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Thread: White Slavery, what the Scots already know

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    Default White Slavery, what the Scots already know


    A famous history professor stated that history was not a science but a continuing investigation into the past; a person’s conclusion is based on their own bias. This story will offer evidence that the Alba, Scots, Irish and Pics have been the longest race held in slavery. The reader will be responsible for their own bias pertaining to White Slavery.

    Alexander Stewart was herded off the Gildart in July of 1747, bound with chains. Stewart was pushed onto the auction block in Wecomica, St Mary’s County, Maryland. Doctor Stewart and his brother William were attending the auction, aware of Alexander being on that slave ship coming from Liverpool England. Doctor Stewart and William were residents of Annapolis and brothers to David of Ballachalun in Montieth, Scotland. The two brothers paid nine pound six shillings sterling to Mr. Benedict Callvert of Annapolis for the purchase of Alexander. He was a slave. Alexander tells of the other 88 Scots sold into slavery that day in “THE LYON IN MOURNING” pages 242-243.

    Jeremiah Howell was a lifetime-indentured servant by his uncle in Lewis County, Virginia in the early 1700’s. His son, Jeremiah, won his freedom by fighting in the Revolution. There were hundreds of thousands of Scots sold into slavery during Colonial America. White slavery to the American Colonies occurred as early as 1630 in Scotland.

    According to the Egerton manuscript, British Museum, the enactment of 1652: it may be lawful for two or more justices of the peace within any county, citty or towne, corporate belonging to the commonwealth to from tyme to tyme by warrant cause to be apprehended, seized on and detained all and every person or persons that shall be found begging and vagrant.. in any towne, parish or place to be conveyed into the Port of London, or unto any other port from where such person or persons may be shipped into a forraign collonie or plantation.

    The judges of Edinburgh Scotland during the years 1662-1665 ordered the enslavement and shipment to the colonies a large number of rogues and others who made life unpleasant for the British upper class. (Register for the Privy Council of Scotland, third series, vol. 1, p 181, vol. 2, p 101).

    The above accounting sounds horrific but slavery was what the Scots have survived for a thousand years. The early ancestors of the Scots, Alba and Pics were enslaved as early as the first century BC. Varro, a Roman philosopher stated in his agricultural manuscripts that white slaves were only things with a voice or instrumenti vocali. Julius Caesar enslaves as many as one million whites from Gaul. (William D Phillips, Jr. SLAVERY FROM ROMAN TIMES TO EARLY TRANSATLANTIC TRADE, p. 18).


    Pope Gregory in the sixth century first witnessed blonde hair, blue eyed boys awaiting sale in a Roman slave market. The Romans enslaved thousands of white inhabitants of Great Britain, who were also known as Angles. Pope Gregory was very interested in the looks of these boys therefore asking their origin. He was told they were Angles from Briton. Gregory stated, “Non Angli, sed Angeli.” (Not Angles but Angels).

    The eighth to the eleventh centuries proved to be very profitable for Rouen France. Rouen was the transfer point of Irish and Flemish slaves to the Arabian nations. The early centuries AD the Scottish were known as Irish. William Phillips on page 63 states that the major component of slave trade in the eleventh century were the Vikings. They spirited many ‘Irish’ to Spain, Scandinavia and Russia. Legends have it; some ‘Irish’ may have been taken as far as Constantinople.

    Ruth Mazo Karras wrote in her book, “SLAVERY AND SOCIETY IN MEDIEVAL SCANDINAVIA” pg. 49; Norwegian Vikings made slave raids not only against the Irish and Scots (who were often called Irish in Norse sources) but also against Norse settlers in Ireland or Scottish Isles or even in Norway itself…slave trading was a major commercial activity of the Viking Age. The children of the White slaves in Iceland were routinely murdered en masse. (Karras pg 52)

    According to these resources as well as many more, the Scots-Irish have been enslaved longer than any other race in the world’s history. Most governments do not teach White Slavery in their World History classes. Children of modern times are only taught about the African slave trade. The Scots do not need to be taught because they are very aware of the atrocities upon an enslaved race. Most importantly, we have survived to become one to the largest races on Earth!!!


