaux, Jr., a friend of Jay's, began to scour the West Bank of the Mississippi River and old sugar mills around Donaldsonville and thereabouts to find old chains. He eventually came upon a huge marine chain – free for the taking - which had been used to hold a buoy in the Mississippi River, another place, incidentally, where numerous slave bodies were dumped. Half in jest, he showed the chain to Jay who, to his surprise, said: "That's exactly what we're looking for!"


The outsize chain was then sandblasted to remove excess rust. Another friend, David "Thib" Thibodaux, who has a welding facility in Sorrento, Louisiana, took the chain, cut it into two pieces to form a cross, then suspended the longer piece from a hook in his large, hangar-like workplace. This enabled him to put a double weld wherever the links touch one another, thus rendering the chain rigid and strong. His right hand man, Michael "Cuttinhead" Simoneaux, did most of the welding.

​

Each link weighed 45 pounds, giving the cross a total weight of 1500 pounds. Now rigid, the cross was set in a fallen position with one big steel foot welded to the bottom of the cross and another big steel foot welded to an arm of the cross bent down to ground level. Awkward though it was, Thib managed to transport it here on a flatbed truck, unload it with a tractor with an arm designed to lift and transport, and place it squarely atop a reinforced concrete foundation which had been laid a week before. Then another yard of concrete was poured over both steel feet of the cross until it became completely rigid, strong and stable.


Thib Thibodaux donated his labor and expenses on the Tomb in thanks to God for a favor rendered. A welder and contractor by trade rather than an artist, Thib nonetheless fashioned a memorial which we consider a true work of art. Therefore, who is the creator of the Tomb of the Unknown Slave, since the idea came from Bill Savoy through Father LeDoux to Anna Ross Twitchell to Jay Matranga to Thib Thibodaux? With the Providence of God obviously at play every step of the way, we would have to declare Serendipity to be the creator of the Tomb of the unknown Slave. How could it just so happen that a handful of the right people were all in the right place at the right time? It is clear that God left no room for anyone to have bragging rights. So, to God be the glory!

​

​

Smaller metal crosses around the Tomb were fashioned by friends of Jay's, including the welded chain crosses done by Charlie Brown. Dwayne Cooley made the wooden crosses and fence of Spanish cedar.


Stark, gaunt, rusty and forbidding, the hulking marine chain cross effects a simultaneous, double depiction of the fallen Christ along the Via Dolorosa as well as of the slaves who fell so often during their hellish daily ordeals. Many visitors are finding it to be a transfixing medium of painful historical perspective and of raw, poignant meditation. Two wrought iron or steel benches will be placed on the sidewalk in front of the shrine for those who desire to sit a while and meditate.

(source:​

St. Augustine Catholic Church of New Orleans

)​

 

[Ukwaju]

Waarabu wanaamini MTU mweusi ni mtumwa! Jee wazungu wanaoamini MTU mweusi ni Nyani,sokwe n.k

Jee kati ya hawa wawili ni bora yupi? Anaeamini huyu ni binaadamu lakini kaletwa duniani awe mtumwa "Kama ni kweli ndivyo wanavyoamini waarabu"

Na huyu Mzungu anaemuona MTU mweusi sio binaadamu Bali mnyama! Najua utamuona anaekuona wewe mnyama utamuona bora zaidi

Acha uongo wako
hakuna Mbaguzi kama Mwarabu hawa Waarabu koko tuliobaki nao tu wanabaguliwa sembuse Waafrika?
Ni kwanini huko Falme za Kiarabu Watumwa weusi hawakubaki au kizazi cha mtu mweusi km huko Bara la amerika kwa akina Martin Luther King ili angalau leo wadai haki zao
Kwanini huyo Muoman asiombe radhi km Mzungu alivyokiri na akakubali kuoana nao

Naomba utupe tafsiri ya waa rabu kutuita PUNDA HAPANDI MUSCAT na mpaka leo hawakubali Mabinti zao kuolewa na Nyani aliyekatwa Mkia kutoka mapori ya Tanganyika

 

[Ishmael]

 

[Ritz]

[h=3]The Whipping Scars On The Back of The Fugitive Slave Named Gordon[/h]

Runaway Slave Gordon. ​

​

From the Smithsonian Photography Initiative, "Photography changes the way we record and respond to social issues," by Frank H. Goodyear, III, assistant curator of photographs at the National Portrait Gallery, suggests how mass produced and widely distributed images helped the abolitionist movement.


During the Civil War, photography heroicized the leading politicians and military officers, memorialized sites where the war was waged, and—remarkable for the time—revealed how violent and deadly the battles between Union and Confederate forces actually were. It also played an influential role in broadening the national debate about slavery. As this famous photograph suggests, photography was capable of communicating powerful ideas about the so-called “peculiar institution”—ideas that ultimately undermined the prevailing notion that slavery was a benign tradition.

Gordon As He Entered Our Lines​

The photograph pictures the runaway slave Gordon exposing his scourged back to the camera of two itinerant photographers, William D. McPherson and his partner, Mr. Oliver. Gordon had received a severe whipping for undisclosed reasons in the fall of 1862. This beating left him with horrible welts on much of the surface of his back. While the plantation owner discharged the overseer who had carried out this vicious attack, for the next two months as Gordon recuperated in bed, he decided to escape.

