#ReconstructionWork: Whose Memorials?

Originally published by Race & Class, 2018 Institute of Race Relations, Vol. 60(1): 3–21 10.1177/0306396818769791 journals.sagepub.com/home/rac

Abstract

This article asks whether history writing can be reparatory. Opening with a discussion of the bi-centenary of the abolition of the slave trade in 2007 and the national conversation that was created at that time, it goes on to reflect on contestations over memory and the significance of the emergence of reparations as a key term with which to think about the wrongs of the past and the possibilities of repair. It uses a discussion of the author’s individual and collaborative historical work to argue for the importance of a different understanding of Britain’s involvement in the slavery business and our responsibilities, as beneficiaries, of the gross inequalities associated with slavery and colonialism.

Keywords: collective memory, disavowal, historical wrongs, Legacies of British Slave-ownership project, Macaulay, ‘race’, reparation, slavery

What is reparatory history?

What does it mean to do it in Britain?

This essay reflects on some of the ways in which the histories of ‘race’ and slavery have figured in the recent past in Britain. It argues that debates on reparation need to include questions about the historical narratives on ‘race’ and empire that have been and are being produced. It utilises a discussion of some of my own work as a historian over the past twenty years to think about what history that was reparative might look like.

Creating a national conversation

The bi-centenary of the abolition of the slave trade in 2007 provoked what could be described as a ‘national conversation’ in the United Kingdom.[1] This had happened before: at the end of the eighteenth century, pro-slavers and abolitionists engaged in fierce debate and polemic culminating in the abolition of the trade in 1807. The hope that once the trade had been dismantled slavery would disappear was soon shown to be an illusion, and this led to the activism of the 1820s, once again challenged by the pro-slavers. The major revolt of 1831 in Jamaica combined with popular pressure across the country brought about the Act of 1833 abolishing slavery in the British Caribbean, Mauritius and the Cape. During 2007, once again, the question of British responsibility for the enslavement of Africans became a subject of mainstream political and cultural debate. The context for this re-awakening was the major changes which had taken place in British society since the late 1940s, the scale of the African-Caribbean presence, the turbulent politics of race particularly in the wake of the killing of Stephen Lawrence (1993) and the Macpherson Report (1999) recognising the significance of institutional racism in the police, and the pressing questions from second and third generation young people as to whether it was possible to be black and British. In 2007 the bi-centenary provided an opportunity to re-open questions about the slave trade and slavery. Anti-racists had a number of different political agendas but were perhaps united in their hopes for new political and educational initiatives that would tackle persistent racism and repair historic wrongs.

Blair’s New Labour government looked to the future and advocated the idea of a modern multicultural Britain. The limits of their commitment were all too apparent, however, in the response to the Parekh Report of 2000, The Future of Multi-ethnic Britain, which discussed ‘the many varieties of racism and exclusion that disfigure modern Britain and that have been woven into the fabric of British history for many centuries’.[2] The report provoked a furore in the rightwing press. Jack Straw, the then Home Secretary who had supported the establishment of the Commission on the Future of Multi-Ethnic Britain by the Runnymede Trust, backtracked, effectively abandoning any efforts to follow up on the report’s more radical recommendations.[3] The following year, at the World Conference against Racism held in Durban, the British government did not support Caribbean nations’ claims for reparation for slavery and the Conference Declaration was limited to acknowledging the historical and contemporary practices of the slave trade and slavery as morally outrageous.[4] That same year, Randall Robinson, an African-American lawyer, author and activist, published The Debt: what America owes to Blacks. This significant intervention in the US debate on reparation argued that responsibility for the terrible effects of slavery across generations, the destruction of a hereditary identity, lay with the US government and people. Restitution could and should be made.[5] Questions about racisms, reparations and historical wrongs were increasingly present in public debate across the Atlantic world.

So when it came to 2007 the government felt the need to respond. ‘It is an opportunity for the United Kingdom to express our deep sorrow and regret’, as prime minister Tony Blair put it, ‘for our nation’s role in the slave trade and for the unbearable suffering, individually and collectively, it caused.’ He was very careful, however, as many pointed out, not to apologise; for an apology might have indicated historic responsibility and had material consequences.[6] 2007 gave all Britons an opportunity, he argued, to reflect on ‘the spirit of freedom, justice and equality that characterised the efforts of the early abolitionists, the same spirit that drives our determination to fight injustice and inequality today’. We could ‘rejoice at the different and better times we live in today’.[7] The government’s chosen focus was abolition, not slavery, echoing the narrative that had been established from the early nineteenth century.[8] This was part of an updated version of the Whig story of progress, of Britain’s capacity to lead the world on issues of liberty and freedom. ‘There is a golden thread which runs through British history,’ said Gordon Brown, ‘that runs from that long-ago day in Runnymede in 1215 when arbitrary power was fully challenged with the Magna Carta, on to the first bill of rights in 1689 where Britain became the first country where parliament asserted power over the king,’ to the abolition of the slave trade and on to democratic reform.[9] This was the narrative that informed the liberal humanitarian interventions of the Labour government, some of which had such disastrous effects.

While the official response to 2007 was to celebrate Britain’s record, others asked, how can we celebrate this? Establishment figures such as cultural commentator Melvyn Bragg and former Tory leader William Hague, albeit from different political perspectives, were united in their admiration for William Wilberforce, the saintly and iconic figurehead of the abolitionists whose evangelical Christianity was central to his struggle against both slavery in the Caribbean and vice at home. A rather different perspective informed the critique of what some called the Wilberfest.[10] ‘Our object’, as Wilberforce had put it, ‘was by ameliorating regulations, and by stopping the influx of uninstructed savages, to advance slowly towards the period when these unhappy things might exchange their degraded state of slavery for that of free and industrious peasantry.’[11] This language of ‘uninstructed savages’ and ‘unhappy things’ is redolent of the ways in which much abolitionist discourse assumed white superiority, a discourse that has had powerful echoes into the present. At the same time, Wilberforce’s vision of ‘free and industrial peasants’ marked the gap between conservative abolitionists such as himself, who believed in class, gender and racial hierarchies, and those radicals, Robert Wedderburn and Elizabeth Heyrick, for example, who rejected his pastoral vision of everyone in their proper place and sought not only the ending of slavery but also a transformation of society and the creation of an egalitarian world.

The ‘national conversation’ was greatly facilitated by the Heritage Lottery Fund’s decision to commit a substantial sum, between 15 and 20 million pounds, to bi-centenary projects. The money made possible both large-scale projects such as the establishment of the New Centre for the Understanding of slavery in association with the Liverpool Museums and many small-scale initiatives, some of which have now been archived in an effort to conserve what was an extraordinary set of activities. ‘Remembering 1807’ (http://antislavery.ac.uk/remember- ing1807) reflects the ways in which hundreds of heritage groups and local organisations around the UK marked the anniversary. Museums, galleries, archives, community groups, churches, theatres and schools organised exhibitions, debates, music, dance, theatre, storytelling, poetry, film, carnivals and festivals. The BBC commissioned radio and TV programmes. Universities organised conferences, seminars and exhibitions.[12] Artists produced new materials, such as Lubaina Himid’s ‘Swallow Hard: the Lancaster dinner service’. Himid collected plates, jugs, tureens and dishes from local shops in Lancaster and Whitehaven, significant ports for slaving vessels. She decorated them with images of traders, ships, sailors, buildings, servants, the enslaved, maps and goods, exploring the connections between the North West and the development and abolition of the slave trade. The dinner service was initially exhibited on the splendid mahogany dining table in the Judge’s Lodging in Lancaster, reminders both of the flourish- ing mahogany trade from Jamaica and Honduras and its importance to the development of eighteenth-century consumer society, and of the centrality of the law to class power in that period. 

Contested memories

The ‘national conversation’ about the slave trade and slavery in 2007 marked a contestation over memory – what was to be remembered and how? It was Maurice Halbwachs in the period after the first world war who initiated much of the work on collective memory, drawing on his own experience and illuminating the ways in which memory is constructed, mediated and shaped in the social world. Individual and collective memory are always related; experiences and private recollections are tested by and shaped in encounters with collective memory. It is collective memory that constitutes social values, shapes convention, law and language. If we are haunted by past memories that are not shared by others, it can be deeply lonely and indeed alienating. ‘I have shown’, he argued, ‘that memory is a collective function … If recollections reappear, this is because at each moment society possesses the necessary means to reproduce them.’[13] In 2007 the question that was being asked was what should be remembered? Was Wilberforce really the carrier of the story of abolition? Can trauma pass through generations affecting the descendants of the enslaved? If so, how? How can the different legacies be given weight and significance in the minds and cultures of people today? There will always be different perspectives and voices but which narratives would/should achieve cultural and political hegemony? Would it continue to be white abolitionists or those black abolitionists, men such as Ottobah Cugoano, kidnapped at 13 in West Africa, sold into slavery and eventually freed in England, who believed that redress would never be adequate, and drew attention to ‘the incommensurability between pain and compensation’.[14] And what about the women? What about the practices of the trade and slavery itself, the hundreds and thousands of African men and women who had been transported across the Middle Passage, and sold to planters and merchants across the British Caribbean? What impact did all of this have on the lives of those in the UK? What kind of responsibility did Britons, generations later, have for those wrongs committed by their forbears? There was no common view, but many voices were raised, unsettling what had seemed to be settled narratives.[15] In that sense 2007 was a reparative moment, marking new discoveries and provoking new questions.[16]

Reparations 

There is a long history of claims for reparations for the wrongs associated with slavery. As early as the 1780s there were petitions from those who had previously been enslaved. Hundreds of Quakers both freed enslaved men and women and paid them compensation. Some abolitionists argued in the nineteenth century that freedom should include compensation, some challenged the payment of compensation to slave-owners at the time of emancipation in the British Caribbean, Mauritius and the Cape.[17] Arguments were made for compensation in the US after the civil war and Marcus Garvey sought payment to descendants as part of the back to Africa movement. Congressman John Conyers, who represents Detroit, has marked every session for the last twenty-five years by introducing a bill calling for the congressional study of slavery and its lingering effects and recommending remedies.