    White Slavery in America
    The topic of this story is a sensitive one yet one of great importance. White slavery in America was real. There are many documents that verify the bondage, kidnapping and transporting of Brits to the Colonies as slaves. The importance of this story will help those who cannot find a ship passenger list on their ancestor. This story may not pertain to all who came to America that are not listed on ship passenger lists.

    The Journal of Negro History #52 pp.251-273 states, “The sources of racial thought in Colonial America pertaining to slave trade worked both directions with white merchandise as well as black.”

    Thomas Burton recorded in his Parliament Diary 1656-1659 vol. 4 pp. 253-274 a debate in the English Parliament focusing on the selling of British whites into slavery in the New World. The debate refers to whites as slaves ‘whose enslavement threatened the liberties of all Englishmen.’

    The British government had realized as early as the 1640’s how beneficial white slave labor was to the profiting colonial plantations. Slavery was instituted as early as 1627 in the British West Indies. The Calendar of State Papers, Colonial Series of 1701 records 25000 slaves in Barbados in which 21700 were white slaves.


    George Downing wrote a letter to the honorable John Winthrop Colonial Governor of Massachusetts in 1645, “planters who want to make a fortune in the West Indies must procure white slave labor out of England if they wanted to succeed.” Lewis Cecil Gray’s History of Agriculture in the Southern United States to 1860 vol.1 pp 316, 318 records Sir George Sandys’ 1618 plan for Virginia, referring to bound whites assigned to the treasurer’s office. “To belong to said office forever. The service of whites bound to Berkeley Hundred was deemed perpetual.”

    The Quoke Walker case in Massachusetts 1773 ruled that; slavery contrary to the state Constitution was applied equally to Blacks and Whites in Massachusetts.

    Statutes at Large of Virginia, vol. 1 pp. 174, 198, 200, 243 & 306 did not discriminate Negroes in bondage from Whites in Bondage.

    Marcellus Rivers and Oxenbridge Foyle, England’s Slaves 1659 consists of a statement smuggled out of the New World and published in London referring to whites in bondage who did not think of themselves as indentured servants but as “England’s Slaves” and “England’s merchandise.”

    Colonial Office, Public Records Office, London 1667, no. 170 records that “even Blacks referred to the White forced laborers in the colonies as “white slaves.” Pages 343 through 346 of Historical Sketch of the Persecutions Suffered by the Catholics of Ireland by; Patrick F. Moran refers to the transportation of the Irish to the colonies as the “slave-trade.”

    Ulrich B. Phillips, Life and Labor in the Old South explain that white enslavement was crucial to the development of the Negro slave system. The system set up for the white slaves governed, organized and controlled the system for the black slaves. Black slaves were “late comers fitted into a system already developed.” Pp 25-26. John Pory declared in 1619, “white slaves are our principle wealth.”

    The above quotations from various authors are just the tip of the iceberg on the white slave trade of the Americas. People from the British Isles were kidnapped, put in chains and crammed into ships that transported hundreds of them at a time. Their destination was Virginia Boston, New York, Barbados and the West Indies. The white slaves were treated the same or worse than the black slave. The white slave did not fetch a good price at the auction blocks. Bridenbaugh wrote in his accounting on page 118, having paid a bigger price for the Negro, the planters treated the black better than they did their “Christian” white servant. Even the Negroes recognized this and did not hesitate to show their contempt for those white men who, they could see, were worse off than themselves.

    Governments have allowed this part of American and British history to be swallowed up. The contemptible black slavery has taken a grip on people associated with American History. Yet, no one will tell of these accountings that are well established on to the middle 1800’s.

    Slavery is not something to be proud of but it is a fact that happened to every country, kingdom and empire that has been on this earth. Each of us needs to search our hearts and find the answer to stop racial hatred. One place to begin; realize that the black race was not the only race in the last 400 years that was in bondage.



