The British Imperialistic Presence In Northern Ireland History Essay

The British Imperialistic Presence In Northern Ireland History Essay The conflict in Northern Ireland in various literature and researches has been presented to us at its most basic as a struggle between those who wish to see Northern Ireland remain part of the United Kingdom and those who wish to see the reunification of the island of Ireland; the Protestants and Catholic respectively. However, reducing the whole cause of this conflict to this angle alone is blindfolding and remaining at its symptom level. It is important to note that the conflict was as a result of agglomeration of a number of factors such as the historical evolution of the Irish community, religion, politics, and economics . Prominent among these factors was the British imperialistic presence in Northern Ireland dating back the early antiquity and their system of divide and rule. The interplay of these factors created a fluid situation which was filled up by a violence that claimed thousands of lives, properties destroyed and, saw Irish community more fragmented . Therefore, this reflection paper will focus on how the British imperialistic presence from early antiquity among other factors planted the weeds that chocked the seed of peaceful co-existence and unity planted by Christianity in the protestant and Catholic communities of Ireland. The historical evolution of the British factor traces its roots from the first Norman invasion of the island of Ireland around 1169. This invasion was the starting point of direct foreign rule in Ireland, first by the English and later by the British engagement in Ireland. By this rule the whole Irish social system was not overhauled but halted and frozen thus making the history of Ireland a continuum of attempts to fight against oppression from foreign rule and social exploitation. They had to battle against the power of the sword with which the island was conquered and exploited by the Norman invaders. The inability of the Irish to resist and defeat the invasion resulted in to the sabotage and loss of their traditional clan system based on communal ownership of property and this was replaced by an exploitative system that saw much of the Irish land and wealth exchanging individual hands contrary to what existed before. Consequently, the Irish, who were majorly Catholics lost hold of their land and became landless in their own country with much of their land ending in the hands of the so called planters, who were majorly protestants from England and Scotland. With this, religious antagonism was already created. It was out of these planters that the British later created protestant oligarchy in Ireland as these planters increasingly became deeply rooted and absorbed the indigenous Irish way of life. In this kind of struggle for land ownership, conflict through rebellion was inevitable not only between the losers and winners of this struggle (the Irish and the Planter respectively) but also among the winners themselves(the planters) who were as well struggling among themselves to gain ownership of Irish land. This was one of the early conflicting situations Britain took advantage of through their system of divide and rule. As Hadden Peter puts it, à ¢Ãƒ ¢Ã¢â‚¬Å¡Ã‚ ¬Ãƒâ€¦Ã¢â‚¬Å"to rule in the face of these revolts the British chose to divide. Religion was the chosen instrument of division. Religious intolerance, the fostering of mutual suspicion, hatred and violence between Catholic and Protestant this became the shield of the ruling administration against the overthrow by the peopleà ¢Ãƒ ¢Ã¢â‚¬Å¡Ã‚ ¬Ã‚ (Hadden P, 1980) . With a number of social, economic and religious differences already existing in the Irish society, an easier and a perfect environment was provided for the British to exercise their divide and rule policy which kept the Irish people fighting each other and made it possible for the British to advance their imperialistic interests in the whole of the Island. In other words, it was easier for the British to defeat and rule the Irish while divided other than while unified. At the onset of the 19th century, Britain had already established her imperialistic power in the whole of Ireland embodying her as part of the United Kingdom. This remained pain in the neck of the Irish people who wanted to run away from the British imperialism and form a unified republic of Ireland. The British implemented their colonial policy of divide and rule in Ireland by keeping high economic, social, political and religious disparity between