 ‘The subterranean stream of Western history’, Hannah Arendt wrote in the immediate postwar years, ‘has finally come to the surface and usurped the dignity of our position. This is the reality in which we live. And this is why all efforts to escape from the grimness of the present into nostalgia for a still intact past, or into the anticipated oblivion of the future, are vain.’[18] Such a recognition of the weight of the past, ‘that subterranean stream’, marked a very different attitude from earlier periods. For Marx the past had weighed like a nightmare on the brain of the living: but it was to be transcended. It was not until the 1990s that the need to come to terms with the past and the insistence that the legacies of the past lived on in the present became more urgent. Notions of reparation and a demand for reparative justice became a global phenomenon. The Holocaust was the most powerful symbol of the impossibility of ignoring the misdeeds of the past, and of thinking about that past as catastrophic, for it was still a living memory. Holocaust survivors, slave labourers in Nazi camps, Australian aborigines, Native Americans in Canada, Maori in New Zealand, the Truth and Reconciliation in South Africa were making claims on governments. Such claims implied a break with the idea of history as progress, that the future would always be better than the past, an idea heavily influenced by both Enlightenment stadial theory and Marxism. Now the emphasis is on reconstituting the past, in ways that enable thinking about responsibility in the present. Some have argued that this preoccupation with the past is a result of the decline of a more future-oriented and utopian politics. The combination of the horrors of Stalinism and of fascism, together with the end of the Soviet Union, the resurgence of nationalism, the unfinished work of decolonisation, the ‘failures’ of postcolonial states and the apparent triumph of global capitalism, have destroyed beliefs in the possibility of a transformative politics, the loss of a sense of common destiny, and a retreat into a growing concern with particular groups and claims, with victims and their rights.[19] It may be that the crisis of neoliberalism and the growing critique of capitalism and the market that characterises one aspect of our contemporary world, albeit alongside the successes of authoritarian populism, will mark the onset of a very different political moment. Could re-thinking the past, taking responsibilities for its residues and legacies, be one way of challenging rightwing politics and imagining a different future?

In the aftermath of the first world war, the word reparations was associated with the punishing payments demanded by the victors from the defeated. Sometime after the second world war, the word was transformed from its original connotations with war reparations. Karl Jaspers’ The Question of German Guilt argued for the need for the German people as a whole to atone: the Nuremberg trials and the hanging of individual Nazis were in no sense an adequate response to what had happened. Reconstruction and restoration would require recognition of the full meaning of what had happened and its implications for the majority population.[20] A shift took place from the language of perpetrators to the notion of beneficiaries, facilitating efforts to claim reparations for wrongs done in the past, for gross violations of human rights and their effects into the present. As Mahmood Mamdani put it in relation to the Truth and Reconciliation Commission:

Where the focus is on perpetrators, victims are necessarily defined as the minority of political activists; for the victimhood of the majority to be recognized, the focus has to shift from perpetrators to beneficiaries. The difference is this: whereas the focus on perpetrators fuels the demand for justice as criminal justice, that on beneficiaries shifts the focus to a notion of justice as social justice.[21]

Responsibilities are then understood as belonging to nations and peoples, to ‘by- standers’, those who acquiesced or benefitted, as well as those who pressed the button. In a similar vein, Michael Rothberg, exploring what the legacies of slavery mean today in terms of justice and historical responsibility, has proposed the term ‘implicated subjects’. He argues that there is a need to develop a new cate- gory describing the implication of people in events that are temporally or spatially distant and in which they have not played a direct role either as perpetrators or victims.[22] Those of us living in the rich societies of the West have all, albeit profoundly unequally, enjoyed the fruits of racial capitalism, we are all survivors of slavery, not just those who can directly trace their lineages.

John Torpey makes a helpful distinction between ‘reparations’ (plural) in the more literal meaning of rectifying past injustices (whether or not you are directly responsible for committing the wrongs), and ‘reparation’ (the singular noun), which covers the wider terrain of reparation politics. Transitional justice, with its many permutations of truth, justice, and reconstruction; the tropes of forgive- ness, apologies, and regret; efforts at reconciliation, memory, and communal memorialisation, all these can play a part in attempts to take responsibility for as well as hope to put wrongs right.[23] While the word reparations generally means compensation of some kind, reparation has come to mean repair. People make reparation, states and corporations pay reparations. Reparation politics can include transitional justice, the legal mechanisms such as criminal trials and truth commis- sions which would mostly be concerned with perpetrators. ‘Transitional justice’, writes David Scott, ‘is the name of a post-Cold War development in liberal justice that, through the political technologies of successor trials and above all, historical truth commissions, aims to draw a line between the illiberal past and the liberalizing present.’[24] Then there is compensation and restitution of a material kind such as the German payments to Israel and the return of art works stolen by the Nazis. Reparation can include acknowledgement as in the case of the Japanese-American claims over internment, which involved token payments, apologies, as Blair refused in relation to slavery, some churches have made for sexual abuse, most recently Hollywood for misogyny/sexual harassment, or statements of regret. Efforts to reshape historical memory can also be made through history writing, school textbooks, exhibitions in museums, memorials, statues and commemorative plaques. Many of the activities associated with 2007 were indeed of this kind.

Claims from the Caribbean for reparation from the erstwhile empires were given new life by the publication of Hilary Beckles’s book Britain’s Black Debt in 2013, documenting the evidence of the destruction wreaked by slavery, the benefits that accrued to Britain, and the arguments for reparation. This was followed by the launch of the CARICOM ten-point programme in 2014, a claim from the regional states for reparatory justice from the European states ‘whose countries grew rich at the expense of those regions whose human wealth was stolen from them’. A full apology was demanded alongside debt cancellation, development programmes, resources to tackle ill health and illiteracy and psychological forms of rehabilitation for those who were ‘denied recognition as members of the human family by laws derived from the parliaments and pal- aces of Europe’.[25] The search was for a ‘path to reconciliation for victims of crimes against humanity and their descendants’ in the region. The CARICOM claim has been met with a deafening silence from European governments, has provoked criticism from Pan-Africanists for its failure to challenge the system of racial capitalism with its global reach, and from those in the wider diaspora for the exclusive focus on harms done in the Caribbean. Many black people are suspicious of the whole enterprise, many white people think that there is no reason to saddle them with responsibility for things they did not do. But might the reparations argument have the potential, as David Scott puts it, to

“redescribe the past’s relation to the present … to foreground the sense in which Caribbean debt is the other side of European theft – that the ‘persistent poverty’ of the Caribbean has been a constituting condition for ill-gotten European prosperity … The point is that this is not the story of a mere episode in a marginal history; it is the integrated story of the making of the modern world itself.”[26]

It is to be hoped that the new Centre for Reparations that has been established at the University of the West Indies will be able to build a detailed case that European governments will not be able to ignore. The priority is to seek reparations for the descendants of the enslaved and of those indigenous peoples who suffered genocide. But as Robin Kelley has written in relation to the US, ‘The reparations campaign, despite its potential contribution to eliminating racism and remaking the world, can never be an end in itself … without at least a rudimentary critique of the capitalist culture that consumes us, even reparations can have disastrous consequences.’[27]

Reparation and the UK

Reparatory work in the UK needs to be connected with these wider struggles but also to be rooted in the locality. Anti-racists have been challenging the systemic racism that has blighted the lives of generations, tackling inequality and discrimination for decades. Historians, writers, visual artists and critical race theorists have been exploring colonialism and its legacies, challenging the silences on ‘race’ and slavery. In her brilliant essay on the apparent absence of ‘race’ in the American literary canon, Playing in the Dark, Toni Morrison analysed a range of texts, from Willa Cather to Edgar Allen Poe and Mark Twain. ‘Her project’, she argued, ‘is an effort to avert the critical gaze from the racial object to the racial subject; from the described and imagined to the describers and imaginers; from the serving to the served.’ She examined

“the impact of notions of racial hierarchy, racial exclusion, and racial vulnerability and availability on nonblacks who held, resisted, explored, or altered those notions. The scholarship that looks into the mind, imagination, and behaviour of slaves is valuable. But equally valuable is a serious intellectual effort to see what racial ideology does to the mind, imagination, and behaviour of masters.”[28]

The recognition of white privilege, grasping the extent to which white identities have been built on the capacity to ‘other’ those who are defined as lesser is a crucial part of the work that is underway and needs to be sustained in Britain.

