Slave Revolts: What They Don't Teach You

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Jamaica 1831 The Baptist Revolt

1) Samuel Sharp (a literate enslaved African), saw a newspaper and read an article on the emancipation of the enslaved Africans. He misinterpreted the article, thinking that emancipation was given to the enslaved Africans, but the planters refused to give slaves their freedom. Sharp, of course, felt that he and his fellow enslaved Africans were being denied their freedom and so vowed to get back at the whites and hasten emancipation. He told his fellow enslaved African not to work until they get paid until Christmas. During the battle, Samuel acted like a Trade Union leader of modern times.

2) This is a proposed cause:- An enslaved African male was forced to watch his spouse brutally flogged and got enraged, so he striked at the whipper, who was a African man and he got arrested. The reason is that he went against authority. The other enslaved Africans, who were witnesses, got angry and revolted.
3) Another proposed cause:- William Knibb, a missionary, was blamed by the whites for enticing the eslaved Africans to revolt. The planters felt that the non-conformists (Baptists and English Catholics) who did not stick to the Anglican religion, encoraged the enslaved Africans to revolt. However, William Knibb of the Baptist church heard of the plans of revolting from one of the enslaved Africans and tried to stop it. What William never thought of, is that the nature of his sermons and the teachings of all men being equal, may have stirred up the rebellion.

NATURE:

The violence and bloodshed started on the 27th of December, 1831. It began in the Salt Spring estate, 50,000 enslaved Africans broke out in revolt in the western parishes. Signal fires were used in communicating the message of the revolt from one plantation to the next. Boiling houses, mansions and cane fields were deliberately set aflame. The enslave Africans also destroyed other plantation properties, tools and equipment, mainly the punishment tools and devices.

CONSEQUENCES:

1) 15 whites were killed
2) 400 slaves were killed in battle and 100 including Samuel Sharp were flogged or executed.


One of the other consequences of the "Baptist War"was that the week after Sharpe was killed...legislators in England began drawing up law to abolish slavery in british territory.

passed the next year

which-of-these-men-died-in-1833-three-days-after-the-slavery-abolition-act-was-passed-by-the-house-of-commons.jpg




Baptist War was one of the most important events in history.
 

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Heard about this film years ago at a film festival. Trailer violated one of my biggest pet peeves
Black subject and white experts
film could be about the most Black subject ever, the first talking head / expert who appears onscreen in documentaries is ALWAYS a white person
, so I didn't get it.
 
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A little known Maroon settlement in Florida called 'Angola'.

Angola was a prosperous community[1]:232 of up to 750 maroons (escaped slaves)[2]:71 that existed in Florida from 1812[2]:72 until Florida became a U.S. territory in 1821, at which point it was destroyed. The location was along the Manatee River in Bradenton, Florida, near Manatee Mineral Springs Park.[3] The exact location is expansive, ranging from where the Braden River meets the Manatee River down to Sarasota Bay; archaeological research focuses on the Manatee Mineral Spring—a source of fresh water and later the location of the Village of Manatee two decades after the destruction of the maroon community.[4][5] Archaeological evidence has been found[2] and the archaeology report by Uzi Baram is on file with the Florida Division of Historical Resources of the Florida Department of State.
 

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Berbice Slave Uprising 1763CE
In 1762, the population of the Dutch colony of Berbice included 3,833 enslaved Blacks, 244 enslaved Amerindians or indigenous people, and 346 whites.[2] On 23 February 1763, slaves on Plantation Magdalenenberg on the Canje River in Berbice[3] rebelled, protesting harsh and inhumane treatment. They torched the plantation house, then went to other plantations to mobilize other enslaved Africans to join the rebellion. Cuffy, an enslaved man at Lilienburg, a plantation on the Canje River, is said to have organized them into a military unit.[2] As plantation after plantation fell to the slaves, the Dutch settlers fled northward and the rebels began to take over control of the region. For almost a year, the rebels held on to southern Berbice, while the whites were able to hold on to the north. Eventually only about half of the white population that had lived in the colony remained.



For my Afro-Guyanese peeps
 

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This breh is dropping some good gems about slavery and the Year of Return. The language might irk some people but he's not only talking that talk, he's citing where he's getting his information from as well.