    Wake up and smell the coffee.


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    Scottish Emigrants, Indentured Servants, and Slaves

    The following is from Scottish Emigration to Colonial America, 1607-1785 by David Dobson (p. 29-30). The author is explaining the early political and social conditions that led many to leave Scotland. More well known are the Irish emigrants because of their later large numbers, but the Scottish played a major role in the conflicts and changes at the time.

    “Emigration seems to have received a fresh impetus around 1631 for reasons that are unclear. In Scotland, although there was more immediate access to Ireland, some were considering the possibility of New England. A letter from John Kerr in Prestonpans to a correpsondent in London indicates that religious intolerance was a factor: “For there be many . . . that inclyne to that countrie [New England], if so be that the persecution by the prelates continue, I mean not so much of ministers that are abused, as near 60 young men that are of rare gifts who cannot get a lawful entry into the ministry also divese professions of some good means that labor to keep themselves undefyled.” The religious policies of the Stuarts had encouraged, if not enforced, emigration to the plantations. As early as 1619 Archbishop Spotswood had threatened nonconformists, or dissident ministers in the neighborhood of Edinburgh, with loss of their stipend and even banishment to America. The Civil War, which in its aftermath led to the mass deportation of Scottish prisoners of war, attracted American colonists, who gave active support to the king or to Parliament. Cromwell received the active support of a number of New Englanders while the king tended to receive support from Virginia and the West Indies. Among those who returned to fight for Charles I was David Munro of Katewell, who had emigrated from Scotland to Virginia during 1641; he served as an officer in the Scots army that invaded England in support of the king in 1648. He was captured after the Battle of Preston in 1648, transported back to Virginia, and disposed of as an indentured servant. The practice of banishing political, religius, and criminal undesirables had long neen established and American soon became one of their destinations. As early as 1618 the king proposed to banish “notorious lewd livers” on the borders of England and Scotland “to Virginia or other remote colony.” The practice of banishment to the plantations as a punishment was to be fully utilized later in the seventeenth century and throughout the eighteenth century. Among the Edinburgh records there is reference to an attempt by a merchant to recruit emigrants for Virginia: “21 July 1647. Ordaines proclamation be sound of drum to pass throw this brugh and liberties thairof at the desire of David Pebles marchand to invite such sort of persones, men and women, as he can agrie upon guid conditiones to goes with him to Virginia and make ane plantaion thair.” Peebles evidently succeeded in recruiting immigrants for his plantation in Virginia, he is later recorded with his family and sixteen indentured servants settled on an 833-acre land grant at Powell’s Creek south of the James River in Virginia in 1650.”

    David Peebles is one of my ancestors.
    My father’s maternal grandmother was born a Peebles, and he used to visit her in Mississippi. That family line, after settling in Virginia, would head down to the Deep South and then end up in Texas, which is where my great grandmother was born, as was my grandmother. Some of the Peebles clan were slave owners until the American Civil War. In my direct family line, I was able to find at least one record of 19th century slave ownership, from the 1830 census for Wiley Peebles, the generational halfway point between David Peebles and myself.

    It’s interesting to see the description from the passage above. I previously had come across a record showing David Peebles had brought a bunch of people with him as dependents. I figured they were probably slaves, but it turns out that they were indentured servants. I suppose slavery was not yet as common as it would later become, considering slavery as an institution had only been legally formalized about three decades before. Plus, indentured servants were probably cheaper and easier to attain, at least for a person living In Scotland surrounded by landless peasants and other desperate people who wanted to escape to the New World.

    The reason for indentured servants, and increasingly later slaves, went beyond just having workers for a plantation. The law was set up at the time such that the more dependents one brought (family members, indentured servants, and slaves) the more acres of land would be granted by the local government. In the early colonial era, prospective plantation owners needed to gather enough dependents in order to get the land needed to make a plantation possible. This is how the rich and powerful ended up with most of the best land in places like Virginia.

