Slave market at Pernambuco, Brazil

Gate and Slave market at Pernambuco, after Earle; view down street crowded with slaves, guarded by soldiers to right

Slave market at Pernambuco, Brazil. Includes black slaves sitting on the street while an auction is going on. Includes scene of beating, dwellings, sword, horse about to trample a baby, dog, and woman carrying a burden on her head.

Source creator: Callcott, Maria, Lady, 1785-1842
Source Title: Journal of a voyage to Brazil, and residence there, during part of the years 1821, 1822, 1823. By Maria Graham.
Source place of publication: London

The Slave market at Rio

The Slave market at Rio; street where buyers examine slaves, one of whom sits on ground in left foreground, child slaves being inspected by man wearing hat and striped trousers, dog to right, soldiers in distance. 1813

The Transatlantic Slave Trade

The Ghanaian Times article "Less-Known Participating Nations In The Slave Trade,"from 26 February, 2011, by Godwin Yirenkyi, discusses the history of the transatlantic slave trade:

Recently I asked a Chilean journalist after a tour of the Cape Coast Castle whether there are black people, that is, descendants of the many African slaves taken there during the period as is the case in other South American countries. She answered no, apart from occasional visitors, adding that Chile never took part in that abominable trade. I showed her references to the contrary that slaves were taken there and she was surprised.

This short introduction is one reason behind the multi-national initiative led by UNESCO for more research and education to break a long silence surrounding the sordid story of to pave way for total healing, reconciliation and peace.

For even though you will not find forts and castles (infamous for their use as stations for the trafficking of African captives for use as slaves in the Americas between the 15th-19th ) belonging to nations like France, Spain and the United States on the Ghanaian coast where most of these relics are found in Africa, historical records show that these nations, and others shown in this article were, nevertheless, active participants in the slave trade.

Though contemporary history say that the Portuguese were the first to discovering Ghana (the then Gold Coast in 1471, the French historians claim their travelers were the first to have arrived in 1383, having founded two short-lived settlements named Petit Paris and Petit Dieppe somewhere along the western coastline as well as built a lodge at Takoradi. They say that the French trade had ended by the time the Portuguese arrived but until 1872 when Britain formally colonized the Gold Coast, the French navy never stopped foraging frequently along the coast.

The bastion de France

Fort William at Anomabu, for example, started was originally a French trading post built by them in 1751 but was captured two years later by the British. In retaliation, according to Reindorf, the French bombarded Cape Coast Castle and seized it from the British, thus enabling them to gain access to the gold and slave trade. In 1779 they captured Fort Orange, Sekondi, from the British but left soon afterwards. The French are also believed to have established a small fort at Amoku, 10 kilometers east of Anomabu on land purchased for 450 ounces of gold. They stayed at Christiansborg for some years and probably built a trading station at Ada that lasted for some time. France became the fourth largest slave trading nation and Nantes, in the Bay of Biscay became the slave trade capital just as Liverpool won disrepute as England's slave trade capital.

Ghanaian sailors have a legend that the frequent storms in the bay are the result of the many slave corpses dumped in the place by the slave ships.

Slave Trade maps show that the French sent many slaves from East Africa to the Seycheles, Mauritius and Madagascar.

Bunce Island, Serra Leone

Until the late 1700s the Spaniards, who started the trans-Atlantic slave trade with the Portuguese and later became the main buyers of slaves in the Americas, obtained their supplies from other Europeans without coming to the West African mainland. By the 1494 Treaty of Tordesillas, signed between Spain and Portugal, the African coast was awarded to Portugal by the Pope. Hence the Spaniards who got the New World did not feature prominently in direct trading activities in West Africa except for their enclaves of Equatorial Guinea and Sao Thome. Early records, however, indicate that they traded for sometime at Arguin in modern Mauritania in the 15th century.

