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The work of the Church Missionary Society (
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Freed slave centres were established on the coast by the CMS with direct assistance from the British navy and consul, who delivered captured slaves to the missions' se
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Prior to the establishment of freed-slave-Christianity, Missionary work on the coast had made little progre
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It was the diplomatic mission of Sir Bartle Frere in 1873, aimed at persuading the Sultan to put an end to the slave trade which altered the situ
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Before coming to East Africa, Frere had made a tentative agreement with the CMS in London regarding the establishment of a CMS centre for freed slaves on the coast.
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Prior to the arrival of Frere, the British consul, John Kirk, had directed his attention to the establishment of such centres, but only the Holy Ghost Fathers seem to have benefited much in these early
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ging. Kirk did not receive the CMS missionaries-Sparshott and Chancellor-with any special warmth, and he offered no hope of any slaves being handed over to them, unless their mission proved its ability to take care of the
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It appears, then, that Frere's promises to the mission were not immediately fulfille
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ch failures in understanding between the CMS and the British agents over the question of ex-slave centres at the coast continued until the arrival of W. S. Price as superintendent of the mission in late 18
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Price was lucky in that Kirk, on a visit home in late 1873, had also met with the leaders of the CMS in London, who had persuaded him to agree to co-operate with their mission in East Af
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return to the coast, Kirk agreed to assist Price to purchase a mission centre and he also agreed to hand over to him as many ex-slaves as Price required
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tween the missions and the secular authorities at the coast. The CMS at one point, in an attempt to create harmony with the administrators and better their own position, tried to have one of their men appointed as vice-consul in Mombasa, but the Foreign Office refused.6
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It was mainly over the issue of the missions' harbouring of runaway slaves that major clashes developed between the missions on the one hand and the British administrators and the Arabs on the oth
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his strained relationship between the mission and the consul over the issue of slavery had not been resolved when the Imperial British East Africa Company (IBEA) started work in 1888. The situation at the coast was, however, complicated by other factors.
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of Zanzibar was technically sovereign in the coastal area, although in practice, even before 1888, some of his subjects did not necessarily accept his auth
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The British consuls represented a government which wished to facilitate the introduction of Christianity and commerce but not at any direct cost and trouble to the British taxpaye
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. It was therefore difficult for Britain to find an easy answer to the issue of slavery, it being acceptable as an islamic ins
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Secondly, the major centre of the CMS at Freretown, which accommodated freed slaves, was situated on the mainland just across from Mombasa.
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exasperated
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On the other hand, the slaves who were still in bondage in Mombasa, could easily compare their lot with that of their neighbours in the mission centres like Freretown and become envious.
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Many of them took the risk of crossing the creek which separated the two places and tried to settle in or near the mission. The risk involved in running away seems to have been ignored by the critics of the missions who regarded them as deliberately receiving and harbouring the slave
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Also ignored by those critics was the fact that some Arabs raided the mission centres and took many ex-slaves back into slavery, as happened once in Freretown.7
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n East Africa was not unique in its practice of receiving such fugitives. The Church of Scotland in Blantyre, Nyasaland, had seven villages occupied by such fugitives in the 18
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s. There were large ex-slave communities with no mission connection at Shimba Hills, Malindi, Lamu, Juba, Fulladoyo and an estimated 5000 fugitives at B
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The above points should be kept in mind in considering the accusation against the CMS mission for harbouring fugitives.
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In 1880, the slave population near Mombasa planned a revolt against their masters. The missionaries knew of this plot but refused to warn Kirk about
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Streeter declared he would not prevent any fugitive settling near the mission, and made it clear that he would not allow any to be repossessed
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In reporting the matter to the CMS, Streeter indicated that what East Africa needed was first a 'law-breaker' and then a 'law-make
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e coast. Kirk also wrote to the Society condemning the mission for harbouring fugitives, but he indicated that the blame lay with Binns not Streeter. In the end the mission was forced to release most of the fugitives, leaving only those who had belonged to the
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m. In 1879, about 100 Giriama slaves deserted their masters and joined the Rabai mission settlement and when their masters came to demand their return, the resident missionary, H. K. Binns, refuse
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We are Englishmen as well as Christian missionaries and cannot consent to fold our hands and see poor miserable wretches ill-used and put to death for no other crime than running away from savage mast
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There was less conflict with the missions in the years 1881-2 during which time Price had rejoined the missions as superintendent, replacing Streeter, whose management, especially his method of carrying out discipline, had led the Society to concur with Kirk that he needed to be replaced
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On arrival at the coast, Price found the problem of fugitives still rampant.
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The CMS survey of its work in 1882 concluded that the initial aim of establishing a self-supporting mission at the coast had largely failed, and that Rabai should be made the new centre instead of Freretown
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Some progress, however, seems to have been made in that in 1878, Bishop Royston of Mauritius, on a visit to Freretown, had confirmed 54 candidates from the mission. In 1879, there were 35 baptisms in Freretown, while in 1883, Royston confirmed another 256 candidates.'1 Among those baptised and confirmed were fugitives.
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When he arrived home, he wrote to the missionaries in East Africa asking them to desist from harbouring fugitives, to cut connections with the native-initiated Fulladoyo ex-slave settlement which harboured fugitives, and to refuse them any asylum at Freretown.
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st f
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In East Africa, Binns agreed with Price to sever links with the Fulladoyo settlement, but he allowed many of the residents there, including fugitives, to go and settle at Rabai and Freretown. Streeter agreed with Binns on this matter, and both men decided to ignore Price's advice.
