DOCSLIB.ORG

Press Release for Bury the Chains Published by Houghton Mifflin

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Press Release for Bury the Chains Published by Houghton Mifflin Press Release Bury the Chains by Pulitzer Prize–winning journalist Adam Hochschild • About the Book • A Conversation with Adam Hochschild About the Book In 1787, a printer, a lawyer, a cleric, several merchants, and a musician first gathered in a London printing shop to pursue a seemingly impossible goal: ending slavery in the largest empire on earth. In BURY THE CHAINS: Prophets and Rebels in the Fight to Free an Empire's Slaves (Houghton Mifflin; publication date: January 7, 2004), Adam Hochschild, author of the acclaimed and award-winning King Leopold's Ghost, crafts a taut, thrilling account of their fight. Their crusade soon became one of the most brilliantly organized citizens' movements of all time and resulted in the freeing of hundreds of thousands of slaves around the world. At this point in the eighteenth century, anyone who advocated ending slavery in the British Empire was regarded as either crazy or hopelessly idealistic. Slave labor in the British West Indies, for instance, had turned sugar from a rare luxury for the wealthy into something found on millions of European dinner tables. British ships dominated the slave trade, carrying roughly half the African captives who crossed the Atlantic. Previous attempts to counter this huge and powerful industry by starting an antislavery movement in the world's largest slave-trading country had gone nowhere. As Hochschild writes, "A latent feeling was in the air, but an intellectual undercurrent disapproving of slavery was something very different from the belief that anything could ever be done about it. An analogy today might be how some people think about automobiles." But led by Granville Sharp, a prominent musician and self-taught lawyer, this group of men combined fiery devotion with cool practicality. Along the way, they perfected most of the tools activists still rely on today, from posters and mass mailings to boycotts and lapel pins. Britons began discussing slavery in London debating societies, provincial pubs, urban www.houghtonmifflinbooks.com 1 of 4 Copyright © 2005 Houghton Mifflin Company. All rights reserved. coffeehouses, and their homes. Antislavery pieces were published in books, newspapers, and pamphlets. "Few countries in any age," Hochschild notes, "have seen a social movement of such scope erupt so suddenly." Within five years, this handful of men spawned antislavery committees in every major town and city in the British Isles; more than 300,000 Britons were boycotting the chief slave-grown product, sugar; and the House of Commons had passed the first law banning the slave trade. The fight to end slavery was by no means easy. The House of Lords, salted with slave owners, refused to pass the bill banning the slave trade, so at its peak this pioneering human rights movement seemed about to die. But the movement's leaders masterfully stoked public opinion over the following decades, lifting to celebrity status such striking personalities as Olaudah Equiano, an eloquent ex-slave who embarked on the first true book tour (promoting his autobiography), and a divinity student named Thomas Clarkson, who became, although the phrase did not then exist, one of the first great investigative journalists. Clarkson earned praise from many of his peers. Samuel Taylor Coleridge once called him a "moral Steam-Engine," and Jane Austen, praising another writer, wrote, "I am as much in love with the author as ever I was with Clarkson." Ralph Waldo Emerson wrote, "An institution is the lengthened shadow of one man . the Reformation, of Luther; Quakerism, of Fox; Methodism, of Wesley; Abolition, of Clarkson . All history resolves itself very easily into the biography of a few stout and earnest persons." Britain finally banned the slave trade in 1807, and slavery itself came to an end in the British Empire in the 1830s, long before it did in the United States. There were parades and celebrations in the British Caribbean on the day of victory, August 1, 1838. In the yard of one Jamaican church at the stroke of midnight, a Baptist missionary named William Knibb and his congregation placed an iron collar for punishing slaves, a whip, and chains in a coffin and inscribed on it, "Colonial Slavery, died July 31st, 1838, aged 276 years." As with King Leopold's Ghost, Hochschild has once again given a little-celebrated historical watershed its due at last. BURY THE CHAINS follows an incredible grassroots movement that introduced powerful tools to effect social change and that has influenced civil rights movements ever since. This book is a reminder of how a strong social movement and a devoted few can awaken a nation's conscience and change history. A Conversation with Adam Hochschild Q. Bury the Chains is