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Nikki Campbell: Today on
The Big Questions,
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Should we be proud of the British Empire?
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Good Morning
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I am Nikki Campbell.
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Welcome to The Big Questions today!
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We are at the Oasis Academy Media City UK,
in Salford
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to debate one very big question.
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Should we be proud of the British Empire?
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Welcome everybody to The Big Questions.
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Well, the British Empire once covered
13 million square miles
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and held sway over 458 million people.
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It was the largest empire in history.
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The extent of its territories across
all the continents colored the maps pink
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and created an empire on which
the sun truly never set
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but across the 20th century
its power waned
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most of its nearest
neighbour island fought
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and won the right to self-rule in 1922.
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The imperial jewel in the crown.
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India and Pakistan gained
independence in 1947.
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Britain's new impotence was evident
over sewers in 1956
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and then country after country
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in Africa, the Caribbean and the far east
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went their own way.
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All it's left
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is the British commonwealth
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plus a few wind swept outposts
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and tax havens.
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Looking back now, was the British Empire
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something to swell our chests with pride
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or something to be deeply ashamed of ?
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Well, we've gathered together
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entrepreneurs, historians, faith leaders
commentators and activists
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from across the commonwealth
to debate that question
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and you can join in too on
Twitter or online
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by logging on to bbc.co.uk/thebigquestions
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Big Questions!
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and following the link
to the online discussion
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plus there will be lots of encouragement
and contributions
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from our very lively and
intelligent Salford audience.
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Should we be proud of the British Empire?
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Good morning everybody.
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Charles Allen, historian and writer,
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Lord Curzon, viceroy of India
for it was he said,
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"The empire was a supreme force
for good in the world."
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Charles Allen: Yes he says,
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"It was the greatest institution
the world has ever seen"
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he said, "To me the message is
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hew in rock and hew in stone, our work
is righteous and it shall endure."
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Of course because it didn't endure
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the question is was it righteous?
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NC: Was it righteous?
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CA: I think we have to say
it's like the 'curate's egg',
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it's good in parts.
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But I also think we need to clarify
there are two definite models here
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and going back
to the Greeks and the Romans,
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the Greeks concept of imperialism
was the colony.
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Your little island is not big enough so
you had to find somewhere else to live.
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So you move, settle and
become independent.
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The other model I suspect
is the one that upsets us.
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The model like Rome
where you become extremely predatory.
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You attack the Sabines and
you take their women,
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you attack the Etruscans and
you gradually expand
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and eventually you end up exploiting
a weaker nation and then you...
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NC: Which model were we ?
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CA: We are a mix of both precisely.
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We have got places like
Canada and Australia
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and indeed America I suppose you could say
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where in a sense the local population
was not big enough to resist.
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NC: But look, you mentioned Australia
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Look at the the genocide
of the Tasmanian people.
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What we did to the Aboriginals and Maoris
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and look at the atrocities.
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Do they not outweigh any good
that may have come from...
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I mean look, it's a hall of shame Charles.
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The Bengal famine 1769-73 under the aegis
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of the East India Company where
10 million people died
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because of wilful incompetence.
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Massacres that Amritsar and
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atrocities in Kenya relatively recently
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how can we be in any way proud?
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CA: I think by today's standards
we cannot!
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NC: Today's standards!
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CA: But nevertheless what we have to do
when we actually look at it
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particularly me as a historian
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we have to set in some kind of context.
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NC: Yeah
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CA: If we talk about British-India
we have to say
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what was there before the British came,
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what was in other parts of the world
when the British were there
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and what legacy did they leave>
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Really it's there that we can pick out
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what to me are straws because my family
they deeply involved in British India.
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My father was one of the last
of the civil service to rule over India.
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I actually I am a
child of the empire.
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I saw it in action
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and I saw in a sense the best to it
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because here I saw one man.
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My memories of him are very strong.
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Sitting on the veranda
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as it were dispensing justice,
paternalistic.
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You called might call it
dictatorial, impartial justice
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on a model that seemed to work very well.
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But as I said,
that is the good aspect
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but of course there are other aspects too.
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NC: There are, and we shall explore
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at both sides of the imperial coin
as we proceed.
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Dr Anita Ghosh,
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what Charles says there is interesting.
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It's all about the context
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and perhaps, we are rather value-led,
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when we look at the past,
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and value-led history
is bad history.
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There were atrocities
and appalling things.
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What were the good things?
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Anita Ghosh: Well, the good things
were also there
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and like Charles I agree it's hard
to draw any line there.
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We are organized
in the form of a debate today
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so we are encouraged to take sides.
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NC: No, listen, listen,
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You can agree with each other that's fine.
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We're looking for a genuine enlightenment.
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AG: In terms of the good things
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I think the infrastructure
that was left behind
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by the British in India
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which were built for reasons
of exploitation,
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for reasons of extraction of resources.
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NC: No altruism.
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AG: No altruism there whatsoever.
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One of the byproducts I think
is the infrastructure
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that was left behind of the empire.
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Which you could say gave India
an added benefit in 1947,
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which propelled us into the modern age
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but I see that as a by-product
of the empire.
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It wasn't put in place
for the good of people.
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I mean the railways for instance
which are very often cited
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as one of the best things
that the British left behind
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they were there for the
extraction of resources.
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If you look at the way the railways
were planned in the 19th century
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they were directly connecting
the ports to the hinterlands
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that was the sole purpose.
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They were not connecting
cities, towns
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or people to pilgrimage centres,
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where people would have loved to go,
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but they were built in a
strategic way
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functioning as arteries of extraction.
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NC: When you look back as a
British Indian—
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AG: At exploitation.
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NC: Yes, at exploitation.
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When you look back as a
British Indian are you angry ?
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AG: Yes, I am.
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NC: What you most angry about ?
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AG: The way the empire functioned,
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the way it was set up
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it was a hugely unequal power structure.
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A sovereign state went in to invade
another sovereign state
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by virtue of its military might
and economic power,
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that fundamentally was unfair.
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Everything else that
emerges out of that
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is a direct result of that process.
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So the moment at which historians have,
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as I am sure some of my colleagues
would know
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historians have called this
the "Absent-Minded Empire".
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It was not an absent-minded empire.
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People went in knowing what they wanted.
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It was it was very well structured
and organized.
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Otherwise how could a handful of people
from millions of miles away
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construct such an effective system
which was the British Empire in India.
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NC: David Vance what are you proud of ?
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David Vance: Well, I am proud
of the British Empire.
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I think if you look at it
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in the general context of in 1897,
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I think the year of Queen
Victoria's Silver Jubilee.
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Britain controlled about
25 percent of the world.
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What a remarkable achievement
for these little islands!
