Religious Justifications of Slavery in the Caribbean
The doctrine of Christianity grants eternal life to all persons who accept that Jesus Christ is the Son of God, and choose to follow him. Such a statement leaves little room for interpretation of the scripture itself. Nevertheless, the nineteenth century Christian churches of the Caribbean Islands created a racial distinction between humans which determined who could and who could not be granted eternal life through the Christian faith. This concept of race was based on the belief that Africans were intellectually unable to make an educated decision regarding personal religion. Planters supported this discrimination against their workers because then they did not have to be cruel to fellow Christians. Two kinds of Christianity existed in the Caribbean during the nineteenth century. Planters and the church of the elite, mainly the Anglican church upheld a Christian faith that served mainly to justify the wealth of the ruling class, and the oppression of the enslaved peoples. The other side of the Christian religion served to promote the religious education of the slaves by operating under the non-traditional belief that all men were worthy of hearing the gospel, and making a choice for or against Christianity. This underground form of Christianity more closely represents the true ideals of the Christian faith, and grossly illuminates the corruption of Christianity at the hands of the planters.
During slavery many families were separated: fathers, mothers and children were attached to different plantations with the result that some never saw their family members again. The responsibility of bringing up the children rested primarily with the mothers and grandmothers. This sit...
... middle of paper ...
...of Social and Economic Research.
3. Karasch, Mary C. (1987). Slave Life in Rio de Janeiro: 1808-1850. Princeton: Princeton University Press.
4. Patterson, Orlando (1969) The Sociology of Slavery. Cranbury, New Jersey: Associated University Presses.
5. Phillippo, James M. (1971) Jamaica. Freeport, New York: Books for Libraries Press.
6. Russell-Wood, A.J.R. (1982) The Black Man in Slavery and Freedom in Colonial Brazil. London: The Macmillan Press.
7. Schuler, Monica. (1980) "Alas, Alas, Kongo": A Social History of Indentured African Immigration into Jamaica, 1841- 1865. Baltimore: The Johns Hopkins University Press.
8. Sells, William (1972) Remarks on the Condition of Slaves in the Island of Jamaica. Shannon, Ireland: Irish University Press.
9. Turner, Mary (1982). Slaves and Missionaries: The Disintegration of Jamaican Slave Society, 1787-1834. Urbana,
10. Richmond, Douglas. “The Legacy of African Slavery in Colonial Mexico, 1519-1810.” Journal of Popular Culture 35, no. 2 (2001): 1-17.
One does need a full knowledge of the slave trade and slavery to know that those coming from the continent of Africa and those born into slavery suffered various forms of psychological rewiring, some positive but most negatively. Yet, it is scarcely asked what the mental state of the White population was. There is this generalized notion of acceptance, however, there must have been ‘something' felt by this ethnicity, or at least by some. The purpose of this paper is to analyze the relations between races, specifically the racial attitudes in 18th century Portugal and Brazil. To do so, we will be using Robert Edgar Conrad’s, Children of God’s Fire: A documentary History of Black Slavery in Brazil, primary source, Section 5.1, focusing
Larry Rohter was a journalist in Brazil for 14 years and from his experiences he offers in this book some unique insights into Brazilian history, politics, culture and more. In 10 topical chapters Rohter’s easy-to-read book provides a look at Brazilian history and the extraordinary changes the country has undergone -- and is still undergoing. Rother covers many significant issues, but several stand out more than others. Namely: the country’s history, culture, politics, and finally its economy/natural wealth.
We must begin with Brazil’s history in order to understand the problem and how it came to exist. During the year 1500, Brazil was “discovered” by the Portuguese. The Portuguese saw the indigenous people as “savages” because they did not look or dress like Europeans. Hence, the idea that indigenous people are “savages” help influence the Portuguese that indigenous people need to be controlled and become more civilized. During the 16th century the Portuguese used “black” slaves to work in plantations to increase trading in Europe. After the year 1850 slave trade was abolished, but the Portuguese continued to bring slaves from Africa, illegally. Edward Eric Telles states, “Roughly three hundred years later, when the slave trade ended in 1850, 3.6 million African Americans had been brought to Brazil as slaves, ...
Veloso, Caetano, and Barbara Einzig. Tropical Truth: A Story of Music and Revolution in Brazil. Cambridge, MA: Da Capo, 2003. Print.