about the antislavery movement in the British Empire. The Atlantic slave trade and slavery are long dead, and so, for that matter, is the British Empire. Why should we care about all this now? A. This piece of history has huge relevance for today. It was the first time in human experience that a large number of people in one country became outraged, and remained outraged, for decades over the plight of others — people of another color in another part of the world. Proslavery lobbyists were upset and bewildered when they saw this happening. I find something tremendously moving about this. For surely any long-range hope for the human race lies in better developing our capacity for such feelings. www.houghtonmifflinbooks.com 2 of 4 Copyright © 2005 Houghton Mifflin Company. All rights reserved. Q. Where did you get the idea for this book? A. Like many books, this one started out as something else. I'm always intrigued by people who change sides, and so I originally set out to do a biography of John Newton, the onetime slave ship captain who later wrote "Amazing Grace" and other hymns. This seemed like such a remarkable change of heart. But then I discovered that during the time he was writing those beautiful hymns, Newton said not a word against slavery. He kept silent for more than thirty years after leaving the slave trade, and then spoke up only because an antislavery movement was rising all around him, and some fellow I'd never heard of named Thomas Clarkson had come to see him. So gradually I realized that the movement was really my story and the fiery Clarkson was my major character. Q. Why did such a vigorous antislavery movement appear in Britain when it did? A. There are three reasons, I think. First, 1787 and '88, when the movement started with such a bang, was a very exciting moment politically. It was midway between the American and French revolutions, and a lot of heady ideas about human rights were in the air. Second, England embodied a huge contradiction. With a vigorous free press, a thriving civil society, the rule of law, trial by jury, and an elected House of Commons, it was by any measure the most democratic place in Europe. Yet Britain had a lucrative overseas slave empire and its ships carried roughly half the slaves taken across the Atlantic. It was only a matter of time before that contradiction became too blatant to ignore. Finally, millions of young men in Britain feared becoming victims of a different kind of brutal, involuntary forced labor: naval impressment. The widespread resistance against this set the stage for the antislavery movement. Q. You speak of this as being a pioneer protest movement. How so? A. Today, when any kind of political or human rights movement wants to mobilize its supporters to put pressure on those in power, think about the tools it uses. A regular newsletter, print or electronic. A lapel button for people to wear. Posters. A consumer boycott. The practice of systematically grading legislators on how they stand on a certain set of issues. The very idea of having a national organization for a particular cause, not part of a church or political party, with local chapters. Every single one of these tools was either invented or used widely for the first time by the antislavery movement during five extraordinary years, from 1787 to 1792. In the handwritten minutes of the London antislavery committee, it's thrilling to find these people stumbling onto each of these techniques, one after another, and realizing how powerful they are. Q. Your principal figures seem like characters out of a novel — Granville Sharp with his musical barge, the shocked James Stephen in a West Indian courtroom, Thomas Clarkson almost killed by slave ship officers on a Liverpool pier. It's hard to believe you didn't make anything up. A. Not a word. There's a source note for every quotation, and for thousands of other details I can tell you where they come from. History to me is as fascinating as any novel, and here it has provided me with characters far more interesting than I could ever invent. It's curious to me that we are accustomed to reading suspenseful narrative histories of certain things: www.houghtonmifflinbooks.com 3 of 4 Copyright © 2005 Houghton Mifflin Company. All rights reserved. the Founding Fathers, the Civil War, World War II. But when you write about lesser-known events, people often think you must be embellishing the facts, because the real story couldn't possibly be that dramatic. In this case it was. Q. If you could project yourself two hundred years back, what particular time or place in your story would you have liked to witness? A. There are two. One is on the streets of Bristol in the summer of 1787, when the traveling activist Thomas Clarkson rode his horse into town and spent many weeks prowling the docks and pubs, talking to sailors, fuming with rage as he saw how the slave trade was organized.