 

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They outlawed witchcraft in JA coz it was the catalyst for most rebellions
 

WaveGang

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They outlawed witchcraft in JA coz it was the catalyst for most rebellions
 

WaveGang

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They outlawed witchcraft in JA coz it was the catalyst for most rebellions
 
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A little off-topic but still connected to the quote.

A genetic study on the descendant of San Basilo de Palenque.

San Basilio de Palenque is a small town near Cartagena, Colombia, founded by runaway slaves. At the end of the sixteenth century, African slaves started to escape from the coastal city of Cartagena to take refuge in the nearby region of Montes de María, establishing, the foundations of the town of San Basilio de Palenque (hereafter referred to as Palenque). Exactly when the city was founded is unknown, but there are studies indicating that this community was already established in the second half of the seventeenth century and ultimately became the first free African community in America.

Due to its strategic position located on the north coast of Colombia, Cartagena city was the centre of the Spanish slave trade and one of the main South American ports of arrival for slaves brought from different regions of Africa. The paucity of historical records makes it difficult to establish the exact place of departure of the slaves from Africa. Nonetheless, it is thought that until the early seventeenth century, the Africans arriving in Cartagena would have left from the region of Upper Guinea. Later, the Congo and Angola, together with Upper Guinea, would have been the major regions from which slaves were taken to Spanish America. At the end of the eighteenth century/beginning of the nineteenth century, slaves would have come from several regions, from Senegambia to Mozambique.

The village of Palenque is currently inhabited by approximately 4000 Afro-descendants who maintained a cultural and ethnic identity for more than 3 centuries, with high endogamy and little influence from neighbouring communities. Palenque preserves the ethnic conscience and cultural traits of African roots such as the social organisation, complex funeral rituals, and traditional medical practices, among others. Moreover, it is the only African American population speaking a Creole language with a Spanish lexical base. Due to these characteristics, Palenque was declared by UNESCO as a Masterpiece of the Oral and Intangible Heritage of Humanity in 2005. During the last decade, the recognition of the historical and cultural importance of Palenque has promoted several studies with the aim of reviving its history and searching for the African roots of its first inhabitants.

Given the high diversity of slaves arriving in Cartagena, one might suppose that several ethnic groups would be behind the foundation of Palenque. However, this theory has been questioned by linguistic and anthropological evidence, pointing to the region between Congo and Angola (the ancient Kingdom of Kongo) as the origin of the first habitants of Palenque, with an almost exclusive contribution from a single Bantu ethnic group, the Bakongo, speakers of Kikongo.

However, cultural and genetic features do not always come together, and few genetic studies have been performed to confirm a single geographic source of the founders of Palenque. The first genetic studies carried out with human leukocyte antigen (HLA) markers revealed limited Native American and European gene flow, as well as close genetic distances with African populations, especially from western Africa. Nevertheless, a higher than expected European input (38%) was detected when studying the pool of paternal lineages in Palenque. Due to the strong isolation of Palenque, paternal European admixture most likely occurred before its foundation. The results based on autosomal ancestry informative markers showed approximately 10% European ancestry, supporting a sex biased European influx.

Frequencies of the mtDNA and Y chromosome haplogroups detected in a population sample from Palenque.

A high diversity was also found for Y-SNP haplogroups (0.8185 ± 0.0033), with 17 different haplogroups being observed (Table 1). Similar to mtDNA, low Y-STR haplotype diversity was observed (0.9881 ± 0.0038), with many shared haplotypes inside haplogroups (Supplementary Fig. S4). In the whole sample, an African origin can be attributed to 61% of the Y-haplogroups, 36% represent European admixture, and three samples (3%) belong to a Native American haplogroup.

A large proportion of haplotypes were shared inside haplogroups, and only 33 different haplotypes were present in the studied sample. A wide separation of African haplogroups carrying few haplotypes is illustrated in a network. The great majority of the samples (91%) belong to the African macro haplogroup L. The remaining 9% belong to Native American haplogroups (A2, A2af1a1, A2al, B2d and C1c3). No European maternal lineages were observed.
 
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