The nearest that Spain ever came to settling in the former Gold Coast was in 1756 when the Danes sent an agent, Prof. Moldenhauer, to Madrid to negotiate, unsuccessfully, the exchange of their fort at Ada on the Volta River for the Spanish Crab Island, also known as Bisque, in the West Indies. By 1830, the Spaniards were visiting the country during the governorship of Captain George Maclean, and one of the charges brought against the governor by his opponents during investigations into his activities was that he allowed Spanish slavers to buy provisions on the coast. In 1848, the British warship Kingfisher and an American cruiser Yorktown attacked the last slave trading station run by the Spaniards at Cess River, in Liberia, and freed 3,000 captives.

Elmina Castle

The activities of the Portuguese, after they were driven away from Elmina Castle by the Dutch in 1637 is also not well known since it was generally assumed that they were driven away completely from the country after they ceded the rest of their possessions to the Dutch in a treaty in 1641. The treaty stipulated that they should not trade here and that if they wanted to trade on the Lower Coast, that is at Fida (Ouidah) and Porto Novo, they should first drop anchor first at the Dutch fort and pay a large tariff. Records, however, show that the Danes bought Christiansborg from them in 1660 and built another small fort called Fort Xavier in 1679 in the area from where they were driven off in 1683. Around this period they were also said to have put up another less-known trading lodge along the Accra coast which they named Ft. Vicente. Between 1811 and 1816, Portuguese vessels frequented Accra looking for captives to buy. During the abolition period, a notorious Portuguese slave trader by name Don Jose Mora continued buying slaves in the Keta area till he finally moved to Little Popo and Grand Popo in modern Benin after the Danes tried to arrest him.

Ft. Groot Fredericksburg at Princess Town, Ghana

The Portuguese stayed on in Guinea Bissau, Principe and Sao Thome where they had established large sugar plantations since the late 15th and 16th centuries. Sao Thome also served as an entreport for the slave trade to Europe and the Americas. Further down they held the monopoly in Angola where millions of captives were sent to Brazil from Fort San Miguel, and also along the East African coast where they operated from Mozambique, Zanzibar and Lamu Islands as well as Mombasa in Kenya. Their main legacy in Ghana today is the Elmina Castle, near Cape Coast. Linguists claim they also left a few words that have become part of the local Ghanaian vocabulary such as dash (gift), paano (bread), palava (meeting), fetish (idol) and sabola (onion). The word used for slave catching, panyarring was also believed to have come from the Portuguse word panyar, meaning catch.

Ft. Groot Fredericksburg at Princess Town, Ghana

Due to the name change, people often forget that the Brandenburgs, who in 1683 built Ft. Groot Fredericksburg at Princess Town, and two other lodges at Akwida (1685) and Takrama (1687), were Germans. Brandenburg was the name of East Germany before it was united with neighboring provinces to become Germany. In the 17th cenury they took over a Spanish station at Arguin in Senegal and were also present at Whydah, Benin, for sometime. However, the full extent of German involvement in the slave trade in West Africa and the Americas is not known. At one time they tried to acquire a part of the Virgin Islands, but Togo and Cameroon were the main centers of their activities in West Africa.

Ft. Groot Fredericksburg at Princess Town, Ghana

Virtually unknown among the European slave traders of West Africa were the Courlanders, a small Germanic nation (population 200,000) situated in the present Republic of Latvia in the Baltics. The Courlabders built a small fort on St. Andrews Island (James Island) in the Gambia in 1652 and colonized Tobago in the 17th century and established sugar, cotton and rum plantations wiith about 7,000 slaves. The British seized James Island in 1661.

Ft. Groot Fredericksburg at Princess Town, Ghana

It is not known how far Brazil which received the largest number of slaves participated in slave buying since most documents of the slave trade were purposely burnt in that country. But one Brazillian slave trader called Cossar Corquila Lima was known to have established a large trading post at Vodza, near Keta. After his death in 1862, his domestic slave and agent who inherited him renamed himself Geraldo Lima, married his wives and continued with the trade, causing much trouble with the Adas and their Danish allies.