My own first effort to do something I have come to call ‘reparatory history’ began in the 1980s when questions about the politics of ‘race’ erupted angrily amongst feminists, with demands from black feminists that white women should think about themselves and the positions of privilege they/we occupied. I began to research the question of ‘race’, the ways its presence and significance had been denied and disavowed in British history, and what this meant for white populations, whether ‘at home’ or in the empire. Britain’s domestic history had been systematically demarcated from its imperial history as if the two had nothing to do with each other. My study became an investigation of the impact of colonial- ism on English identities in the period after the abolition of slavery, an exploration of the long historical links between England, particularly Birmingham, and Jamaica. What did it mean to be a coloniser: how central was that identity, that sense of power over others who were thought lesser, to notions of Englishness and Britishness? How were white identities constituted in relation to black? What were the distinctive characteristics of white masculinities and femininities? How was class articulated with this? What happened to thinking about ‘race’ in the wake of abolition? Once slavery, with its supposedly clear binary between white and black and assumption of black subjection, was abolished, other legitimations had to be found for the systematic forms of exploitation, expropriation, cruelty, terror, coercion, violence, abuse, destruction and hatred of ‘others’ that continued across different sites of empire. Othering could take many forms as has been clear from the treatment of the Irish, of Jews and of people of colour in the metropole.[29] As Cathy Bergin and Anita Rupprecht have argued, the demand for reparation put a particular purchase on history and the history of ‘race’. ‘It challenges the progressive onward march of freedom from below by demanding the recognition and repair of exploitation, expropriation and violence not just by building monuments or demanding financial payback.’

There is much work to be done: exploring the continuities between the racisms of the past and the present, investigating the history of the descendants of the enslaved,  documenting  resistance  and  exploring  the  constructions  of  ‘race’, including whiteness, across different sites of empire, investigating the role of states and corporations. We need histories of the enslaved and their survival, they argue, of the perpetrators and the beneficiaries, of those who refused the Manichean binaries of ‘race’. Reparatory history must be about more than identifying wrongdoers and seeking redress: it begins with the descendants, with trauma and loss, but the hope is that the work of mourning can be linked to hopes for reconciliation, the repair of relations damaged by historical injustice.[30]

The attachment to the idea of abolition as a mark of Britain’s love of liberty and freedom was linked to a deep, yet disavowed, attachment in English culture to Britain’s imperial power. In the wake of decolonisation and the loss of Empire,Paul Gilroy diagnosed ‘postimperial melancholia’, marked by

“an inability even to face, never mind actually mourn, the profound change in circumstances and moods that followed the end of the Empire … Once the his- tory of the Empire became a source of discomfort, shame, and perplexity, its complexities and ambiguities were readily set aside. Rather than work through those feelings, that unsettling history was diminished, denied, and then, if possible, actively forgotten.”

Such a denial has had profound moral and psychic costs, he suggested, not least shaping hostile responses to strangers and settlers, stirring up fears of ‘swamp- ing’ and invasion. ‘An anxious melancholic mood has become part of the cultural infrastructure’, he argued in 2004.[31] Gilroy’s analysis recalls Freud’s emphasis in Mourning and Melancholia that if a loved object cannot be relinquished and mourn- ing completed, melancholia will ensue, akin to a state of paralysis.[32] That melancholic mood has more recently been transposed into widescale resentment, an anger associated with the loss of an imagined time of purity, when England was white and her borders were secure.[33]

Disavowal and evasion

The concept of disavowal, first articulated by Freud and subsequently developed by a range of other psychoanalytic thinkers has become central to me in my efforts to understand the erasure of ‘race’ and empire in much British history writing. Freud asked, how do we remember, forget and reconfigure the past, and how is it that we can make a thing appear never to have happened? We can ‘know’, according to this account, something unconsciously even as we are consciously ‘innocent’ of the knowledge. Freud’s thinking was based upon the idea that mind is always conflicted, and that we actively rid ourselves (sometimes unbeknownst to ourselves) of certain mental contents. The body may speak another ‘unconscious’ story: thus Freud described a hysterical patient who seemed to know nothing of sexual desire, yet whose hands conveyed a different drama: the one unbuttoning her clothes, the other doing them up.[34] Others have investigated the ways we may misrecognise ourselves, avoid pain, bury our guilt, and disclaim our desires. Lacan’s famous reading of a story by Edgar Allen Poe, ‘The Purloined Letter’, zeroed in upon a hidden object, the epistle in question, hidden in plain view, on a mantelpiece where nobody (except the alert detective) could see it. Hence the casual leaving of a secret in an accessible location may turn out to be, by and large, a brilliant hiding place. As historians are well aware, archives may be technically ‘open’, but nobody bothers to look in them, or they/we look with ‘blind eyes’, asking some questions, forgetting others. Freud’s emphasis is on an unconscious process, the rejection of a reality that is potentially traumatic. Forgetting is understood as actively produced, not just a matter of failed remembering, rather it is willed, unconsciously. Disavowal is connected with a denial of external realities, a refusal to think what is unthinkable, a wish to put aside what cannot be integrated. And this is as relevant in our intimate and interpersonal relations as in relation to forgotten histories. Statements of denial are assertions that something did not happen, does not exist, is not true, or is not known about. It can be argued that individuals or collectives, indeed whole states and societies can be engaged in it.[35] Disavowal is the refusal to avow, the disclaiming of responsibility or knowledge of, repudiation or denial. It is often linked to the notion of a ‘blind eye’ or the refusal of something in plain sight, so carrying the implication of knowing and not knowing.

Hannah Arendt was no disciple of Freud, yet there are connections with her concept of thoughtlessness, characterised in part by the absence of internal dialogue. This was a crucial concept for her exploration of the imperial roots of totalitarianism and the Holocaust. She re-named Nazi rule ‘race imperialism’. The priority, she insisted was to examine the past ‘bearing consciously the burden that events have placed upon us – neither denying their existence nor submitting meekly to their weight as though everything that in fact happened could not have happened otherwise. Comprehension, in short, means the unpremeditated, attentive facing up to, and resisting of, reality – whatever it may be or might have been.’[36] She saw the repetition of empty and trivial truths as a key aspect of ‘modern times’.

‘In matters of race, silence and evasion have historically ruled literary dis- course’, Morrison wrote. ‘Evasion has fostered another, substitute language in which the issues are encoded, foreclosing open debate. The situation is aggravated by the tremor that breaks into discourse on race.’[37] A similar argument can be made about history writing, a topic that I have been investigating in recent times. One case study has focused on Macaulay’s History of England, the great popular history of the nineteenth century, read across the globe.[38] It was an epic story of progress from Elizabeth I to modern times, 1848. It covered the period of the conquest of Jamaica and the expansion of the slave trade and the development of colonial slavery. Macaulay’s father, Zachary, had a lifelong preoccupation with Africa and the Caribbean. An abolitionist, he had spent formative years as a bookkeeper in Jamaica and then time in Sierra Leone, and became Wilberforce’s right-hand man. Yet his son banished the slave trade and slavery to the uttermost margins of his volumes. The peoples and politics of the Atlantic were irrelevant to his vision of history as was the huge flow of wealth from Caribbean slavery and commerce. Despite the development of the Royal Africa Company under Charles II and James II there was no discussion of the slave trade or plantation slavery, the subjects that had occupied most of Zachary Macaulay’s waking hours. This was a startling silence. Sugar and slavery were becoming central to England’s wealth and power by the late seventeenth century. But slavery was a system that Macaulay preferred to forget. It was abolition that should be memorialised. This was a process that had begun in 1808, with the publication of Thomas Clarkson’s history, celebrating the actions of a group of humanitarian white men on both sides of the Atlantic: it was they who had effected abolition. The Wilberforce brothers’ hagiographic account of their father’s life confirmed this way of constructing England’s role: it was humanitarianism that was to be remembered, not the country’s investment in the slave trade and slavery.

In Macaulay’s mind there was nothing significant to be said about the Caribbean, those colonies had no History, with a capital H, History was a story of progress, the story England exemplified. The Caribbean was locked in what Dipesh Chakrabarty famously named ‘the waiting room of history’, possibly seeking entry at some future date.[39] The ‘great experiment’ of emancipation was increasingly problematic in the 1840s, the years Macaulay was writing, the freed men and women had found no real freedom and were frequently in conflict with their erstwhile owners, the Caribbean islands no longer dominated sugar production and were increasingly irrelevant to global economics and politics. There was no story of progress there. Macaulay’s history was of the making of the multi-ethnic nation named England, with its inclusion, as lesser siblings, of the Scots, and, much more problematically, the partial inclusion of the Irish, who could not be comfortably assimilated in his imagination. England provided a model in his analysis, a successful example of the route to modernity, laying out a path which others could follow. His underlying assumption, rooted in his ethnocentrism, was that it was the route. In that sense his History purported to be a universal history.

Macaulay never chose to write a biography of his father, far from it. He preferred to distance himself from all that his father had most valued, evangelicalism and the struggle against slavery. We cannot think, as he had once proclaimed, as our fathers do. His disavowal of the significance of the slave trade and slavery to his nation’s history could be read as the most potent rejection of his father’s legacy. Abolition had been effected: in its wake he had no time for ‘impracticable, uncompromising reformers’, who never did good and led ‘miserable lives’ and he hated ‘negrophiles’ as much as ‘nigger drivers’. He disliked the whole subject of slavery, did not want to talk, think, or write about it, refused to act as the Vice- President of the Edinburgh Antislavery Society. It was a relief when the subject was avoided, as at a dinner with Sumner, the Massachusetts anti-slavery leader: ‘We had no talk about slavery, to my great joy.’ Avoiding subjects, blocking off difficulties, making the world in his own image: these were some of his strategies for keeping trouble at bay.