Examining primary sources can be a useful tool to provide partial insights of past events. Olaudah Equiano’s Interesting Narrative is an example of a primary source that provides insights on 18th century New World slavery. His autobiography takes the reader on a journey starting from his village in Africa through the slave trade to the West. He reveals many insights on slavery, but there are also limitations that do not provide the full picture, which is to be expected. Nevertheless, Equiano’s autobiography provides important insights on 18th century New World slavery through his experiences and the experiences of others.
Curtin, Philip D: The rise and fall of the plantation complex:essays in Atlantic history (Cambridge, 1990).
Reynolds, Mary. The American Slave. Vol. 5, by Che Rawick, 236-246. Westport , Conneticut: Greenwood Press, Inc, 1972.
Christianity in the context of American slavery took on many faces and characteristics. As a religion, it was used as a tool of manipulation for slave masters to further justify the institution, and particularly assert authority over their slaves. In the slave community, Christianity was adapted in the slave community as a means to shape an identity and create a sense of dignity for an oppressed people. Christianity in the context of the slave community was a means to uplift and encourage the slaves, a way in which to advance the interests of slave-holders, and in some cases, a means used to justify freedom.
Christianity was amongst the slave community. Being that the vast majority of the slave community was born in America, converting slaves to Christianity was not a struggle. All slaves were not Christian, and slaves that had accepted Christianity were not official members of the church. Over time Slaves made Christianity their own. There would be occurrences where church gatherings would hold both white and black members. Slave religion was both institutional and non institutional. The slave gatherings would be both formally organized and spontaneously adapted. These gatherings would usually take place at night in the woods. Slaves enjoyed their own meetings better because they could sing and pray as they wanted. In some cases slave masters would not allow attendance of church gatherings and prayer meetings, some slaves would risk flogging to attend these meetings. Christianity was transformed into by the slave community to its own particular experience. Teachings by white masters were usually geared towards reminding slaves that on good behavior to their white masters, they would be accepted into heaven and even then , they would be limited to a lesser heaven than there owners. Jesus was not talked about, teachings consisted only of the laws to not lie or steal from their masters. Slaves would soon start to hold their own gatherings to just sing and pray a...
Slave Community”. The Journal of Negro History. 82.3 (1997). 295-311. JSTOR. Web. 16 Jun 2014
Rediker, Marcus. The Slave Ship A Human History. New York, New York: Penguin Group, 2007. Print.
Slavery in Brazil began long before the first Portuguese settlement was established in 1532. Because certain forms of slavery had existed for centuries on the continent of Africa, Brazilian historians used to say that us blacks imported from across the Atlantic, were ready to accept their new status as ''Slaves''. Slave labor was the driving force behind the growth of the sugar economy in Brazil. Gold and diamond deposits were discovered in Brazil in about 1690, which sparked an increase in the importation of African slaves to power this new market. According to many depressed characteristics, Brazil is identified as a developing country, nevertheless is occupies a special place on the list of these countries. Having a huge potential and a high level of economic development, Brazil has found a place on the list of the highest slavery rates. With that being said then you could already ready conclude that there where many slaves imported to the country, Brazil. Brazil had the largest slave population in the world, substantially larger than the United States. The Portuguese who settled Brazil needed labor to work the large estates and mines in their new Brazilian colony. They turned to slavery which became central to the colonial economy. It was particularly important in the mining and sugar cane sectors. Slavery was also the mainstay in the Caribbean islands with economies centered on sugar. Estimates suggest that about 35 percent of captured Africans involved in the Atlantic slave trade were transported to Brazil. Estimates suggest that more than 3 million Africans reached Brazil, although precise numbers do not exist. Brazil had begun to turn to slavery in the 15th century as explorers began moving along the coast of Africa.
Slavery is older than the first human records. Slavery was not based on race and not until the 15th century associated with people of African descent. (Source G). In learning about the history of slavery, we can only go so far in looking through our textbooks. However, often times, if you look hard enough you can find witnesses who have been there in slavery. We receive i...
“A formal public commitment to legal racial equality, for example, had been the price of mass support for Latin American’s independence movements. In the generation following independence, the various mixed-race classifications typical of the caste system were optimistically banished from census forms and parish record keeping.” This was meant to make all slaves citizens, equal to all other citizens. Slavery receded in Latin America, except in non-republican Brazil, Cuba, and Puerto Rico. However, Brazil’s pursuit of independence was the least violent and provoked the least amount of change. The case of Brazil suggests that retention of colonial institutions such as monarchies lent to stability. “Brazil had retained a European dynasty; a nobility of dukes, counts, and barons sporting coats of arms; a tight relationship between church and state; and a full commitment to the institution of chattel slavery, in which some people worked others to death.”