the pro-British north and the rest of Ireland that remained anti-British. Economically,the north became more powerful as industry and manufacturing attained massive growth, offered better jobs and better living conditions, while in the south the reverse was true. The British managed to create protestant oligarchy in the south who owned much of the land and resources and this exposed the Catholic population in the south to deplorable conditions of poverty, unemployment and idleness . This later became a key factor in the conflict as the si delined Irish population began agitating for their welfare in seeking for social justice. The British successful prepared a battle ground through their divide and rule policy. The British imperialistic influence in Ireland further created more chaos as it antagonized the north and south of the country by passing the government of Ireland Act in 1920. By this Act, Ireland was split in into two different politically viable entities, each conferred with the powers of pseudo self-government. This Act was received with mixed reactions in that the Catholics mainly in the southern part of Ireland, who saw it as a perpetuation of British imperialism refuted it but the Ulster Protestants in the north, who saw it as a perfect move to keep their ties with England (protestantism) consented to the Act. The process of cultural and social diffusion and unity through trade, intermarriage, harmonious living, migration and settlement anywhere in Ireland was disrupted partly because the British then emphasized the differences and prejudices that fostered hatred and division rather than the similarities between the people of Ireland that would promote unity and harmonious liv ing. This was a deliberate act by the British to perpetuate their control over northern Ireland with the reasoning that the separation would give each country self autonomy to manage their own affairs and that they would continue dominating Northern Ireland people, who were more comfortable with their rule thus erasing the notion of the struggle for a unified Republic of Ireland that would either automatically oust them from the Island or suffocate their influence in the Island. This exploitative move by the British only succeeded in throwing the country in to division and bloody conflict contrary to what they expected. The British further perpetuated their imperialism in Ireland in late 1960s during a violent scuffle the involved the protestants and the Catholics in Belfast and Londonderry. In an attempt to quell this scuffle and bring about peace, the British government after a decade sought to the use of her mighty military power by sending soldiers to Northern Ireland. What remained puzzling was whether the involvement of the British soldiers in this scuffle was to play a neutral role or just to protect their imperialistic interests that were being threatened by the course of this conflict. However, the continued engagement of the British soldiers later answered this puzzle as the soldiers decided on a number of occasions to take parts in a number of conflicts siding more with the unionists who were promoting their interests while on the other hand used disproportionate military force to crackdown demonstrations, and uprising of the nationalists, whom they considered to be anti-British. With this kind of development, one would easily notice that the British had anterior motive to keep this conflict alive in order to extend a direct rule over Ireland in the name of restoring peace. They just wanted to create avenues for remaining colonial masters in Northern Ireland, thus the conflict. In conclusion, despite the fact that there were numerous other factor which brought the Irish into conflict, the British with their colonial policies prepared the weed bed and planted the weed against which the Irish were divided, weakened and failed to uproot it but simply nurtured it to their disadvantage. In other words, behind this conflict was British imperialism and for this imperialistic instinct to survive, the British had to divide the people of Ireland, who would continue fighting each other and remain weak so that it becomes easy to rule them. Unfortunately, religion was selected by the British as the best means to divide and later to rule the people of Ireland, thus creating the situation we read, watch, and hear of today in Ireland. Therefore, not mentioning it would be keeping a blind eye on what was evident, that the British colonial presence in Ireland from early antiquity to an extend was a catalyst in this conflict.