He had been in the House of Commons in the difficult days when the terms of abolition were being negotiated. He had done his duty to his father. The supreme authority of the ‘parent state’ had been enacted with the abolition of slavery in 1833 by the imperial parliament, in the face of opposition from the colonial assemblies. England had done its duty and so had he. Now he could put it aside. But putting it aside meant deliberately avoiding and forgetting: disavowal. Macaulay was well aware of the extent to which the slave trade and slavery had sustained the economy and society. He was a member of the government that negotiated compensation to the slave-owners: he knew what the payment of 20 million pounds meant in terms of the government’s overall expenditure. But he preferred not to know, he could not face reality. The West Indies rarely crossed his mind, peopled as they were by ‘stupid ungrateful’ gangs of ‘negroes’. He paid lip service to the abolitionists, but Africa and the Caribbean, effectively excluded from his history, only featured in one paragraph.

Yet what a paragraph: the tremor in his text was marked by the forgotten but not to be dispelled spectre of the slave trade and slavery. Evoking the terrible earthquake in Port Royal, Jamaica, in 1692, he described ‘The fairest and wealthiest city which the English had yet built in the New World, renowned for its quays, for its warehouses, and for its stately streets, which were said to rival Cheapside.’ On that fateful day all ‘was turned into a mass of ruins’. Here the focus was on the city, built by Englishmen and brought into homely purview by being compared to Cheapside. The markets where the enslaved were sold as commodities, the wharves where the slavers docked, the Africans who peopled the island – none of these were in his line of vision. It was the impact on home that preoccupied him, the effect of the disaster on ‘the great mercantile houses of London and Bristol’. Thus Jamaica was domesticated and slavery disavowed. That earthquake signalled the eruption of repressed memories, for repression cannot always contain its troublesome baggage. Macaulay’s History marginalised slavery and empire in the nation’s story. The work of such an influential historian, read across generations, can tell us much about the construction of Anglophone visions of white civilisation. Unpicking that narrative, demonstrating how that marginalisation was effected, what and who were excluded, how the story is fundamentally changed once questions of gender, ‘race’ and class are opened up, exploitation and expropriation registered, is one way of attempting repair.

To focus on undoing the legacies of ‘great white men’ is one possible strategy. New understandings can never undo the devastation and loss that was suffered in the past and that lives on for descendants in the present. But thinking differently can perhaps awaken a sense of the responsibilities of ‘implicated subjects’ who have benefitted culturally, economically and politically from the hurts inflicted on others, in the hope that change can happen, racisms could be eradicated. Recognition matters. The reparation done for the Holocaust has made a difference – the absence of reparation for slavery means that the wound is still open for many people of African-Caribbean descent. Acknowledgement can mean that those implicated in oppression can align themselves with the oppressed and try to repair.

The Legacies of British Slave-ownership project (www.ucl.ac.uk/lbs) (LBS) which seeks to put slavery back into British history, on which I was a principal researcher from 2009 to 2015, has also focused on individuals, but this time on a significant group, the slave-owners.[40] The aim has been to shift the narrative of Britain’s relation to slavery from a focus on abolition to one on the benefits associated with the business of slavery and its importance to the making of modern Britain and in the process to contribute to undoing whitewashed histories. Little systematic attention had been paid to British slave-owners though there were invaluable case studies of particular families and Eric Williams had pointed the way in his attention to the absentee West Indian elite, living in Britain.[41] We decided to use them as a lens through which to explore the tentacles of the slav- ery business in the metropole. Pro-slavers resisted emancipation as long as they could. Once they knew the battle was lost they used their parliamentary power to get the best terms possible for themselves. They drove a hard bargain. The 20 mil- lion pounds (16 billion in today’s money) paid to them in compensation for the loss of ‘their’ human property was combined with a system of apprenticeship, binding the freed men and women to working unpaid for their former masters for fixed hours over four to six years. The compensation records were meticulously collected in the wake of emancipation, providing a census of slave-owners at that time, a unique source.[42] By documenting the 46,000 individual claims for compensation and detailing the legacies – commercial, financial, political, cultural and imperial of the absentees – those with addresses registered in Britain, the extent of Britons’ involvement in slave-ownership has been laid bare. Some of the wealthy slave-owners such as John Gladstone, William’s father, were well- known. But the 3,500+ who received compensation in the metropole were enormously varied, ranging from modest widows living on annuities that were funded by the labour of the enslaved to middle-range merchants, bankers and lawyers, and rich ‘West Indians’ based partially in Marylebone and enjoying a country residence. Twenty per cent of those who received compensation in Britain were women. The compensation records deal with individuals but they illuminate the structures of class and state power. It was the imperial parliament which legislated the ending of slavery, just as it had previously legislated the trade and the notion of an enslaved person as a commodity.

Tracking the legacies has meant looking at the West India lobby and its retention of significant political influence into the 1840s, protecting the interests of the planters. British railway and canal systems, merchant banks and insurance companies, urban developments in spa towns such as Leamington, all bear witness to wealth derived from slavery. British museums and galleries display the perquisites of slavery and empire, visitors to country houses can marvel at the riches associated with sugar. Enterprises in the new colonies of white settlement were partially built on the fruits of slave-ownership. Scrolling through the LBS documentation of slave-owners who contributed to philanthropic enterprises we dis- cover that they supported asylums and schools for the urban poor, hospitals and an Institute for the Blind, the Governesses Benevolent Society and the Lifeboat Institution, typical objects of middle- and upper-class charity. Modern Britain was better equipped to respond to ill-health, poverty and disability than were the lands and peoples it colonised.

Bringing slavery home means tracking all these material traces, following the money and the people, making visible the legacies of slave-ownership, excavating what has been suppressed and marginalised, re-inscribing the slavery business in modern British history in an effort to reshape what is understood as the truth of what has happened. The database provides the evidence of the webs of connections to slavery that continue into the present within the white British elite and key social and economic institutions. It confirms Eric Williams’ insistence on the contribution that slave wealth made to the development of capitalism. It is a resource opening up the entangled histories of Britain’s relation to the Caribbean and offering extensive refutations of that binary between black and white which the slave-owners tried to impose, the ‘race-making’ that was central to their power.[43] It challenges the systemic disavowal, the knowing and not knowing of the realities of slavery that has characterised British history writing and British society. Anecdotal evidence from educational institutions, the media and public debates suggests that LBS has made a difference. The national narrative has shifted: it is impossible now to think about abolition without compensation. Furthermore, the empirical work has given people who are making political claims the historical grounding from which to do so.

LBS’s current project is documenting the structure and scale of Britons’ owner- ship in the Caribbean between 1763–1833, this time establishing patterns of land holding and levels of production when possible, uncovering the political, economic and cultural legacies, and utilising the Slave Registers to record the numbers of men, women and children who worked on the estates.[44] Digitising these histories, in so far as we can, including locating estates on maps, means extensive additions to the database and new possibilities for family and local historians as well as academic researchers. Attempting to grasp the world of the planter historian of Jamaica, Edward Long, the subject of my current research, is greatly facilitated by this wider comparative context across the British Caribbean. I aim to situate him as a child growing up in a family whose plantations had been established in the 1650s, fill out the details of his twelve years on the island as a planter, grasp the significance of his authoritative work as a historian and his life amongst the West Indian elite as an influential pro-slaver in Marylebone and the home counties.

The hope is to understand more about how racial thinking works, what are its logics and its mechanics, how did slave-owners such as Long establish the practices that attempted to fix the binaries between black and white, master the world in which they lived? The ability to see and not see was fundamental to Long’s life, to disavow and deny realities. He relied on what Ann Stoler has called ‘imperial dispositions’ to legitimate his own behaviour, as a planter, a legislator in the House of Assembly, a writer and polemicist, and in the network of his family and kin. He learned to ignore, turn away, refuse to witness: these were the ‘well-tended conditions of disregard’ that enabled slave-owners to live with the contradictions of their practices.[45] Long could be a loving family man and a buyer and seller of human property, valuing others only as commodities and relying on violence and coercion to extract their labour. This culture and the divisions between black and white were not ‘natural’, they had to be created and learned. This was the work of ‘making race’.

So can we think of such work as reparative? Its primary intention is not to seek new resources for education and health in the Caribbean, nor is it focused on the long-term effects of the slave trade on Africa. It is not about the politics of sur- vival and existential struggle under the conditions of ‘bare life’ as Vincent Brown evokes in his discussion of studies of slavery.[46] It cannot offer the kinds of insights into the harshness of Jamaican plantation life that Diana Paton has been able to unearth in her study of slave courts or the complexities of the sex-gender system captured through a fragment in the life of a free woman of colour.[47] My chosen focus is on the UK and the need to develop a different understanding here of Britain’s involvement in the slavery business and our responsibilities, as beneficiaries of the gross inequalities associated with slavery and colonialism. This means thinking about understandings of ‘race’ and difference. How significant were the ideas about ‘race’ which developed in the Caribbean to English/British under- standings of difference? Debates over slavery and abolition brought this material ‘home’: pro-slavers and abolitionists tried to marshal their forces and their organisations, worked hard to influence policy and practice. Anti-slavery activism was vital, but it did not always undermine notions of white superiority.[48]

A decade after 2007 it is possible to make some assessment of what shifts have and have not taken place in the UK on the question of slavery and its legacies into the present. There have been some welcome changes in schools and universities, more scholarship produced, more materials made available, a sense that the story cannot any longer be told in quite the way it once was. Politically, ground has been lost. On his visit to Jamaica in 2015 the then prime minister David Cameron’s refusal to consider reparations together with his extraordinarily ill-judged promise of 25 million for a new prison on the island marked a low point. The harsh policies of the current Conservative government on immigration and deportation and of the police on stop and search leave little faith in platitudes about tolerance.[49] The appalling statistics on African-Caribbean levels of inequality, whether in edu- cation, employment, prisons or mental health speak volumes about the persistence of racism.