In March 1863 he fled his home, heading east towards the Mississippi River. Upon learning of his flight, his master recruited several neighbors and together they chased after him with a pack of bloodhounds. Gordon had anticipated that he would be pursued and carried with him onions from the plantation, which he rubbed on his body to throw the dogs off-scent. Such resourcefulness worked, and Gordon—his clothes torn and his body covered with mud and dirt—reached the safety of Union soldiers stationed at Baton Rouge ten days later. He had traveled approximately eighty miles.

​

Runaway Slave Gordon under medical inspection.​

While at this encampment Gordon decided to enlist in the Union Army. As President Lincoln had granted African Americans the opportunity to serve in segregated units only months earlier, Gordon was at the front of a movement that would ultimately involve nearly 200,000 African Americans. It was during his medical examination prior to being mustered into the army that military doctors discovered the extensive scars on his back. McPherson and Oliver were then in the camp, and Gordon was asked to pose for a picture that would reveal the harsh treatment he had recently received.

The photographic team mass-produced and sold copies of Gordon’s portrait in the small and popular format of the time, known as the carte-de-visite. The image provoked an immediate response as copies circulated quickly and widely. Samuel K. Towle, a surgeon with the 30th Regiment of the Massachusetts Volunteers working in Baton Rouge, sent a copy of the photograph to the Surgeon-General of the State of Massachusetts. In his accompanying letter he wrote: “Few sensation writers ever depicted worse punishments than this man must have received, though nothing in his appearance indicates any unusual viciousness—but on the contrary, he seems INTELLIGENT AND WELL-BEHAVED.” Within months commercial photographers in Philadelphia, New York, Boston, and London were issuing this image on their own studio mounts. This particular copy was made by the famous New York portrait photographer Mathew Brady.

Harper's Weekly, July 4, 1863​

Recognized as a searing indictment of slavery, Gordon’s portrait was presented as the latest evidence in the abolitionist campaign. An unidentified writer for the New York Independent wrote: “This Card Photograph should be multiplied by 100,000, and scattered over the States. It tells the story in a way that even Mrs. [Harriet Beecher] Stowe [author of the 1852 book, Uncle Tom’s Cabin] can not approach, because it tells the story to the eye.” Abolitionist leaders such as William Lloyd Garrison referred to it repeatedly in their work.


On July 4, 1863 Harper’s Weekly reproduced the image as a wood engraving with the article, “A Typical Negro.” Two other portraits of Gordon—one “as he entered our lines,” and the other “in his uniform as a U.S. soldier”—were also included. Together these three images and the accompanying article about his harrowing journey and the brutality of Southern slaveholders transformed Gordon into a symbol of the courage and patriotism of African Americans. His example also inspired many free blacks in the North to enlist.

Gordon in his uniform as a U.S. Soldier.​

Records of Gordon’s military service during the Civil War are incomplete. Harper’s Weekly reported that he served as a Union guide in Louisiana, and that during one expedition he was taken captive by Confederate forces, beaten, and left for dead. Yet, he supposedly survived and returned to Union lines. The Liberator reported that he served as a sergeant in an African American regiment that fought bravely at the siege of Port Hudson, an important Confederate stronghold on the Mississippi River twenty miles north of Baton Rouge. This battle on May 27, 1863 marked the first time that African American soldiers played a leading role in an assault on a major Confederate position. Their heroism was widely noted and helped convince many skeptics to accept the enlistment of African Americans into the U.S. Army. There are no further records indicating what became of Gordon. Yet, this famous image of him lives on as a searing testament of slavery’s brutality and the fortitude displayed by so many African Americans during this period. (source: Smithsonian Photography Initiative)

 

[Ally Kombo]

Lete na ile ramani ya Triangle Trade.........wale watumwa waliokuwa wanaanzia Ghana walikuwa wakienda wapi !? Ishmael !

 

[Ritz]

The First Britsh Slave Ship To Reach The Americas Was Called The Good Jesus! by Yisraylite(m): 5:49pm On Mar 02, 2009 Yes. Sir John Hawkins had the dubious distinction of becoming the first slave-ship captain to bring Africans to the Americas. Hawkins was a religious gentleman who insisted that his crew "serve God daily" and "love another". His ship, ironically called "the good ship Jesus," left the shores of his native England for Africa in October 1562. He arrived at Sierra Leone, and in a short time he had three hundred blacks in his possession. Hawkins claimed to have acquired them "partly by sword and partly by other means."


The Good Ship Jesus | The Beginning of the British Slave Trade

The Good Ship Jesus

What has come to be referred to as "The Good Ship Jesus" was in fact the "Jesus of Lubeck," a 700-ton ship purchased by King Henry VIII from the Hanseatic League, a merchant alliance between the cities of Hamburg and Lubeck in Germany. Twenty years after its purchase the ship, in disrepair, was leant to Sir John Hawkins by Queen Elizabeth.

Hawkins, a cousin of Sir Francis Drake, was granted permission from Queen Elizabeth for his first voyage in 1562. He was allowed to carry Africans to the Americas "with their own free consent" and he agreed to this condition. Hawkins had a reputation for being a religious man who required his crew to "serve God daily" and to love one another. Sir Francis Drake accompanied Hawkins on this voyage and subsequent others. Drake, was himself, devoutly religious. Services were held on board twice a day.

John Hawkins Coat of Arms
A bound slave adorns John Hawkins' coat of arms.
Off the coast of Africa, near Sierra Leone, Hawkins captured 300-500 slaves, mostly by plundering Portugese ships, but also through violence and subterfuge promising Africans free land and riches in the new world. He sold most of the slaves in what is now known as the Dominican Republic. He returned home with a profit and ships laden with ivory, hides, and sugar. Thus began the British slave trade.