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And the fact is that were this
an audience of Italians
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celebrating the Roman Empire
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or an audience of Spanish.
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They would be proud of their empire
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but we are not supposed to be.
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NC: Is there anything
you are ashamed of ?
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DV: From a 2016 perspective lots!
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But you just said Nikki that
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if you're going to have revisionist
history that's very bad history.
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At the time in the moment
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the British Empire achieved lots of good
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and it leaves legacies
which bring lots of good
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and that needs to be said loud and clear.
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The revisionist argument trying to
apply our standards in 2016
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to things that happened
hundreds of years ago
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in my mind, is folly.
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Owen Jones: People were horrified
at the time
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about many of these crimes
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and to give an example of Ireland.
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Half its population either
died or fled
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because of the potato famine
in the 19th century.
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Whether it be...
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There's a brilliant book by a guy
called Mike Davis
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called Late Victorian Holocausts...................
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It looks at how when tens of millions
of Indians were starving to death
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in the middle of the 19th century.
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The British were exporting grain
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and leaving them to starve these are
crimes of historical proportions.
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What I am frustrated about this debate is
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we have so much to be proud of
in our history,
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that we don't talk about the people
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who fought for our rights and freedoms,
for the right to vote,
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for the welfare state against racism,
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and against homophobia for
trade union rights workers rights.
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That's a history we should be proud of,
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not a history of subjugating
the world and invading it.
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NC: Going into other people's countries
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taking their resources, subjugating them
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very often dehumanizing them
and very often killing them.
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DV: Yes, empires rise and empires fall!
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No empire to the best of my knowledge
has been perfect
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none of them has provided utopia
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there's plenty like the Soviet Empire
for example
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that have provided nothing but the
genocide of millions of people.
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I think as empires go the British Empire
was generally speaking reasonably benign
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and I think to characterize it
in the way that you say Owen,
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for example, ignoring the fact that
were it not for the the royal navy,
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would the slave trade have ended?
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OJ: Well it's funny you should say that because—
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NC: Wait hang on, Charles Allen.
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Actually I'll tell you what,
I'll save you Charles Allen because Anita,
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I saw you a couple of times
wanting to come back in.
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AG: You were talking about
the value system
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and I think that's absolutely essential
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in our sitting in judgment
of our empire today
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and like you said, what was going on then
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in the late 19th century in Africa with
the Nama massacres and everything.
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These are contemporary
concerns of those times
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where this is where we need
to make a distinction
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between the Roman Empire
and the British Empire.
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Post enlightenment,
given this is the post-humanist period.
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We are talking of an age of
liberalism and humanism.
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How could empire be justified
even by those contemporary standards ?
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So this is not a 21st century inflection
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of our values onto the
empire in those days
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but by contemporary standards
this is post-humanism.
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CA: Can I talk about...
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NC: Charles you can and
there is a lady right behind you.
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CA: Go on.
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NC: Are you deferring?
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CA: Yes of course I am.
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NC: I will be with you right after.
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Good morning.
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Audience: Good morning,
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Well the values and truth remain the truth
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whether it's in the 18th century
or the 21st century.
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One human should not exploit
another human, full stop.
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So whether it happened in the
18th century, 19th century or today.
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So I would say—
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NC: It is an absolute truth.
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Audience: It is an absolute truth.
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NC: Yes, but Charles isn't an empire
the default position of history.
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We are all the legacy of some empire,
everyone on the planet is.
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We had the Roman Empire, Venetian Empire
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the Arab Empire, the slave trade and
the Islamic Empire.
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On it goes, should we be
beating ourselves up about this ?
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CA: If you look at history,
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it is essentially the exploitation
of man by man
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NC: Yes, it's what humans do.
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CA: The part that makes humans strong.
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So really you have a question
of what empire it is.
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Now if I can just look at the 18th century
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which is when the British
come onto the map in India
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Now we have two...
Three empires essentially
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we have Aurangzeb,
the last of the Mughal Emperors.
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Now he tries to rule India
with one standard law
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which actually happens to be Sharia.
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He brings in a whole series of rules
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which essentially discriminate
against the Hindus.
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Now the other model we have are the Sikhs.
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Now the Sikhs under Ranjit Singh
are trying again...
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They are essentially nevertheless
a predatory empire.
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They're expanding and they again
have another model
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which essentially draws on
an even earlier system
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which is the caste system.
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The cast system now,
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Sikhs would disagree with me I suspect.
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But I do this deliberately because...
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We have the Hindu model.
which is deeply racist
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NC: Did we exploit the caste system or
did we try to get rid of the caste system.
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CA: What I am saying is that
when the Brits come in,
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the British do try and have the idea
that the law applies to all equally.
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NC: Okay.
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CA: So this is a new model
in the Indian context.
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There are advantages in that
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which is to this day the Indian penal code
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was developed by Macaulay in the 1830s
and it just still functions today.
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NC: All right Jagraj, you come in here.
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Andrea, I'll be right with you.
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I mentioned the caste system there
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and you were agreeing as i posited
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the fact that it was exploited
by the British ruling elite.
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Jagraj first of all,
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when you look back at the British Empire,
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what do you think, what are your feelings?
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Jagraj Singh: Well, I grew up in India
till I was about eleven.
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I can tell you that just coming back
to the point there,
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the fact is that now a lot of the voices
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that were unheard
are coming out into the forth.
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So when we look back now
it's from a more balanced viewpoint.
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We can look back and hear the voice
of those that were actually exploited.
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We can realize actually,
it wasn't so good.
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Here what we're seeing now
is that the propaganda
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of the British government is now...
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The power back then was so powerful.
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Before every movie they would have,
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cheering natives thanking
the British Empire.
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It was all designed to make people here
feel good
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that actually this was a force for good
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and that viewpoint has endured.
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Even though it wasn't real,
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even though the people
didn't want to be exploited
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Many Indians fought against the British
to get them out of India
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but that viewpoint was kept quiet,
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and the point that was sold to the
British public here was that
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this is an empire that is
actually designed as a force for good.
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What I find worst about this is that,
that viewpoint now,
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looking back 100 years later.
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Hearing about all the exploitation
and all the murders.
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We can still sit there thinking
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"Oh no there must be something
good about it"
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It's fake, it's not real.
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In reality the people
never wanted to be exploited
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Many great nations were destroyed.
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NC: There's no mitigating the negative.
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You hear this a lot,
mixed feelings, love hate.
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JS: There may be something good about
getting shot in the back
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but you might say
"Some good came out of that."
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Now we can straggle
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we can look around for a few straws
here and there and say
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"Well we had a benign rule
or we made some railways."
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In reality it was a very
exploitative system.
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Dr Lalvani, Kartar Lalvani,
you wouldn't come back.
