A MUST READ FOR ALL NEW INDIAN ADMINISTRATIVE SERVICE (IAS) OFFICER EXAMINATION CANDIDATES
Saturday, January 16, 2016
DARK SECRET OF HISTORY: THE EPISCOPAL CHURCH AND RHODE ISLAND PORTS WERE THE LARGEST SLAVE TRADERS IN THE WORLD, TWO MILLION SLAVES DEAD AND TEN MILLIONS IMPORTED ALIVE TO NORTH AMERICA, NOW APOLOGIES AND REPENTANCE ARE TO REDEEM THE CHURCH AND "WE THE PEOPLE"
"... More than half of the slaving voyages from the United States left from ports in Providence, Newport and Bristol ..."
"Many of the shipbuilders, captains and financiers of those slaving voyages were Episcopalians. The church, like many others in its day, supported slavery and profited from it even after the trans-Atlantic slave trade was outlawed and slavery had been banned in the state. Among the most notable Episcopalian slaveholders were Thomas Jefferson, who was active for some time in the church, and George Washington."
"The region’s economy was inseparable from the slave trade starting in the 1600s, when the earliest settlers bartered Native Americans they had captured for slaves brought from Africa. Later, merchants and suppliers who grew wealthy from the slave trade founded and endowed several Ivy League colleges; soon, Northern textile mills were humming with Southern cotton picked by slaves."
Rhode Island Church Taking Unusual Step to Illuminate Its Slavery Role
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The 200-year-old Cathedral of St. John in Providence, R.I., which will become a racial reconciliation center and a museum focused on the North's involvement in slavery.CreditCharlie Mahoney for The New York Times
PROVIDENCE, R.I. — One of the darkest chapters of Rhode Island history involved the state’s pre-eminence in the slave trade, beginning in the 1700s. More than half of the slaving voyages from the United States left from ports in Providence, Newport and Bristol — so many, and so contrary to the popular image of slavery as primarily a scourge of the South, that Rhode Island has been called “the Deep North.”
That history will soon become more prominent as the Episcopal diocese here, which was steeped in the trans-Atlantic slave trade, establishes a museum dedicated to telling that story, the first in the country to do so, according to scholars.
Many of the shipbuilders, captains and financiers of those slaving voyages were Episcopalians. The church, like many others in its day, supported slavery and profited from it even after the trans-Atlantic slave trade was outlawed and slavery had been banned in the state. Among the most notable Episcopalian slaveholders were Thomas Jefferson, who was active for some time in the church, and George Washington.
Over the last decade, the Episcopal Church of the United States has formally acknowledged and apologized for its complicity in perpetuating slavery. Some Episcopal dioceses have been re-examining their role, holding services of repentance and starting programs of truth and reconciliation.
The Diocese of Rhode Island, like many others, has been slow to respond. But under Bishop W. Nicholas Knisely, who became the Episcopal bishop of Rhode Island in 2012, it is taking steps to publicly acknowledge its past. They include the establishment of a museum focused on the trans-Atlantic slave trade, slavery and the North’s complicity, as part of a new center for racial reconciliation and healing.
“I want to tell the story,” Bishop Knisely said, “of how the Episcopal Church and religious voices participated in supporting the institution of slavery and how they worked to abolish it. It’s a mixed bag.”
Other slavery museums — notably the Whitney Plantation in Wallace, La., and the Old Slave Mart Museum in Charleston, S.C. — tell the story of slavery in the South. Some museums and historic sites touch on slavery in the North. But no museum is devoted to the region’s deep involvement, according to James DeWolf Perry VI, a direct descendant of the most prolific slave-trading family in the United States’ early years and a co-editor of a book called “Interpreting Slavery at Museums and Historic Sites.”
He is helping to plan the museum and reconciliation center, which are still in the organizing and fund-raising phases. They are to be housed at the 200-year-old stone Cathedral of St. John, the seat of the Episcopal Diocese of Rhode Island. Because of dwindling membership, the majestic but deteriorating cathedral was closed in 2012.
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Under Bishop W. Nicholas Knisely, the Episcopal Diocese of Rhode Island is taking steps to publicly acknowledge its complicity in perpetuating slavery.CreditCharlie Mahoney for The New York Times
The idea for the museum and reconciliation center grew out of community discussions over what to do with the shuttered cathedral; it has gained new urgency in recent months as numerous cities have erupted in racial unrest.
“We’re trying to move in concert with what’s happening around the country,” said the Rev. David Ames, who is helping to establish the center for reconciliation. “Events like the massacre in Charleston have really focused us on the dire need to improve race relations in this country.”
Diocesan officials have already begun conversations with the public, including African-American church leaders, about the goals of the reconciliation center. While the cathedral is being renovated, planners have worked with local universities and organizations to sponsor speakers and programs that delve into racial issues. They have scheduled more forums for the fall at Episcopal churches throughout the state where slave traders once worshiped.