Mid Term

Mid Term Essay Exam Section I: Literature through 1700 In both the poem â€Å"Contemplations† by Anne Bradstreet and William Bradford's Of Plymouth Plantation, nature is a main subject. Both poems are interested in nature's role in people's (especially Christian's) lives, whether it be negative or positive. The question that comes to mind is nature a chaotic wilderness, the physical evidence of Satan's meddling, or is it the marvelous examples of the works of God? Bradford believed very firmly that is the former. â€Å"The traditional Puritan view of nature (which the Separatists shared as well) was very negative.Bradford did not view nature through a romantic lens, but rather he saw it as evidence of Satan at work in the world. † He believed that as Satan would â€Å"sow errours, heresies and wonderful dissensions amongst the professors themselves,† he was in fact the creator of confusion and disorder in the natural world. Bradford saw America as a forbidden was teland, a direct reflection of the spiritual chaos. In the poem â€Å"Of Plymouth Planation†, he wrote that the Pilgrims, after reaching the New World, found a â€Å"hideous and desolate wilderness, full of wild beasts and wild men. Bradford compared the arrival of the Pilgrims in the New World to Moses and the Israelites, but America, in being untamed, was not the Promise Land they had pictured. Instead it was a place of chaos and danger, â€Å"full of woods and thickets, [representing] a wild and savage hue. † In Bradford's mind, this new land became the wilderness the Israelites wandered in for forty years, but unlike Moses, the Pilgrims had no consolation, and neither could they, as it were, view this as a more goodly country.According to Bradford, this made nature a kind of spiritual trial at best, and a very hostile and demon like land. From Bradford's point of view nature was a fallen world. The lack of order and stability was both threatening and representativ e of the contamination of sin to all Creation. The â€Å"civil parts of the world† where nature had been conquered and tamed, paved over into cities or manicured gardens was the ideal. This is because both the Puritans and Pilgrims saw order as reflective of reason and a spiritual understanding. The Puritans had a great thought to control and understand.Even though both Bradford and Bradstreet looked at nature and saw something else beyond it, the spiritual world in her poem â€Å"Contemplations,† Bradstreet saw nature as being a pale reflection. Instead of nature being evidence of Satan's presence in a fallen world, it is an example of the power and glory of the God who created it. It is one of the few ways that humans can catch a glimpse of the Creator's omnipotence. Nature, from Bradstreet's view, is a beautiful, impressive, and while it remained a part of a larger, spiritual picture, it is a positive figure and representative of God.Bradstreet devoted much of †Å"Contemplations† to nature's awareness of aesthetic properties. She begins the poem by describing the trees in autumn, describing them as having an air of humble majesty, â€Å"Their leaves and fruits seemed painted, but was true of green, of red, of yellow mixed hue. † She admired the sun as it had control over night and day as well as the seasons. She also sees nature that praises God. She referred to grasshoppers and crickets, describing their seemingly harmonized song as â€Å"they kept one tune and played on the same string. Bradstreet makes it very clear that even though nature is beautiful, it cannot compare to the glories of God. She illustrated this with the long life of the oak tree, asking â€Å"hath hundred winters past since thou was born? / Or thousand since though breakest thy shell of horn? † before continuing to say that those numerous years mean nothing in the face of eternity. She continued to point this out later by describing the continual re-birth of the world as the seasons come and go, how â€Å"the earth (though old) still clad in green/†¦ insensible of time/Nor age nor wrinkle†¦ re seen,† whereas man lives for little more than a moment (and during that time suffers and grows old) in comparison to the ancientness of the earth. Bradstreet, in comparison to Bradford, see nature as not only evidence of God's glory rather than that the confusion and disorder of Satan and also she thinks of it almost as a living entity that is capable of praising and worshiping its creator as well. To her, nature is not a trial to be overcome and conquered, but rather an example of a learning tool that not only brings pleasure to the senses, but the soul as well.I think Anne Bradstreet was more effective in how you used her poem â€Å"Contemplations† in describing nature. In the third stanza she talks about her eye catching sight of the â€Å"stately Oak† and addressing the tree she asks â€Å"How long s ince thou wast in thine infancy? The answer might be a hundred or even a thousand years. In stanzas 4-7 she talks about the sun and declares that the sun is an