Amazing Fact About the Negro No. 28: What were the largest slave rebellions in America?
One of the most pernicious allegations made against the African-American people was that our slave ancestors were either exceptionally “docile” or “content and loyal,” thus explaining their purported failure to rebel extensively. Some even compare enslaved Americans to their brothers and sisters in Brazil, Cuba, Suriname and Haiti, the last of whom defeated the most powerful army in the world, Napoleon’s army, becoming the first slaves in history to successfully strike a blow for their own freedom.
As the historian Herbert Aptheker informs us in American Negro Slave Revolts, no one put this dishonest, nakedly pro-slavery argument more baldly than the Harvard historian James Schouler in 1882, who attributed this spurious conclusion to ” ‘the innate patience, docility, and child-like simplicity of the negro’ ” who, he felt, was an ” ‘imitator and non-moralist,’ ” learning ” ‘deceit and libertinism with facility,’ ” being ” ‘easily intimidated, incapable of deep plots’ “; in short, Negroes were ” ‘a black servile race, sensuous, stupid, brutish, obedient to the whip, children in imagination.’ ”
Consider how bizarre this was: It wasn’t enough that slaves had been subjugated under a harsh and brutal regime for two and a half centuries; following the collapse of Reconstruction, this school of historians—unapologetically supportive of slavery—kicked the slaves again for not rising up more frequently to kill their oppressive masters. And lest we think that this phenomenon was relegated to 19th- and early-20th-century scholars, as late as 1959, Stanley Elkins drew a picture of the slaves as infantilized “Sambos” in his book Slavery: A Problem in American Institutional and Intellectual Life, reduced to the status of the passive, “perpetual child” by the severely oppressive form of American slavery, and thus unable to rebel. Rarely can I think of a colder, nastier set of claims than these about the lack of courage or “manhood” of the African-American slaves.
So, did African-American slaves rebel? Of course they did. As early as 1934, our old friend Joel A. Rogers identified 33 slave revolts, including Nat Turner’s, in his 100 Amazing Facts. And nine years later, the historian Herbert Aptheker published his pioneering study, American Negro Slave Revolts,to set the record straight. Aptheker defined a slave revolt as an action involving 10 or more slaves, with “freedom as the apparent aim [and] contemporary references labeling the event as an uprising, plot, insurrection, or the equivalent of these.” In all, Aptheker says, he “has found records of approximately two hundred and fifty revolts and conspiracies in the history of American Negro slavery.” Other scholars have found as many as 313.
1. Stono Rebellion, 1739. The Stono Rebellion was the largest slave revolt ever staged in the 13 colonies. On Sunday, Sept. 9, 1739, a day free of labor, about 20 slaves under the leadership of a man named Jemmy provided whites with a painful lesson on the African desire for liberty. Many members of the group were seasoned soldiers, either from the Yamasee War or from their experience in their homes in Angola, where they were captured and sold, and had been trained in the use of weapons.
They gathered at the Stono River and raided a warehouselike store, Hutchenson’s, executing the white owners and placing their victims’ heads on the store’s front steps for all to see. They moved on to other houses in the area, killing the occupants and burning the structures, marching through the colony toward St. Augustine, Fla., where under Spanish law, they would be free.
As the march proceeded, not all slaves joined the insurrection; in fact, some hung back and actually helped hide their masters. But many were drawn to it, and the insurrectionists soon numbered about 100. They paraded down King’s Highway, according to sources, carrying banners and shouting, “Liberty!”—lukango in their native Kikongo, a word that would have expressed the English ideals embodied in liberty and, perhaps, salvation.
The slaves fought off the English for more than a week before the colonists rallied and killed most of the rebels, although some very likely reached Fort Mose. Even after Colonial forces crushed the Stono uprising, outbreaks occurred, including the very next year, when South Carolina executed at least 50 additional rebel slaves.
2. The New York City Conspiracy of 1741. With about 1,700 blacks living in a city of some 7,000 whites appearing determined to grind every person of African descent under their heel, some form of revenge seemed inevitable. In early 1741, Fort George in New York burned to the ground. Fires erupted elsewhere in the city—four in one day—and in New Jersey and on Long Island. Several white people claimed they had heard slaves bragging about setting the fires and threatening worse. They concluded that a revolt had been planned by secret black societies and gangs, inspired by a conspiracy of priests and their Catholic minions—white, black, brown, free and slave.
Certainly there were coherent ethnic groups who might have led a resistance, among them the Papa, from the Slave Coast near Whydah (Ouidah) in Benin; the Igbo, from the area around the Niger River; and the Malagasy, from Madagascar. Another identifiable and suspect group was known among the conspirators as the “Cuba People,” “negroes and mulattoes” captured in the early spring of 1740 in Cuba. They had probably been brought to New York from Havana, the greatest port of the Spanish West Indies and home to a free black population. Having been “free men in their own country,” they rightly felt unjustly enslaved in New York.
A 16-year-old Irish indentured servant, under arrest for theft, claimed knowledge of a plot by the city’s slaves—in league with a few whites—to kill white men, seize white women and incinerate the city. In the investigation that followed, 30 black men, two white men and two white women were executed. Seventy people of African descent were exiled to far-flung places like Newfoundland, Madeira, Saint-Domingue (which at independence from the French in 1804 was renamed Haiti) and Curaçao. Before the end of the summer of 1741, 17 blacks would be hanged and 13 more sent to the stake, becoming ghastly illuminations of white fears ignited by the institution of slavery they so zealously defended.