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Kartar Lalvani: Actually,
it was during the British rule
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when all the castes, cultures,
races and religions
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worked together for the first time
in 5000 years.
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It goes back, the caste system...
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NC: Is that because of the British rule?
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KL: The first time, in the British rule.
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They worked together in the army,
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all the untouchables and then
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everybody worked and
ran for the first time.
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So was the railways.
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Railways again, hundreds of thousands.
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Boston telegraph, hundreds of thousands
worked together.
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There's no problem.
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It was actually the first time in...
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As India was a conglomerate
of many kingdoms
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and the British made them work together.
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Then took time to collect and
put them together
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and conquered other things.
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NC: So a sense of nationhood almost was...
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KL: It was British who created India,
there was no India before.
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Out of a conglomerate of many kingdoms
they made one India.
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NC: That was a good thing.
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KL: Yes, very good thing.
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NC: Can I ask you Dr.Lalvani?
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Do you think...?
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You do hear this sometimes
and it is a contentious thing
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but you read it and you hear it
when people say
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"Ultimately in terms of social progress
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the British Empire in India
was a civilizing mission."
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Do you believe that?
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KL: It certainly was.
Most certainly
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JS: I think British Empire destroyed—
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NC: I will let you come back in a second.
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Explain what you mean.
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Look here, certainly he should know
better than anybody else,
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he is a Sikh,
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but I don't know what he's saying.
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Let me tell you it was first time,
the burning of the Sati—
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The widows who would be burned
in their husband's pyre.
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Over 1000 years, there were many kings
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not one king ever bothered
to do anything about it.
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NC: British stopped it.
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KL: British stopped it.
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Not just the British
but the British Company stopped it.
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The company took a great risk
by indulging into social matters.
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The kings did not bother before.
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DV: This is the point, that to look at it
in black and white is actually wrong.
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You have to have a more nuanced view.
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NC: David sorry, I will get Jagraj
to come back in.
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because Jagraj is extremely exercised
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Lawrence in a second.
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David I will let you come back.
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My Goodness,
everyone wants to speak to me,
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and Andrea, you too.
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KL: There's a lot of social reforms
including the infanticide.
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If a girl is born—
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NC: The British stopped infanticide.
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KL: They stopped it. It was banned.
So a lot of things.
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The person who should appreciate this
most of all is Mr Singh.
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I don't understand.
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NC: Mr Singh,
are these inconvenient truths ?
-
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These civilizing influences and
examples of social progress ?
-
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JS: I think what we are seeing here is
somebody...
-
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A mindset which is basically
the colonial mindset.
-
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Where people have been
programmed to believe
-
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that people are coming here to exploit you
for your own good.
-
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They look past the exploitation and think,
-
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well they gave us a few things.
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Let me just go back to all those two points
-
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that they raised about Sati
and female infanticide.
-
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Well, firstly the Guru's banned that.
-
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So what we are seeing is that the empire
that the Sikhs built,
-
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the law for every Sikh...
-
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I take issue with that fadaise
about Sikhs mandating Sati.
-
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For a Sikh it was totally against the law,
-
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something made by the Gurus
in the 17th century,
-
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to ever have Sati or female infanticide.
-
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Issues like this make me think that
actually we had a very high culture
-
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and then we were told
-
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"Oh your culture was actually terrible".
-
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In fact it was amazing,
-
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the Sikh Empire never had
any capital punishment
-
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so we had an empire that was so talented
and yet nobody was—
-
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NC: Charles Allen.
-
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CA: How many of Ranjit Singh's wives
had to commit Sati?
-
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KL: That's right
-
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JS: Ranjit Singh was not the epitome
of Sikh religion.
-
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He was in fact called to account
by the Sikh leader.
-
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CA: So, he was the head
of the Sikh empire.
-
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JS: No he was the king of a Sikh Empire,
-
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but he was not seen as an exemplary Sikh.
-
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He was punished by the
Sikh authorities themselves.
-
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He was pulled to be whipped
by the Sikh Empire in Amritsar.
-
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NC: Just clarifying, Lawrence in a second
and Andrea I've got you.
-
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Just clarify what you're saying
-
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CA: I'm just saying if you go to Lahore,
-
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you will see the imprints
of all the wives of Ranjit Singh
-
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who had to be cremated on his funeral pyre
when he died.
-
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JS: Not actually, they chose to be,
just to make that point
-
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I've heard the history they chose to be.
-
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CA: That's a good thing.
-
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JS: Listen, we're not judging
Ranjit Singh.
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CA: You are defending Sikhism
as being anti-Sati.
-
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JS: So Sikhism versus Ranjit Singh
are two very different things.
-
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NC: Everyone, we're into a very rich scene
with this debate.
-
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Laurence Reece.
-
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Lawrence James: Well first of all
-
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NC: Sorry, Lawrence James
I do beg your pardon.
-
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LJ: First of all we seem
to be examining the tree
-
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rather than having a look at the forest.
-
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We've got odd incidents of injustice here,
-
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hospital opened here, so on.
-
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NC: Take us into the forest.
-
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LJ: I think there's important context
to come
-
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NC: Yeah.
-
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LJ: The whole empire,
I take to be the forest
-
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and I think we put it in context.
-
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During the 18th and 19th century
-
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there are several revolutions in Europe.
-
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An intellectual, a scientific
and an industrial.
-
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They gave Europe,
what I might call Western Europe,
-
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certainly a preponderance of power.
-
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At the same time in Europe, there is
an enlightened movement to say
-
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"We should share these things
with other people."
-
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If you like, when the first...
-
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Banal example perhaps,
-
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but the first cinema opens
in India in 1896.
-
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This is a very simple example
of the sharing of knowledge.
-
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Now that is quite important,
it's quite essential.
-
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The fact that there were a lot of
cads, scoundrels and rascals
-
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running this empire is certain.
-
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We will all agree on that.
-
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There were also men of virtue,
integrity and honesty.
-
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NC: Of course.
-
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LJ: I think we should look
in that general position,
-
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that the empire is transforming the world.
-
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Quite an amazing transformation.
-
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NC: Ultimately a force for good?
-
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LJ: I think a force for good
-
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but there were some villains
hanging around, yes.
-
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They are in all human institutions.
-
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NC: Yeah indeed, so an engine of change,
there is a phrase that
-
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"The sun never set on the British Empire
-
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because the almighty couldn't trust what
the British would get up to in the dark."
-
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It was certainly a playground for many.
-
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Femi, Andrea one second but
Femi's trying to come in here.
-
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You have been responsible for the campaign
to get rid of the Cecil Rhodes statue.
-
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Do beg your pardon Andrea
but I will be with you.
-
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Join us.
-
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Femi Nylander: We had a bit of talk about
the instrumentalization
-
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of the caste system in India
in the British colonial rule.
