17 June 2020
The Barbadian newspaper is EAP’s latest digitised collection to go online. It does so at a particularly apposite moment. From coronavirus to #BlackLivesMatter this 19th century colonial era newspaper provides stark parallels with the cultural and political issues so prevalent today.
These parallels first came into focus the day after I began working on the collection when, on Saturday 23 May 2020, The New York Times published an emotive front page: a solemn list of obituaries; the names and descriptions of 1,000 people killed by Covid-19. It was a format strikingly similar to a series of front pages issued by The Barbadian almost 200 years previously, during the spring of 1835. Two days later, after the death of George Floyd and the protests that followed, the parallels came into even sharper focus because The Barbadian printed an altogether different list of people. These were not the victims of a disease, but the supposed victims of the abolition of slavery.
While the NYT informed us that 85 year old Ellis Marshal from New Orleans was ‘a jazz pianist and patriarch of a family of musicians’; ‘no-one made creamed potatoes or fried sweet corn the way’ 85 year old June Beverley Hill from Sacramento did; and that John Herman Cloxer Jr, 62, was ‘one of the few African-American corporate bond traders on Wall Street’. In contrast, The Barbadian informed its readers that the honourable Nathaniel Forte claimed compensation for 53 slaves in Warley; John Frere sought recompense for 238 slaves at the Lower Estate; and Maria Frazer and her children requested indemnity for 1 slave in the parish of St Michael.
Compensation for abolition
Britain's slave plantation model began in Barbados in the 17th century before spreading throughout the Caribbean. Built on the enslavement of men, women, and children from Africa, it was a lucrative system that generated excessive wealth for many slave owners and drove the British economy. As the anti-slavery movement gained momentum in the late 18th century, plantation owners and merchants throughout the empire blamed abolitionists for their own economic woes. In tandem with calls to abolish slavery, they demanded reciprocal compensation on the basis that laws protecting inanimate property also applied to slaves. This campaign had political support from absentee proprietors in the UK parliament and when the 1833 Slavery Abolition Act came into force, it was in conjunction with a system that enabled 46,000 slave owners, including more than 80 MPs, to claim compensation.
The British government paid a total of £20 million - 40% of its national budget - to compensate thousands of slave owners; the equivalent of approximately £17 billion today. It required enormous borrowing by the government, so much that the debt was not fully repaid until 2015.
This statistic was announced to the world in a 2018 fact of the day tweet by the UK Treasury and prompted a sharp rebuke by historian David Olusoga. The tweet was pitched as a pat on the back for UK taxpayers’ contribution towards abolishing slavery. Instead it was an unsightly reminder that 21st century taxpayers had continued to fund the ill-gotten gains of human enslavement.
The Treasury’s tweet is indicative of a predilection towards a patriotic view of the past. One that gravitates towards remembering Britain’s role in abolition, rather than its part in establishing and maintaining a system of racial servitude; and one that obscures the structural inequalities that abolition failed to end.
This patriotic imagining of Britain’s imperial legacy is prevalent in the tendency to laud British advocates of abolition, the white allies of those enslaved, such as campaigner William Wilberforce and missionary John Smith - also known as the Demerera Martyr.
Black advocates of abolition such as the formerly enslaved man Olaudah Equiano, or Bussa - the enslaved person widely attributed with leading the largest Barbados rebellion in 1816 - are largely absent from British public discourse on the topic.
Within the Barbadian context, an article published in 1979 by J T Gilmore concluded that Reverend William Marshall Harte made ‘a change in Barbadian society as great as that brought by the Emancipation Act’. Quite the accolade for a man who successfully claimed more than £2,500 in compensation for 112 slaves across four locations, and who preached that ‘slavery [was] not inconsistent with Christianity’.
Harte could be considered a quintessential example of the white colonialist on a civilising mission. His contribution to emancipation, according to Gilmore, was his belief that despite his ‘very low opinion of the morals and capacities of the negroes, he firmly believed that these could be improved by instruction, and that at least where matters of grace were concerned, the black slave could truly be made the equal of his white master’.
Freedom of expression
The case of William Harte is indicative of one of the key structural tenets of racial inequality. Colonial control is often based on three principles: expression, violence, and law. Newspapers often represent all three. The Barbadian reported violence, announced laws, and offered a means of expression to men like Reverend William Harte.
Harte’s attempts to civilise the enslaved were not well received by a significant chunk of the white population in Barbados. When, in 1819, he and his associates were threatened by white parishioners angry that enslaved black people were invited into the church, his privileged position enabled him a right of reply in the form of a letter to the editor of the Barbados Mercury and Bridgetown Gazette (which is also available on the EAP website). And when he was chastised in the Barbados Mercury in 1827, his friendship with Abel Clinckett, the editor and proprietor of The Barbadian, afforded him an indirect defence in the form of a supportive editorial. The enslaved had no such right of reply.