    Still, that doesn’t disprove that he might have owned slaves as well. In her book An American Heritage Story, Gloria Peoples-Elam offers this enticing detail (Kindle Locations 398-400):

    “Another very interesting entry into the journal is the following: “Capt David Peiblis is hereby tolerated and permitted to reteine and keep an Indian according to the rules and prescriptions of the Law in that Case provided.” Apparently, Captain Peebles had an Indian as a slave or a worker.”

    He was sometimes referred to as a captain. He led a militia in at least one battle with a Native American tribe, maybe the Mohawks. It is surmised by some that he received an injury during the fight because he stops showing up much in the records. His being “permitted to reteine and keep an Indian” probably doesn’t indicate a relationship of freedom and friendship. Slavery wasn’t an uncommon fate early on for captured Native Americans.

    Even indentured servitude wasn’t necessarily better. I’ve read before that in the early colonial era, most people didn’t survive to see the end of their indentured service, for the conditions weren’t conducive to health. It might be unsurprising that seeking escape wasn’t limited to slaves (or captive natives). Here is another example from the Peebles’ household, although following David Peeble’s death. In speaking about his wife, who had taken over the responsibilities of the family, Peoples-Elam says that,”She was exempted from tax on “two persons escaped”— indentured servants who had run away” (Kindle Locations 443-444). Those two persons apparently weren’t feeling happy, contented, and optimistic about their situation.

    My ancestor, David Peebles, obviously had been a man of means and well-respected in the community, often finding himself in positions of authority. Even before Virginia, he either had great wealth, owned a lot of property to be sold, or had connections to borrow money. When he sought indentured servants for his plantation, that would have required a lot of money to pay for the passage, feeding, and housing of all those people—while also supporting a family. There were many wealthier British emigrants at the time, as the instability and violence during that era gave good reasons for people to flee.

    The evidence apparently is even stronger than what I initially realized, at least to the degree that his father’s position implies something about his own position, a fair assumption to make a time when so much was inherited. Peoples-Elam writes that (Kindle Locations 261-268):

    “By 1636, the name of David Peebles appears and is listed as “lawful son of Robert Peebles, decd., Burgess of Dundee in 1538.” This was the beginning of the direct ancestry that can be definitely traced back to Scotland.

    “As a Burgess of Dundee, Sir Robert was a representative of a burgh or borough, which is a corporate or chartered town in Scotland. He would have been called a Vassal to the Crown. That meant that in times of the feudal system of Scotland this was a person holding lands under the obligation to render military service or its equivalent to his superior. This is shown by the fact that royal charters and Acts of Parliament were addressed or referred to as burgesses. Toward the Crown the burgess had the duties of helping to guard the burgh, of serving with the king’s army when called upon and of paying royal taxation. The latter would not have been the best part of being a burgess but to hold that distinction was necessary.”

    A vassal to the Crown is a fairly high position. It would offer many things: wealth, land, authority, power, influence, connections, political franchise, etc. It was the propertied class (just below titled aristocracy) at a time when few had property, as property ownership was determined by the feudal order. As such, his father would have had been part of the upper classes, not part of the far reaches of ruling elite but still with significant position at least at the local level. So, when David Peebles refers to himself as a merchant (marchand), he might have meant something far beyond a mere businessman, trader, craftsmen, or farmer.
    Another interesting thing is the specific historical context.