amazing entity. â€Å"The more I looked, the more I grew amazed,† And softly said: â€Å"What glory’s like to thee? I think her amazement led her to understand how some civilizations considered the sun a god: â€Å"Soul of this world, this universe’s eye, No wonder some made thee a deity. † In stanzas 8-10 she looks at the sky and thinks about what song she could sing to offer glory to her maker, but feels dumbfounded at the prospect of adding glory to such a powerful spirit. In stanza 9, she hears the crickets and grasshoppers singing and writes: â€Å"Whilst I, s mute, can warble forth no higher lays? † In stanzas 21-33 she recalls sitting by the river and being reminded that the river is searching for and ever traveling toward the ocean.In stanzas 20-26 she thinks about the creatures of the sea, and how they look and how they fulfill their own destiny. http://www. associatedcontent. com/topic36271/anne-b. html Section II: Literature 1700 through 1820 Part 1: â€Å"But the old beliefs did not die easily, and as early as the 1730s conservative reaction against the worldview of the new science and psychology followed as some intellectuals, aware of the new though but intent on maintaining the final truth of revealed religion, resisted the religious implications of Enlightenment principles† (154).The Great Awakening was a watershed event in the life of the American people and before it was over, it had swept the colonies of the Eastern seaboard, transforming the social and religious life of land. The Great Awakening was actually several revivals in a variety of locations. Neither the Anglicans or Puritans were terribly successful in putting down roots. The problem was the settled parish system of England was difficult to transplant. Unlike communities of the old world, the small farms and plantations of the new spread out into the wilderness, making both communication and ecclesiastical discipline difficult.People often lived a great distances from a parish church, membership and participation suffered. Because the individual depended on himself for survival, authoritarian structure of any kind, either by government or ecclesiastical, was met with resistance. As a result, by the second and third generations, the vast majority of the population was outside the membership of the church. One person who was one of the principle figures in the Great Awakening was Jonathan Edwards. Edwards had received a bad press for his â€Å"Sinners in the Hands of an Angry God. In this sermon he pointed out that any moment, â€Å"our hold on life could break and we'd be plunged into fires of eternal and logically. † People listened to Edwards because he spoke about what people were interested in. The Puritan's were growing deeply concerned by what th ey perceived to be a striking decline in piety. The youth of the second and third generation had inherited the Puritan theocracy, but had begun to forget it, and the older generation was gravely concerned about this development. They had come to this country to found a biblical commonwealth, but their vision did not seem to be shared by community's youth. † Another problem weighing on Puritan consciences for a long time was election. The question that was raised why should anyone preach? The decision had been made before the foundation of the world according to Calvinist orthodoxy. â€Å"If preaching were simply for the edification of the Saints, then it was like preaching to the choir, in that you were preaching to the already converted. † As a result, worship attendance had declined.By surprise there was a great outpouring of response to the preaching of Edwards. This movement surprised people because it produced something that wasn't expected: people professing conve rsion. What Edwards said in these sermons was Calvinism. â€Å"You can't control salvation. † Puritans heard him say, â€Å"if you try. God will aid your salvation. † Edwards talked about â€Å"Pressing into the Kingdom†. â€Å"It was,† he said, â€Å"not a thing impossible. † By this Edwards referred to God's power to save whomever he pleases. The Puritans heard it as there was a chance they could achieve election.Another figure in the Awakening was George Whitefield. He offered a new quality to the prevailing view of how one gains citizenship in the Kingdom of God. According to Whitefield the key test of one's election was whether one had an emotional experience of conversion. This represented a reaction to the Enlightenment. In essence: Whitefield had reduced Christianity to it's lowest common denominator, those sinners who love Jesus will go to heaven. Denominational distinctives had been downplayed and this theme was picked by Samuel Davies, o ne of the leaders of the Awakening in Virginia.Whitefield mainly preached in terms of everyday experience. Whitefield attacked established ministers for leading their flocks into Hell by not demanding an experience salvation of people, a theme that would be picked up by Gilbert Tennant who preached on the dangers of an unconverted