Ft. Groot Fredericksburg at Princess Town, Ghana

West Africa was not the only place that suffered from the ravages of the slave trade. The huge Congo, for example, was owned by King Leopold II of tiny Belgium, who had no colonies in the New World yet sold thousands of slaves to the Americas and enslaved the natives at home in a manner far worse than what Arab slave traders were doing before the Belgians arrived.

According to the National Geographic (Sept. 1992) the greatest number of slaves taken to the Americas came from the Congo-Angola region while another report (March 1973) indicated that the Congo endured more than three centuries of slaving, losing hundreds of thousands of people to the labour-hungry New World. From Boma, 90km inland, the Flemish traders assembled the captives then moved them to Banana Island at the mouth of the Congo River their main slave port for shipment.

Simultaneously, the native population at home was brutally forced to collect ivory and rubber in what became known as the rubber atrocities, rigorously implemented by state agents long after the abolition of slavery. Belgium's Royal Museum of Central Africa has on display symbols of the shameful trade including shackles and collar rings that once bonded Congolese slaves. In the same museum can be seen life-size mannequins depicting Congolese slaves and Arab slave buyers.

Records indicate that American slavers in the 1700s took part directly in the buying of captives from Africa, which they called the Circuit trade as distinct from Triangular Slave Trade. The first American slavers dispatched by Boston merchants in 1644 included the Rainbow which took a number of captives to Barbados. Later they became more active and started using what became known as rum boats, which were smaller and faster than the European ones, to cross the Atlantic with cargoes of rum to intoxicate potential African slave traders, and then return to America via the West Indies to offload their captives and stock up with molasses to take home and make it into more rum. One hundred and fifteen gallons of rum bought a male captive and ninety-five for a female. Records indicate that about twenty rum boats were in service by 1758.

The Swedes played an active role in the slave trade within the brief 17 years that they spent in the Gold Coast. By 1638 they had founded a colony called New Sweden on the Christina River around present Wilmington in the Delaware River valley of the United States which they held till 1655 when it was abandoned owing to pressure by the Dutch who were staging a comeback after losing it previously to local Indians. In 1640 they constructed Fort Witsen at Takoradi then began another one at Anomabo. Ten years later the Swedish African Company led by Heinrich Caerlof constructed a short-lived lodge at Butre. In 1657 they made Carolusburg Castle, Cape Coast, their headquarters, before they lost it together with Christiansborg, Osu, to the Danes. They were not heard of again after they were driven off by the Danes shortly afterwards. In the West Indies they had one island, St. Barthelemy, for themselves from 1784-1877.

Sweden's eastern neighbour, Norway also took part in the slave trade jointly with Denmark of which it was then a part. That explains why a slave ship called the Fredensborg, named after an erstwhile fort at old-Ningo, near Tema, which was returning to its home port after discharging a cargo of slaves at St. Croix in the Caribbean sunk near the town of Arundel, Norway, in 1768. Dr. Paul Isert, a Danish surgeon who wrote extensively about the period stated how, for some inexplicable reason the climate seemed unsuitable for the Norwegians. When they arrive in this land, the surgeon wrote, even though they have never before in their lives been ill, they behave like a fresh-water fish that has been placed in salt water. They become misanthropic, fretful, and do not know why. First they complain of a headache, usually accompanied by vomiting; after 24 hours often follow convulsions, and the patient dies a man who had been perfectly healthy 48 hours earlier.

Another less-known aspect of the trans-Atlantic slave is the fact that besides the United States, Central America, the West Indies and Brazil which are often mentioned, several thousands slaves were also taken to Bolivia, Colombia, Peru, Chile, Argentina, Ecuador, Venezuela, Paraguay and Uruguay. Lima became a major redistribution center from where slaves, some brought directly from Africa around Cape Horn were sent into the interior of the continent never to be heard of again.