Load more

Recommended publications
  • The Two Conversions of John Newton: Politics & Christianity in the British
    Claremont Colleges Scholarship @ Claremont CMC Senior Theses CMC Student Scholarship 2018 The woT Conversions of John Newton: Politics & Christianity in the British Abolitionist Movement Megan Keller Recommended Citation Keller, Megan, "The wT o Conversions of John Newton: Politics & Christianity in the British Abolitionist Movement" (2018). CMC Senior Theses. 1873. http://scholarship.claremont.edu/cmc_theses/1873 This Open Access Senior Thesis is brought to you by Scholarship@Claremont. It has been accepted for inclusion in this collection by an authorized administrator. For more information, please contact [email protected]. 1 The Two Conversions of John Newton: Politics & Christianity in the British Abolitionist Movement Megan Keller April 23, 2018 2 ABSTRACT This thesis interrogated the relationship between British abolition and the eighteenth-century evangelical revival through the life of John Newton. Newton, though not representative of every abolitionist, was a vital figure in the abolitionist movement. His influence on Hannah More and William Wilberforce along with his contributions to the Parliamentary hearings made him a key aspect of its success. How he came to fulfill that role was a long and complex journey, both in terms of his religion and his understanding of slavery. He began his life under the spiritual direction of his pious, Dissenting mother, became an atheist by nineteen, and then an influential, evangelical minister in the Church of England in his later adulthood. In the midst of that journey, Newton was impressed, joined the crew of a slave ship, was himself enslaved, became a slave ship captain, and then, eventually, a fervent abolitionist. Though he was influenced by any people and ideas, his development of an evangelical Calvinistic theology seems to have driven him to ultimately condemn the slave trade.
    [Show full text]
  • Church, Slavery and Abolition (Amended)
    Richard Reddie: The Church’s involvement in perpetuating and the abolition of slavery Introduction The story of African enslavement begins with the Catholic Church and the explicit involvement of the various Popes. The Portuguese, who are regarded as the prime movers and originators of the African slave trade, began their forays into Africa in the 1440s under Prince Henry, who was also known as Henry the Navigator.1 In 1442, Pope Eugenius IV issued a papal decree or bull – Illius Qui – which approved of Henry’s slave trading expeditions to Africa and then gave Portugal sole rights over all its discoveries.2 His successor, Pope Nicholas V issued another bull, Romanus Pontifex in January 1454, which gave formal support to Portugal’s monopoly of trading in Africa, which included Africans, as well as the instruction to convert them to the Christian faith. This bull was read out in the Cathedral of Lisbon in both Latin and Portuguese, and as one historian pointed out, it helped to establish the familiar Portuguese pattern of ‘making money’, ‘saving’ Africans from ‘barbarism’, the excitement of voyages down the Guinea coast and raiding expeditions up the rivers…’3 The Portuguese enslaved Africans and took them to Portugal where the slave markets in Lagos became the place where the newly-baptised Africans were bought by merchants and traders to labour in a range of establishments. Many were put to work in the cultivation of sugarcane on the Portuguese island of Madeira, and this combination of sugar and slave labour was subsequently exported to the Caribbean by Columbus and his successors.
    [Show full text]
  • Bury the Chains by Adam Hochschild
    The Wayback Machine - https://web.archive.org/web/20141224005126/http://www.indigocafe.com:80/columns/article.php?c=67 Member List | Your Shopping Bag | Your Account Welcome, Guest! (sign in) *** WE ARE CLOSED. THANK YOU FOR YOUR PATRONAGE. *** Become an Affiliate Suggest A Book Gift Certificates Jenn's Blog: A Bookseller's Tale Frequent Buyer Card About us Help Book Review Bury the Chains Advertisement Prophets and Rebels in the Fight to Free an Empire's Slaves by Adam Hochschild Reviewer: Geoff Wisner, Staff Reviewer Posted: January 6, 2006 Bury the Chains is one of the best books you could give to a disllusioned activist. In absorbing detail, it tells the story of what may be the first human rights campaigns in history — and one of the most successful. The effort to end the slave trade in the British Empire not only succeeded against what seemed to be impossible odds, but it was the catalyst for ending slavery itself, and it provided the tools and example that made it possible to win rights for other oppressed people. The Interesting Narrative In 1787, when twelve men met in a printing shop in London to start by Olaudah Equiano work against the slave trade, slavery was accepted without question by almost every Briton. One reason was that the sugar trade in the Caribbean, based on the unpaid labor of African slaves, was one of the surest ways to get rich. Many members of Parliament owned sugar plantations, and even the Church of England had its own plantation in Barbados, which prided itself on the fact that its slaves were healthy enough to increase in number.