ministry. As a result, the established clergy attacked Whitefield and the unchecked enthusiasm of the revivals. One of the leaders in this counterattack was Charles Chauney who led the attack from the pulpit of First Christ, Boston. Chauney claimed anyone can have a good sermon.As a result, established preachers could not compete with these itinerant evangelists, and their preaching threatened to undermine loyalty of parishioners. They tended to view these evangelists as ignorant and filed with zeal. Others had carried the revival to extremes like James Davenport who burned books, and claimed to be able to distinguish the elect from the damned. The rising opposition to the Awakening had a major impact on the direction of American Christianity. â€Å"The old Puritan synthesis of head and heart—of a religion that appealed to both mind and spirit—broke apart†.The revivalists had moved in the direction of a greater rationalism in theology. The Awakening began in the North and tended to be an urban phenomenon where highly emotional preaching appeared in Puritan churches. The compromises of the Half-way covenant had been swept aside, and the notion of the church as a body of saints, was reclaimed. The standards of membership had been increased, and yet, membership still rose. In the South, the Great Awakening was more on the frontier phenomenon than was the case in the Middle Colonies or New England.In the areas that were nominally Anglican (the tidewater) it had very little impact. This was because the residents of the tidewater had just enough religion to inoculate them from catching the real thing, and the authoriti es were better able to enforce the established church. This was not the case in the piedmont and mountains of Virginia and North Carolina, as the revival had a wide open field. The main reason was the population had very few ties to the Anglican establishment. One of the main leaders of the Awakening in the South was Samuel Davies. The revival in Hanover began when Samuel Morris began to read sermons ofWhitefield and Luther to his neighbors. As a result, conversions were numerous, and special reading houses were built. When Davies arrived the Awakening surged and fought for the legal toleration of dissenters. Another leader in the Awakening was Shubal Stearns who brought the Separate Baptist movement to this region. The Methodists had gained a foothold in the South mainly through the preaching of an Anglican clergyman with Methodist sympathies of Devereux Jarratt. Both the Methodists and Baptists had an advantage over the Presbyterians and surpassed them in numbers.The main reason w as the Presbyterians insisted on an educated ministry and ordered worship. As a result, the Methodists and Baptists were better able to address the needs of frontier communities with lay preachers who could go where there was need, and who could be quickly deployed without waiting for them to complete their education. The Methodists and Baptists were also more open to the emotional and unrestrained nature of worship in the revivals, while Presbyterians were uncomfortable with what they viewed to be the excesses of the revivals.Some of the results of the Great Awakening to unify 4/5ths of Americans in a common understanding of the Christian faith and life, dissent and dissenters enjoyed greater respect than ever before, education was important, a greater sense of responsibility for Indians and Slaves from the revival of George Whitefield, and it served to revive a sense of religious mission. http://www. wfu. edu/-matthetl/perspectives/four. html Native Americans: Native Americans The Seneca orator known as Red Jacket (1757? 1830), for the red jacket the British awarded him for his services as a message runner during the Revolutionary War. Red Jacket may have had many names, although the only one we know is Sagoyewatha, which means â€Å"he keeps the awake. † After the War of 1812, he was involved in successful negotiations with the Americans to protect Seneca lands in western New York. Among many of his orations, his most famous speech was the reply he gave to the missionary Jacob Cram in 1805. Cram had been sent from Massachusetts to establish a mission station among the Seneca’s. He invited them to assemble at Buffalo Creek, New York.Through an interpreter, his address developed the assertion that, in Cram’s words, â€Å"There is but one religion, and but one way to serve God, and it you do not embrace the right way, you cannot be happy hereafter. † After appropriate consultation with others of the Seneca delegation, Red Jacket del ivered the speech outlining what has been called a â€Å"separatist† position-quite simply, the notion that while the ways of white Christians may be fine for them, they are not necessarily equally fine for non-white indigenous peoples who have their own religious beliefs.Present at Red Jacket’s speech was Erastus Granger, postmaster and Indian agent at Buffalo Creek and cousin to Gideon Granger, Thomas Jefferson’s