    Virginia was settled by a fair number of Royalists, supporters of the Crown. They were often referred to as Cavaliers because of courtly fashion (the term cavalier being related to cavalry and chivalry, from Old French chevalier). The term was used as a general label for courtiers and Royalists, but some of them were Norman-descended aristocracy from southern England (and those that weren’t sought to style themselves as such). David Peebles, however, was Scottish. Some Scottish did fight for the Crown, but I don’t know if this included my ancestor and his kin. Scottish Royalists were typically Highlanders, whereas David Peebles was apparently from the Borders (although it might be noted that the Cavaliers didn’t have a high opinion of any of the Scottish—see Reprobates: The Cavaliers of the English Civil War by John Stubbs; also see Soldiers and Strangers: An Ethnic History of the English Civil War by Mark Stoyle, as reviewed by R.C. Richardson: English chauvinist prejudices were rampant. An English officer in 1639 devoted several lines to a litany of hostile adjectives that describe “the scurvy, filthy, dirty, nasty, lousy, itchy, scabby, shitten, stinking, slovenly, snotty-nosed, villainous, barbarous, beastial, false, lying, roguish, devilish” Scots.). The fact that my ancestor immigrated to Virginia and was easily assimilated into the social order does seem to imply that he likely had some association with the Royalist cause.

    In support of this conclusion, I noticed that David Peebles put his notice up for emigrants a month after the king was captured by the New Model Army. He arrived in Virginia the same year King Charles I was executed, which was a year before Cromwell occupied Peebles, Scotland (just south of Edinburgh); that was the year directly following the execution of Charles I. Interestingly, in the American colonies (according to Enclyclopedia Virginia), “by 1650, most Virginia Puritans had left the colony for Maryland or Massachusetts.” So, the Cromwell supporters, Roundheads, were leaving Virginia just as those like David Peebles were arriving. Virginia was first settled by Puritans, but it would become seen as Royalist stronghold, not that it ever played a direct role in the English Civil War, as it remained officially neutral in the colony’s government seeking to encourage free trade with all sides.

    I’d point out that Peebles, Scotland was an old royal burgh and resort. The people of the area may have felt particular loyalty to the former Scottish king, James VI, who became the king of England, James I (he would sometimes meet in Peebles in his official role). Many Scottish came into conflict with English rule, but that wasn’t true for all, as ethnic nationalism wasn’t fully formed yet. The Scottish didn’t see themselves as a single people at that time. Britain was a diverse place with no clear separation between Scotland and England. King James I died in 1625 and I’m not sure how the memory of his rule would have influenced loyalties during the English Civil War(s), in terms of the broader War of the Three Kingdoms.

    Anyway, in its having taken root in Virginia where David Peebles’ plantation was located, Cavalier culture would be held up later on as what defined the American South, even though few Southerners were of Anglo-Norman ancestry. It was an aristocratic value system and social order: strict social hierarchy, privilege of white male landowners, noblesse oblige, and culture of honor. It was an echo of the old chivalric code of feudalism, an image of ancient nobility. It was what the plantation owners modeled themselves after and it became a collective identity among many Southerners in defining the South as a region with a culture that was supposedly unique and coherent, although in reality this was more of an invention.

    Even the Southern dialect didn’t fully develop until the commingling of Southerners in the Confederate Army. Here is a brief synopsis of the background (from Enclyclopedia Virginia):

    “Having initially resisted England’s Commonwealth regime, and having reinstalled a former royal governor of its own accord, Virginia was in an excellent position to plead its loyalty to the king after the Restoration. Indeed, the colony even gained a reputation as a Royalist stronghold—a reputation some Virginians cultivated by exaggerating the number of Royalist officers, or Cavaliers, who migrated to the colony after 1648, and claiming that most Virginians were descended from the English aristocracy. While a number of Royalists—including members of the Washington, Randolph, Carter, and Lee families—sought refuge in Virginia, most remained in England or settled in Europe. And most immigrants to Virginia in the seventeenth century were indentured servants, not English gentry. Regardless, the Cavalier myth—perpetuated by romantic, nostalgic depictions of Virginia plantation life in literature and historical studies—took hold in Virginia and persisted throughout the seventeenth, eighteenth, and nineteenth centuries. Some scholars view the Lost Cause interpretation of the American Civil War (1861–1865) as an extension of the Cavalier myth.”

    I’m sure that many of my ancestors on the Peebles line took the Cavalier identity seriously, especially during and in the decades prior to the Civil War, in which some of them fought.