On his return to England Queen Elizabeth, livid, assailed Hawkins charging that his endeavor, ", was detestable and would call down vengeance from heaven upon the undertakers." When Elizabeth became fully aware, however, of the profits to be made she joined in partnership with Hawkins and provided him with the "Jesus of Lubeck," a.k.a., "The Good Ship Jesus."

A later slaving expedition in 1567, consisting of five ships and the "Jesus of Lubeck," met with resistance from the Spaniards at St Juan d'Ulloa in Mexico. Since the slave trade was illegal Spanish colonists usually required a charade of force from British ships, after which they would buy slaves at a discount. This time, however, the Spanish attacked the British ships and the "Jesus of Lubeck," cumbersome and difficult to maneuver, was sunk and the crew slaughtered. Hawkins escaped with Drake on a smaller ship.

Hawkins, his piratic ambitions dashed, returned to England and remained there in the service of the Queen. He gained distinction for his pivotal role in defeating the Spanish Armada and was knighted in 1588.

 

[Ritz]

• Slave Trade From Africa to the Americas (Slavery in America, an educator's site made possible by New York Life) (17)​

Slave trade routes from Africa to the Americas during the period 1650-1860 are shown. There were additional routes to the New World from Mozambique, Zanzibar and Madagascar on the east side of Africa. Most of the slaves from the east side were brought to Portuguese controlled Salvador in the state of Bahia, Brazil, along with many other slaves from Angola. Brazil received more slaves from Africa than any other country in the New World. The 500,000 African slaves sent to America represents 10% of the number sent to Brazil, and 11% of the number sent to the West Indies. According to the estimates of Hugh Thomas (12), a total of 11,128,000 African slaves were delivered live to the New World, including 500,000 to British North America; therefore, only 4.5% of the total African slaves delivered to the New World were delivered to British North America. Also from Hugh Thomas, the major sources of the 13 million slaves departing from Africa (see slave ports map, above) were Congo/Angola (3 million), Gold Coast (1.5 million), Slave Coast (2 million), Benin to Calabar* (2 million), and Mozambique/Madagascar on the east coast of Africa (1 million).

*Benin refers to the historic Kingdom of Benin (not to be confused with today's country of Benin), in Nigeria just below the Slave Coast. Calabar is farther down the coast of Nigeria, close to the border with Cameroon, on the Bight of Biafra in the Gulf of Guinea (see Nigeria today map, below).

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back to top ​

​

• Nigeria Today (Central Intelligence Agency, April, 2009) (18)

Nigeria is Africa's most populous country, with a population of 149,229,090. It is bordered on the coast by Benin to the west and Cameroon to the east. Lagos was originally settled by the Yorubas, and is now the largest city in Nigeria (8-10 million population) and one of the largest in Africa, second to Cairo in urban area population. Located on the Slave Coast, it was a major center of the slave trade from 1704 to 1851.
The capital of Nigeria is Abuja, a planned city located in the interior of the country. Prior to December 12, 1991, Lagos had been the capital city.
Benin City was the capital of the Kingdom of Benin, which flourished from the 14th through the 17th century and was heavily involved in the slave trade. The Kingdom was inhabited by the Edo people.
Calabar, very close to the Cameroon border, was a major slave trading port from the late 17th century to the 19th century.
Nigeria is composed of more than 250 ethnic groups. The most populous and politically influential groups are: Hausa and Fulani 29%, Yoruba 21%, Igbo (Ibo) 18%, Ijaw 10%, Kanuri 4%, Ibibio 3.5%, Tiv 2.5%. The principal religions are Muslim 50%, Christian 40%, and indigenous beliefs 10%.

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[Ritz]

 

[Ritz]

Tarudi baadae naenda kunywa kahawa...

 

[Ally Kombo]