-
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The British Raj was actually a model
-
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for the use of the Hausa-Fulani's in
Northern Nigeria, an indirect rule.
-
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The British Raj was the was the model
-
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for a lot of what happened later
in the process of colonization.
-
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You mentioned that there are
legacies of empire.
-
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I would say the Darfur conflict and
the recent civil war in Sudan,
-
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is a legacy of the fact that you split
-
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the Arab North and the Black African South
-
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into two segments
-
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and developed the north
whilst leaving the south.
-
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NC: The British are entirely responsible
for that?
-
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LN: I would say that the British
are largely responsible.
-
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There was conflict in Sudan
before the British came,
-
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There was not racial conflict.
-
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There was conflict but it was not
as heavily along racial lines.
-
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Now there are.
-
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LJ: I thought the northern parts of Sudan
were preying on the south.
-
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In the Sudanese slave trade which
General Gordon helped destroy,
-
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relied on the north, the Islamic north
-
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taking people from the tribal region
to the south
-
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and selling them into Egypt.
-
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FN: There are three segments,
-
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you have animist and Christian,
Black Africans in the south.
-
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In the middle, Muslim Black Africans and
-
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you have the north with Arab Muslims.
-
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It was a Muslim Animist conflict mainly
-
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before the imposition of Christianity
in the south.
-
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NC: People make their own decisions
to rape, pillage and exploit.
-
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Whether that be the British,
they don't make their own decisions.
-
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FN: This is the same argument of the fact
-
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that there's so much crime
in Black America
-
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because there are primordial tensions
for these...
-
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It's not socioeconomic
and structural inequality
-
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In the same way—
-
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NC: So you would say the Janjaweed militia
is not our fault?
-
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FN: Well no if you look at most conflicts
in Africa at the moment
-
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and you look at most ethnic conflict,
-
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a lot of it is due to
poverty and people...
-
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A lot of Boko Haram comes from
our Maiduguri schools
-
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which are impoverished schools
in northern Nigeria,
-
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where hundreds of kids have to
go out and beg.
-
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I have been to Kaduna and
seen them myself.
-
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NC: So the rape of resources
-
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and drawing of those straight lines
on the map.
-
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Hey David Vance, do you want to come back
in here for a bit and then Andrea ?
-
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DV: Well, I mean just to revert back
-
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to what we have been talking about
a couple of minutes ago.
-
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It did take the British Empire to stop
the burning of widows in India
-
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and whilst we talk about
so many other things,
-
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that was a clear demonstrable advance
of civilization in that part of the world.
-
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Had it not been for Britain,
it wouldn't have happened.
-
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NC: Andrea, sorry to take so long
to come to you.
-
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Dr Andrea Major: Yeah.
-
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NC: Sorry to have taken so long
to come to you.
-
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AM: Thank you.
-
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Going back to this whole thing
around civilizing mission.
-
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I think what we have to understand is that
-
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even in the 19th century the British felt
they had to justify what they were doing
-
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because it was known to be
inherently wrong
-
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so the emphasis on things
like the abolition of Sati
-
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and I'm not going to defend
burning widows for a second.
-
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I'm not sorry that they abolished it
-
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and I have problems with
the idea of voluntary sati
-
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so I am not defending that,
-
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but I don't have a problem.
-
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DV: Was it a good thing?
-
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AM: That's not why we were there,
-
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a by-product doesn't justify
the enduring spectre.
-
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NC: Andrea, was it a case that there were
good noble-minded people there...
-
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As humans are complex creatures...
-
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Who saw this and thought this is wrong
-
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and who in very good faith sought to
and succeeded in abolishing it.
-
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You give those people credit ?
-
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AM: I absolutely would
give those people credit.
-
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Of course in any place, in any time
there are good people and bad people.
-
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There are people who are working
from good intentions and
-
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what they believe to be good intentions
at the time,
-
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and also those who are willing to
undertake nefarious acts
-
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to personally profit or profit the nation.
-
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Of course there's good and bad.
-
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NC: Rose in just one second to talk about
the spread of religion.
-
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That said, I don't think that we can take
a few examples of civilizing mission.
-
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I mean Sati affected maybe
500 widows a year?
-
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There are thousands of pages
of parliamentary papers on them.
-
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None on hundreds of thousands of people
who died of famine.
-
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NC: Professor Lalvani.
-
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KL: Yes, I think it is far more
to be appreciated
-
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that the authority who stopped it
was a company
-
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and the company was solely responsible
to directors.
-
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NC: East India Company.
-
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KL: They didn't have business to do
-
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what the kings could not dare to do
in India before.
-
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and had the courage to do it.
-
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This is it's a very great achievement.
-
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It didn't just normally stop.
-
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NC: An early manifestation
of globalization.
-
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They were strongly advised...
-
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JS: What you're seeing here is
the best of British values
-
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and we can't say that Britain
has no good values
-
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because I'm in the British army.
I spent four years.
-
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I believed in British values.
-
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NC: Yeah.
-
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JS: I do think that the current Britain
we are living in now
-
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does have at the best,
very good enlightened values.
-
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That is not to say that
we look back in India
-
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and find a few little good things
that we did and
-
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then say "Well the whole thing
must have been good."
-
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the reality is there were some
terrible things that were done.
-
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KL: They did the good things,
I don't know where to start from.
-
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There's so many, one after the other.
-
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I have a 20 chapter book
of good things the British did.
-
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Railway is only one
and there's 20 more.
-
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Now you see what judiciary was before
and the judiciary—
-
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NC: Civic society, judiciary system,
you talked about those.
-
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KL: The first university in India
was built by the British.
-
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NC: The Empress of India, Queen Victoria.
-
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She never went there, did she?
-
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JS: We had universities ourselves.
-
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KL: The first three universities
were built by the company itself.
-
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NC: Okay, listen everyone.
-
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Femi mentioned the religions in Sudan,
Animism and Islam and Christianity.
-
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Let's talk.
-
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It brings us nicely to talking
about religion.
-
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and the missionary spreading the good word
of the lord.,,,,,,,..............................................
-
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That wasn't a good thing though, was it?
-
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You were destroying people's cultures
-
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I am not saying you were Rose
-
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but people's cultures were destroyed.
-
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Rose Hudson Wilkin: Absolutely,
I would agree with that entirely.
-
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As a Christian I want to agree
with Christianity
-
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but at the same time recognizing
that along with Christianity
-
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people brought their own culture
with them.
-
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Of course people had their own religions
where they were.
-
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The audacity of the British Empire
to think that
-
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"We know what is right and yours is
no longer important or valuable."
-
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There was health and education.
-
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Some of the longest serving establishments
in terms of education and health
-
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were brought through the
Christian medium there.