Licence to kill
Without freedom of expression, the enslaved were reliant on the legal system for protection. But the system of governance was intentionally rigged against them. Laws are not inherently moral or just. Often they are means of enforcing compliance and subjugation in the interests of those who make them. An 1824 proclamation by King George IV asserted that the ‘Slave Population … will be undeserving of Our Protection if they shall fail to render entire Submission to the Laws, as well as dutiful Obedience to their Masters’. The objective was to dampen thoughts of rebellion; the means was to suggest that continued enslavement was a slave’s only hope of protection. Protection from what, was left unsaid. Had the king wished to be more succinct, he may simply have remarked that ‘When the looting starts, the shooting starts’.
If enslaved people were to comply with the law, it was surely only right that the colonial powers did too. The traditionalist argument in support of the British Empire is that in comparison to other imperial powers, British imperialists mostly acted legally. But as Matthew Hughes’s recent study of Britain’s colonial pacification of Palestine showed, the British maintained colonial control by constantly altering the law to make considerable brutality permissible.
The counter-insurgency tactics employed by the British in the Middle East in the 1930s - the combination of brutal force and legal dictate - are not so different from the methods used to control the colonies in the Americas one hundred years earlier.
In August 1823 The Barbadian reported on a revolt in the colony of Demerera-Essequibo (modern day Guyana), in which more than 10,000 enslaved people detained their enslavers and demanded that the governor listen to their grievances and grant them ‘rights’. While the revolt itself was predominantly non-violent, the government response was uncompromising. Governor John Murray proclaimed martial law and military detachments, including the British army’s all black West India Regiment, killed and wounded rebelling slaves.
Moreover, in the interests of protecting British subjects and property, the governor’s proclamation of martial law included an instruction for all ‘faithful subjects of His Majesty … to govern themselves accordingly’. It was a call to arms that essentially permitted the white population to kill members of the black population.
Police brutality beyond emancipation
The trans-Atlantic slave system was inherently racist, but the 1833 Abolition of Slavery Act, despite its stated intention, did little to dismantle the structures of racial inequality. Freedom was not immediate. Instead, slavery was replaced by a new system of apprenticeships: a transitional scheme that required hitherto enslaved persons to continue working for their previous enslavers for 45 hours per week in return for free board and lodging. By any other name they remained enslaved.
They also remained reliant on a system of law and order that privileged the white settler population. Emancipation coincided with the establishment, in 1834, of the first formal police force in Barbados and one of the first reported interactions between the police and the black community was indicative of the continued inequality.
According to a report printed in The Barbadian, police officer Thomas Green took a loose goat from the market. When the goat was claimed by an ‘apprenticed’ woman named Benebah, the officer refused to return the goat unless she paid him. But Benebah did not comply. Instead she returned to the market where she vented her frustration. When the officer heard that she had been abusing him, he confronted the pregnant woman. Still enraged at the injustice, she abused him directly. The officer grabbed Benebah, intent on dragging her to the police station. She resisted; clenched her teeth on his hand. Green responded, pulled her towards him, and forced his knee into her abdomen. Benebah threw the officer to the floor, before others joined the scuffle and the officer was retrieved by two colleagues.
When the incident was over, Green was brought before the magistrate and sent to prison. But he was swiftly released on the basis of a certificate from Dr Cleare stating that ‘the woman [was] in no immediate danger’.
Bolster the police
Beyond the lack of legal accountability for the police officer, the editorial comment was starkly in the officer’s favour. The Barbadian demanded an increased police presence and lamented that: ‘The overbearing insolence of the ill disposed negroes, especially the females, when they see so small a portion of the police in the way, is very trying to human patience, as we find in the case of Saturday’. While the piece went on to ‘earnestly intreat our Police officers to keep a strict guard over their own tempers, to be patient under provocation, but firm in the execution of their duty, not regarding colour, rank, or station’, the subtle distinction between ‘human’ and ‘negroes’ puts the racial motivation of the views expressed into sharp relief.
The racial slant was reminiscent of the editorial comment on the 1823 revolt in Demerera, which took the form of a vitriolic tirade against the abolitionist African Institution and its leading figures, including William Wilberforce and James Stephen, blaming them for sowing disorder and describing them as ‘a junta of fanatics … specious friends of humanity, who have not one spark of christian feeling for the millions of human beings of their own colour’.
Telling the stories of the enslaved
As a newspaper written by the white community, for the white community, The Barbadian does not provide a mouthpiece for the enslaved. But it is a vital historical source that reveals much about the attitudes and incidents of this period and of the overt and covert forms of racial inequality that preceded and succeeded emancipation.
It is also a useful resource for tracing the stories of those enslaved. Take pregnant Benebah, for example. The newspaper report of the police incident remarked that she was an apprentice of John Piggot Maynard. By cross referencing this with the slave register available online via Ancestry.com, we find that in 1834 Benebah was a 30 year old black Barbadian gifted to John Maynard’s 7 year old daughter by Richard Grannum.
Slave registration was first introduced in 1812. After the abolition of the slave trade in 1807, this was one method of combatting illegal trading and the registers later became integral to the calculation of slave owners’ compensation claims. In January 1823, The Barbadian printed a schedule, which it copied from the Barbados Mercury, as guidance for enslavers.