    [Show full text]
  • Abolition in Context: the Historical Background of the Campaign for the Abolition of the Slave Trade
    Abolition in context: the historical background of the campaign for the abolition of the slave trade Jeffrey HOPES Université du Mans The abolition of the slave trade by the British Parliament in 1807 was one of a series of legislative measures which led progressively to the abandonment of the slave economy in British held territories, culminating in the abolition of the legal framework of slavery in 1833 and in 1838 when the apprenticeship system was ended.1 The whole process whereby first the slave trade and then slavery itself were abolished can only be understood if all the different contexts, economic, military, political, ideological, cultural and social in which it took place are taken into account. The constant inter-connection of these contexts precludes any simple reliance on single explanations for the abolition of the slave trade, however tempting such explanations may be. In briefly summarising the nature of this multiple contextualisation, I do not wish to enter the on-going and fraught debate on the reasons for the abolition of the slave trade but simply to present it as a multi-faceted question, one which, like so many historical events, takes on a different appearance according to the position – in time and space – from which we approach it. Abolition and us In this respect, the first context which needs to be mentioned is that of our own relationship to the issue of slavery. The bicentenary of abolition in 2007 has seen the publication of a flood of articles, books, exhibitions and radio and television programmes in Britain and abroad.
    [Show full text]
  • The Abolition of the British Slave Trade Sofía Muñoz Valdivieso (Málaga, Spain)
    The Abolition of the British Slave Trade Sofía Muñoz Valdivieso (Málaga, Spain) 2007 marks the bicentenary of the Abolition of individual protagonists of the abolitionist cause, the Slave Trade in the British Empire. On 25 the most visible in the 2007 commemorations March 1807 Parliament passed an Act that put will probably be the Yorkshire MP William an end to the legal transportation of Africans Wilberforce, whose heroic fight for abolition in across the Atlantic, and although the institution Parliament is depicted in the film production of of slavery was not abolished until 1834, the 1807 Amazing Grace, appropriately released in Act itself was indeed a historic landmark. Britain on Friday, 23 March, the weekend of Conferences, exhibitions and educational the bicentenary. The film reflects the traditional projects are taking place in 2007 to view that places Wilberforce at the centre of commemorate the anniversary, and many the antislavery process as the man who came different British institutions are getting involved to personify the abolition campaign (Walvin in an array of events that bring to public view 157), to the detriment of other less visible but two hundred years later not only the equally crucial figures in the abolitionist parliamentary process whereby the trading in movement, such as Thomas Clarkson, Granville human flesh was made illegal (and the Sharp and many others, including the black antislavery campaign that made it possible), but voices who in their first-person accounts also what the Victoria and Albert Museum revealed to British readers the cruelty of the exhibition calls the Uncomfortable Truths of slave system.
    [Show full text]
  • Bury the Chains: the British Struggle to Abolish Slavery Free Ebook
    FREEBURY THE CHAINS: THE BRITISH STRUGGLE TO ABOLISH SLAVERY EBOOK Adam Hochschild | 480 pages | 02 Feb 2012 | Pan MacMillan | 9781447211365 | English | London, United Kingdom Bury The Chains: The British Struggle to Abolish Slavery Eighteenth-century Britain was the world's leading centre for the slave trade. Profits soared and fortunes were made, but in things began to change. Bury The Chains tells the remarkable story of the men who sought to end slavery and brought the issue to the heart of British political life. Bury the Chains tells of the struggle to end slavery through the eyes of the few who plotted its downfall. Among them was John Newton, who worked on slave ships between West Africa and the. Bury the Chains is an analysis of the workings of the abolition movement in Britain in the late s and early s. The book examines the abolitionists as the first human rights campaigners in the modern world and draws comparisons with today's struggles for democracy and a universal declaration on human rights with the fight to abolish the slave trade in Britain and its colonies in Bury the Chains Bury the Chains: The British Struggle to Abolish Slavery Pan, London , pp. , £ IF one asked why slavery was abolished throughout the British Empire in the early nineteenth century, a likely answer would be that it was no longer economically viable; that wage slavery was more suitable for the developing capitalist economy than chattel slavery. Bury the Chains: The British Struggle to Abolish Slavery by Hochschild, Adam and a great selection of related books, art and collectibles available now at Eighteenth-century Britain was the world’s leading centre for the slave trade.