    In Britain, aristocracy took root along with feudalism. With the land enclosures, the desperate and impoverished landless peasants often became indentured servants, sometimes on plantations (the first attempt of the colonization project being the Ulster Plantation in Ireland, where many Scots-Irish ended up, although I’m not sure how much indentured servitude was used at that point). It was essentially a revamped form of feudalism. That then led to slavery which was an even better balance between the new capitalist plutocracy and the old feudalist social order, without any of the Commons stuff to get in the way.

    In such a society, minorities and the poor had few rights, freedoms, and protections. Prior to slavery, indentured servants were the lowest of the low in a society where that could mean being beaten, tortured, raped, or worked to death. An indentured servant was literally worth less than a slave, for they were simply disposable labor. The master of an indentured servant couldn’t even make money by selling off the children.

    Indentured servitude was useful during that transitional era, as cheap labor but more importantly for social control. Slavery served the same purpose after the ending of indenture, as it was used to maintain not just the color line but also class hierarchy. In its being rooted in feudalism, it offered the sense of an unchanging stable order. What always was would always be, so it seemed to many before it all came to an end. In defending slavery, they were fighting for an entire worldview and way of life.

    In Virginia, a Civil War battle happened on a Peebles farm (and, at an earlier time in Virginia, Nat Turner’s rebellion led to the killing of a slave overseer by the name of Peebles). I would note that my Peebles family was in Texas during the Civil War. That was the area where slavery lasted the longest, as it took a while for slaves there to hear of the news that they had been freed. Once that news had arrived, that would have been the end of an era for the Southern lines of the David Peebles descendants in America.



    Wake up and smell the coffee.


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    It wasn't just the Scots:




    They came as slaves: human cargo transported on British ships bound for the Americas. They were shipped by the hundreds of thousands and included men, women, and even the youngest of children. Whenever they rebelled or even disobeyed an order, they were punished in the harshest ways. Slave owners would hang their human property by their hands and set their hands or feet on fire as one form of punishment. Some were burned alive and had their heads placed on pikes in the marketplace as a warning to other captives.
    We don’t really need to go through all of the gory details, do we? We know all too well the atrocities of the African slave trade.

    But are we talking about African slavery? King James VI and Charles I also led a continued effort to enslave the Irish. Britain’s Oliver Cromwell furthered this practice of dehumanizing one’s next door neighbor. The Irish slave trade began when James VI sold 30,000 Irish prisoners as slaves to the New World. His Proclamation of 1625 required Irish political prisoners be sent overseas and sold to English settlers in the West Indies. By the mid 1600s, the Irish were the main slaves sold to Antigua and Montserrat. At that time, 70% of the total population of Montserrat were Irish slaves.

    Ireland quickly became the biggest source of human livestock for English merchants. The majority of the early slaves to the New World were actually white.
    From 1641 to 1652, over 500,000 Irish were killed by the English and another 300,000 were sold as slaves. Ireland’s population fell from about 1,500,000 to 600,000 in one single decade.

    Families were ripped apart as the British did not allow Irish dads to take their wives and children with them across the Atlantic. This led to a helpless population of homeless women and children. Britain’s solution was to auction them off as well. During the 1650s, over 100,000 Irish children between the ages of 10 and 14 were taken from their parents and sold as slaves in the West Indies, Virginia and New England. In this decade, 52,000 Irish (mostly women and children) were sold to Barbados and Virginia. Another 30,000 Irish men and women were also transported and sold to the highest bidder. In 1656, Cromwell ordered that 2000 Irish children be taken to Jamaica and sold as slaves to English settlers.

    Many people today will avoid calling the Irish slaves what they truly were: Slaves. They’ll come up with terms like “Indentured Servants” to describe what occurred to the Irish. However, in most cases from the 17th and 18th centuries, Irish slaves were nothing more than human cattle. As an example, the African slave trade was just beginning during this same period. It is well recorded that African slaves, not tainted with the stain of the hated Catholic theology and more expensive to purchase, were often treated far better than their Irish counterparts.