POPE APOLOGIZES TO AFRICANS FOR SLAVERY


YAOUNDE, Cameroon, Aug. 13— Pope John Paul II today apologized to black Africa for the involvement of white Christians in the slave trade.
The Pope's remarks came in an address to Cameroon intellectuals on their tasks in society and on the importance of integrating the Christian message with African culture.
John Paul said the task of Christians involved ''healing and compassion'' because ''the man who is in need, on the side of the road, is their brother, their neighbor.''
He continued, ''In the course of history, men belonging to Christian nations did not always do this, and we ask pardon from our African brothers who suffered so much because of the trade in blacks.''
The Pope asked his audience not to think that these failures invalidated the Christian message itself. ''The Gospel,'' he said, ''remains a call without equivocation.''
Central African Republic Stop
John Paul's statement came at the halfway point of his 12-day journey through Africa, which is to end in Morocco on Monday. The Pope's schedule next calls for a stop Wednesday in the Central African Republic before he flies to Zaire Wednesday night.
Earlier today, the Pope, in an exuberant mood, flew to Douala, the main port and financial center, for a mass and an address to young people.
He frequently teased and praised his audience, commenting on their chants and smiling when they interrupted him with cheers. At one point, after the crowd had done a brisk rendition of a hymn in Latin, the Pope complimented his audience for its mastery of Latin. He drew laughs and applause. The Pope's apology for slavery was part of a broad effort he is making during this journey to cast Christianity as a universal faith and not an import to Africa from Europe.
He is also emphasizing the role of Africa's Roman Catholics in carrying their faith to non-Catholic Africans in what he described today as ''the second evangelizaton.''
The 'African Theology' Question
John Paul, who has been critical of liberation theology - a teaching that emphasizes Christian political action for the poor and is seen by its Catholic critics as using Marxist categories -raised some of the same points about what has come to be called ''African theology.'' He warned against the possibility of ''great confusions in ideas, sectarianism, at times with a cult message and a syncretistic mysticism incompatible with the church.''
But John Paul, who apparently sees the future of Catholicism as lying in the third world, seemed to express greater openness to the efforts of African intellectuals to give Christian traditions an African cast. He urged the intellectuals to guard their ''cultural patrimony'' and ''forge the consciousness of a national identity.''
Repeating his support for a church that is ''fully Christian and fully African,'' the Pope said, ''It is a difficult debate, and I hope that you will continue to advance in this direction with objectivity, wisdom and profundity.''
''I understand the cry of Africans for an authentic liberation,'' he said at another point, ''far from all racism and all that leads to political, economic or cultural exploitation.''
Educational Differences Cited
In his address on education in Douala, the Pope spoke of a problem that is particularly acute in Africa: that of the alienation between well-educated children and their less-educated parents.
''Children acquire in school a learning that their parents do not know,'' the Pope said, ''and are perhaps less sensitive to their wisdom, less attentive to their counsel. Dialogue becomes more difficult for many.'' The Pope said well-educated children could also become the prey of ''many ideas whose value they cannot discern well'' and need the guidance of parents.
''I understand that your responsibility is difficult to exercise,'' he said. ''I beg you: do not abdicate it.''
The mass at Douala was marked by the appearance of Bishop Albert Ndongmo of Nkongsamba, who fled the country after he was sentenced to be shot in 1971 after having been convicted of complicity in a coup attempt against former President Ahmadou Ahidjo. The sentence was later commuted to life in prison.

Church apologises for slave trade

Dr Rowan Williams says the apology is 'necessary'

The Church of England has voted to apologise to the descendants of victims of the slave trade. An amendment "recognising the damage done" to those enslaved was backed overwhelmingly by the General Synod.
Debating the motion, Rev Simon Bessant, from Pleckgate, Blackburn, described the Church's involvement in the trade, saying: "We were at the heart of it."
The amendment was supported by Archbishop of Canterbury Rowan Williams and Archbishop of York John Sentamu.
Dr Williams said the apology was "necessary".
He said: "The body of Christ is not just a body that exists at any one time, it exists across history and we therefore share the shame and the sinfulness of our predecessors and part of what we can do, with them and for them in the body of Christ, is prayer for acknowledgement of the failure that is part of us not just of some distant 'them'."
Branding irons
During an emotional meeting of the Church's governing body in London, Rev Blessant explained the involvement of the Society for the Propagation of the Gospel in Foreign Parts in the slave trade.
The organisation owned the Codrington Plantation in Barbados, where slaves had the word "society" branded on their backs with a red-hot iron, he said.

We were directly responsible for what happened Rev Simon Bessant

He added that when the emancipation of slaves took place in 1833, compensation was paid not to the slaves but to their owners.
In one case, he said the Bishop of Exeter and three colleagues were paid nearly £13,000 in compensation for 665 slaves.
He said: "We were directly responsible for what happened. In the sense of inheriting our history, we can say we owned slaves, we branded slaves, that is why I believe we must actually recognise our history and offer an apology."
The synod passed a motion acknowledging the "dehumanising and shameful" consequences of slavery.
It comes ahead of commemorations of the 200th anniversary of the Slave Trade Act of 1807, which will be marked next year.
The debate heard from descendants of the slave trade including the Rev Nezlin Sterling, of Ealing, west London, who represents black churches. She told the synod that commemorations of the 200th anniversary would revive "painful issues and memories" for descendants.
The apology comes after Dr Williams was criticised in November for saying that missionaries "sinned" by imposing hymns ancient and modern on places such as Africa.

Blair's sorry apology for slavery



By Charles Moore

12:01AM GMT 02 Dec 2006

Comment


Why does Tony Blair say that he feels "deep sorrow" about the slave trade before the 200th anniversary of its abolition falls next year?

This form of words is very characteristic of how modern politicians deal with tricky situations. There is no reason for Mr Blair to say sorry. He is not responsible for the slave trade in any way, and by half-suggesting that he is, he surrenders to unreason and creates difficulties for his successors.

Take a comparison. Anti-semites have claimed for hundreds of years that the Jews inherit the guilt for the death of Jesus. Suppose the Chief Rabbi were to proclaim his "deep sorrow" for the Crucifixion. Such sorrow is a reasonable feeling for anyone to have, but the effect of the Chief Rabbi saying it would be to give legitimacy to the blood libel.

But the Prime Minister will have been advised that, if he did not put the word "sorrow" in somewhere, headlines would have said, "I'm not sorry for slave trade, says Blair". So he found a formula that involved a bit of a grovel, but nothing that would make him pay "reparations", as some pressure groups demand. It is ignominious, but perhaps, the blame-game being what it is, understandable.

Yet the bicentenary should be a cause for celebration (a point that Mr Blair did make, sotto voce). Apart from a brief abolition by the French First Republic, which was rescinded by Napoleon, Britain was the first country to abolish the slave trade. After Waterloo, it insisted on spreading that abolition to other European countries. The Royal Navy did a great deal to stamp out the trade. In 1833, Parliament made all slavery illegal. In law and in practice, Britain took the lead.