Colin Prescod has recently recognised the work that has been done by archivists and curators on Black cultural heritage, but makes a powerful argument for mov- ing beyond including the Black experience to allowing Black agency in the making of the record.[50] Black community groups have registered anger and frustration about the opportunities that have been lost, the disappointment of hopes raised in 2007 of changes that would be made, collaborations that would develop, more genuinely inclusive policies that would be implemented. It is just as urgent to insist that Black Lives Matter in the wake of Grenfell as it was in 2007, 1807 or 1833. Morrison’s call for a ‘serious intellectual effort to see what racial ideology does to the mind, imagination, and behaviour of masters’ seems no less important in the current climate of Islamophobia and xenophobia, the abandonment of refugees as ‘disposable people’. We need to understand that we are dealing with deeply embedded assumptions in the UK, what Stuart Hall described as ‘a reservoir of unconscious feelings’ about ‘race’.[51] There remains much reparatory work to be done: history writing can be one way in.

References

1. This essay was originally a talk at the ‘Reparatory Histories’ conference in Brighton in April 2017 and then at the Bluecoats conference in Liverpool in October Thanks to all the par- ticipants at those conferences for their thoughts and then to Sally Alexander, Nick Draper, Cora Kaplan, Keith McClelland, Rachel Lang and Diana Paton.
2. Runnymede Trust, The Future of Multi-ethnic Britain (London: Profile Books, 2000), p.
3. The Guardian, 12 October 2000.
4. For a critical account of the Durban conference see Hilary Beckles, Britain’s Black Debt: repara- tions for Caribbean slavery and native genocide (Kingston: University of West Indies Press, 2013).
5. Randall Robinson, The Debt: what America owes to Blacks (New York: P. Dutton, 2000). There were echoes here of Orlando Patterson’s emphasis on the  systematic  alienation  and  social death associated with Atlantic slavery, Slavery and Social Death: a comparative study (Cambridge, MA, 1982).
6. For a helpful discussion of the value of political apologies see Janna Thompson, ‘Is political apology a sorry affair?’, Social and Legal Studies 21, 2 (2012), pp. 215–25.
7. Government Press Notice,
8. John Oldfield, ‘Chords of Freedom’: commemoration, ritual and British transatlantic slavery (Manchester: Manchester University Press, 2007); ‘Repairing historical wrongs: public history and transatlantic slavery’, 21, no. 2 (2012), pp. 243–55.
9. The Guardian, 27 February
10. Toyin Agbetu intervened dramatically in the service at Westminster Abbey commemorating the bi-centenary which the Queen attended on 27 March 2007, saying that the service was an insult to those of African
11. I. Wilberforce and S. Wilberforce, The Life of William Wilberforce (abridged version) (Seeley: Burnside & Seeley, 1843), p. 501.
12. For one of the volumes that came out of new research in 2007 see Cora Kaplan and John Oldfield, eds, Imagining Transatlantic Slavery (London: Palgrave Macmillan, 2010).
13. Maurice Halbwachs, On Collective Memory (Chicago: University of Chicago Press, 1992), 183, quoted in Erika Apfelbaum, ‘Halbwachs and the social properties of memory’, in Susannah Radstone and Bill Schwarz, eds, Memory. Histories, Theories, Debates (New York: Fordham University Press, 2010), pp. 77–92.
14. Stephen Best and Saidiya Hartman, ‘Fugitive justice’, Representations 91, no. 1 (2005), pp. 1–12; Quobna Ottabah Cugoano, Thoughts and Sentiments on the Evil of Slavery (Harmondsworth: Penguin, 1999).
15. For some of the reflections on 2007 see the special issue of Slavery and Abolition (30, 2 [2009]), ‘Remembering Slave Trade Abolitions; reflections on 2007 in international perspective’ (edited by Diana Paton and Jane Webster); Laurajane Smith et al., eds, Representing Enslavement and Abolition in Museums (London: Routledge, 2014).
16. On the importance of discovery to possibilities of reparation see Karl Figlio, Remembering as Reparation: psychoanalysis and historical memory (London: Palgrave Macmillan, 2017).
17. Nicholas Draper, The Price of Emancipation: slave-ownership, compensation and British society at the end of slavery (Cambridge: Cambridge University Press, 2010).
18. Hannah Arendt, ‘Preface to the first edition’, in The Origins of Totalitarianism (New York: Harcourt, Brace, 1973 [1951]), p.
19. See, for example, the discussions in John Torpey, Making Whole What Has Been Smashed: on reparation politics (Cambridge, MA: Harvard University Press, 2006); David Scott, Omens of Adversity: tragedy, time, memory, justice (Durham, NC: Duke University Press, 2014); Robert Meister, After Evil: a politics of human rights (New York: Columbia University Press, 2011).
20. For an introduction to aspects of the complicated history of postwar responses in Germany see Geoff Eley, ‘Contemporary Germany and denial: is “Nazism” all there is to say?’, History Workshop Journal 84 (Autumn 2017), 44–66.
21. Unpublished paper quoted in Priscilla B. Hayner, Unspeakable Truths: transitional justice and the challenge of truth commissions (New York, 2001), p.
22. Michal Rothberg, Unpublished paper, ‘On being a descendant: implicated subjects and the  legacy of slavery’, Utrecht, June 2013. See also his book, Multidirectional Memory: remembering the Holocaust in the age of decolonization (Stanford, CA: Stanford University Press, 2009) which brings together holocaust studies and postcolonial studies, aiming to change thinking about collective memory and group identities. See also Elazar Bakan, Guilt of Nations: restitution and negotiating historical injustices (Baltimore, MD: John Hopkins University Press, 2000).
23. Torpey, Making Whole What Has Been Smashed. I have found Torpey’s discussion of reparations very helpful and have drawn on it in this
24. Scott, Omens of Adversity, pp. 26–27.
25. Beckles, Britain’s Black Debt; http://www.leighday.co.uk?News/March2014/Caricom- nations-unanimously-approve-10-point-plan.
26. David Scott, ‘Debt, redress’, Small Axe 43 (2014), pp. 1–4.
27. For an account of the scale of the politics of reparation movements see Robin Kelley, ‘A day of reckoning: dreams of reparations’, in Freedom Dreams (Boston: Beacon Press, 2002), 110–34.
28. Toni Morrison, Playing in the Dark: whiteness and the literary imagination (Cambridge, MA: Harvard University Press, 1993 [1992]), pp. 90, 11–12.
29. Catherine Hall, Civilising Subjects: metropole and colony in the English imagination 1830-1867 (Cambridge: Polity Press, 2002).
30. 17. Cathy Bergin and Anita Rupprecht, ‘History, agency and the representation of “race” – an introduction’, Race & Class 57, 3 (2016), pp. 3–17.
31. Paul Gilroy, After Empire: melancholia or convivial culture? (London: Routledge, 2004), 98.
32. Sigmund Freud, ‘Mourning and melancholia’, The Standard Edition of the Complete Psychological Works of Sigmund Freud, 14 (London: Vintage Classics, 2001) pp. 239–60.
33. Max Hastings, well-known military historian, editor-in-chief of the Daily Telegraph and one- time editor of the Evening Standard has recently commented on the disaster of producing a film such as Dunkirk in this conjuncture, the calamitous fantasies it encourages of Britain standing alone.
34. I am quoting in this paragraph from a longer version of this argument: Catherine Hall and Daniel Pick, ‘Thinking about denial’, History Workshop Journal 84 (Autumn 2017), 1–23.
35. Stan Cohen, States of Denial: knowing about atrocities and suffering (Cambridge: Polity Press, 2001).
36. Arendt, ‘Preface to the first edition’, xviii.
37. Morrison, Playing, p.9.
38. For a longer account of Macaulay’s history writing see Catherine Hall, Macaulay and Son: archi- tects of imperial Britain (New Haven: Yale University Press, 2012). The citation in the following paragraphs are drawn from
39. Dipesh Chakrabarty, Provincializing Europe: postcolonial thought and historical difference (Princeton: Princeton University Press, 2000).
40. The project was funded by the ESRC, and supported by the Department of History at
41. See, for example, S. G. Checkland, The Gladstones: A family biography 1764-1851 (Cambridge: Cambridge University Press, 1971); Eric Williams, Capitalism and Slavery (North Carolina: University of North Carolina Press, 1944).
42. Draper, The Price of Emancipation.
43. Catherine Hall, Nick Draper, Keith McClelland, Katie Donington and Rachel  Lang,  The Legacies of British Slave-ownership and the Formation of Victorian Britain (Cambridge: Cambridge University Press, 2014).
44. This project has been funded by the ESRC and AHRC and supported by the History Department at The establishment of a Centre for the Study of British Slave-ownership at UCL is now supported by the Hutchins Center, Harvard University.
45. Anne Laura Stoler, Along the Archival Grain: epistemic anxieties and colonial common sense (Princeton: Princeton University Press, 2009), p. 256.
46. Vincent Brown, ‘Social death and political life in the study of slavery’, American Historical Review 114, no. 5 (December 2009), pp. 1231–49.
47. Diana Paton, ‘Punishment, crime, and the bodies of slaves in eighteenth-century Jamaica’, Journal of Social History 34, 4 (Summer 2001), pp. 923–54; ‘Mary Williamson’s Letter, or seeing women in the archives of Atlantic slavery’, lecture to the Royal Historical Society, 9 February 2018. The work of doing reparatory history will always be collective and collabora- tive, drawing on the many and varied skills of historians across the world, located in specific national, transnational and global contexts.
48. Hall, Civilising Subjects; Clare Midgley, Women against Slavery: the British campaigns 1780-1870 (London: Routledge, 1992).
49. Any illusion that official understandings have changed could be dispelled by the Treasury tweet of 9 February about compensation that was ill-judged and See David Olusoga, ‘The Treasury’s tweet shows slavery is still misunderstood’, The Guardian, 13 February 2018.
50. Colin Prescod, ‘Archives, race, class and rage’, Race & Class 58, no. 4 (2017), pp. 76–84.
51. Stuart Hall interviewed by Les Back, Darkmatter.101.org/site/2010/11/28/stuart-hall- in-conversation-with-les-back.

