Legacies of British Slave-Ownership

Hall, Catherine; Draper, Nicholas; McClelland, Keith; Donington, Katie; Lang, Rachel

doi:10.1017/cbo9781139626958

Cited by 196 publications

(12 citation statements)

References 0 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…An element which has not been examined in such depth in the UK is how ideas about race and ethnicity from this period may have imbued the philanthropic foundations emerging at this time, some of which still exist today. Although physical distance to some extent hid the reality of Britain's involvement with slavery, it was estimated that between 15% and 20% of the British wealthy elite had an interest in the slavery‐economy and that there very few areas of life at that time, which did not have a connection to slavery (Hall et al, 2014).…”

Section: Historical Philanthropic Contextmentioning

confidence: 99%

Neo‐colonial philanthropy in the UK

Irfan

2021

Journal of Philanthropy and Marketing

View full text Add to dashboard Cite

UK philanthropic foundations are being subjected to greater scrutiny in how they address racial inequality with their funding distribution, yet the deeper critical question of whether these foundations perpetuate racial inequality in their very ethos, practices and existence remains unanswered. These foundations provide over £6.5billion of grants annually to the charitable sector, hold substantial power and influence over social movements and justify their charitable status by stating that they are addressing issues such as poverty and inequality. Yet many private foundations were built on a Victorian paternalistic model of gracious benefactor and grateful beneficiary and against the historical context of empire‐building, slavery and colonialism which embedded ideas about ‘race’ within philanthropy. Furthermore, delineation between the deserving and undeserving poor connected with these formulations of race, to position subjects of colonies inequitably within this charitable paradigm and reinforce stereotypes. At the time, this formed the justification for the expansion of missionary or colonial philanthropy overseas which was the biggest philanthropic cause of the pre first world war era and which can be traced back as the basis for the ‘white saviour complex’ exhibited today within UK foundations, as they continue to operate a colonial social architecture. This inherent and unchallenged colonial social architecture used for grantmaking and funding distribution imbues processes and practices with the same ethos and principles exhibited by colonialism, resulting in a ‘neo‐colonial philanthropy’, the tenets of which are identified and explored. In addition, as racial inequality remains one of the most critical issues of our time, it is asserted that foundations will need to understand the historical context of the UK’s colonialist history in order to recognise the link with racial disparities exhibited in communities today. This direct connection together with their own inbuilt colonial architecture necessitates an urgent conversation for Foundations about whether reparative or restorative justice is a more effective operational paradigm and the long term solution needed to address neo‐colonial philanthropy or the ‘Empires new clothes’.

show abstract

Section: Historical Philanthropic Contextmentioning

confidence: 99%

Neo‐colonial philanthropy in the UK

Irfan

2021

Journal of Philanthropy and Marketing

View full text Add to dashboard Cite

show abstract

“…American racism has long outlived the abolition of slavery -indeed, slavery basically survived its own abolition during reconstruction -but it is not just in the United States that this applies. The revelations in recent years about the compensation paid by the British government to slave owners, but not to slaves, when slavery was abolished, and the extent to which the wealth of Britain was predicated on slavery, have firmly challenged the myth of British imperial largesse (Hall et al, 2016). In any case, the continuing institutional racism and antiblack agitation at governmental and civic level (for instance, the British Home Office's 'hostile environment' towards migrants and refugees) is only one of the more recent transparent manifestations of the continuities of colonial racism in the UK.…”

Section: The Weathermentioning

confidence: 99%

Psychoanalysis in the Wake

Frosh

2021

Psychoanal Cult Soc

View full text Add to dashboard Cite

Psychoanalysis has a long history of engagement with racism, often through theorising racism's sources. It has nevertheless been criticised for its neglect of Black experience and its narrowness in relating to the social realities of racism as lived in the wider Black community. Very recently, there have been attempts by psychoanalytic institutes and practitioners to respond positively to the emergence and strengthening of the Black Lives Matter and decolonising movements. In this article, the possibility of this response is examined through the lens of one particular Black studies text that has had a substantial impact and offers one of the clearest and most potent articulations of Black lives in the wake of slavery. This is Christina Sharpe's book, In the Wake: On Blackness and Being. This article draws out some of the issues from In the Wake that seem to have most potential for challenging psychoanalysis to rethink some of its assumptions and practices in relation to the ongoing violence of antiblack racism.

show abstract

“…38 The lat ter compounded the orig i nal in jus tice by cre at ing an in di vid ual her i ta ble fund to pass down the gen er a tions. 39 In con trast, col lec tive rep a ra tions of the sort ad vo cated for by CARICOM are in clu sive in so far as all cit i zens have ac cess to the new ben e fits cre at ed. José AtilesOsoria rightly calls this a form of "decolonial jus tice."…”

mentioning

confidence: 99%

Decolonizing Critical Theory?

Bhambra¹

2021

Critical Times

View full text Add to dashboard Cite

Theorists working within the Frankfurt School tradition of critical theory have not been immune to calls to “decolonize” that have been circulating in and beyond the academic world. This article asks what it means to seek to decolonize a tradition of thought that has never explicitly acknowledged colonial histories. What is needed, instead, this article suggests, is consideration of the very implications of the “colonial modern”—that is, an acknowledgement of the colonial constitution of modernity—for Frankfurt School critical theory's idea of historical progress. The issue is more extensive than simply acknowledging the substantive neglect of colonialism within the tradition; rather, this article suggests that its categories of critique and their associated normative claims are also necessarily implicated by this neglect and require transformation. Acknowledgment of colonial histories requires material reparations for the substantive inequalities bequeathed as legacies of the past, but these reparations also require a transformation of understandings and a recognition of “epistemological justice.”

show abstract

Legacies of British Slave-Ownership

Cited by 196 publications

References 0 publications

Neo‐colonial philanthropy in the UK

Neo‐colonial philanthropy in the UK

Psychoanalysis in the Wake

Decolonizing Critical Theory?

Contact Info

Product

Resources

About