In his statement, Tony Blair also said: "It is hard to believe that what would now be a crime against humanity was legal at the time." One sees what he means, but it is only if you do try to understand how such things came about that you can see how versions of them might happen again.
When England joined the slave trade in the early 17th century, it was taking part in a practice that, in different forms, was as old as human history. The spur was competition with Spain, which had been slaving away for more than a century, in the Americas.
A triangular trade grew up. West African tribal leaders — and Arab traders — sold blacks from rival tribes to whites, who transported them to the West Indies and America. There they were set to work to produce sugar, cotton, rum and tobacco, which were then taken back to Bristol and Liverpool.
As so often with evils, the slave trade was not consciously chosen and promoted as morally right, though some later tried to defend it on moral grounds. It grew up because of the demand for labour in harsh conditions, and its cheap availability. This still happens today, if in a less extreme form. If the price of labour in a place is very low, you accept it. You cause havoc if you don't, so you tend to ignore your doubts.
And people should not imagine that such things were solely the result of prejudice against blacks (though blacks had by far the worst experience). In Scotland, there was a special rule that allowed employers to own colliers and salters for life, so special that colliers and salters were explicitly excluded from the introduction of habeas corpus in Scotland in 1701, and did not get full freedom until 1799. I am surprised Arthur Scargill isn't trying to get reparations for their descendants.
Moral change came about when people started to think about slavery, and to test it. A famous case was that of Somersett in 1772. He was a slave who escaped his master on a visit to England. The anti-slavers took up his cause and got him christened James (slaves often had no name but the surname of their master). From the emancipation of baptism came naturally, in their minds, his emancipation from slavery.
James was seized by his owner and chained on a boat, but the anti-slavers got a writ of habeas corpus, and his case came to court.
Lord Mansfield, the judge, declared that slavery had no legal meaning in England — "As soon as any slave sets foot upon English territory, he becomes free".
The Society for Effecting the Abolition of the Slave Trade struck a famous medallion of a black man in chains saying, "Am I not a man and a brother?" You only have to put that question for people to find it difficult to answer "No". But it took the operation of the Christian conscience to think of asking it.
The process of abolition, though painfully slow, does credit to the British system. It was part of a gradual and, on the whole, orderly opening up of British society. It tended to go with reforms such as extending the right to vote and letting non-Anglicans take a full part in society. As often with good causes, no one party led.
Anti-slavers were mostly radicals, but William Wilberforce was a Tory.
This tradition of improvement through argument and law is a very good one, and it is stronger in Anglo-Saxon countries than anywhere else. We should give thanks for it, even though the onward march of legislation is not the same as the onward march of liberty. It is rather shaming that the bicentenary next year will coincide with the ban on smoking in pubs and clubs.
What are the wrongs comparable to slavery today? If the defence of human vulnerability is considered one of our key values, why do we encourage abortion and euthanasia? If we think that nothing is more important than the loving upbringing of children, why do we so readily take children into "care" and why do we neglect them when they are in it?
We declare our commitment to the rights of women, but when it comes to the oppression involved in so many arranged marriages, we allow women's rights to be trumped by our belief in "multi-culturalism". There are probably more women forced into marriage in this country today than at any time since the early 19th century.
There are countries and belief systems still powerful in the modern world that do not have any deep-rooted objection to slavery. It surprises me how little attention is being paid, for example, to what China is currently doing in Africa. What are the terms and conditions of the work-forces it uses to extract oil and other natural resources? How many African governments, behaving like tribal chieftains 300 years ago, are taking Chinese money while their people suffer?
And how aware are we that many Muslims find in their faith a justification for slavery in certain circumstances? Mohammed, whose life is considered perfect by Muslims, slaughtered the Jewish tribe of Banu Qurayza, and enslaved their women and children. In his treaty with the Nubians, he insisted on a tribute of slaves.
These methods have not been repudiated by the faith. In the lands of Nubia and nearby today, the Islamist Arab government of Sudan is encouraging the dispossession, killing and, so it is reported, enslavement of Africans. I am told that, in the local Arabic usage, the word for black and for slave is the same. In Darfur, more than 200,000 black people have died.
What Mr Blair calls crimes against humanity are going strong. It is interesting that, as with slavery, people are slow to notice.

sijakuelewa Mkandara ina maana hujui Historia ya Utumwa walioipinga Biashara hii ya Utumwa ni kina nan?
Hao waliojenga Makanisa kutoka Anglican walishawahi kununua Watumwa
Huku Bara Ujiji Tabora Mpwapwa na kwingineko walikopita Watumwa, ni Biashara ilianza au Makanisa?

Kanisa lilishiriki ! Ukwaju

 

[Ally Kombo]

