Acceso usuarios
Richard R. Follett
After the Emancipation Act of 1833 officially abolished slavery in the British empire, it became clear that the anti-slavery coalition was even more tenuous than many had believed. The expectations created by reform, and by the previous measures removing disabilities on dissenters and catholics, sent the various elements within the anti-slavery camp in different directions. This splintering of efforts was especially true of evangelicals in parliament. During the next four years, the anti-slavery leader, Thomas Fowell Buxton, went through a reorientation as he worked to make sense of his priorities under new political conditions. Although involved with many issues of the day, Buxton came to focus on the plight of aboriginal peoples in the British empire and then formulated his proposals to end African slavery. Buxton's shift represents a larger one for evangelicals in England. While they could not all agree on the benefits or morality of poor law reform or the appropriate way to handle the Irish Church question, most could agree that the peoples coming under British rule should have their rights protected, especially if it opened a way for further missionary activity. By 1840, Buxton's efforts provided a set of concepts and an agenda for many people of otherwise diverse political bent. Domestically, the evangelical communities in Britain might disagree on what policy and programmes served their civilisation best; but they all agreed that Britain's growing empire needed to be directed in a way that promoted christianity and commerce, and hence the spread of �civilisation�.