-
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So it is not so much—
-
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NC: Another 'curate's egg'.
-
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RHW: Well, whatever you may call it
-
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but the reality is we cannot just say...
-
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I personally with my hand on my heart
cannot say that
-
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"I am proud of the British Empire."
-
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I am not just looking at it
through rose-tinted lens.
-
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NC: As it were.
-
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RHW: As it were.
-
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I really do believe that
some awful things were done
-
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and you (DV) mentioned about
the British demolishing slavery.
-
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They didn't.
-
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It was the people who were being enslaved
-
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who were making slavery unworkable.
-
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DV: I am afraid Rose what that does is,
-
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it simply contradicts the fact that
the British navy was the instrument
-
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to ensure that the slave trade
was eventually removed.
-
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It is matter of historical fact.
How can you deny history?
-
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NC: Let's go to the audience.
Some arms have sprung up in the audience.
-
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Audience: It was a con.
-
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The navy actually took Africans
-
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and indentured them on the Caribbean
to work just like...
-
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The bad thing is that they also took
many back to Africa again
-
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to endure poverty and trouble.
-
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So in fact it was not a good
thing that the navy did.
-
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Not at all!
-
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Don't believe that brother.
-
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So would you think that had the royal navy
not sought to stop the slave trade
-
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it would have magically stopped anyway?
-
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No they didn't, no no.
-
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They actually encouraged it in the sense
of using those same Africans
-
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to do what the planters wanted.
-
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That was the point.
-
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NC: Well hence, of course
the Jamaican Rebellion
-
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which was some years after emancipation
because of the disappointment that
-
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emancipation had not made
a difference to their lives
-
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and that was very brutally put down.
-
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When was it'
It was the 18—
-
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Audience: 65.
NC: 65.
-
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Yes so right beside you.
-
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Audience: So this gentleman here
wants to promote
-
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this image of some utopian British Empire
and then talk about a Soviet dystopia.
-
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The Caribbean was a dystopia
for the Caribbean people,
-
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the Africans who were transported
as this gentleman said.
-
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You are trying to present this position
about the navy cancelling slavery.
-
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Say who stopped slavery,
-
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it was the Africans who
for hundreds of years
-
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in the Caribbean rebelled violently
against...
-
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At the same time,
granted there were
-
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a lot of people in the UK who fought
for abolition as well,
-
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but don't posit this position because
from the late 1500s until 1833
-
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there was forced migration of
20 million people
-
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plus all of their descendants
were forced dehumanization,
-
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rape, movement of culture and
eradication of culture.
-
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For you to try and say
"Oh the navy stopped it."
-
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It's frankly historically disingenuous.
-
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Well, I can die from that yeah
-
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Secondly, about the navy point,
-
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the French wars of the early 19th century
when we were fighting the French,
-
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it was partly just an excuse
to attack French ships.
-
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"Okay, we have abolished slavery
-
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the people have abolished slavery.
How can we attack the French?
-
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I know the French who..."
-
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Yes, granted it was your other Europeans
who were transporting slaves across
-
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and who cancelled their own
slave trades after.
-
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An excuse then to attack
French ships because
-
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"When we are at peace with the French
we can't just attack them,
-
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but since we don't like slavery anymore
we can attack any ship flying French colours."
-
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You read the historical
parliamentary papers.
-
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The excuse essentially is
"Let's attack the French
-
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because we're in a time of peace
but they're carrying the flag."
-
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So don't try and posit the navy as this
great humanization force
-
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when it was that same navy
who enforced that policy
-
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of forced migration of people
for 350 years prior.
-
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DV: I'm not suggesting—
-
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NC: Excuse me.
-
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Do you (audience member) want to
come sit in the front row?
-
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AG: Can I put this in context.
-
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NC: I'll let you come back.
Anita, go on.
-
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AG: I think we need to
put this in context.
-
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We have to also understand
-
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that while all this debate about
abolishing was going on,
-
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40% of the contemporary state budget
-
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was given to former slave owners
as compensation.
-
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40% the contemporary state budget!
-
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That much money was at stake here,
that was given over to the slave owners.
-
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Why did they need to be pacified?
-
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Why did they need to be paid compensation
for exploiting people's lives?
-
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DV: Well, of course it wasn't—
-
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NC: Owen Jones.
-
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OJ: I mean somewhere at the end
of the slave trade
-
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It's like going on a killing spree
-
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and then saying
"I don't like killing anymore."
-
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You won't pat them on the back for it,
would you?
-
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I just wanted to bring that point
about cinemas
-
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which I thought was quite a curious point,
-
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because it is possible to
have cultural exchange
-
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and to share culture and ideas without
conquering much of the world and
-
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inflicting famines which killed
tens of millions of people.
-
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NC: I think Lawrence said
it was a trivial example.
-
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LJ: …do carry on.
-
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OJ: Final point, it is this argument that
somehow again
-
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we're applying 21st century standards
to the past.
-
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In the 1950s there was the
marijuana uprising in Kenya
-
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against British rule.
-
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The British Empire responded brutally,
killed thousands of people—
-
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NC: It was patched up here, wasn't it?
-
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OJ: I'm just making this point.
-
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People spoke up against it.
Do you know who one of them was?
-
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That well-known lefty, Enoch Powell who
condemned the British brutality in Kenya.
-
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The point I am making is this.
-
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There were people who stood up
against this brutality.
-
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It is a disservice and a smear
on those people at the time
-
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who fought for the freedom of people
to say that
-
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"they did not do so and we're just
applying the standards of today to then."
-
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DV: The broader point here which
some seem to have rather overlooked is
-
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no one's arguing that the British Empire
was a utopian model of empire.
-
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There never has been
a utopian model of empire.
-
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Let me finish my point.
-
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There's never been
a utopian model of empire.
-
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The very fact that the British Empire did
contribute in the mid 18th century
-
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towards the stopping of the slave trade
shows that it was a
-
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more enlightened empire
than many others that existed—
-
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JS: That's true.
-
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DV: …but you're not here
to whinge about them.
-
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NC: You agree with that, do you?
-
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JS: I think the Arab Empire was far more brutal
-
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NC: Yeah.
-
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JS: I want to make just one point though,
-
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the thing with the Arab Empire...
-
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As the Sikhs suffered from both
the British Empire and the Arab Empire.
-
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The thing with the Arab Empire is
the Sikhs knew that
-
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"these are our enemies,
we are going to fight them."
-
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With the British Empire.
it was it was a bit more nuanced
-
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How they tried to do was,
they tried to change the Sikh religion.
-
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So the Arabs never really tried
to change the Sikh religion
-
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and try to twist it to suit them.
-
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It was just straight out and clear.
-
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NC: Full On.