The atrocities of slavery were not limited to the black people of Africa. At the time of the abolition of the trans-Atlantic slave trade, the British, French and Australians were tricking and kidnapping thousands of Melanesian captives to work in the sugarcane fields of Australia, Fiji, New Caledonia and other Pacific colonies. Among the kidnappers, also known as the black birders was one Ross Lewin who often disguised himself as an Anglican bishop to trick islanders to come to his ship, while another called James Murray enticed villagers to paddle their canoes to his schooner with promises of trade in beads, pipes and tobacco and then took them by force and sold them.

(source: Ghanaian Times)

Peruvian Government Apologies For Racism, Not Slavery

Amamda Todd of the Liberation reported, "Peruvian government apology for racism leaves out slavery," on 4 December 2009: The government of Peru has issued an apology to citizens of African descent for the first time. A public ceremony will be held for African Peruvians, who are 5 to 10 percent of the population.

Peruvian type: During the course of the slave trade, an estimated 95,000 slaves were brought into Peru from Africa. The last group arrived in 1850 and slavery was abolished in 1856.(Photographed by E. Maunoury of Lima.)

The statement admits that discrimination still exists, but makes no reference to slavery, referring instead only to the "abuse, exclusion and discrimination" of African Peruvians. The first Africans in Peru were the slaves of the Spanish conquistadors. More were brought over to work the land until slavery was abolished in 1854.

Not surprisingly, the apology did not mention what will or should be done to fix the racism and discrimination still present in society. Of course not. Racism is an institution that is part and parcel of capitalist society. Racism is a handy wedge to divide workers and keep them from banding together to fight for their common interest. It has been one of the most effective weapons against working-class struggle available to the rich. (source: The Liberation)

Down in Brazil

Brazil has a current population of over 176 million people. It was a Portuguese colony that imported more African slaves than any other nation in the Western Hemisphere and was the last to abolish slavery (l888) after almost 450 years of exploitation.

Today, Brazil has the largest population of African descendants outside the continent of Africa. Its economy is among the world’s ten largest. It is also among the world’s most unequal societies measured by income mal-distribution. The richest 20% of the population (persons whose appearance resembles a European phenotype) possess two thirds of the national income; the poorest 20% (primarily Brown or Black) receive less than 3%. (Beyond Racism)

History of the Brazilian Apartheid: The Favela

Favelas

Favela is the Portuguese name from a shanty town. These towns form on the outskirts of Brazilian cities due to massive over population. Brazilian cities were not constructed or planned to handle the millions of people that now live there. People are forced to inhabit makeshift towns in the undesirable parts of the cities. Favelas are usually built on privately owned lands and are illegal.

Most favelas are constructed from whatever material the inhabitants can find. The houses are not sturdily built and do not offer much protection from Mother Nature. Electricity is rare and there is no running water.

Rampant crime is a part of daily life in the favelas. There is almost no police presence. Along with crime, sewage and poor sanitation plague the areas. This leads to the spreading of disease and other harmful medical conditions.

(source: http://web.utk.edu/~rkirkla1/Brazil/favelas.html)

History of the Favelas

A favela (Brazilian Portuguese for slum) is the generally used term for a shanty town in Brazil. In the late 18th century, the first settlements were called bairros africanos (African neighborhoods), and they were the place where former slaves with no land ownership and no options for work lived. Over the years, many freed black slaves moved in. However, before the first settlement called “favela” came into being, poor blacks were pushed away from downtown into the far suburbs. Most modern favelas appeared in the 1970s, due to rural exodus, when many people left rural areas of Brazil and moved to cities. Without finding a place to live, many people ended up in a favela.

Some of the older favelas in Rio de Janeiro were originally started as quilombos (independent settlements of fugitive African slaves) among the hilly terrain of the area surrounding Rio, which later grew as slaves were liberated in 1888 with no places to live. It is generally agreed upon that the first favela to be called by this name was created in November 1897. At the time, 20,000 veteran soldiers were brought from the conflict against the settlers of Canudos, in the Eastern province of Bahia, to Rio de Janeiro and left with no place to live.