    [Show full text]
  • Society for Effecting the Abolition of the Slave Trade 1 Society for Effecting the Abolition of the Slave Trade
    Society for Effecting the Abolition of the Slave Trade 1 Society for Effecting the Abolition of the Slave Trade The Society for Effecting the Abolition of the Slave Trade, (or The Society for The Abolition of The Slave Trade), was a British abolitionist group, formed on 22 May 1787, when twelve men gathered together at a printing shop in London, England. Origins The first statement by Dutch and German Quakers was signed at Germantown, Pennsylvania in 1688. English Quakers had begun to express their official disapproval of the slave trade since 1727 and promote reforms. From the 1750s, a number of Quakers in Britain's American colonies also began to oppose slavery, calling on English Quakers to take action, and encourage their fellow citizens, including Quaker slave owners, to improve conditions for slaves, educate their slaves in Christianity, reading and writing, and gradually emancipate them. An informal group of six Quakers pioneered the British abolitionist movement in 1783 when the London Society of Friends' yearly meeting presented its petition against the slave trade to parliament, signed by over 300 Quakers. They subsequently decided to form a small, committed, non-denominational group so as to gain greater Anglican and Parliamentary support. The new, non-denominational committee had nine Quaker members, who were debarred from standing for Parliament, and three Anglicans, which strengthened the committee's likelihood of influencing Parliament. Membership Nine of the twelve founding members of the Society for effecting the abolition of the slave trade were Quakers: John Barton; William Dillwyn; George Harrison; Samuel Hoare Jr; Joseph Hooper; John Lloyd; Joseph Woods Sr; James Phillips; and Richard Phillips.[1] Five of the Quakers had been amongst the informal group of six Quakers who had pioneered the movement in 1783 when the first petition against the slave trade was presented to parliament.
    [Show full text]
  • Library of the Religious Society of Friends in Britain Library Sources on Quakers and the Origins of the Abolition Movement Intr
    Library of the Religious Society of Friends in Britain Library sources on Quakers and the origins of the abolition movement Introduction The campaign to end the slave trade was begun by Quakers, who saw the trade as a violation of their fundamental belief in equality of all. The British anti-slavery campaign was the first large-scale national campaign devoted to a single cause and resulted in the Abolition of the Slave Trade Act in 1807. The origins of the Quaker testimony against slavery and the slave trade can be traced back to George Fox when he wrote a letter of caution “To Friends beyond sea, that have Blacks and Indian slaves” in 1657. In 1671 he visited Barbados and urged Friends to treat slaves better; his preaching in Barbados was subsequently published in London in 1676 under the title Gospel family-order. Other 17th and early 18th century Quakers to condemn the holding of slaves included William Edmundson, John Woolman, George Keith, William Southeby, John Farmer, Benjamin Lay and Ralph Sandiford. From the 1750s colonial American Quakers opposed to slavery had called on British Quakers to take action. British Quakers had in 1727 already expressed their official disapproval of the slave trade1. On 17 June 1783 London Yearly Meeting presented to Parliament a petition against the slave trade signed by over 300 Quakers2. On 20 June 1783, Meeting for Sufferings set up a 23-member3 committee to consider the slave trade, and a few weeks after six Friends4 met informally as a separate group. This group wrote and circulated anti-slavery literature and lobbied Parliament.
    [Show full text]
  • Evangelicals, Slavery & the Slave Trade: from Whitefield to Wilberforce
    97 JOHN COFFEY Evangelicals, Slavery & the Slave Trade: From Whitefield to Wilberforce Evangelical Christians were prominent in the campaign to bring about the end of the British slave trade in 1807. However, John Coffey here shows how, in the mid-eighteenth century, evangelical Christians on both sides of the Atlantic acquiesced in the slave trade and slavery. By the 1770s to 1780s their ideas underwent a dramatic change and with the establishment of the committee to Effect the Abolition of the Slave Trade in 1787 evangelicals joined Quakers at the heart of the new abolitionist movement. Coffey shows how, over the next 20 years, with various set- backs, they took a dominant role in the first mass extra-parliamentary campaign in British history that successfully restricted the British slave trade and then brought in the Act to abolish it. … the campaigns in England which secured first the abolition of the slave trade and then of slavery itself in the British Empire were led by Evangelical Christians and Quakers, not by the liberal intelligentsia. (Roy Porter)1 The abolition of the British slave trade in 1807 is forever associated with the name of William Wilberforce, a man routinely identified (even in the secular press) as an Evangelical Christian. This article locates Wilberforce within the larger story of Evangelicalism, slavery and the slave trade from the 1730s to 1807. The first section describes the ways in which leading Evangelicals on both sides of the Atlantic acquiesced in the exploitation of black Africans. The second section shows how attitudes changed very dramatically in the 1770s and 1780s, and endeavours to explain why this was so.