postmaster. His immediate subordinate was Joseph Parish, who probably served as a translator, as he had done on other occasions. Whoever transcribed the translation of Red Jacket’s speech, it soon appeared in print, in the April 1809 issue of the Monthly Anthology, And was reprinted many times throughout the nineteenth century. In Red Jacket’s Speech to the U. S.Senate, he made valid points that were tragically true regarding the treatment of Native Americans by the Europeans. Through his words he is never belligerent or accusatory; inst ead he maintains a peaceful, respectful tone. Red Jacket is a magnificent orator with a strong sense for power of words. The reader is aware of the emotions and beliefs of the Native Americans. Red Jacket spoke to the Senate with a purpose, and by the end of his speech it is clear that he was successful. At the beginning of the speech, Red Jacket addresses his audience as â€Å"Friends and Brother† and repeated continually throughout the speech.I think Red Jacket is trying to create a peaceful atmosphere where his words will be heard. He informed the Senate that while they spoke, the Native Indians listened and requests the same respect in return. As the speech progresses, Red Jacket begins to make good points about the rude and greedy behavior that many of the white settlers relationships with the Native Indians. In the beginning, the Native Americans took pity on their new visitors, providing them with food, welcoming them, and treating them as friends.Over time, the number of settlers began to increase, as did the amount of land they seized from the Indians. In the speech Red Jacket says, â€Å"They wanted more land; they wanted our country. † When I read this line you can imagine him uttering this line in a powerful but elegant manner. Red Jacket was not there to concede defeat: he was standing up for his people. Even though the settlers had acquired the majority of the Native Americans land, they are still not happy, and this is way Red Jacket came before the Senate.The settlers craved more, desired to convert the Native Americans to Christians. In the eyes of the Europeans, If you do not embrace Christianity, you will not be happy. This to me sounds strange because many of the settlers who fled to the New World, arrived with the hope of enjoying their religion, and not being persecuted for practicing what they believe. Yet, after their arrival, they began to force their religion upon the Native Americans, informing them that what they belie ve is wrong. To me, this sounds like hypocritical behavior on behalf of the settlers.They came to the New World with the intention of freely practicing their religion, and now they are the ones forcing their religion on others. Continuing his speech, Red Jacket discusses more interesting information. One of the points I find fascinating, is when he questions if the religion of the settlers was meant for the Native Americans, why were they not given a book to study from as well. He continues by mentioning that all he knows of this religion is what the settlers tell him, â€Å"How shall we know when to believe, being so often deceived by the white people? In concluding his argument, he poses another question, since all Christians read from the same book, why do they not all agree? He even mentions that the Native Americans also have a religion but they never feud about who is right or wrong. His final plea to the Senate is, â€Å"We do not wish to destroy your religion or take it fr om you. We only want to enjoy our own. † He is not demanding the settlers to return the land they wrongly claimed as their own, he is simply asking that they allow the Native Americans to practice the religion of their forefathers in peace.

Cyber Bullying And Its Effect On Society - 1139 Words

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The Slave Trade Act ( 1807 ) - 1892 Words

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Africans were kidnapped from their homes, brought overseas in an inhuman effort, tortured, beaten, and forced to work long grueling hours for no pay. Because of the color of their skin they were considered worthless, and they were also considered as property. Whites did not recognize African Americans as human beings, andShow MoreRelatedThe Slave Trade Act of 1807553 Words   |  2 Pagesfar more evolved than their predecessors from two hundred years back, there still happen cases of such atrocious nature that I am convinced that racism has not ended, even though we have gained freedom but inequality is embedded in it. Racism is an act which involves an action where people are singled out due to their race. People who have different physical traits are being retained from access to benefits which are accessible to other members of the society. They are being ignored and out castedRead MoreCapitalism and Slavery1511 Words   |  7 PagesCapitalism: End Of The Slave Trade System or Reevaluated Economic Stimulus. Like many others demoralized cultures during the