When they served the Army in Bahia, those soldiers had been familiar with Canudos’s Favela Hill — a name referring to favela, a skin-irritating tree in the spurge family indigenous to Bahia. When they settled in the Providência hill in Rio de Janeiro, they nicknamed the place Favela hill from their common reference, thereby calling a slum a favela for the first time.

The favelas were formed prior to the dense occupation of cities and the domination of real estate interests. The housing crisis of the 1940s forced the urban poor to erect hundreds of shantytowns in the suburbs, when favelas replaced tenements as the main type of residence for destitute cariocas (residents of Rio). The explosive era of favela growth dates from the 1940s, when Getúlio Vargas’s industrialization drive pulled hundreds of thousands of migrants into the Federal District, until 1970, when shantytowns expanded beyond urban Rio.

Raw sewage drains through the streets

Most of the current favelas began in the 1970s, as a construction boom in the richer neighborhoods of Rio de Janeiro initiated a rural exodus of workers from poorer states in Brazil. Heavy flooding in the low-lying slum areas of Rio also forcibly removed a large population into favelas, which are mostly located on Rio’s various hillsides. Since favelas have been created under different terms but with similar end results, the term favela has become generally interchangeable with any impoverished area. Favelas are built around the edge of the main city so in a way they are actually expanding the city. (source: Brazil Geeks)

A History of the Samba

A History of the Samba

The word Samba, and the musical genre Samba, has for a long time being studied to uncover its origin. We are publishing here what we think it is the most accurate.The word "Samba," in Portuguese, was derived from semba, a word common to many West African bantu languages. To the African slaves brought to Brazil during the 17th, 18th, and 19th centuries, the word had a variety of meanings. It meant to pray, or invoke the spirits of the ancestors, or the Gods of African "pantheon." As a noun, it could mean a complaint, a cry, or something like "the blues".

In Brazil, Samba is a woman with the same function of an ekedi nagô in the Banto's temples: A sacred dancer, iaô, the daughter of the saint.

In Brazil also, the African slaves called samba a religious ceremony characterized by the rhythm and choreography of the batuque. (Batuque: the act of "batucar"; to make some kind of rhythm using any kind of instrument or object, and also a Rio's version of martial art "capoeira").

The Jongo, a variant of the Samba, until today is considered a religious dance. The first known appearance of the word Samba as a Portuguese word meaning a rhythm and a dance in print appeared in 1838, in the newspaper "O Carapuceiro", in an article written by father Lopes Gama.

In 1917, Ernesto dos Santos "Donga", recorded his song "Pelo telefone", and labeled Samba. This is officially the first Samba recording. Since then, the musicians descendants of slaves started to see the Samba as a new approach to the batuque from Angola, and determined themselves to integrate it to white society trough organizations they called Samba Schools.

A pioneer of Samba, Angenor de Oliveira, was quoted as saying "In my childhood, we played the Samba in the backyards of the old ladies, whom we call "tias" (aunts), and the police stopped us often, because the Samba, then, was considered a "thing" of bums and bandits."

Unfortunately, until today in Brazil if a "white" person dedicate himself to the samba art form, he is considered an intellectual, or eccentric, but if an African descendent does the same, he is seeing like somebody who does not want to get a job, or something in that level.

Unlike other societies that cherish the Blues, the Jazz, the Mambo, the Rumba, the Reggae and others, and sees these musical art forms as a national treasure and are proud of it, Brazilian society refuses to recognize the Samba as a culture, as Brazil's main culture and pays no respect to their masters. We do not have there a Samba museum, or any kind of award to neither people nor institutions dedicated toward the promotion and preservation of the Samba culture or even a well-organized structure of promotion of this culture to international markets. The Samba in Brazil, is still an underground culture.

However, thanks to some people in Brazil and around the world who sees the Samba otherwise, some artists with their love and dedication, Samba Schools, and to general people that gather to play, sing and dance the Samba, the culture will never die, and will continuously grow strong developing new approaches and evolving forever. (source: Brazilian Music )

Samba of Brazil

The Origin of samba music history in Brazil, which today can be seen in awe at the vibrant Brazilian carnivals, can be found in Angola, Africa, from where it was brought to Brazil with the slave trading in the interval 1600-1888.