POPE APOLOGIZES TO AFRICANS FOR SLAVERY


YAOUNDE, Cameroon, Aug. 13- Pope John Paul II today apologized to black Africa for the involvement of white Christians in the slave trade.
The Pope's remarks came in an address to Cameroon intellectuals on their tasks in society and on the importance of integrating the Christian message with African culture.
John Paul said the task of Christians involved ''healing and compassion'' because ''the man who is in need, on the side of the road, is their brother, their neighbor.''
He continued, ''In the course of history, men belonging to Christian nations did not always do this, and we ask pardon from our African brothers who suffered so much because of the trade in blacks.''
The Pope asked his audience not to think that these failures invalidated the Christian message itself. ''The Gospel,'' he said, ''remains a call without equivocation.''
Central African Republic Stop
John Paul's statement came at the halfway point of his 12-day journey through Africa, which is to end in Morocco on Monday. The Pope's schedule next calls for a stop Wednesday in the Central African Republic before he flies to Zaire Wednesday night.
Earlier today, the Pope, in an exuberant mood, flew to Douala, the main port and financial center, for a mass and an address to young people.
He frequently teased and praised his audience, commenting on their chants and smiling when they interrupted him with cheers. At one point, after the crowd had done a brisk rendition of a hymn in Latin, the Pope complimented his audience for its mastery of Latin. He drew laughs and applause. The Pope's apology for slavery was part of a broad effort he is making during this journey to cast Christianity as a universal faith and not an import to Africa from Europe.
He is also emphasizing the role of Africa's Roman Catholics in carrying their faith to non-Catholic Africans in what he described today as ''the second evangelizaton.''
The 'African Theology' Question
John Paul, who has been critical of liberation theology - a teaching that emphasizes Christian political action for the poor and is seen by its Catholic critics as using Marxist categories -raised some of the same points about what has come to be called ''African theology.'' He warned against the possibility of ''great confusions in ideas, sectarianism, at times with a cult message and a syncretistic mysticism incompatible with the church.''
But John Paul, who apparently sees the future of Catholicism as lying in the third world, seemed to express greater openness to the efforts of African intellectuals to give Christian traditions an African cast. He urged the intellectuals to guard their ''cultural patrimony'' and ''forge the consciousness of a national identity.''
Repeating his support for a church that is ''fully Christian and fully African,'' the Pope said, ''It is a difficult debate, and I hope that you will continue to advance in this direction with objectivity, wisdom and profundity.''
''I understand the cry of Africans for an authentic liberation,'' he said at another point, ''far from all racism and all that leads to political, economic or cultural exploitation.''
Educational Differences Cited
In his address on education in Douala, the Pope spoke of a problem that is particularly acute in Africa: that of the alienation between well-educated children and their less-educated parents.
''Children acquire in school a learning that their parents do not know,'' the Pope said, ''and are perhaps less sensitive to their wisdom, less attentive to their counsel. Dialogue becomes more difficult for many.'' The Pope said well-educated children could also become the prey of ''many ideas whose value they cannot discern well'' and need the guidance of parents.
''I understand that your responsibility is difficult to exercise,'' he said. ''I beg you: do not abdicate it.''
The mass at Douala was marked by the appearance of Bishop Albert Ndongmo of Nkongsamba, who fled the country after he was sentenced to be shot in 1971 after having been convicted of complicity in a coup attempt against former President Ahmadou Ahidjo. The sentence was later commuted to life in prison.

Church apologises for slave trade

Dr Rowan Williams says the apology is 'necessary'

The Church of England has voted to apologise to the descendants of victims of the slave trade. An amendment "recognising the damage done" to those enslaved was backed overwhelmingly by the General Synod.
Debating the motion, Rev Simon Bessant, from Pleckgate, Blackburn, described the Church's involvement in the trade, saying: "We were at the heart of it."
The amendment was supported by Archbishop of Canterbury Rowan Williams and Archbishop of York John Sentamu.
Dr Williams said the apology was "necessary".
He said: "The body of Christ is not just a body that exists at any one time, it exists across history and we therefore share the shame and the sinfulness of our predecessors and part of what we can do, with them and for them in the body of Christ, is prayer for acknowledgement of the failure that is part of us not just of some distant 'them'."
Branding irons
During an emotional meeting of the Church's governing body in London, Rev Blessant explained the involvement of the Society for the Propagation of the Gospel in Foreign Parts in the slave trade.
The organisation owned the Codrington Plantation in Barbados, where slaves had the word "society" branded on their backs with a red-hot iron, he said.

We were directly responsible for what happened Rev Simon Bessant

He added that when the emancipation of slaves took place in 1833, compensation was paid not to the slaves but to their owners.
In one case, he said the Bishop of Exeter and three colleagues were paid nearly £13,000 in compensation for 665 slaves.
He said: "We were directly responsible for what happened. In the sense of inheriting our history, we can say we owned slaves, we branded slaves, that is why I believe we must actually recognise our history and offer an apology."
The synod passed a motion acknowledging the "dehumanising and shameful" consequences of slavery.
It comes ahead of commemorations of the 200th anniversary of the Slave Trade Act of 1807, which will be marked next year.
The debate heard from descendants of the slave trade including the Rev Nezlin Sterling, of Ealing, west London, who represents black churches. She told the synod that commemorations of the 200th anniversary would revive "painful issues and memories" for descendants.
The apology comes after Dr Williams was criticised in November for saying that missionaries "sinned" by imposing hymns ancient and modern on places such as Africa.

Blair's sorry apology for slavery



By Charles Moore

12:01AM GMT 02 Dec 2006

Comment


Why does Tony Blair say that he feels "deep sorrow" about the slave trade before the 200th anniversary of its abolition falls next year?

This form of words is very characteristic of how modern politicians deal with tricky situations. There is no reason for Mr Blair to say sorry. He is not responsible for the slave trade in any way, and by half-suggesting that he is, he surrenders to unreason and creates difficulties for his successors.

Take a comparison. Anti-semites have claimed for hundreds of years that the Jews inherit the guilt for the death of Jesus. Suppose the Chief Rabbi were to proclaim his "deep sorrow" for the Crucifixion. Such sorrow is a reasonable feeling for anyone to have, but the effect of the Chief Rabbi saying it would be to give legitimacy to the blood libel.