Atlantic Slave trade period, Africans fell victim to the sixteenth century discovery of Columbus so called New World. Europeans used the Atlantic Slave Trade to capitalize on Columbus so called Discovery. For more than three centuries, the regions of Africa were in a state of destabilization. More than thirty million Africans were taken out of Africa and put in theRead MoreEssay on Did the British Empire Improve Lives in Africa?857 Words   |  4 Pagessuch as rubber and copper and riches such as ivory, gold and diamonds which initially attracted European powers to colonise Africa and earn profits. European countries realised that by captivating African resources and riches they could establish trade with other countries for other materials and resources. Also, Europeans believed that the tropics had perfect weather for farming and growing cash crops such as cocoa in Ghana and tea and coffee in Kenya. However, it reached a point when nations grabbedRead MoreAbolition of Slave Trade901 Words   |  4 Pagesmain reasons for the abolition of the slave trade The trading and exportation of slaves has been a large part if Britain’s history since the early 15th century and the British Empire had been partly founded on the basis of exchanging slaves for goods and foreign products. 400 years after the slave trade began and people were finally realising how morally wrong the exchanging of humans actually was and on March 3, 1807, President Thomas Jefferson signed into act a bill approved by Congress the dayRead MoreHigman Essay1380 Words   |  6 PagesWhen slavery was abolished in Britain in 1808, the Atlantic slave trade had been going on for centuries. The abolition movement comes from a history that stems deep. In order to fully understand the movement, one must educate themselves on various aspects such as, how it all began and the leading campaigners against the slave trade. With such knowledge, one may be able to piece together the many reasons why the abolishment of the slave trade took two decades to cease in Great Britain. Despite the manyRead MoreThe Aftermath of the Atlantic Slave Trade779 Words   |  3 PagesThe aftermath of the Atlantic Slave Trade included the commercialization of African economies and the solidification of European colonization and colonialism. Describe this commercialization and its subsequent effects. The demise of the African slave trade began in 1807 when Britain forbade the capturing and selling of African slaves. The result had both positive and negative consequences for Africa. It was positive in that attention turned to the lucrative resources that Africa possessed and EuropeRead MoreWas William Wilberforce the Most Important Reason for the Abolition of the Slave Trade in 1807 and Slavery in 1823977 Words   |  4 Pagesanti-slave trade forces. Gracious, witty, and devoutly religious. Wilberforce has become a convenient national hero, with 20,000 people attending a ceremony to mark the 100th anniversary of his death. His house has been turned into a museum and his larger-than-life statue has a prominent place in Westminster Abbey. This demonstrates that he had a big influence on the people around him at the time. Wilberforce certainly deserves some credit for the banning of the British slave trade in 1807 and theRead MoreOutline Of The Declaration Of Independence1704 Words   |  7 Pagesaccomplishments. It divided the United States into a system of townships. Each township was divided into sections each with a different function such school or religion. 6. Annapolis Convention 1786 †¢ The Annapolis Convention was called to address the issues of trade and commerce between the states. Not enough states were represented though, so no real progress was made. This convention lead to a bigger meeting to be held in Philadelphia. 7. Shays’ Rebellion 1786-1787 †¢ Shays’ Rebellion was a rebellion in westernRead More Slave Trade in 1807 Essay1699 Words   |  7 Pageswere in contributing to the abolition of the slave trade in 1807, and the eventual abolition of slavery in 1833, this assignment will consider moral, political,economic and religious factors which culminated into these two distinct reforms. It will explore the influence of Enlightenment; the impact of non-conformists; the role of individuals and resistance from slaves themselves. Additionally, it will look at the attitudes concerning the Atlantic slave trade and slavery from different perspectives. JustificationsRead MoreThe Abolance Of The Slave Trade1863 Words   |  8 Pagesmany european colonies engaged in the slave trade and the Atlantic slave trade. Roughly twelve million African slaves were transported across the Atlantic from the early sixteenth century to the 1860’s. Britain became the largest slave provider, 3.1 million slaves were transported, but only 2.7 survived. The government of Great Britain banned slave ships from engaging in the slave trade because they believed it was not morally correct or morally right to have slaves. Walvin argues that the British played