    African slaves were very expensive during the late 1600s (Ł50 Sterling). Irish slaves came cheap (no more than Ł5 Sterling). If a planter whipped, branded or beat an Irish slave to death, it was never a crime. A death was a monetary setback, but far cheaper than killing a more expensive African. The English masters quickly began breeding the Irish women for both their own personal pleasure and for greater profit. Children of slaves were themselves slaves, which increased the size of the master’s free workforce. Even if an Irish woman somehow obtained her freedom, her kids would remain slaves of her master. Thus, Irish mothers, even with this new found emancipation, would seldom abandon their children and would remain in servitude.

    In time, the English thought of a better way to use these women to increase their market share: The settlers began to breed Irish women and girls (many as young as 12) with African men to produce slaves with a distinct complexion. These new “mulatto” slaves brought a higher price than Irish livestock and, likewise, enabled the settlers to save money rather than purchase new African slaves. This practice of interbreeding Irish females with African men went on for several decades and was so widespread that, in 1681, legislation was passed “forbidding the practice of mating Irish slave women to African slave men for the purpose of producing slaves for sale.” In short, it was stopped only because it interfered with the profits of a large slave transport company.

    England continued to ship tens of thousands of Irish slaves for more than a century. Records state that, after the 1798 Irish Rebellion, thousands of Irish slaves were sold to both America and Australia. There were horrible abuses of both African and Irish captives. One British ship even dumped 1,302 slaves into the Atlantic Ocean so that the crew would have plenty of food to eat. There is little question the Irish experienced the horrors of slavery as much (if not more, in the 17th Century) as the Africans did. There is also little question that those brown, tanned faces you witness in your travels to the West Indies are very likely a combination of African and Irish ancestry.

    In 1839, Britain finally decided on it’s own to end its participation in Satan’s highway to hell and stopped transporting slaves. While their decision did not stop pirates from doing what they desired, the new law slowly concluded this chapter of Irish misery. But, if anyone, black or white, believes that slavery was only an African experience, then they’ve got it completely wrong. Irish slavery is a subject worth remembering, not erasing from our memories.

    But, why is it so seldom discussed? Do the memories of hundreds of thousands of Irish victims not merit more than a mention from an unknown writer? Or is their story to be the one that their English masters intended: To completely disappear as if it never happened. None of the Irish victims ever made it back to their homeland to describe their ordeal. These are the lost slaves; the ones that time and biased history books conveniently forgot.

    Interesting historical note: the last person killed at the Salem Witch Trials was Ann Glover. She and her husband had been shipped to Barbados as a slave in the 1650's. Her husband was killed there for refusing to renounce catholicism. In the 1680's she was working as a housekeeper in Salem. After some of the children she was caring for got sick she was accused of being a witch.

    At the trial they demanded she say the Lord's Prayer. She did so, but in Gaelic, because she didn't know English. She was then hung.


    To learn more you can go to the following sources:

    Political Education Committee (PEC)
    American Ireland Education Foundation
    54 South Liberty Drive, Suite 401
    Stony Point NY 10980



