In reality there is no “black” or “white” as we have descended from the same parents.

Missionaries also tried to defend slave conversion by arguing that enslaved Christians would be more docile and harder working than their “heathen” counterparts.For an example of this, we can return to the Quaker William Edmundson, who is often thought of as one of the first “antislavery” Quakers.

I read through all of the laws passed on the island of Barbados in the seventeenth and early-eighteenth centuries. The first of these was the North Carolina Slave Code of 1715. A second set of even stricter laws was put into place in 1741, which prevented slaves from raising their own livestock and from carrying guns without their master’s permission, even for hunting. No, the differences are purely ideological.

Your article brought up some interesting connections and offered a good read to anyone with an interest in the topic.

The book is: The Fugitive’s Gibraltar, Escaping Slaves and Abolitionism in New Bedford, Massachusetts. They passed an act that forbid Quakers from worshiping alongside enslaved men and women. Thanks so much for the light you are bringing to this important issue.This is such a wonderful essay and so important at this time in history.

Free African Americans were allowed to vote until 1835, when the state rescinded their suffrage.

On the island of Saint Thomas, for example, Moravian missionaries and Black converts were beaten and attacked by White colonists. One could argue that this is a form of slavery (or equivalent abuse) at arm’s length.

embarrassing, make one to think (when one would rather not). I had more questions: What did it mean that slavery had “so General a Relation to many other P[a]rts?” What “other parts” were they talking about?Pennsylvania may have been the first “official” Quaker colony, but it was not the first Quaker community in the Americas. The diet supplied by slaveholders was generally poor, and slaves often supplemented it by tending small gardens or fishing. This is an uncomfortable past, but it’s a past that needs to be brought into the light.Looking carefully at this Quaker past can teach us a lesson about social justice. The swamp was an ideal spot in which to hide and forage for food, and some escaped slaves chose to stay and make their homes there. They also did something rather unusual. Here is liberty of conscience, w[hi]ch is right and reasonable; here ought to be likewise liberty of ye body.For the seventeenth century, this is a very unusual statement. (Most food was imported. You know, Levi Coffin and such (His house is about an hour from us, great place to visit). In many ways, this is disappointing. I look forward to reading your book.I have been thinking about the topic of Quakers and slavery for some time now. I wanted to show how something as important as abolition had a history, and how we could learn about social justice by studying the past.

We see in Protestant supremacy that religion could be a source of oppression. This letter went into more detail about the problems facing enslaved Christians: The White planters “beat and injure us when [we learn] about the Savior,” they wrote. As specifics revealed themselves, it became clear that this group made up almost half of the anti-slavery societies nationwide in 1826, membership of the aggregate was estimated at 2,500 (all able to vote, representing about 1/3 the vote for John Quincy Adams in the 1824 election, and freed as many as 3,500 slaves.Thank you, Katharine, for your research on the problem of slavery. Thank you for a highly informative essay.“New England Bound: Slavery and Colonization in Early America,” Wendy Warren, 2016. Quaker, Anglican, and Moravian missionaries responded to Protestant supremacy by trying to argue that Christianity and slavery were perfectly compatible. In it, she asks the Queen to support the Black women “of Saint Thomas,” because the slave owners would not allow them to “serve the Lord Jesus.” The petition was first written in Marotta’s native West African language (on the left) and then translated into Dutch Creole (on the right).

This act asserted that enslaved people had “been suffered to remain at the Meeting of Quakers as hearers of their Doctrine, and taught in their Principles, whereby the safety of this Island may be hazared [sic].” If, the act continued, any enslaved person was “found with the said People called Quakers, at any time of their Meeting, and as hearers of their Preaching,” the Quakers would have to pay a fine. In brief, it amounted to even more restrictions to manumission. Add tags Comment Rate. The North Carolina Provincial Congress passed a ban on importing slaves in 1774, because they felt increasing the number of slaves in the colony would increase the number of runaways and free blacks. The number of free people of color rose markedly in the first couple of decades after the Revolution. The colony lacked the extensive plantation system of the Lower South, and when Carolina split into the North and South Carolina in 1729, North Carolina had about 6000 slaves, only a fraction of the slave population of South Carolina.

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