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Edward Colston Historical Revision in Church: Re- examining the ‘‘Saint’’Edward Colston BY SAMUEL J. RICHARDS InApril 2015,the governingbodyofthe University of Cape Town votedtoremoveabronze statue that hadstood at thecenter of itscampussince1934. Prior to thedecision, themonument honoring Britishimperialist andminingmagnate CecilJohnRho- des(1853-1902) wasthe subjectofprotest ledbyagroup called Rhodes Must Fall.1 Afterachievingvictory in Cape Town,Rhodes Must Fall campaigners launched an appeal at Oxford University demandingthe removal of astatue from thefacxadeofOriel College.2 Theuniversity’s chancellor,Lord Patten of Barnes, defended keeping thestatue.Inanessay,Patten characterized campaignersasarguing, ‘‘history should be rewrittentoexpunge thenames (thoughnot theendowments)ofthose whofailto pass today’stestsofpoliticalcorrectness.’’3 Across theAtlantic OceanatYaleUniversity,asimilardebateregarding Calhoun 1 For an accountofthe debate see, Brenda Schmahmann, ‘‘The Fall of Rhodes: The Removal of aSculpture from the University of Cape Town,’’ Public ArtDialogue 6(2016): 90-115. 2 Kevin Rawlinson, ‘‘Cecil Rhodes statue to remain at Oxford after ‘over- whelming support,’’’ The Guardian,29January 2016, https://www.theguardian. com/education/2016/jan/28/cecil-rhodes-statue-will-not-be-removed--oxford- university (accessed26August2018). 3 Chris Patten, ‘‘The Closing of the Academic Mind,’’ Project Syndicate,22 February2016, https://www.project-syndicate.org/commentary/academic-free- dom-under-threat-by-chris-patten-2016-02 (accessed26August 2018). The re- moval of the Rhodes statue from the University of Cape Town remainsan ongoingdebate. It inspiredthe play ‘‘The Fall’’performed at the State Theatre Samuel J. Richards teaches historyand politicsatShanghaiAmerican SchoolinChina. Anglicanand EpiscopalHistory Volume 89, No.3,September 2020 225 226 ANGLICAN AND EPISCOPAL HISTORY Collegenamed forformerU.S.VicePresident John C. Calhoun (1782-1850)was resolved differently. Yale droppedthe name of thefierydefender of slaveryand Yale PresidentPeter Salovey publicly stated,‘‘The decision to change acollege’snameis notone we takelightly, but John C. Calhoun’s legacy as awhite supremacistand anational leaderwho passionately promoted slaveryasa‘positive good’fundamentally conflicts withYale’s mission andvalues.’’ 4 Universities arenot aloneinre-evaluating thewayshistorical monumentsand namesfitwithmissionsand values of today. Historical re-appraisals have led to campaigns advocating the removal of historic tributes in many places. These campaigns re- quire thoughtful people to take an honest look at past horrors connected to racist thinking. This is not limited to Rhodes in Cape Town and Oxford or Calhoun in New Haven. In Brussels, Adam Hochschild’s1998 study shocked many when he argued Belgium profited while an estimated ten million Congolese died under the reign of King Leopold II.5 Nevertheless, Belgium’sRoyal Mu- seum for Central Africa glorified Leopold II and colonialism for another two decades. Updated exhibits finally swept away much of the imperial propaganda in December 2018 by introducing a candid narrative of Belgium’scolonial past questioning abuses in the Congo.6 Even so, work remains. In February2019, United in Pretoria and at the Edinburgh Fringe Festival. Onereviewer wrote that, ‘‘The play is well thought out,going even into the dialoguethat happened on the peripheryofthe greater cause; Afrophobia, homophobia,toxic masculinity, rape culture and classism.’’This summarizes aspectsofwhat protestors consider the ongoing legacy of colonialism in South Africa’sinstitutions of education. Masechaba Sefularo, ‘‘’The Fall’: APlay About When Cecil John Rhodes Fell,’’ Eyewitness News,May 2018, https://ewn.co.za/2018/06/20/the-fall-a-play-about- when-cecil-john-rhodes-fell (accessed26August 2018). 4 ‘‘Yale Changes Calhoun College’sname to honor Grace Murray Hopper,’’ YaleNews,11February2017, https://news.yale.edu/2017/02/11/yale-change- calhoun-college-s-name-honor-grace-murray-hopper-0 (accessed 26 August 2018). 5 Adam Hochschild, King Leopold’s Ghost: AStoryofGreed, Terror,and Heroism in Colonial Africa (London: Macmillan, 1998). 6 Raf Casert, ‘‘Belgian Africa Museum to take amore nuanced look at colo- nial past.’’ Christian Science Monitor,5December 2018, https://www.csmonitor. com/World/Europe/2018/1205/Belgian-Africa-Museum-to-take-a-more-nuanced- look-at-colonial-past (accessed March2019). EDWARD COLSTON 227 Nations observers determined racial discrimination against Afri- cans remains ‘‘endemic’’inmodern Belgium.7 Similarly,racist legacies inform ongoing debates in Bristol, England, and in U.S. cities, such as Baltimore, New Orleans, and Richmond,re- garding Confederate monuments. Conversations spurred by de- colonization and Black Lives Matter movements raise questions about memorialization.Most debates reported in the news focus on universities and government properties. Nevertheless, similar debates are happening in churches. Discussions regarding contested history and racial reconcilia- tion in the Anglican Communion are evident in recent decisions made in the Episcopal Dioceses of Alabama, Maryland, and South- western Virginia.8 Journalists often report these events locally without considering them as part of alarger global pattern of historical revision and penance occurring in predominately white Christian communities coming to terms with complicity in the horrors of racism and slavery.Similar discussions have preceded decisions to alter or remove monuments in GrahamstownCathe- dral in the Eastern Cape Province of South Africa and in Wash- ington National Cathedral in the United States. 7 United NationsHuman RightsCommission, ‘‘Statement to the mediaby the United Nations Working Group of Experts on People of African Descent, on the conclusionofits official visit to Belgium,4-11 February2019,’’11February 2019, https://www.ohchr.org/EN/NewsEvents/Pages/DisplayNews.aspx?News- ID¼24153&LangID¼E; Raf Casert, ‘‘UN: Belgium must apologize for colonial- ism, face its racism.’’ Associated Press,11February2019, https://www.apnews. com/ce9234aaabbd4fd5ac1aff4148cfac32(accessedMarch 2019). 8 ‘‘Alabama Church Removes Pew Honoring Confederate President.’’ U.S. News,February 10, 2019, https://www.usnews.com/news/best-states/alabama/ articles/2019-02-10/alabama-church-removes-pew-honoring-confederate-president (accessed 7March 2019); EmilyAmt, ‘‘Down from the Balcony: African Americans and Episcopal Congregations in Washington County, Maryland, 1800-1864,’’ Anglican and EpiscopalHistory 86 (2017): 1-42; David Paulsen, ‘‘ Removal of Robert E. Lee fromchurch’s namewas juststart of healingfor Virginia congregation,’’ EpiscopalNews Service,17October2017, https://www.episcopalchurch.org/library/ article/removal-robert-e-lee-churchs-name-was-just-start-healing-virginia-congregation (accessed 7March 2019). 228 ANGLICAN AND EPISCOPAL HISTORY INTRODUCINGBRISTOL AS ASTUDYFOCUS In the westofEngland,the work of historians,especially MadgeDresser,Roger Ball, andDavid Olusoga,require thoughtfulpeople—particularly Bristolian Christians—to re- evaluate commemorations of Edward Colston (1636-1721) in lightofevidence that his connections to theslave trade were for toolongobscured.9 It is now common knowledge that much of Colston’swealth derived from the trade and labor of slaves.10 Acoalition called Countering Colston is among those working to revise ways Colston is remembered.Writers now mostly describe Colstonasaslave traderand philanthro- pist, instead of merely as aphilanthropist.InApril 2017,Bris- tol’sprime musicvenue, Colston Hall,announced it would reopen under anew name following renovations in order to drop its‘‘toxic’’associationswith the slavetrader.11 Counter- ing Colston’sefforts have also influenced the Diocese of Bris- tol, especially its cathedral. Guidebooks and signage in Bristol Cathedral and the nearby St. Mary, Redcliffe, now acknowledge that their fabric and ministries benefitted financially from slave traders including Colston. Both churches are now included in educational pamphlets entitled 9 See Madge Dresser, SlaveryObscured:The Social Historyofthe Slave Trade in an English Provincial Port (London, 2001). Other studies include, David Richardson, Bristol, Africa,and the Eighteenth Century Slave Trade to America.Vol. 4. (Bristol, 1996); Pip Jones, Satan’s Kingdom:Bristol and the Transatlantic Slave Trade (Bristol, 2007); David Olusoga, Black and British: AForgotten History (London, 2018). 10 Historian Roger Ball’sanalyses of slave transports on the Royal African Company ships have been instrumental in this. See Roger Ball, ‘‘Edward Colston Research Paper #1: Calculatingthe number of enslavedAfricanstransported by the Royal African company during Edward Colston’sinvolvement (1680-92),’’ Bristol Radical HistoryGroup,2017, https://www.brh.org.uk/site/articles/ edward-colston-research-paper-1/;‘‘Edward Colston Research Paper #2: The Royal AfricanCompanyand Edward Colston(1680-92)’’, BristolRadical History Group,2017,https://www.brh.org.uk/site/articles/edward-colston- research-paper-2/ 11 "Bristol’sColston Hall to drop‘toxic’ slave trader name,’’ BBC News,26 April 2017, https://www.bbc.com/news/uk-england-bristol-39718149 (accessed 8March 2019). EDWARD COLSTON 229 ‘‘Transatlantic Slaveryand Abolition in Bristol.’’12 This was not always so nor is this uncomfortable reality limited to Colston. Similar to imperial era improvements in Brussels, Bristolians are now discussing how best to deal with the fact that their city’s Georgian era renaissance was produced
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