-
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They are your enemies and you...
-
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With the British it was
very much a case of
-
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taking a religion which
was very independent,
-
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very free, very freedom loving
-
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and try to convert that into something
which you can use for your own benefit.
-
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Convince these people to
join the British Army.
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Convince them that it's for their own good
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and use them to subjugate other Indians.
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The British were far more—
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NC: Subtle.
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JS: No, not subtle,
they were far more
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NC: Insidious.
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JS: Insidious yes, exactly.
Dangerous.
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NC: Lawrence, let's talk
about decolonization.
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There are things I want to
return to as well.
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The Christianization as well.
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It's when we come on
to talk about legacies,
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that's left some people argue
some very negative legacies.
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It's tearing apart the Anglican communion
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at the moment with very
conservative Christianity,
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homophobia rife in the West Indies
and in Africa Jamaica.
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Lawrence, let's talk about decolonization
and generally those
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sitting down in those straight lines drawn
on the map in Africa and
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no understanding of tribal or
ethnic complexities in that continent.
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I mean I suppose, empires have been
historically rather short on foresight
-
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but we made some terrible mistakes there,
didn't we?
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LJ: Well I am not sure, African states...
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No let's think of it.
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How many African states are fighting
boundary wars at the moment ?
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FN: Quite a few actually.
You have a lot of interaction.
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Well, then they will fight them,
but let's forget about the boundaries.
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I think that's slightly irrelevant.
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What is relevant is that in the
British Empire between 1939-1945,
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The British government asked for the
assistance of the subjects of empire
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to fight the Second World War
-
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and this generated a
powerful sense of reciprocity.
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Well I think Indians and Africans knew
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what Hitler and Mussolini
had in store for them.
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It was very nasty.
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So they fought and at
the end of the war in 1945
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thousands upon tens of thousands of them,
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in the French as well as
the British Empire
-
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came home and asked the question
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"We have risked our lives in a fight
which we have been told,"
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and rightly so I believe,
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"Was a morally good cause,
What do we have in return?
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We have been fighting a war for freedom,
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the freedoms of president
Franklin Roosevelt's
-
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'The Atlantic Charter',
-
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what share are we going to get
of the spoils of this war."
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I think that's the first thing in
the background to decolonization,
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thousands and thousands of Africans
-
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with the educated elite and ex-soldiers
were asking the question
-
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"This freedom we fought for,
for five years, when is it coming to us?"
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The British government turned round and said
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"Well, I think we have got to
consider decolonization"
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In 1945, the labour government comes
to power promising it India, Pakistan—
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NC: With no money...
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JS: Yes, exactly.
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LJ: Yes they won it and
it was a manifesto
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the Labour said
-
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"We will give independence
to India, Shalom and Burma."
-
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This was in the Labour manifesto
-
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and of course it came about in 1947.
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They go further into saying
"This will be extended to Africa."
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No one could work out
quite what the timetable would be.
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The 1990s was given,
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until 1950 and then something else
happens in 1945.
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I'll cut off here.
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We have the beginning of a cold war
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in which newly independent countries
are going to find that the
-
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Soviet Union and the United States
are competing for them.
-
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They are coming along and saying
-
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"Join us, vote for us in
the United Nations, we will help you"
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To finish, in 1954 an African ruler of
an independent country wants weapons
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and he asks Khrushchev for weapons.
Khrushchev says
-
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"I will give you MiG fighters and tanks.
I will make Egypt strong to fight."
-
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In this case Israel,
-
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but also to resist any
encroachments by Britain.
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Then you have Africa decolonizing
at the same time as the Soviet Union,
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and the United States are looking for
world power and confronting each other.
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NC: So we are rather irrelevant.
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LJ: Well, Britain does become irrelevant—
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NC: Yes and interestingly of course, Nasser.
-
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There are well-sourced arguments that,
that secular regime of Nasser,
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the reaction to it has led to
-
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many of the Seeds of Islamism
and the problems we have there.
-
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One thing leads to another basically.
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Can I ask you because you've been
trying to come back in, Anita.
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If we talk about 1946-47, India's freedom.
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If you were to draw a line on the map
and to have done it better.
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What would you have done?
Over to you.
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AG: God, I have been put on the spot.
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NC: …That's what we're looking for.
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AG: Well, I certainly would have taken
more than two weeks to draw that body.
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I think—
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NC: It's an interesting question isn't it?
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AG: It is. If I can slightly evade
that question and come to another.
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NC: It's happened before.
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AG: There's so many things
just being bandied about in this debate,
-
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that I want to get back to one,
which is that the idea
-
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that Britain gave India
independence in 1947, is a myth.
-
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I think we need to get over that.
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So all the civilizing that we had
been doing for all this period,
-
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we did all this great good to the people.
This was the time when we felt that India
-
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was right to be handed over its freedom
and we left.
-
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It didn't work like that.
-
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Britain was in a terrible mess
in the post-war situation.
-
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It might have been in the Labour manifesto
for obvious reasons
-
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but it was also a question
-
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that this was becoming
a very expensive colony to maintain.
-
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It just couldn't have happened.
-
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The congress showed itself as
downright non-cooperative
-
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during the Second World War
and this was the last straw.
-
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This was the time when
they were absolutely sure
-
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that no more cooperative talks could go on
between themselves and Britain.
-
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So from the point of view of the
Indian freedom struggle,
-
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it had reached its head as well
so this had to be solved.
-
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It was internal pressure as well,
-
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so it wasn't just the war and all the
aspirations for liberation that
-
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had been suddenly sparked alive in people
that led it.
-
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This is a freedom struggle
that goes back to 1885.
-
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The Second World War wasn't suddenly
creating all these aspirations in people.
-
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Can I just quickly finish?
-
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That is one myth we should get over
-
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and if I can return to what
Dr.Lalvani was saying earlier on,
-
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the idea again, that the nation itself
was a gift of Britain to India
-
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doesn't absolutely hold true at all.
-
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it wasn't western education, railways or
the civilizing mission that did all this
-
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but it was the presence of
the British in India.
-
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It was the anti-colonial nature
of the struggle that
-
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brought India together.
-
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So the British contributed to the
Indian nation but by just being there
-
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and being what they were,
which was an oppressive colonial regime.
-
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NC: Let's talk about legacy as well
not just decolonization
-
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but legacy of, for example in Africa
-
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we paved the way to Apartheid
didn't we David Vance?
-
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Many of the... Femi touched on this,
many of the problems in Africa today
-
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are down to how we behaved
and what we did.
-
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Should we hide our heads
in shame because—
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DV: No I don't think that the problems
today, right now today in Africa—
-
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NC: Our attitudes to race.
-
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DV: …can be laid at the heart at the door
of an empire long since gone Nicky.
