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- W2582176821 abstract "When John Stuart Mill denounced Thomas Carlyle's Occasional Discourse on Negro Question as damnable doctrine, his words illustrated extent to which educated opinion in mid-nineteenth-century Britain had divided over effects of ending slavery in British West Indies.3 Presenting stereotype of Quashee, indolent nigger who sat in sunshine while economy collapsed around him, Carlyle blamed this baneful state of affairs on two of most powerful currents of thought during that era: free market tenets of classical political economists and humanitarianism of evangelical abolitionists. Their unhappy wedlock had resulted in removal of one thing that would bring Quashee to - beneficent whip.4Although British were butt of some of Carlyle's most scathing jibes - he accused them of rosepink Sentimentalism - their reaction to this debate has received little attention from historians. There is even suggestion that they had been overwhelmed by sort of argument that Carlyle had offered. James Walvin, for example, claims that many believed that the ex-slaves in West Indies had let them down,5 and David Eltis goes further by suggesting that there was something like de facto alliance of Government, planter and ... significant section of abolitionists in support of a range of measures which coerced West Indian labour.6 The abolitionists, it would seem, had left way clear for Anthony Trollope, James Anthony Froude and other writers on imperial matters to transmit image of Quashee into late nineteenth century and beyond.7This essay argues, to contrary, that there were who saw possibility of basing successful businesses on free labour of former slaves. From their point of view Mill's line of argument was unsatisfactory. As counter to Carlyle's Gospel of Work, Mill based his case on Gospel of Leisure: he accepted not only that freed slaves could exist in comfort on wages of comparatively small quantity of work but also that they had right to do so.8 This was unacceptable to those who were businessmen and believed in what would later be called the Protestant Work Ethic. The superior productivity of free labour had long formed part of their intellectual armoury, and some of them had devised business ventures to provide practical demonstrations of its efficacy. James Cropper (1773-1840), Quaker businessman from Liverpool, was well-known exponent of this strategy. He believed that he and his associates could overthrow slavery by promoting commerce in free-labour products from Britain's Asian, African and Caribbean colonies. Cropper was accused of serving his own interests under guise of philanthropy, but he seems to have had little trouble in reconciling Adam Smith's economic theories with Quakerly concern for pursuit of moral business activities, especially those that promoted emancipation of enslaved population. Laws had been fixed in nature of things, he believed, through which God regulated free market for general well-being.9Cropper died in 1840, but his successors persevered with vision of West Indies as successful business environment where former enslaved people would provide labour for up-to-date capitalist enterprises that respected humanitarian principles. Their most important venture was business company known as Sturge's Montserrat Company (later Montserrat Company). This essay is structured around two fields of inquiry relating to Montserrat Company: its business activities and its philanthropic aspirations. Linking two was commercial culture that Charles Dellheim has analysed in his study of Cadbury Company of Birmingham. Although there were many differences arising from circumstances of managing British-based business in small, underdeveloped colony that was making transition from slavery to freedom, similarities between Cadbury and Montserrat Companies are evident. …" @default.
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- W2582176821 date "2004-07-01" @default.
- W2582176821 modified "2023-09-23" @default.
- W2582176821 title "A Business of Philanthropy: The Montserrat Company, 1856-1961(1)" @default.
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