    - - - - - - - - - - - - - - - - - - - - - - - - - - - - -
    Bibliography
    Aubrey Gwynn, S.J., Documents relating to Irish in the West
    Indies -- Analecta Hibernica
    Page: 153
    Note: 1
    Edward O'Meagher Condon, The Irish Race in America, New York,
    A.E. and R.E. Ford, 1887
    Page: 15 41 38,9
    Note: 3 21 37
    Arthur Percoval Newton, The European Nations in the West Indies
    1493-1688, London, J. Dickens & Co, Reprint 1967
    Page: 163
    Note: 4
    Richard S. Dunn, Sugar and Slaves, Chapel Hill, NC, U of NC
    Press, 1972
    Page: 56, 122, 130 ? 133 160
    Note: 5 13 24 25
    Page: 327 ? 131 141
    Note: 29 30 32 34
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    Page: 668,9 669
    Note: 6 26
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    Dublin, ?, 1865
    Note: 9 17
    Sir William Petty, Political Anatomy of Ireland, London, ?, 1719
    Page: 19
    Note: 7
    John Thurloe, Letter of Henry Cromwell, 4th Thurloe's State
    Papers, London, 1742
    Note: 8
    Thomas Addis Emmet, Ireland Under English Rule, NY & London,
    Putnam, 1903
    Page: 101, vol I 101, vol I 211,2
    Note: 12 19 28
    Joseph J. Williams, Whence the "Black Irish" of Jamaica, NY,
    Dial, MCMXXXII
    Page: 17 17
    Note: 10 11
    Anthony Broudine, Propuguaculum, Pragae Anno, 1669
    Note: 18
    Dr. John Lingard, History of England, Edinburgh, ? ,1902
    Page: 336, vol X
    Note: 20
    Abbot E. Smith, Colonists in Bondage, 1607-1776, Glouster, Mass,
    Smith, 1965
    Page: 164 165 334 209 336
    Note: 2 16 23 27 36
    C. S. S. Higham, The Development of the Leeward Islands Under the
    Restoration, 1660-1688, London,
    Cambridge, 1921
    Page: 4 47
    Note: 14 22
    Richard Ligon, A True and Exact History of Barbadoes, London,
    Cass, 1657, reprinted 1976
    Page: 44
    Note: 31
    Eric Williams, From Columbus to Castro, 1492-1969, New York,
    Harper and Roe, 1971
    Page: 101
    Note: 15
    Wesley Frank Craven, The Colonies in Transition, 1660-1713, New
    York, Harper and Roe, 1968
    Page: 55 58

    Note: 33 35



    Wake up and smell the coffee.


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    Specious at best. Indentured servitude isn't slavery, it certainly wasn't an Irish-only affair or close to it (f/e: many of the original colonists in some of the 13 Colonies were English people who 'sold themselves' into indentured servitude to pay for the ticket, usually with the understanding that they'd receive land for their troubles at the end of x years), and slavery as a punishment for a crime isn't really a race issue. Many SJWs argue that it happens today. Arguably it does, see the California fires of this year. Additionally the Scots are not descended from the Picts, and are invaders from Ireland whereas the Picts were likely Brythonic autochtones.

    That third article conflates transatlantic slavery, mentioning the Zong's crime of dumping black slaves, with the slave trade, and then gets its dates badly wrong. The UK ended the slave trade in 1807, not 1839, and slavery itself in 1773 (in the UK) and 1833 (in the Empire) and 1836 (in the BEIC territories). That kind of almost grotesque failure to get even basic facts right leads me to believe it's probably not worth reading the article in depth.

    That's just from a skim-reading. I'm sure there are many more errors in all three articles.
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    Quote Originally Posted by Longbowman View Post
    Specious at best. Indentured servitude isn't slavery, it certainly wasn't an Irish-only affair or close to it (f/e: many of the original colonists in some of the 13 Colonies were English people who 'sold themselves' into indentured servitude to pay for the ticket, usually with the understanding that they'd receive land for their troubles at the end of x years), and slavery as a punishment for a crime isn't really a race issue. Many SJWs argue that it happens today. Arguably it does, see the California fires of this year. Additionally the Scots are not descended from the Picts, and are invaders from Ireland whereas the Picts were likely Brythonic autochtones.

    That third article conflates transatlantic slavery, mentioning the Zong's crime of dumping black slaves, with the slave trade, and then gets its dates badly wrong. The UK ended the slave trade in 1807, not 1839, and slavery itself in 1773 (in the UK) and 1833 (in the Empire) and 1836 (in the BEIC territories). That kind of almost grotesque failure to get even basic facts right leads me to believe it's probably not worth reading the article in depth.

    That's just from a skim-reading. I'm sure there are many more errors in all three articles.
    Welcome back, bro.

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    Woah wtf

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