But the Prime Minister will have been advised that, if he did not put the word "sorrow" in somewhere, headlines would have said, "I'm not sorry for slave trade, says Blair". So he found a formula that involved a bit of a grovel, but nothing that would make him pay "reparations", as some pressure groups demand. It is ignominious, but perhaps, the blame-game being what it is, understandable.

Yet the bicentenary should be a cause for celebration (a point that Mr Blair did make, sotto voce). Apart from a brief abolition by the French First Republic, which was rescinded by Napoleon, Britain was the first country to abolish the slave trade. After Waterloo, it insisted on spreading that abolition to other European countries. The Royal Navy did a great deal to stamp out the trade. In 1833, Parliament made all slavery illegal. In law and in practice, Britain took the lead.

In his statement, Tony Blair also said: "It is hard to believe that what would now be a crime against humanity was legal at the time." One sees what he means, but it is only if you do try to understand how such things came about that you can see how versions of them might happen again.
When England joined the slave trade in the early 17th century, it was taking part in a practice that, in different forms, was as old as human history. The spur was competition with Spain, which had been slaving away for more than a century, in the Americas.
A triangular trade grew up. West African tribal leaders - and Arab traders - sold blacks from rival tribes to whites, who transported them to the West Indies and America. There they were set to work to produce sugar, cotton, rum and tobacco, which were then taken back to Bristol and Liverpool.
As so often with evils, the slave trade was not consciously chosen and promoted as morally right, though some later tried to defend it on moral grounds. It grew up because of the demand for labour in harsh conditions, and its cheap availability. This still happens today, if in a less extreme form. If the price of labour in a place is very low, you accept it. You cause havoc if you don't, so you tend to ignore your doubts.
And people should not imagine that such things were solely the result of prejudice against blacks (though blacks had by far the worst experience). In Scotland, there was a special rule that allowed employers to own colliers and salters for life, so special that colliers and salters were explicitly excluded from the introduction of habeas corpus in Scotland in 1701, and did not get full freedom until 1799. I am surprised Arthur Scargill isn't trying to get reparations for their descendants.
Moral change came about when people started to think about slavery, and to test it. A famous case was that of Somersett in 1772. He was a slave who escaped his master on a visit to England. The anti-slavers took up his cause and got him christened James (slaves often had no name but the surname of their master). From the emancipation of baptism came naturally, in their minds, his emancipation from slavery.
James was seized by his owner and chained on a boat, but the anti-slavers got a writ of habeas corpus, and his case came to court.
Lord Mansfield, the judge, declared that slavery had no legal meaning in England - "As soon as any slave sets foot upon English territory, he becomes free".
The Society for Effecting the Abolition of the Slave Trade struck a famous medallion of a black man in chains saying, "Am I not a man and a brother?" You only have to put that question for people to find it difficult to answer "No". But it took the operation of the Christian conscience to think of asking it.
The process of abolition, though painfully slow, does credit to the British system. It was part of a gradual and, on the whole, orderly opening up of British society. It tended to go with reforms such as extending the right to vote and letting non-Anglicans take a full part in society. As often with good causes, no one party led.
Anti-slavers were mostly radicals, but William Wilberforce was a Tory.
This tradition of improvement through argument and law is a very good one, and it is stronger in Anglo-Saxon countries than anywhere else. We should give thanks for it, even though the onward march of legislation is not the same as the onward march of liberty. It is rather shaming that the bicentenary next year will coincide with the ban on smoking in pubs and clubs.
What are the wrongs comparable to slavery today? If the defence of human vulnerability is considered one of our key values, why do we encourage abortion and euthanasia? If we think that nothing is more important than the loving upbringing of children, why do we so readily take children into "care" and why do we neglect them when they are in it?
We declare our commitment to the rights of women, but when it comes to the oppression involved in so many arranged marriages, we allow women's rights to be trumped by our belief in "multi-culturalism". There are probably more women forced into marriage in this country today than at any time since the early 19th century.
There are countries and belief systems still powerful in the modern world that do not have any deep-rooted objection to slavery. It surprises me how little attention is being paid, for example, to what China is currently doing in Africa. What are the terms and conditions of the work-forces it uses to extract oil and other natural resources? How many African governments, behaving like tribal chieftains 300 years ago, are taking Chinese money while their people suffer?
And how aware are we that many Muslims find in their faith a justification for slavery in certain circumstances? Mohammed, whose life is considered perfect by Muslims, slaughtered the Jewish tribe of Banu Qurayza, and enslaved their women and children. In his treaty with the Nubians, he insisted on a tribute of slaves.
These methods have not been repudiated by the faith. In the lands of Nubia and nearby today, the Islamist Arab government of Sudan is encouraging the dispossession, killing and, so it is reported, enslavement of Africans. I am told that, in the local Arabic usage, the word for black and for slave is the same. In Darfur, more than 200,000 black people have died.
What Mr Blair calls crimes against humanity are going strong. It is interesting that, as with slavery, people are slow to notice.