‘The Crisis of Cosmopolitanism’, an essay by Professor Jeremy Gilbert unearths the roots of the Brexit-Trump crisis in the neoliberal politics of the Third Way, and reflects on the continuing relevance of Hall’s ideas. The essay began life as a talk given at the launch of the book Stuart Hall: Selected Political Writings at the University of East London’s Stratford campus in March 2017.

For Stuart Hall.

The Crisis of What?

‘Crisis’ is a word that gets overused, not least by the likes of me. But if any year in recent memory marked some kind of crisis for both British and American politics and culture, it was 2016. And nobody taught us how to think through crises in general, or gave us the tools with which to understand this one in particular, more surely than Stuart Hall.

The question is – what exactly is it that the Brexit vote and Trump’s election mark the crisis of? There are several ways of answering this. Clearly, on one level, they mark the termination of a certain professional political class’ capacity to manage the sphere of formal politics. Cameron and Clinton, like Renzi in Italy, represent a technocratic elite committed to neoliberalism, globalisation, social liberalism and aspirational culture. They also share a  commitment to a specific form of cosmopolitanism, that tends to favour open borders, multiculturalism and global mobility, provided they take forms which are always compatible with aspirational individualism. What we might call ‘neoliberal cosmopolitanism’[1] is happy for individuals to travel the world in search of work or profit – in fact it insists that they should. What it does not want is for those individuals to develop strong bonds of solidarity with others, either at home or far away, which might encourage them to think or organise in any way that could inhibit the smooth accumulation of capital. Because above all, this faltering professional political class is dedicated to serving the interests of it masters on Wall Street and in the City of London.

It is this professional political class first and foremost which, in the second half of 2016, appeared to completely lose control of the situation. This was true at least at the level of the nation state and of government’s capacity to manage and derive legitimacy from a general sense of national community, purpose and preferences (what Gramsci calls the ‘national-popular’). It is notable that at the level of the supra-national – the EU, the IMF, etc – the technocratic class has not shown any signs of wavering in its commitment to unadulterated neoliberalism, or its capacity to go on implementing it (although there have been disagreements about the scale and intensity of its implementation). This latter point might explain why, at present, the corporate masters whom these technocrats serve do not seem to be particularly alarmed by the failures of their viceroys in Washington and Westminster. Whoever or whatever this is a crisis for – it isn’t a crisis for the major corporations, the hedge funds or the banks. Or at least not yet.

But it is also not a crisis for the national political classes alone. Because the election of Trump and the Brexit vote have clearly been experienced as traumatic defeats not only for the specific members of those elite cadres (represented in the UK by the anguished Tony Blair[2]), but also for many members of the liberal middle classes and of the radical metropolitan left. And the latter – the members of the radical metropolitan left – define themselves against the neoliberal political class as much as against anything else. So what is it that they have in common with that political class which renders this a shared crisis for all of them?

The answer lies, I think, in their shared commitment to certain forms of cosmopolitan culture and ethics. In fact, I would suggest that this shared commitment has been crucial in persuading sections of the population, especially in the major cities, who might otherwise have proven more resistant to neoliberal hegemony, to acquiesce to it more-or-less passively during long periods, especially under the Blair, Clinton and Obama regimes. The fact that such governments have at least been hostile to explicit racism and xenophobia  – which have never been fully absent from popular news media or from the politics of the populist right – has played a significant role in diffusing popular resistance from some of those communities most historically inclined to organise against systematic exploitation. Despite all their other differences, these groups have shared with the neoliberal elite  – and with sections of the suburban middle classes – an uneasy consensus in favour of open borders,  liberal feminism, sexual liberalism and multiculturalism. It is specifically this cosmopolitan consensus which collapsed –  or at least lost its power to define the political mainstream – in 2016. Despite coming from the heart of the political class herself, it is May’s rejection of neoliberal cosmopolitanism, in her embrace of Brexit, that has enabled her to distance herself from that failing technocratic elite while  entirely marginalising the metropolitan left, thereby claiming ownership of the British political sphere.

I think this is a crucial situation to understand, and one that requires careful analysis. As Stuart Hall showed in some of his most acute and important political writing, issues relating to ‘race’ and immigration, while having been factors of British political discourse since the sixteenth century, emerged in a specific form in the post-war period to become crucial to objects of social contestation in the 70s and 80s [3]. As he showed more clearly than anyone, Thatcherism specifically connected the economics of neoliberalism with an authoritarian populism, depending for its legitimacy on appeals to racism and to anti-immigrant, anti-welfare rhetorics that were deliberately amplified and circulated by the popular press. Anti-feminism and homophobia, normally coded in terms of appeals to ‘traditional’ ‘family values’, were also crucial elements of this assemblage. This obviously provoked violent reactions from certain sections of the left, and from the broader social groups whose interests they most closely represented.

The Rise of Neoliberal Cosmopolitanism

What marked the distinctive politics of the ‘Third Way’  – the name given in the 1990s to the programmes of Clinton, Blair and German Chancellor Gerhard Schröder – was its disconnection of neoliberal economics from social conservatism. Instead of authoritarian populism, the Third Way embraced neoliberal cosmopolitanism. I always remember Stuart remarking, some time in the early 2000s, how disconcerting this had initially been. He said that Tony Blair had seemed like he might be a welcome change from previous Labour leaders because ‘he looked like someone who might have a gay person to dinner’. That feeling of slight disorientation, and that certain sense of relief, which even Stuart admitted to, I think explains a great deal about the subsequent reactions of key sections of the Left to the Blair, Clinton, and later Obama regimes. It’s not that all of the problems with them were not on full display. It’s not that we didn’t oppose, complain, resist and protest where we could. But those of us doing so were often very isolated and completely unable to effectuate significant change, in part because the broader social groups who had once been mobilised against Thatcherism were largely passive in the face of generally rising living standards and the absence of a clearly authoritarian cultural agenda from government.

These constituencies are mostly based in our multicultural cities, and are made of groups of people historically influenced by the politics of the New Left and by the radicalisation of trade unionism and municipal socialism in the 70s and early 80s. They include public sector workers and members of the more militant trade unions, as well as low paid and precarious workers in many sectors who are influenced by the culture of the urban milieu in which they live. Altogether they add up to a far more considerable section of the population than was widely believed prior to the emergence of Corbynism, which has made this ‘metropolitan left’ distinctively visible for the first time in many years.

Historically, of course, these social and political groups have not been bound together by any commitment to neoliberal individualism, and have tended to look for far more democratic, egalitarian and collectivist answers to the question of how to live together in a globalised, liberalised world. The original use of the term  ‘multiculturalism’ was never supposed to designate, as Blairites like Trevor Phillips would later claim, a policy of encouraging communities to live parallel but separate lives. When deployed by progressive local government bodies in the 70s and 80s, the term was generally taken to imply a policy which assumed that interaction and intermixing between different cultural and ethnic groups, in order to build general cross-community solidarity, was the ultimately desired objective. It was a cosmopolitan acknowledgement of the inevitably hybrid nature of all identities, of what Stuart would call, quoting Salman Rushdie, ‘our mongrel selves’[4]. This was an idea directly influenced by forms of ant-racist, anti-imperialist and Black Power politics, which always understood cosmopolitanism not simply as an end in itself, but as a necessary feature of any real culture of working class solidarity in a multi-ethnic society and an internationalised economy. The idea was never simply to give everyone an equal chance to become a successful liberal subject of advanced consumer capitalism.

The same can be said of radical forms of feminism and sexual politics. For example in the early 70s the  British Gay Liberation Front famously rejected the terms of the Wolfenden report (the government report recommending the decriminalising of homosexual acts between consenting adults) because it was predicated on the classical liberal claim that sex was a private matter. Heavily influenced by the feminist assertion that ‘the personal is political’, the GLF argued for sexuality as a feature of human life that should be politicised and democratised – subject to open discussion, negotiation, experimentation and evaluation – not simply confined to the de-politicised sphere of the private. The women’s movement was always predicated on a set of similar claims that issues as intimate as sex itself must be up for discussion and debate, if it is to be possible to address the most basic and intense forms of oppression. At the same time, the movement made a set of claims and demands which, in countries like the US And the UK,  have been achieved or not almost precisely to the extent that they can be contained within a neoliberal policy regime. Equal access to the labour market for qualified professional women without children? Pretty much. Socialised free 24-hour childcare? Forget it.