-
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I mean it's time people have to
-
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accept responsibility for themselves
in their own independence.
-
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NC: People today are still suffering
-
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because of the traits of
the slave trade, aren't they?
-
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DV: Which of course is being carried out
by other rising empires
-
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such as, for example in terms of the
Islamic Empires that we see cropping up.
-
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No we cannot be carrying
the consistent guilt
-
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over everything that isn't perfect
in every part of the world.
-
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We weren't a perfect empire.
I have not said that we were.
-
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Did we make mistakes?
Yes we did, but we have done good!
-
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As regards to Africa, I would simply raise
this one final point.
-
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When for example Zambia, whenever
it was part of the British Empire and
-
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we ruled and governed it.
-
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The average Zambian had an income of
about one-seventh of what we had here.
-
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All these years later what do they have?
1-27th of the income we have.
-
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NC: Whose fault is that?
-
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DV: Whose fault is that?
We have gone. Who's responsible?
-
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NC: Femi, whose fault is that?
Rose in a second.
-
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FN: Firstly, I don't think
you can separate Britain being
-
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the fifth richest country in the world
from our colonial past at all.
-
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Secondly, there are a few points
I want to make.
-
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First one is on Owen and what he said
about the Mao Mao insurrection.
-
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We should keep talking about
this civilizing mission.
-
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How is bringing civilization to a culture,
-
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systematic internment camps
of 1.5 million people,
-
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rape of men with
snakes, scorpions and knives,
-
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women and pregnant women shot?
-
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You have kids when the
British went to Australia—
-
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NC: Are there atrocities in all empires?
-
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FN: There are atrocities in
the French Empire, the Benin Empire.
-
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NC: There are atrocities in all empires.
Human beings can be ghastly creatures.
-
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FN: …but these people were not writing
about liberalism at the time and freedom.
-
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NC: There are atrocities in all empires.
-
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Yes there are, but not all empires
call themselves "civilizing missions".
-
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NC: Well...
-
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OJ: Everyone else is killing people,
so we're doing that....
-
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NC: Whose saying that.
-
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FN: Another point I'll make is,
you mentioned
-
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"how many wars are there in Africa
at the moment" in a flippant kind of way.
-
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The British media does nothing
to cover the Congo civil war,
-
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the biggest war since World War II.
It doesn't look at it.
-
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The British media did not
look at the Angolan war
-
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which went on even though
it was not a British ex-colony
-
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but it went on for 40 odd years
-
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which is two-thirds of the extent to which
some of the last colonies were.
-
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Then they're saying
"it's not that long ago"
-
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60 years is not a very long time at all.
-
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NC: In the great span of history.
-
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Charles Allen we have not heard
from you for a while.
-
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Rose in a second.
-
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We're going to talk about legacy,
Charles Allen.
-
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CA: I think there's an awful tendency to
simplify the fact that
-
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we do not study this period and
indeed in many countries which are
-
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newly liberated or been liberated
from 1947 onwards
-
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and I use that word liberated
as it is a liberation.
-
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They do not study anything
rather than the freedom movement
-
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India is a classic example.
-
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if you ask people about what happened
in the 19th century
-
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people will not know because this
freedom movement has now become
-
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"We need national myths
and founding myths",
-
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and I can understand why every country
-
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whether it's Kenya or one that needs
to portray the freedom struggle
-
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in the most positive terms
but it's it's all ambivalent.
-
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There are nuances here
which are being missed.
-
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In the question of Mau Mau for instance,
-
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how many other tribes beyond
the Kikuyu got involved?
-
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How much of that was actually about
land grabbing by the Kikuyu?
-
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Who were the victims?
Other Africans.
-
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Who were the main victims?
Very few Europeans actually got killed
-
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by the Mau Mau so it's not
simple black and white.
-
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This is history, my worry is that now
we're getting a black and white history
-
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but there are so many nuances involved
-
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Nuances are the great delights
of history aren't they?
-
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Let's talk about legacy.
-
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Rose, you can come in without me
even asking you a question.
-
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RHW: Yes I would like us not necessarily
to go away feeling guilty about
-
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the atrocities of the British Empire.
-
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What I want us to do however is to
acknowledge that there were major issues.
-
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That is still impacting us today.
-
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So for example, by virtue of paying
the slave owners and
-
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giving nothing to those who are
the victims of it
-
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have left people still
in that victim mode.
-
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By virtue of taking away people's culture
and killing who they are,
-
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is why racism in our present time exists.
We still think
-
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"We are white we are great,
black you are not good enough."
-
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NC: Rose, can i just say something?
-
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We see this happening all over the world
-
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from one set of human beings towards
another set of humans.
-
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We see the rape of resources in Africa
from the Chinese Empire at the moment.
-
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There are still the American Empire,
the Chinese Empire.
-
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There will always be empires there will always be human beings doing terrible things
-
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RHW: We are discussing the British empire.
-
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NC: Yeah we are discussing
the British Empire,
-
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which do you think has a uniquely
pernicious legacy
-
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because of the slave trade
and the racial aspect?
-
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RHW: It is there, we cannot deny it.
Why is it that our children today
-
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do not learn about cultural things
of their particular groups?
-
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Why is it only what is 'Eurocentric'?
-
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NC: Can we take upon ourselves
a type of collective guilt,
-
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the people watching today?
Should we feel guilty?
-
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RHW: Guilt is useless.
-
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NC: Are we responsible in the way we spread Christianity for homophobia?
-
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I was listening to a documentary
-
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the other day of a phobia in Jamaica
and they were saying
-
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"Look you gave us the bible, the truth
and we believed it
-
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and all of a sudden you're telling us
not to believe it."
-
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RHW: Well, I would agree that
that's wrong.
-
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I would never condone that
but the point that I—
-
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NC: Are we responsible for spreading
those attitudes back in the 80s?
-
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RHW: Yes, I think we did spread those and
we are reaping the legacy of it today.
-
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DV: So do you think the spreading
of Christianity was wrong therefore?
-
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RHW: It's not so much about
the spreading of Christianity.
-
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It's what we packaged it in
-
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NC: Rose I just want to explore something.
-
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There are very strong arguments that we're
-
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responsible for the spread of homophobia
and spreading those attitudes
-
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but there have been
generations after generations
-
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trying to change the penal codes and
they haven't changed the penal codes,
-
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so can we still put the blame on our door?
-
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RHW: That is a very good question.
I think we are very much still under
-
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the umbrella of it as it were,
of that painful time in history.
-
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NC: Still very close to...
Audience, yes you've had your hand up for so long and I've been trying.
-
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Audience: There's been a lot of nonsense
talked this morning and...
-
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NC: You should come every week.