The word Brazilian Samba comes from Quimbundo language (the language of the area that became Angola) as “semba” and can mean several things. One meaning is to pray, or invoke the spirits of the ancestors, or the Gods of African pantheon. Samba could also be a complaint, a cry, or something like "the blues". Still another meaning is something of a “navel bump” which depicts the intimacy and "invitation" to dance. Today the word can also be a verb in Brazil as in “sambar” which is to samba (To dance samba)

The origin of Samba music has a lot of similarities with Mambo and Salsa, which are undeniably linked to slavery and the religious traditions of West Africa.

Through the people of Africa, samba history evolved by singing, dancing and rhythms which had ties into rituals culture and religion. You also find the samba rhythms in Capoeira (Brazilian martial arts / dance) and the Candomble (Religion from Africa), which today are a part of Brazilian culture and Brazil religion.

As the west Africans were forced into slavery in the strange foreign land of Brazil, the origin of samba music was preserved in their religious traditions by making them part of their daily life. The governing forces demanded Christianity of their slaves and prohibited executions of worship to their orixá (their god / saint, protector and helper). To the African, dance and song is worship. So what the slaves did was to camouflage the ceremonies as parties with dancing.

The authorities weren't fooled that easily and even up until the early twentieth century, police often raided "suspect parties". The need for secrecy made it necessary to conceal the meaning of certain dances and songs from the uninitiated. At times, to the annoyance of the "tias" (Candomble priestess, means aunt in english), musicians revealed and at the same time preserved the secret rhythms by mixing them with more accepted musical forms.

Candomble and the mixing with other music gave rise to a series of dances in the twentieth century, among them the origin of Samba music. To adherents of Candomble, the word Samba, means to pray, to invoke your personal orixá (god).

With the abolition of Brazil slavery in 1888, came a greater mobility for the population of Bahia (The state in which the city of Salvador lies and which was the primary target of the slave traffic). Many fled south, using samba as a way to survive. Samba is believed to have spread to Rio some time after 1889. (source: Origins of Samba Music)

Chapter 1: The Origin of Negro Slavery

Columbus in the New World

WHEN IN 1492 COLUMBUS, representing the Spanish monarchy, discovered the New World, he set in train the long and bitter international rivalry over colonial possessions for which, after

four and a half centuries, no solution has yet been found. Portugal, which had initiated the movement of international expansion, claimed the new territories on the ground that they fell within the scope of a papal bull of 1455 authorizing her to reduce to servitude all infidel peoples.

Pope Nicholas V

Pope Nicholas V issued the papal bull Dum Diversas on 18 June, 1452. It authorised Alfonso V of Portugal to reduce any “Saracens (Muslims) and pagans and any other unbelievers” to perpetual slavery. This facilitated the Portuguese slave trade from West Africa. (source: "Popes for Slavery")

The two powers, to avoid controversy, sought arbitration and, as Catholics, turned to the Pope a natural and logical step in an age when the universal claims of the Papacy were still unchallenged by individuals and governments.

Pope Alexander VI

In 1493 Alexander VI issued the bull Inter Caetera stating one Christian nation did not have the right to establish dominion over lands previously dominated by another Christian nation, thus establishing the Law of Nations.

Together, the Dum Diversas, the Romanus Pontifex and the Inter Caetera came to serve as the basis and justification for the Doctrine of Discovery, the global slave-trade of the 15th and 16th centuries, and the Age of Imperialism. (read more at Popes for Slavery)

After carefully sifting the rival claims, the Pope issued in 1493 a series of papal bulls which established a line of demarcation between the colonial possessions of the two states: the East went to Portugal and the West to Spain. The partition, however, failed to satisfy Portuguese aspirations and in the subsequent year the contending parties reached a more satisfactory compromise in the Treaty of Tordesillas, which rectified the papal judgment to permit Portuguese ownership of Brazil.