    [Show full text]
  • “Competing Agendas: Ending the Atlantic Slave Traffic”
    1 “COMPETING INTERPRETATIONS: ENDING THE ATLANTIC SLAVE TRAFFIC” David Levering Lewis National Archives, Washington, DC January 10, 2008 Two centuries ago, on the first day of this month, the United States of America joined the United Kingdom of Great Britain in outlawing the further importation of African slaves. That William Edward Burghardt Du Bois, great grandson of African slaves should produce the first scholarly account of the federal ban on the importation of slaves into the United States was variously noticed with critical surprise, satisfaction, and annoyance. The Suppression of the African Slave Trade to the United State, 1638-1870 was successfully defended as a Harvard doctoral dissertation on June 1, 1895. The 27 year-old scholar attained the unique distinction of being selected as the initial author in Harvard Historical Studies, one of the earliest series of university-sponsored scholarly publications in the United States. After he transformed “a dry historical treatise into readable prose," as Du Bois put it later, the monograph was published by the firm of Longman Green & Company the following year. (Harvard University Press was yet to be incorporated.) The Suppression of the African Slave Trade was beyond reproach in its sweeping use of published materials and archival digging---an outstanding example of the new historiography the illustrious Albert Bushnell Hart demanded of his students. Du Bois constructed the evidence, document by damning document, for his thesis that the grand 2 constitutional achievement at Philadelphia twenty years earlier had been fatally flawed by political expediency. At the very moment when the new nation could have terminated the Trans-Atlantic slave traffic, the Founders had basely compromised.
    [Show full text]
  • The Quaker and Tactical Contexts of Anthony Benezet's Abolitionist
    With a Little Help from the Friends: The Quaker and Tactical Contexts of Anthony Benezet’s Abolitionist Publishing N THE MORNING OF NOVEMBE R 14, 1766, some P hiladelphia Quakers hastened to prepare a parcel to put in the hands of John OGr iffith, a traveling minister who was about to board a ship that day and retur n to England. Griffith had arrived in Philadelphia in S eptember 1765, and over the next year he visited Q uaker meetings up and down the Atlantic seaboard from North Carolina to Ne w Hampshire , taking their spiritual pulse , preac hing the gospel, and call ing for a revival of vital piety among Fr iends. By September 1766 he f elt that his wor k was finished, and so he informed the ministers and elders of the Philadelphia Yearly Meeting on the twenty-se venth of that month of his desire to retur n home. Three men were duly appointed to write a certifi- cate for Griffith “Expressive of Our Unity with his Gospel L abours among us,” one of whom was Anthony Benezet, the schoolmaster, reformer, and pamphleteer.1 Benezet was attending the Yearly Meeting as a representative of the Burlington (New Jersey) Quarterly Meeting along with his friends John Smith, a councilor in New Jersey’s royal government, This work was supported (in part) by a grant from The City University of New York PSC-CUNY Research Award Program. Earlier versions were presented at the 2008 Conference of Quaker Historians and Archivists, the 2008 annual meeting of the Society for Historians of the Early American Republic, and the 2010 conference on Quakers and Slavery.
    [Show full text]
  • A Student's Essay That Changed the World
    A Student’S Essay th At Ch Anged the World M A C k I N A C C E N T E R Classics The inspiring s Tory of Thomas Clarkson A Student’S Essay th At ChAnged the World - by Lawrence W. Reed - Mackinac Center for Public Policy 1 C C C C C C C C C C C C C C C C C C C C C C C C C C C C A Student’S Essay th At Ch Anged the World C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C MackinacC Center forC Public PolicyC 2 C C C C C C Cover photo source: National Portrat Gallery; London C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C A Student’S Essay th At Ch Anged the World C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C C Fourth Printing August 2009 C C C C C C C C C C C C C C Th mas Clarks C C C C C C C C C C C C C C oThis essay is dedicated to three of Thomas Clarkson’s on spiritual heirs: two longtime friends and superb historians, C C C C C C C C C C C C C C Robert Merritt of Waterford, Conn., and C C C C C C C C C C C C C C Dr.
    [Show full text]