Despite the obvious gaps between these democratic aspirations and what neoliberal cosmopolitanism was prepared to offer, the voices still calling for the former became very weak and isolated in the 1990s and 2000s. Even in relatively protected areas such as universities, forms of personalised identity politics often substituted for any kind of movement-oriented radicalism. There were many reasons for this and the main one was the sheer weakness of the global Left after the massive defeats that it suffered in the mid 1980s. My purpose here is not blame anyone for this situation, but to understand its effects.

One such consequence was that there was no collectivist alternative offered to those other social constituencies who increasingly found themselves losing out from the implementation of Third-Way cosmopolitan neoliberalism. Working class citizens in impoverished post-industrial regions not only did not see any serious attempts to rebuild their local economies, but experienced rising levels of immigration, especially from countries joining the EU from the former Soviet bloc, as an uninvited imposition. As such, and with much encouragement from the popular press, it easily became an explanation and a metonym for all of their grievances and sense of disenfranchisement.

I think it is essential to be very careful and clear in our analysis of what takes place in such situations. There are clearly important strands of genuine racism and genuine xenophobia (though I’m not sure that the two are always the same thing) informing British political culture, as Stuart showed us with such extraordinary acuity. But I think that these strands are often quite latent and are often activated by other, more immediate grievances. And in this case I think the grievance is one which is simply barely registered by a broader political culture within which the very idea of democracy has suffered a degree of degradation, as liberal individualist norms have become so hegemonic as to be almost invisible. That grievance is simply this: nobody asked them. Nobody asked these people if they wanted a significant cultural recomposition of their communities and nobody talked to them about why it might be happening and why it might be beneficial or necessary and on what terms it might be managed so as to make it feel like less of an immediate threat.

Community, Democracy, Liberalism

I know that many people reading me say this will already be feeling uncomfortable, even slightly shocked, and I would ask you to reflect for a moment on why that might be the case. If I were talking about the members of a housing co-op, then the idea that they might be consulted before new members join their community would not be seen as shocking by anyone. So why is it shocking to consider the possibility that members of an ordinary local community might be given some such say? We might tell ourselves that it is because of our fear that such communities might make decisions informed by racism or xenophobia. I have several responses to make to this.

The first is that I’m not sure that is the reason for a certain basic, intuitive rejection of this idea from many middle-class British people, including those who might think of themselves as left-wing. I would suggest that in fact the first reason for such a response is that many of our assumptions – too many – are shaped by a tradition of liberal individualism which has a very impoverished idea of the public, while regarding the domain of the private as sacrosanct and inviolable. From this perspective, it is simply a vulgar idea to have any opinion at all about who your neighbours are. One is supposed to be supremely indifferent to the question of whether one has any cultural commonality with them, because to have any feeling at all about the matter is to break the cardinal rule of minding one’s own business. Of course, minding one’s own business is much easier for a homeowner with a private garden than a council-flat occupant whose only outdoor spaces is a park shared with all of their neighbours. But that is precisely why both traditional liberalism and neoliberal individualism tend to the view that, among other things, nobody can really be a successful human being if they are not a homeowner with a private garden.

Of course for most people reading to this, there will be something much more complicated going on. Most of us live in highly multi-cultural and international urban environments and we positively welcome it. We are not just indifferent to having neighbours who might be different from ourselves. We actively welcome it as an enriching, educational and entertaining aspect of our lives. The lack of any direct input into the question of how our communities are composed is not experienced by us as directly disempowering, because we have the resources – educational, social, cultural and material – which enable us to benefit directly from a culture of free movement and to constitute robust networks of friendship and support which are not dependent on locality. We don’t need strong local ties but where we are able to form them, we get a special and real sense of empowerment from our ability to do so despite and across differences of culture, ethnicity, age and ideology.

The problem is that people who don’t have those resources, outside of the metropolitan centres, do not experience the situation in the same way, and they generally do not get much sympathy from us when they express that. What they have experienced, at least until recently, is a culture in which various agents – from government and corporations to whatever representatives of the metropolitan left they might happen to encounter – are basically just telling them that they ought to be more like them, and more like us; and that if they were, then everything would be all right. And I think that we, the metropolitan left, have been largely complicit with this. We have been complicit with a situation in which neoliberal cosmopolitanism has been imposed on communities both as an ideology and as the lived reality of immigration appearing to lead to increased competition for access to resources. We have been complicit mainly because we have been too weak and disorganised to be anything else, but partly because we didn’t really have a problem with cosmopolitanism being imposed on people – even if it was neoliberal cosmopolitanism – because we believe very sincerely that cosmopolitanism as such is a good thing.

Well, with the  Brexit vote, as with Trump’s election in the US, we have come up against the limit of this complicity. At the same time, the metropolitan Left, in the form of Corbynism in the UK, the Sanders campaign in the US, and the new left in various parts of Europe has already withdrawn its consent for the broad cosmopolitan-neoliberal consensus. So it is no surprise at all that, with the power of the right-wing press behind it, it is the anti-cosmopolitanism of the Brexit agenda which has made the most headway amongst those disenfranchised voters. The question is – what can we do about it?

For Democratic Cosmopolitanism

The answer, I think, is to return to the animating spirit of the New Left. This spirit will always insist on politicising and democratising issues which conservatism, liberalism, neoliberalism and Labourism (to name, I think, all four of Stuart’s key objects of opposition throughout his career[5]) would like to keep locked in a discursive space which is de-politicised and not democratic. Because let’s be clear about this. When the Right ‘plays the race card’ (to use an appropriately vintage term for such an antiquated manoeuvre), they do not, as some liberals like to object, ‘politicise’ race or immigration in any real sense. They do not open these issues up for interrogation and examination  – they merely seek to use them to close down any proper discussion of the issues at stake. Our response should not be merely a liberal depoliticisation of the issues to counter a conservative depoliticisation – it should be a proper politicisation of them. Most importantly this would mean we, the metropolitan Left, developing, or recovering a robust democratic politics which is cosmopolitan, but without predicating that cosmopolitanism on any commitment to liberalism.

What this would mean in practice would be something complex, uncertain, possibly frightening, something, to misuse another famous phrase of Stuart’s, ‘without guarantees’. In short it would mean demanding and initiating processes whereby communities around the country could actually be engaged in meaningful discussion about issues such as globalisation, the EU, international conflict, etc, and empowered to take some ownership over the policies affecting the composition of their own communities, while being given access to information about these issues through channels not controlled by Murdoch, Dacre et al. It would mean opening ourselves up to the risk that there might be genuine racism and xenophobia out there, as Stuart always said there was, but also having enough confidence in our own convictions to believe that we could actually win support for our positions if we articulated them explicitly, rather than having some distorted neoliberal version of them imposed on unwilling communities on our behalf.

The importance of recognising this as a distinctive position has never been greater than it is today. We can see this if we consider the problems inherent in most of the available responses to the political and social changes to which I have referred. There have effectively been two such types of response prevalent on the political Left in Britain in recent times. The first is simply to insist that Blair was right – in the world of the twenty-first century, we face a choice between a cosmopolitan neoliberalism and various kind of revanchist nativism; nothing else is really on the table. Neoliberal cosmopolitan centrists, such as Macron in France, present themselves as the only realistic bulwark against a rising tide of proto-fascism, and their projects as the only achievable form of modernisation[6]. Where they cannot plausibly play that role any longer, they appear willing to allow the Right to gain ascendancy rather than permit the Left to take leadership of a new coalition which might resist conservative nationalism. The Parliamentary Labour Party’s sabotage of the Corbyn project – and The Democratic National Committee’s strenuous efforts to prevent Sanders from winning the presidential nomination, despite polls showing that he would have beaten Trump amongst the very blue-collar voters who eventually handed him the White House – followed precisely the same logic.

The other typical response to the situation that we have been describing is one which argues for the Left actively to reject cosmopolitan values in favour of some kind of progressive nativism. In the UK, advocates for ‘Blue Labour’ have argued that the Labour Party should present itself as the protector of communities whose integrity and way of life have been threatened by globalisation, neoliberalism and multiculturalism, advocating for immigration controls on the grounds that free movement of labour only facilitates the exploitation of workers. Perhaps the most intellectually ambitious thinker to have been associated with this current, Jon Cruddas M.P., specifically identifies cosmopolitanism with the politics of Blairism and other ‘Third Way’ projects of the 1990s[7]. Cruddas makes a strong case that the Left simply cannot entirely abandon ‘ownership of political categories such as home, community and nation’ to the political Right. Although he explicitly argues for an ‘inclusive’ patriotism, Cruddas seems to counterpose this to any form of cosmopolitanism.

The problem with this approach, as interesting as it is, is that it tends to argue as if neoliberal cosmopolitanism were the only form of cosmopolitanism that had ever existed or could ever be imagined. But this rather seems to overlook the possibility that communities might have coherent relationships to each other, to their localities and their histories, which are also informed by a commitment to open relationships with others. The history of human culture is full of examples of violent and exclusive tribalism, but it also furnishes many examples of cultures wherein hospitality to strangers is regarded a key normative ethic. Critics of contemporary cosmopolitanism seem to struggle with taking seriously the fact that for many inhabitants of cities like London and Glasgow – including many poor and working-class people – cosmopolitanism is just as real and authentic a characteristic of our identities, our histories and our communities as localism and nativism might be for others.