Treaty of Tordesillas Map 1494

Neither the papal arbitration nor the formal treaty was intended to be binding on other powers, and both were in fact repudiated. Cabot's voyage to North America in 1497 was England's immediate reply to the partition. Francis I of France voiced his celebrated protest: "The sun shines for me as for others. I should very much like to see the clause in Adam's will that excludes me from a share of the world." The king of Denmark refused to accept the Pope's ruling as far as the East Indies were concerned.

Sir William Cecil

Sir William Cecil, the famous Elizabethan statesman, denied the Pope's right "to give and take kingdoms to whomsoever he pleased." In 1580 the English government countered with the principle of effective occupation as the determinant of sovereignty. 1 Thereafter, in the parlance of the day, there was "no peace below the line." It was a dispute, in the words of a later governor of Barbados, as to "whether the King of England or of France shall be monarch of the West Indies, for the King of Spain cannot hold it long. . . ." 2 England, France, and even Holland, began to challenge the Iberian Axis and claim their place in the sun.

The Negro, too, was to have his place, though he did not ask for it: it was the broiling sun of the sugar, tobacco and cotton plantations of the New World.

According to Adam Smith, the prosperity of a new colony depends upon one simple economic factor "plenty of good land." 3 The British colonial possessions up to 1776, however, can broadly be divided into two types. The first is the self-sufficient and diversified economy of small farmers, "mere earth-scratchers" as Gibbon Wakefield derisively called them, 4 living on a soil which, as Canada was described in 1840, was "no lottery, with a few exorbitant prizes and a large number of blanks, but a secure and certain investment." 5

The second type is the colony which has facilities for the production of staple articles on a large scale for an export market. In the first category fell the Northern colonies of the American mainland; in the second, the mainland tobacco colonies and the sugar islands of the Caribbean.

In colonies of the latter type, as Merivale pointed out, land and capital were both useless unless labor could be commanded. 6 Labor, that is, must be constant and must work, or be made to work, in co-operation. In such colonies the rugged individualism of the Massachusetts farmer, practicing his intensive agriculture and wringing by the sweat of his brow niggardly returns from a grudging soil, must yield to the disciplined gang of the big capitalist practicing extensive agriculture and producing on a large scale.

Without this compulsion, the laborer would otherwise exercise his natural inclination to work his own land and toil on his own account. The story is frequently told of the great English capitalist, Mr. Peel, who took 50,000 and three hundred laborers with him to the Swan River colony in Australia. His plan was that his laborers would work for him, as in the old country. Arrived in Australia, however, where land was plentiful too plentiful the laborers preferred to work for themselves as small proprietors, rather than under the capitalist for wages. Australia was not England, and the capitalist was left without a servant to make his bed or fetch him water. 7

For the Caribbean colonies the solution for this dispersion and "earth-scratching" was slavery. The lesson of the early history of Georgia is instructive. Prohibited from employing slave labor by trustees who, in some instances, themselves owned slaves in other colonies, the Georgian planters found themselves in the position, as Whitefield phrased it, of people whose legs were tied and were told to walk. So the Georgia magistrates drank toasts "to the one thing needful" slavery until the ban was lifted. 8 "Odious resource" though it might be, as Merivale called it, 9 slavery was an economic institution of the first importance. It had been the basis of Greek economy and had built up the Roman Empire.

In modern times it provided the sugar for the tea and the coffee cups of the Western world. It produced the cotton to serve as a base for modern capitalism. It made the American South and the Caribbean islands. Seen in historical perspective, it forms a part of that general picture of the harsh treatment of the underprivileged classes, the unsympathetic poor laws and severe feudal laws, and the indifference with which the rising capitalist class was "beginning to reckon prosperity in terms of pounds sterling, and . . . becoming used to the idea of sacrificing human life to the deity of increased production." 10

(source: Eric Williams, CAPITALISM AND SLAVERY)