Some of Britain’s wealthiest financiers, including Sir Paul Marshall, have given a platform to critical coverage or are linked to its leading opponent

“This is virtue signalling,” said Nigel Biggar. “These are elites who are trying to demonstrate that they are being progressive.”

The target of his scorn was one that has obsessed him for years: the movement to pay reparations for the slave trade, and specifically the Church of England’s plan to spend £100m atoning for its involvement.

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© Composite: Guardian

© Composite: Guardian

© Composite: Guardian

LSO St Luke’s, London
From syncopated funk to the Latin requiem mass, Gregorian chant to bureaucratic recitative, the score to David Önaç new oratorio, premiered by the London Symphony Orchestra, is serious and beautiful

How do you put a value on a human life? If you’re an insurance underwriter that’s not a philosophical question, it’s a practical one. The answer, incidentally, as calculated by Lloyds of London in 1779 was £45: the figure placed on each enslaved person transported across the Atlantic alongside corn, fish and other cargo. Court transcripts from two decades later describe a woman quarantined for smallpox, subsequently bound, blindfolded and tossed overboard tied to a chair. The captain later expressed his regret for the loss of “so good a chair”.

Archives can tell us what, but it takes art to give us the human how of the past. Enter composer David Önaç – commissioned to take the historical documents unearthed from the Lloyds archive and give them howling, raging life in his new Atlantic Requiem, premiered this weekend by the London Symphony Orchestra, an expanded BBC Singers, three soloists and (in a last-minute step-in) conductor Malcolm J Merriweather.

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© Photograph: Mark Allan

© Photograph: Mark Allan

© Photograph: Mark Allan

David Önaç uses insurance documents for work funded by Lloyd’s of London after research uncovered its slavery links

A centuries-old insurance document detailing the trafficking of enslaved Africans began with the words: “In the name of God, Amen.”

For Dr Errol Francis, the artistic director and chief executive of the arts and heritage charity Culture&, the contradiction was striking: an invocation of God in a document that treated human beings as cargo.

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© Composite: Guardian

© Composite: Guardian

© Composite: Guardian

Global Threads research project reveals how slavery hung ‘like a spectre’ over the Peterloo massacre and other Mancunian struggles for equality

They were the killings that changed Britain, paving the way for working-class people’s right to vote, as well as leading to the founding of the Manchester Guardian. In the Peterloo massacre of 1819, peaceful protesters were shot and trampled to death by the Manchester and Salford Yeomanry at St Peter’s Field in the city.

A study by Global Threads, a public history project, has examined how the exploitation of Africans enslaved in the Caribbean was linked with the struggles of cotton workers at Peterloo. Though these workers were divided by thousands of miles and led different lives, they were exploited by the same forces – as Robert Wedderburn, a Black abolitionist in London, said at the time.

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© Photograph: Richard Saker/The Guardian

© Photograph: Richard Saker/The Guardian

© Photograph: Richard Saker/The Guardian

Royal Court theatre, London
A Black British woman traces her family’s enslaved past in Joy Nesbitt’s supernaturally charged play

Joy Nesbitt’s fantastically chilling play is both a ghost story and a reckoning with the undocumented history of enslaved people. It takes us from present-day America into the past, towards the exact moment when slavery was abolished.

A white couple has turned their South Carolina plantation into a holiday rental. People come for celebrations and weddings, we hear. It is tantamount to slave-plantation tourism, says Talulah (Jodie Campbell), a Black British woman who has traced her family line to this spot. Talulah is trying to channel her descendant Ginnie (Ronkẹ Adékọluẹ́jọ) through the ritual practice of “conjuring” – making contact is a way to fill in the gaps of her family’s enslaved past.

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© Photograph: Marc Brenner

© Photograph: Marc Brenner

© Photograph: Marc Brenner

In this month’s newsletter: for Caribbean scholars, the evidence of how deeply slavery shaped Britain’s wealth has never been in doubt. Plus, heritage walks in Manchester

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Welcome to this month’s Cotton Capital newsletter. I’m Ahmed Reid, coming to you from Jamaica, where I am programme manager for the Guardian’s Legacies of Enslavement team.

The recently published Register of British Slave-Traders, reported exclusively in the Guardian, lists 13,000 men and women who invested in and profited from the trafficking of more than three million enslaved Africans between 1563 and 1807.

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© Composite: Guardian

© Composite: Guardian

© Composite: Guardian

Karin Wulf (9/2026), "The Family History of Sally Hemings and Thomas Jefferson, and the Politics of Genealogy": "a team ... has been working with a strand of Thomas Jefferson's hair to compare recovered DNA with that contributed by descendants of Sally Hemings ... More problematic is the failure of most of the flurry of media attention ... to resist tired and tiresome framings ... History regularly skips or dismisses the essential history of family." Wulf's other posts on "Reading Family History" (2, 3, 4, 5, 6), her course on "Gender, Sexuality and Family in the Early Modern Atlantic World," and other posts / tidbits. Also this month, an interview with Marcia Biederman on a later family's history: "the true story of an Alaska Native woman" with "villainous relatives: the mother- and sister-in-law from hell, who welcomed Agnes by showing her to a stark, unheated attic room." Via.