In fact this is a key reason why the emergence of Corbynism came as such a shock to so many political commentators: they simply didn’t believe, and still don’t believe, that the culture of the metropolitan left has any kind of reality or existential purchase. In this, they are simply, demonstrably mistaken. There is a long history of what Stuart, among others called ‘vernacular cosmopolitanism’ –  what Mica Nava has called ‘visceral cosmopolitanism’[8] – in the everyday lives and popular culture of urban and suburban Britain, which cannot be dismissed from any attempt to make sense of that history or the culture which it has produced.

What I’m arguing, in short, is that while neoliberal cosmopolitanism clearly has to be rejected, it would be a mistake to throw out the cosmopolitan baby with the neoliberal bathwater. The alternative is for us to reclaim the idea of a democratic cosmopolitanism. By ‘democratic’ it is crucial to appreciate that we cannot simply mean ‘demotic and widely available’. A widely-available demotic cosmopolitanism is precisely what cosmopolitan neoliberalism offers as one of the principle rewards for participation in contemporary consumer culture. Anybody can buy themselves a bit of cosmopolitan culture – ordering a take-away, taking a cheap holiday, downloading music from around the world – provided they have the means. A democratic cosmopolitanism must imply something more than this.  ‘Democratic’ in this sense must designate a certain rejection of individualism and privatised culture in favour of the idea that people should be able to deliberate, make decisions and take action as members of groups, about the things that affect their lives. The appeal of Brexit for almost everyone who voted for it is the feeling – however misplaced – of democratic efficacy that it offers them. It’s no accident that ‘take back control’ became the Brexit slogan. The Left will never counter it without offering people more control than Brexit does. But there is no future either for the Left in going along the with fairy-tale that the democratic agency people so desperately want will actually accrue to them simply by virtue of laving the European Union[9]. Only a truly democratic politics, willing to confront entrenched inequalities of power in both the economy and our venerable political institutions, could take us beyond the current impasse for the Left.

What would it even mean to make such a politics the basis for a political programme in relation to issues such as Brexit and UK immigration policy? I don’t claim to have all the answers to this question, but I do insist that it is the right question, and that is a start. I suspect that any political programme informed by this analysis would have to begin with our leaders acknowledging both that the Brexit vote was a democratic one which must be accorded some legitimacy, and the demonstrable fact that it was shaped by a 30-year campaign of propaganda and misinformation by the right-wing press. I suspect that policy ideas which have barely been discussed in this country, such as the regional devolution of immigration policy, would have to be considered. If Stoke wants to reject immigrants but London wants to welcome them,  then why not? Perhaps this would force government to address the desperate inequality within urban centres like London, rather than effectively forcing immigrants to move to parts of the country where property and labour are cheap. Obviously all kinds of objections could be made to such an idea, but this is merely an example. I strongly suspect that a government committed to the kind of project that I am proposing would have to implement a large-scale programme of political education and public deliberation in order to try to overcome the demonstrable ignorance of the public on a number of crucial issues[10], before making any attempts to shift the political direction away from euroscpetic nativism. Either way, these are the kinds of questions which a democratic cosmopolitanism would raise, and that almost nobody in mainstream British politics is raising today at all. A rare and valuable exception, deserving of all our support,  has been the Take Back Control project (https://takebackrealcontrol.com/about/) organised by The World Transformed (http://theworldtransformed.org) an inspiring and inspired series of participatory political education events organised specifically in Leave-voting areas this year.

Such a politics must obviously take seriously the conditions which gave rise to Brexit and the reasons why so many have been alienated from the cosmopolitan neoliberal agenda of the Third Way. This is why I doubt that those political and social groups still committed to that project and its assumptions are ever likely to be sympathetic to a genuinely democratic alternative, however genuinely cosmopolitan it may be. Their inability and unwillingness to process the situation was made clear during the period immediately following the Brexit vote, when Labour MPs and their supporters took to blaming Jeremy Corbyn’s supposed lack of enthusiasm during the Referendum campaign for the failure of enough working class voters to support Remain.

This is a position so absurd that it is difficult to discuss it in measured terms. For one thing, it was put forward by precisely the same sets of people who repeatedly complained that Corbyn could not connect with ‘ordinary’ voters (so how would his greater enthusiasm for EU membership have persuaded them?). More fundamentally, it simply ignored altogether all of the history which I have referred to here, as well as ignoring some key contextual facts. One of these was Corbyn’s historic euroscpeticism, which he had never hidden. Another was the fact that the referendum campaign was being fought while memories were still fresh – especially on the radical Left –  of Syriza’s humiliation by the EU heads of state. This understandably dampened the enthusiasm of many on the Labour left for EU membership, or at least their emotional ability to campaign vigorously for it.

It was clear enough, given how irrational it was, that this blaming of Corbyn was never motivated by any genuine belief that Brexit was Corbyn’s fault.  In actuality it was motivated by the fact that, to a certain cosmopolitan neoliberal elite,  Corbyn represented something similar to Brexit. What both Corbyn’s capture of the Labour leadership, and Leave’s victory in the referendum,  represented, was the end of their capacity to dictate the political and cultural agenda for the UK, including the Labour Party. This was a privilege which they had long since come to take for granted, and they are never likely to be reconciled to giving up any of those privileges at all. That is why, in the medium to long term, I suspect that a democratic cosmopolitan politics is more likely to find support amongst the working-class communities who recently voted Leave than among the furious disenfranchised elites who assumed that EU-membership, like control of the Labour Party, would always be their birthright. It is never likely to be in their material interests to endorse a genuinely democratic, genuinely egalitarian form of cosmopolitan politics

But I think that this is precisely the kind of politics that Stuart’s analyses and their informing assumptions were always implicitly committed to – experimental, future-oriented, and radically democratic[11]; never merely defensive, never merely complacent with the limited forms of liberation offered to us by advanced consumer capitalism. Stuart’s analyses of authoritarian populism in the popular press of the 70s remain astonishingly relevant today. Brexit is simply the ultimate end result of exactly the campaign for right-wing xenophobic populism which he saw beginning then and which, frankly, the Left has never had any organised plan to counter. His arguments for a politics of New Times which would be radically democratic, technologically liberated, egalitarian and cosmopolitan at the same time remain more relevant than ever in a moment when the emergence of ‘platform capitalism’[12] makes both the possibilities of such a future, and the dangers implicit in every possible alternative to it, more vivid and immediate than ever. As we carry on the struggles for democracy, for justice, for cosmopolitanism and for socialism, into the 21st century, there will be no more important set of tools than those he has left us with, for many years to come.

References

[1] I see from a quick google search that I didn’t invent this phrase. Peter Gowan has used it widely, but more in the International Relations sense of ‘cosmopolitanism’, designating an internationalist approach to relations between states, than in the sense of specific particular  modes of living in specific local environments – see https://newleftreview.org/II/11/peter-gowan-neoliberal-cosmopolitanism. Emily Johansen uses the phrase in a much more similar way to how I am using it here, in her 2015 article ‘The Banal Conviviality of Neoliberal Cosmopolitanism’ in Textual Practice , Volume 29, No.2, London: Taylor & Francis.

[2] http://www.bbc.co.uk/news/uk-politics-39685200

[3] Stuart Hall (1978) ‘Racism and Reaction’; (1982) ‘The Empire Strikes Back’; (1992) ‘Our Mongrel Selves’ in Stuart Hall (2017) Selected Political Writings: The Great Moving Right Show and Other Essays. Durham: Duke University Press.

[4] Selected Political Writings pp. 275-82.

[5] Selected Political Writings chapters 5,9, 10, 11, 12, 13, 14, 20, 21

[6] See http://www.compassonline.org.uk/publications/reclaiming-modernity-beyond-markets-beyond-machines/

[7] https://iainews.iai.tv/articles/a-new-nationalism-auid-815

[8] Nava, Mica (2007) Visceral Cosmopolitanism: London, Bloomsbury.

[9] c.f. https://opendemocracy.net/uk/jeremy-gilbert/forty-years-of-failure-how-to-challenge-narrative-of-hard-brexit

[10] https://www.ipsos-mori.com/DownloadPublication/1634_sri-perceptions-and-reality-immigration-report-2013.pdf; http://www.septicisle.info/labels/migrants.html; http://www.anorak.co.uk/422965/news/hurrah-for-the-migrants-daily-mail-cheers-for-murderous-scrounging-asylum-seeking-scum.html; Peter J Anderson ‘A Flag of Convenience? Discourse and Motivations of the London-Based Eurosceptic Press’ in European Studies: A Journal of European Culture, History and Politics, Volume 20, Number 1, 1 January 2004, pp. 151-170(20); Oliver Daddow ‘The UK media and ‘Europe’: from permissive consensus  to destructive dissent’ in International Affairs 88: 6 (2012) 1219–1236

[11] Stuart Hall (1989) ‘The Meaning of New Times’ in Selected Political Writings.

[12] https://www.lwbooks.co.uk/sites/default/files/nf8485_11murray_gilbert_goffey.pdf; Nick Srnicek (2016) Platform Capitalism, Cambridge: Polity