• Slave Trade From Africa to the Americas (Slavery in America, an educator's site made possible by New York Life) (17)​

Slave trade routes from Africa to the Americas during the period 1650-1860 are shown. There were additional routes to the New World from Mozambique, Zanzibar and Madagascar on the east side of Africa. Most of the slaves from the east side were brought to Portuguese controlled Salvador in the state of Bahia, Brazil, along with many other slaves from Angola. Brazil received more slaves from Africa than any other country in the New World. The 500,000 African slaves sent to America represents 10% of the number sent to Brazil, and 11% of the number sent to the West Indies. According to the estimates of Hugh Thomas (12), a total of 11,128,000 African slaves were delivered live to the New World, including 500,000 to British North America; therefore, only 4.5% of the total African slaves delivered to the New World were delivered to British North America. Also from Hugh Thomas, the major sources of the 13 million slaves departing from Africa (see slave ports map, above) were Congo/Angola (3 million), Gold Coast (1.5 million), Slave Coast (2 million), Benin to Calabar*(2 million), and Mozambique/Madagascar on the east coast of Africa (1 million).

*Benin refers to the historic Kingdom of Benin (not to be confused with today's country of Benin), in Nigeria just below the Slave Coast. Calabar is farther down the coast of Nigeria, close to the border with Cameroon, on the Bight of Biafra in the Gulf of Guinea (see Nigeria today map, below).

​

back to top ​

• Nigeria Today (Central Intelligence Agency, April, 2009) (18)

Nigeria is Africa's most populous country, with a population of 149,229,090. It is bordered on the coast by Benin to the west and Cameroon to the east. Lagos was originally settled by the Yorubas, and is now the largest city in Nigeria (8-10 million population) and one of the largest in Africa, second to Cairo in urban area population. Located on the Slave Coast, it was a major center of the slave trade from 1704 to 1851.
The capital of Nigeria is Abuja, a planned city located in the interior of the country. Prior to December 12, 1991, Lagos had been the capital city.
Benin City was the capital of the Kingdom of Benin, which flourished from the 14th through the 17th century and was heavily involved in the slave trade. The Kingdom was inhabited by the Edo people.
Calabar, very close to the Cameroon border, was a major slave trading port from the late 17th century to the 19th century.
Nigeria is composed of more than 250 ethnic groups. The most populous and politically influential groups are: Hausa and Fulani 29%, Yoruba 21%, Igbo (Ibo) 18%, Ijaw 10%, Kanuri 4%, Ibibio 3.5%, Tiv 2.5%. The principal religions are Muslim 50%, Christian 40%, and indigenous beliefs 10%.

​

HII NDIO THE 'GREAT TRIANGLE SLAVE TRADE' @Ishmael

 

[instagramboy]

Ndugu yangu hakuna thawabu kubwa kama kutoa msamaha kwa adui.

Hyo thawabu kwa mujibu wa kitabu cha dini walicholeta haohao.waarabu ili kuwaziba midomo

 

[Ally Kombo]

Kwa hili la suicide waarabu wamefundishwa na wakristo! Soma katika bible yako utamkuta mtu alijitoa muhanga na kuwa watu wengi kushinda hata alikuwa kwa mkono wake,

Vita vya Japan na wamarekani! Wajapani walikuwa wanajitoa muhanga na waliita KAMIKAZEE.

Ulitaka ushahidi utawekewa

....Yesu alijitoa MUHANGA MSALABANI, na .....yule jamaa mwingine anaitwa (yule wa Delilah) 'SAMSON' ! ....wote wakiristu hao ! ILAN RAMON

 

[Ukwaju]

Kanisa lilishiriki ! Ukwaju

Rudi kwenye Mada Watanzania
[h=2]Tuwashitaki Oman kwa biashara haramu ya utumwa[/h]yeye Ritz anazungumzia Utumwa sijui wa Wapi huo hata kwenye Biblia na Quran wanawazungumzia hasa wakati wa Mussa

Mm nataka hawa wanaotuita PUNDA HAPANDI MUSCAT

 

[Ally Kombo]

..............WAGALATIA msianzishe mada zikawafanya mchukie Ukiristu bureee !..........hao jamaa, (Kanisa na Wazungu) sasa hivi wanafanya vikao vya jinsi ya kuwala 'kiboga' ! Ishmael ILAN RAMON

 

[google2014]

Acha uongo wako
hakuna Mbaguzi kama Mwarabu hawa Waarabu koko tuliobaki nao tu wanabaguliwa sembuse Waafrika?
Ni kwanini huko Falme za Kiarabu Watumwa weusi hawakubaki au kizazi cha mtu mweusi km huko Bara la amerika kwa akina Martin Luther King ili angalau leo wadai haki zao
Kwanini huyo Muoman asiombe radhi km Mzungu alivyokiri na akakubali kuoana nao

Naomba utupe tafsiri ya waa rabu kutuita PUNDA HAPANDI MUSCAT na mpaka leo hawakubali Mabinti zao kuolewa na Nyani aliyekatwa Mkia kutoka mapori ya Tanganyika

waarabu walikuwa wanawaua watumwa na kwao ni mwiko kuzaa na ngozi nyeuse but wazungu walikuwa wanawatumikisha but walikuwa wanawajali waafrika kamq binadamu wengine ndio maana mpaka wengine wakapewa hadi visiwa wamiliki

ila hakuna watu wabaguzi kama waarabu ndio maana sasa hivi wanauana wenyewe kwa wenyewe hiyo ni laana kutokw kwa allah.

 

[Ishmael]

..............WAGALATIA msianzishe mada zikawafanya mchukie Ukiristu bureee !..........hao jamaa, (Kanisa na Wazungu) sasa hivi wanafanya vikao vya jinsi ya kuwala 'kiboga' ! Ishmael ILAN RAMON

Your cousins have opened a Mosque already and are enjoying the fruits of looms. [h=3]BBC News - Gay-friendly 'mosque' opens in Paris - BBC.com[/h]