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his was mainly due to Binns's personal disagreements with Price. Binns deprecated the manner in which Price superintended the mission single-handedly, without consulting the Freretown Finance Committee.
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t is clear that personal disagreements between missionaries themselves made their task of maintaining a common mission policy on many issues difficult.
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The departure of Price led to Binns's appointment as Lay Secretary and head of the mission. He immediately found himself in trouble with his colleague, C. W. Lane, whom he accused of misappropriating funds. Lane accused Binns of running the mission single-handedly, like Price before him, and most other mis-
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sionaries sided with Lane. The situation deteriorated to the extent that Binns wanted to resign rather than work with Lane, while Lane asked for a transfer to Uganda.14 The mission was therefore much unsettled in 1883, and during this time, the influx of fugitives into mission settlements continued.
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The Society may have thought that the appointment of a bishop for Eastern Equatorial Africa in 1884 would put matters right at the coast, but this did not happen because the first bishop, Hannington, was murdered on his way to Uganda, and his successors had so many problems to tackle in Uganda that .they had little time for the coastal stations. The situation at the coast remained unsettled until Price rejoined the mission for the third and last time in
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By then, the company was preparing to take over the administration of the area. By then also, the policy of subsidising some missions in their work among ex-slaves was being accepted by the British government in the wake of increasing measures against slave trade and slav
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The crucial issue of slavery was in the minds of the CMS officials when they sent Price to East Africa in
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his ambiguity by the Society was expressed by the CMS Committee of Correspondence, which resolved in April 1888 that while the East African missionaries could fight for the just treatment of slaves by their masters, and, if possible, fight for their manumission, they could not "arrogate to themselves any authority in the matter, and are not justified in receiving runaway slaves..."16
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The complaint laid before Mackenzie by the Arabs was that the CMS, contrary to the laws prevalent on the coast, had knowingly harboured fugitive slaves. In emphasizing their standpoint, the Arabs insisted that should the company support the CMS on this issue, they in turn would follow the example of their fellow Arabs on the German East Africa coast and break into rebellion against the company. The Arabs knew too well that neither the consul nor the company would be ready to risk such developments.
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istianised and reoriented ex-slaves by the mission was seen as tantamount to breaking up a Christian church.
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Prior to the arrival of Mackenzie, Admiral Freemantle had reported the presence of 900 fugitives at Rabai, but this had been denied by the missionaries, Jones of Rabai and A. G. Smith of Freretown. When Mackenzie decided to search the stations, Jones agreed that there were fugitives but that: When Mr. Mackenzie and General Mathews bring the Arabs to find their slaves, I shall prove myself a useless servant. I will not and I cannot hand over those poor souls to their cruel and unmerciful masters, after I have been preaching to them the sweet liberty of my Lord and Saviour ... Somebody else will have to do that wicked work ...21
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The whole transaction was described later by Tucker as the most "memorable act of the Company during its seven years tenure of supreme authority in East Africa"; and by Eugene Stock, the CMS historian, as "this great act of wise policy." Stock added that Buxton, a member of both the CMS and the company, paid ? 1200 towards the compensation, because it was felt that the CMS ought 219 This
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commercial, and it required peaceful conditions at the coast. The company had to win the friendship of the Arabs who were the backbone of the economy. Both the company and the missionaries relied heavily on them for their caravans and their porters
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When he arrived, Mackenzie was of the opinion that the missionaries, "by some misguided action (had) raised such a universally bitter feeling that they had not only jeopardized their own existence but that of Europeans throughout the country."23 The only option he found open to him was to convince the Arabs to consider their slaves as lost property, and to accept compensation for them at a rate of ?25 per slave. The Arabs agreed to grant freedom certificates to the slave
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Only five days after the emancipation, Mackenzie accused the missionaries of deliberately disobeying orders and continuing to harbour fugitives.
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It is clear that the missionaries, unlike the company officials, were not ready to co-operate in a programme that accepted slavery.
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It was the company officials who helped the CMS missionaries to start stations in areas that had previously proved too precarious for the missionaries, such as J
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The company and the mission cooperated in tackling transport problems and other essential services. On the whole, however, the presence of the company proved more of a disadvantage to the miss
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The missionaries felt, for example, that the proximity of company centres to mission stations often led to the backsliding of many adherents after their employment by the co
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o, the ability of the company to pay higher wages than the mission for clerical work led to the departure of many mission agents. In Freretown, all but one of the mission agents took jobs with the comp
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. Finally, the missionaries detested the character of many of the company officials, whose behaviour was far from Christian.
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The same instructions had been given to Price before, and were repeated to all the other missionaries
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The Society desired that harmony be maintained with the company officials, but not to the extent of fostering an identity between the two in the eyes of the natives, who were mainly fugitives, freed slaves or slaves. Further, the Society accepted that slavery was evil and should be abolished, but on the other hand the Society did not wish its missionaries to be entangled in the coastal politics of slavery
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The missionaries' position was also complicated by the fact that they themselves differed to some extent with regard to slavery, not forgetting their individual conflicts with each oth
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The concern of the missionaries was with the freed and bondaged slaves upon whom the future of their work depended; the concern of the company was peace and order upon which a viable economic growth depended, based upon slavery. The concerns of the mission and of the company, therefore, conflicted radically with regard to the issue of slavery, and it is this issue which more than anything else dominated their relationship.