The museum, scheduled to open in 2017, will aim to illuminate the church’s role in the trade and the extensive but often-ignored history of slavery in New England.
The region’s economy was inseparable from the slave trade starting in the 1600s, when the earliest settlers bartered Native Americans they had captured for slaves brought from Africa. Later, merchants and suppliers who grew wealthy from the slave trade founded and endowed several Ivy League colleges; soon, Northern textile mills were humming with Southern cotton picked by slaves.
In a sign of how this history is only slowly coming to light, a ceremony was held Sunday in Boston, where the first slave ship in New England is believed to have arrived in 1638; a historic marker, to be placed later, will mark where it would have docked. The ceremony Sunday was part of a larger project commemorating the two million slaves who died and the 10 million who survived the trans-Atlantic slave trade.
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James DeWolf Perry VI, whose ancestors were involved in slave trading, helped found a center for slavery education.CreditSean Proctor for The New York Times
Tiny Rhode Island played an outsize role in the trade, thanks to the state’s financiers, a seafaring work force and officials who turned a blind eye to antislavery laws.
While many slave ships were built in Boston, they were supplied, manned and dispatched from Rhode Island ports. Between 1725 and 1807, more than 1,000 slaving voyages — about 58 percent of the total from the United States — left from Providence, Newport and Bristol.
Those vessels brought more than 100,000 Africans to the Americas as part of the triangle trade. They traveled to West Africa carrying rum, which was traded for slaves. The human cargo was then transported to the Caribbean in the infamous Middle Passage of the triangle. There, the ships were emptied of slaves and loaded with sugar, which was brought back to Rhode Island distilleries to make more rum to take back to Africa and repeat the cycle.
They also brought slaves to the North, and they populated numerous households. By the middle of the 18th century, according to a report by Brown University, about 10 percent of Rhode Islanders were enslaved. (In 2003, the university, in Providence, began exploring and confronting its own deep ties to slavery.)
Bishop Knisely said his research had revealed shameful episodes in church history. For example, he said, when Quakers and Baptists in Newport began turning against slavery, some slave owners in those churches switched to the Episcopal Church, where they were welcomed and their slaveholding was not challenged.
“We sounded an uncertain trumpet,” Bishop Knisely said. “We were happy to receive their financial support. We allowed ourselves to be convinced by the prejudice of the time and didn’t speak out.”
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Architecture plans lie on a table at the Cathedral of St. John.CreditCharlie Mahoney for The New York Times
In establishing the museum and reconciliation center, the church is working with the Center for the Study of Slavery and Justice at Brown and with descendants of the DeWolfs, a prominent Episcopalian family based in Bristol and the most prolific slave-trading family in the United States.
The DeWolf family alone imported more than 12,000 Africans. The profits from the slave trade by James DeWolf — speaker of the Rhode Island House, United States senator, banker, merchant, privateer and owner of numerous rum distilleries — were so vast that, according to newspaper accounts at the time of his death, in 1837, he was the second-richest man in the United States.
One of his descendants, James DeWolf Perry III (1871-1947), became the bishop of Rhode Island, the first bishop of the cathedral here and later the 18th presiding bishop of the Episcopal Church of the United States.
The current generation of DeWolfs began digging into their family heritage a decade ago. One of them, Katrina Browne, a seventh-generation descendant of Mark Anthony DeWolf, the family’s first slave trader, organized a journey for 10 family members to trace their legacy from Bristol through slave forts in Ghana and old family sugar plantations in Cuba.
In 2008, she produced a documentary from the trip called “Traces of the Trade.” That experience led her and Mr. Perry, her distant cousin, to found the Tracing Center on Histories and Legacies of Slavery, dedicated to educating the public about the complicity of the entire nation in slavery and the slave trade.
“The experience of seeing black audiences respond to a white family acknowledging these things — that’s a powerful starting point,” Mr. Perry said.
Before he began retracing the steps of his ancestors, “I had no idea just how bad my family history was,” said Mr. Perry, 47, who left an academic career to start the Tracing Center. Although he was appalled by that history, he nonetheless decided to name his son, who was born in March, James DeWolf Perry VII.
“I want my child to remember our family history, both good and bad,” he said. “I think this is how we need to approach our shared history as a nation, too.”
DVD and DVD + 3-Year Site/Local Streaming 86 minutes (with a 51 minute abridged version and extras), 2008, Producer/Director: Katrina Browne Co-Directors: Alla Kovgan, Jude Ray Co-Producers; Elizabeth Delude-Dix, Juanita Brown An online FACILITATOR GUIDE is available for this title.
ABOUT THE FILM
Nominated for an Emmy for "OUTSTANDING INDIVIDUAL ACHIEVEMENT IN A CRAFT: RESEARCH".
Winner of the Henry Hampton Award for Excellence in Film & Digital Media from the Council on Foundations and Grantmakers in Film & Electronic Media.