These registers were essentially a census that had to be completed every three years, and they enable us to trace the registration of 13 year old Benebah as a sheep keeper in 1817, through to her final registration in 1834.
With a bit more digging it may well be possible to track Benebah’s story further, including that of her unborn child who felt the full force of the law while still in his/her mother’s womb.
The degree to which the voices of the enslaved emerge from the page often depends on the needs of the enslaver. When offered for sale, enslaved people usually remained nameless. The very first edition of The Barbadian contained an advertisement for the sale of two enslaved people; both identified simply by their gender, number of children, and domestic skills.
But when enslavers were seeking the return of those who had absconded, their identities were necessarily revealed. The Barbados Mercury is strewn with advertisements requesting the recapture of enslaved people who had escaped.
To achieve their objective, these adverts required detailed descriptions and consequently offer a significant means of identifying individuals and revealing their lineage. This enhanced level of detail represents the interests of the enslaver; but it reflects the actions of the enslaved. The publication of these adverts, and the stories they reveal, were created by the enslaver, but born out acts of resistance.
For those tracing their ancestors or broadly researching the period, newspapers such as these can therefore be crucial for starting that search or expanding upon it. It shines a light on individual stories, highlights moments of protest, and demonstrates the structural inequalities that continued during the transition towards and beyond emancipation.
21st century parallels
Recent events have shown that the transition from slavery to racial equality is far from complete. US citizen George Floyd was a free man. But he lacked freedom to express. He had no access to an opinion piece in a national newspaper. He did not even have the freedom to breathe or express his opposition to being strangled to death by an officer of the law. Freedom of expression, though, was afforded to US Senator Tom Cotton whose recent opinion piece on the protests sparked by the death of George Floyd called on the US Government to ‘send in the troops’. Like the response to the 1823 revolt in Demerera and the 1816 rebellion in Barbados, Tom Cotton essentially advocated the implementation of martial law in order to subdue those people protesting racial inequality. Reminiscent of the response to the assault on Benebah, Tom Cotton called for more force rather than more understanding; prioritised punishment over change.
While racism in its most overt form - black people in chains - may be largely in the past, its legacy continues. When comments on slavery in a 19th century newspaper draw parallels with 21st century attitudes to race; when standing for the national anthem is deemed more important than protesting racial injustice; and when the fate of a statue is more concerning than the death of a fellow human being; it is clear that for some, jingoism trumps equality, and that the structural inequities of slavery remain significantly unchanged.
By Graham Jevon
Related digital resources
The Barbadian (1822-1861)
The Barbados Mercury and Bridgetown Gazette (1783-1848)
Selected further reading
Colonial counterinsurgency methods
David Anderson, Histories of the Hanged: Dirty War in Kenya and the End of Empire (Weidenfeld & Nicolson, 2005).
Ilana Feldman, Governing Gaza: Bureaucracy, Authority, and the Work of Rule, 1917-1967 (Duke University Press, 2008).
Laleh Khalili, Time in the Shadows: Confinement in Counterinsurgencies (Stanford University Press, 2012).
Matthew Hughes, Britain’s Pacification of Palestine: The British Army, the Colonial State, and the Arab Revolt, 1936-1939 (Cambridge University Press, 2019).
Slavery and emancipation
Hilary Beckles, A History of Barbados: From Amerindian Settlement to Caribbean Single Market (Cambridge University Press, 2006)
Hilary Beckles and Verene A Shepherd, Liberties Lost: The Indigenous Caribbean and Slave Systems (Cambridge University Press, 2004).
Hilary Beckles, Jerome S Handler, and Diane Lumsden Brandis, 'The 1816 Slave Revolt in Barbados: An Exchange in Barbados Newspapers', https://glc.yale.edu/sites/default/files/files/mpi/2011/1816-Revolt-2000.pdf.
Kathleen Mary Butler, The Economics of Emancipation: Jamaica & Barbados, 1823-1843 (University of North Carolina Press, 1995).
Emilia Viotti da Costa, Crowns of Glory, Tears of Blood: The Demerera Slave Rebellion of 1823 (Oxford University Press, 1997).
Don Foster, Chapter 1: ‘Liberation psychology’, in Norman Duncan, Kopano Ratele, Derek Hook, Nhlanhla Mkhize, Peace Kiguwa, Anthony Collins (eds.), Self, Community and Psychology (UCT Press, 2004).
J T Gilmore, ‘The Rev. William Harte and Attitudes to Slavery in Early Nineteenth-Century Barbados’, Journal of Ecclesiastical History, 30/4 (October 1979).
Miles Ogborn, The Freedom of Speech: Talk and Slavery in the Anglo-Caribbean World (University of Chicago Press, 2019).
Edwin Angel Wallbridge, The Demerera Martyr: Memoirs of the Rev. John Smith, Missionary to Demerera (Charles Gilpin, 1848).