-
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Audience: Yeah the saddest thing is
I think I've seen this morning,
-
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the typical British way
-
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where the two Sikhs have been
arguing the most.
-
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I find that interesting.
-
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We talked about how the British went.
-
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They were non-civilized, let me tell you.
-
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You just talked about the Mughal empire
preceding the British Empire.
-
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They were more than civilized,
they didn't need you to come in.
-
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Sati is not an Islamic principle
but let's modernize it.
-
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As a young British Pakistani Muslim,
-
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what we're talking about now
angers me the most.
-
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Muslims are always told
-
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"You don't integrate,
you're not involved",
-
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black people are always told
"You're not good enough and smart enough,
-
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there's something about your culture,
you're criminals,
-
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you need to follow this way of life."
-
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The reality is the British Empire
is the biggest reason
-
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that racism exists today in this country.
-
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When you have people like this
-
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on the front row who will always see
black, brown, Asian people,
-
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as being below them.
-
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"We subjugated you,
we owned you at one stage,
-
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you can't get above your level,
how dare you get anywhere."
-
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They keep you at your level.
-
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NC: What's your name?
-
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Audience: Muhammad.
-
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NC: Muhammad, one of the arguments
you hear is that one of the
-
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positive legacies of the British Empire
is our multicultural society.
-
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Audience: It's not working is it because
there's multiculturalism to an extent.
-
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They always want to keep you at a level,
they don't want you to progress.
-
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So let's talk about what do we do next?
-
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Well it's interesting in your intro
-
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you talked about India and Pakistan
being the jewel in the crown,
-
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literally the jewel in the crown.
-
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You've still got the jewel in your crown,
we want it back.
-
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NC: My crown? Whose crown?
-
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Audience: The Queen's, the British.
-
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You're British. The jewel in your crown.
-
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No, it needs to be returned back to
the people you stole it from.
-
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I want reparations.
-
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NC: There's a lot of "you" going on here.
-
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Charles Allen
-
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CA: The Kohinoor diamond should go back to the tribal people in Golconda okay they're the ones who dug it up.
-
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Audience: Return it.
-
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CA: It certainly shouldn't go to Lahore
where it was for very few years
-
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because it's gone through hundreds of
rulers and conquerors over the centuries.
-
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The idea of these little simple tokens
is not enough.
-
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JS: Yeah it's not.
-
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NC: Let me go back there to that
gentleman there you've been...
-
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Yeah you. Good morning to you,
-
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Audience: Good morning well—
-
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NC: Quick point.
-
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Audience: Yes well I just needed a minute.
-
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What I want to say is I've heard some of
the most preposterous comments today
made by many panellists
-
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NC: Which one most of all?
-
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Audience: Mainly from this side
(Proud of empire)
-
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but we started as,
an India with the nation.
-
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Nationhood was given by Britain,
thank you.
-
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Yes and then there was infrastructure
that was laid
-
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whether it was Indian penal code,
Indian post office,
-
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Indian railways or the Indian army.
-
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These were all central to the
development of the empire,
-
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the infrastructure was necessary for their
own needs as one of our panellists—
-
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NC: We had that point out earlier.
-
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We haven't got a lot of time,
so come to your point quickly.
-
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Audience: What I'm coming to is,
also the social engineering
-
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that we talked about earlier was not
given by the British.
-
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It was by all the social engineers
like Raja Ram Mohan Roy,
-
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people like Gandhi and Ambedkar
they are the ones who did that.
-
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KL: Very short one.
-
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NC: Very quickly please.
-
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Audience: We have not talked about
famines in India.
-
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NC: We have talked about famines.
Owen Jones.
-
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OJ: I just think that point you made
about race and racism is critical
-
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because obviously to justify empire
-
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people who were being colonized
were dehumanized.
-
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They had to be seen as inferior because
you wouldn't possibly allow for
-
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that sort of barrier to be conducted
-
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against people you would see as being
like yourself
-
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and that legacy scars our society today.
-
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Just finally the worry I have is
-
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people are going to watch this and go
"It's a big anti-British hate fest."
-
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The truth is what frightens me is
-
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in our curriculum in schools
across the country.
-
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What we're not seeing is
the history we should be proud of
-
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that I spoke about before.
-
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People of all backgrounds and faiths,
who fought for our rights of freedoms.
-
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NC: Are you proud of Churchill?
-
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OJ: I'm proud of the British war effort
against the Nazis,
-
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the service people who went to Europe—
-
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NC: As they said he had
racially supremacist attitudes.
-
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OJ: Of course the people who
ran the British Empire were—
-
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Would you like to take his statue down
at Churchill?
-
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FN: In the long run I think having
a statue of someone who said
-
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"Indians were ghastly people
with a ghastly religion.
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The famine was their own fault
because they bred like rabbits.
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DV: He said many things, Churchill.
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FN: He was glorifying someone a bit dodgy.
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NC: Ultimately would you like
the statue to...
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FN: I'm not going to make a
comment on that
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because I'll be dragged through
the Daily Mail tomorrow.
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Nonetheless just to make your point on...
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You said
"Chinese rape of African resources",
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As if Shell wasn't a British-Dutch company
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that was not paying the
Nigerian government … in 1990.
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NC: Rose.
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RHW: I'm proud that we are now
a diverse society
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NC: Of Chinese.
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RHW: We can build on it and go forward.
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NC: What is the positive legacy?
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What can people look at and remember?
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Is there anything about the empire that
still binds us together?
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RHW: I think commonwealth for me is a good thing and i am glad that you gave us cricket in that we and i'm talking with my caribbean hats on i gave you cricket yes and look what we're doing with it look how terrific we are but but i'm also glad that right here in britain we can be a truly we're not we're not fully there yet we need to work at it
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we need to work at better being being a better diverse and multi-ethnic multicultural society celebration there are three three enduring legacies that that we can be proud of we've left libera
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l we spread liberal capitalism around the world to the annoyance of some we shared a form of government which in many ways still continues and last but by no means least 450 million people speak english
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with and in some regards what what what a wonderful legacy as well so there's lots to be proud of we've heard lots of grievance gravens mongeri going on wait Andrea
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you have the very last word and it's a quick one well they only need to speak english today as the global lingua franca precisely because we did colonise half
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listen we did a shakespeare special a few weeks ago but let's just you know when i speak to my kids
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i have to constantly tell them you've got to speak to elders with a bit more respect because english does not have that verb left anymore for adults
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which french has and it's not a good thing you know it's an achievement but it's not a great achievement it's actually a very negative immigration
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which french has and it's not a good thing you know it's an achievement but it's not a great achievement it's actually a very negative immigration
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they we are here because we're finished rose we're finished rose the sun will never set on the big questions thank you very much for watching see you very soon
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you