In Traces of the Trade: A Story from the Deep North, one family's painful but persistent confrontation with the continuing legacy of the slave trade becomes America's. Katrina Browne uncovers her New England family's deep involvement in the Triangle Trade and, in so doing, reveals the pivotal role slavery played in the growth of the whole American economy. This courageous documentary asks every American what we can and should do to repair the unacknowledged damage of our troubled past.
Katrina Browne was shocked to discover that her Rhode Island forebears had been the largest slave-trading dynasty in American history. For two hundred years, the DeWolfs were distinguished public servants, respected merchants and prominent Episcopal clerics, yet their privilege was founded on a sordid secret. Once she started digging, Browne found the evidence everywhere, in ledgers, ships logs, letters, even a family nursery rhyme. Between 1769 and 1820, DeWolf ships carried rum from Bristol, Rhode Island to West Africa where it was traded for over 10,000 enslaved Africans. They transported this human cargo across the Middle Passage to slave markets from Havana to Charleston and beyond, as well as to the family's sugar plantations in Cuba. The ships returned from the Caribbean with sugar and molasses to be turned into rum at the family distilleries, starting the cycle again.
This film explains how the New England slave trade supported not just its merchants but banks, insurers, shipbuilders, outfitters and provisioners, rich and poor. Ordinary citizens bought shares in slave ships. Northern textile mills spun cotton picked by slaves, fueling the Industrial Revolution, and creating the economy that attracted generations of immigrants. It was no secret; John Quincy Adams, sixth president, noted dryly that independence had been built on the sugar and molasses produced with slave labor. Traces of the Trade decisively refutes the widely-accepted myth that only the South profited from America's "peculiar institution."
Browne invited two hundred descendants of the DeWolfs to join her on a journey to explore their family's past; only nine came, ranging from a 71 year old Episcopal priest to a County Commissioner from Oregon . Intrepid, intellectually and morally engaged, and a little too polite and "Protestant" for at least one among them, they retrace the Triangle Trade from their ancestors' Bristol cemetery to the slave castles of Ghana and the ruins of a family plantation in Cuba. In Ghana, they discuss the impact of the slave trade on Africa with leading scholars, meet students who pointedly ask if they are ashamed of their family's past, and encounter African-Americans on homecoming pilgrimages. They are surprised and humbled when their good intentions are sometimes met with hostility but, exhausted and shaken, they press on.
On their return they have a clearer insight into this country's persistent racial chasm, why black and white Americans have two versions of their common history. They join the growing discussion around restorative justice and racial reconciliation. Harvard law professor, Charles Ogletree, co-chair of the Reparations Coordinating Committee, argues for a fund to benefit the descendants of slaves still excluded from American prosperity. Brown economist, Glenn Loury, counters that reparations might alienate more Americans than it would attract. But Harold Fields, facilitator of a ten year long multi-racial, city-wide dialogue in Denver, points out that "maybe reparations is a process not necessarily an event." This compelling film has become a valuable part of that process.
Katrina Browne concludes: "In Traces of the Trade, we were trying to decide: what is our responsibility? It's important to roll up our sleeves to deal with what we have inherited from our country's history." This film especially asks what the legacy of slavery is for white Americans. It points to the fundamental inequity and institutional racism that persists and to the broken relationship between black and white Americans. It invites every viewer to consider what it will take to move beyond the guilt, defensiveness, fear and anger which continue to divide us.
Chapter Listing
1. Discovering Ancestors Traded Slaves
2. The Journey Begins
3. Northern Complicity
4. Northern Amnesia
5. Ghanaian Slave Forts
6. Invasion of Precious Space/Sacred Ground
7. Town Hall Dialogue
8. Complicity in Cuba
9. Family Debates on Race
10. Plantation Ruins
11. Approaches to Reparations
12. Episcopal Resolutions /Spiritual Healing
For an overview of David Eltis and David Richardson new book, Atlas of the Transatlantic Slave Trade, please see CNN.com
Read producer Katrina Browne's comments on Obama's historic trip to Ghana's slave castle on CNN.com
Read Katrina Browne's follow-up commentary about apologizing for slavey on CNN.com
Prior to filmmaking, Katrina Browne co-founded Public Allies, an AmeriCorps program she launched to recruit more young people and people of color into nonprofit careers, and has an M.A. in Theology from the Pacific School of Religion. Browne is the Executive Director of the Tracing Center on Histories and Legacies of Slavery.
Ebb Pod Productions' Proceeds from DVD sales will be dedicated to social engagement or donated to relevant causes.
Funding provided by: the Ford Foundation, Akonadi Foundation, Animating Demacracy Initiative (a project of Americans for the Arts), Threshold Foundation, Trinity Grants Program, Annie E, Casey Foundation, Sundance Institute Documentary Film Program, and many other institutions and individuals.
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