The Ultimate Sin: Christianising Slaves in Barbados in the Seventeenth Century

Gerbner, Katharine

doi:10.1080/01440390903481654

Cited by 13 publications

(2 citation statements)

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“…Encouraging unruliness among enslaved peoples was now added to the charge-sheet against colonial Quakers.54 By teaching English to their pupils, missionaries had handed slaves the "facility of combining together … to destroy their Masters," planter lobbyists complained to the Privy Council, when the "diversity of their languages" offered otherwise a vital means of control over the African majority on the island.55 With the passing of the Quaker Negro Act (1676) in the Barbados assembly, local officials endorsed a ban on missionary work by Friends, in an especially stark declaration of the limits of legitimate Christian ministry. 56 The rebellions did not extinguish royal or Anglican interest in the possibility of slave conversion. But in practice, the reaction within the colonies narrowed the scope for evangelism.…”

Section: IIImentioning

confidence: 99%

The Politics of Protestant Missions in the English Overseas Territories, 1660–1700

Glickman

2024

J. Early Mod. Hist.

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Through the later seventeenth century, Protestant missions in English America were surrounded by controversy. Missionaries working with Amerindians and enslaved Africans were accused of threatening the stability of overseas dominions. Crown officials were alleged to have impeded evangelism, and colluded in a culture of colonial godlessness. In modern scholarship, these conflicts have been located within a context of long-term tension between “religion” and “empire.” This article suggests that they were rooted in the transatlantic divisions within English Protestantism, and in political conditions peculiar to the 1660 Restoration. Colonial missions developed competitively and acrimoniously, when the Church of England vied against Protestant rivals in America, and when ecclesiastical policy in England remained unsettled. Battles for converts between Anglicans, Quakers, and Congregationalists stirred disputes over the management of England’s multi-confessional dominions. Simultaneously, they raised questions over how a colonizing kingdom could export the reformed religion, when its own confessional environment was severely divided.

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Section: IIImentioning

confidence: 99%

The Politics of Protestant Missions in the English Overseas Territories, 1660–1700

Glickman

2024

J. Early Mod. Hist.

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“…71.Nonconformists, such as Quakers, actively encouraged the baptism of slaves. Anglican planters, with a paternalistic outlook, were not so sure, and many were suspicious of the motives of missionaries and their missions among the slaves: Gerbner 2010.…”

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confidence: 99%

‘This Islande is Inhabited with all Sortes’: The Archaeology of Creolisation in Speightstown, Barbados, and Beyond, AD 1650–1900

Finneran¹

2013

Antiq. J.

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1. London, British Library, Sloane MS 3926. 2. Loftfield 2001. 3. The term 'creolisation' will be examined in more depth further on. At this stage it is sufficientalthough not particularly nuanced -to suggest that the process of creolisation is related to the admixture of cultural traits as opposed to emphasising the recognition of distinct imported social and cultural identities of individual and cultural traditions at the expense of others. The Oxford English Dictionary defines the noun 'creole' as relating to (a) the descendants of European settlers, particularly those of Spanish and/or French origin in the Americas; or (b) hybrid languages formed from local and settler tongues; or (c) a person of mixed European or African descent in the Caribbean. Adjectivally, it would imply hybridisation or mixing. 4. In fact, the earliest forms of local Barbadian pottery are not to be found on Barbados, but in Continental North America at the site of Charles Towne (Brunswick County, South Carolina), a site founded by settlers from Barbados and occupied only briefly during the period 1664-7;

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The Public’s Claim to the Private Child: Slaveries Defined by a Child’s Value

Duane¹

2017

Child Slavery Before and After Emancipation

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The Ultimate Sin: Christianising Slaves in Barbados in the Seventeenth Century

Cited by 13 publications

References 5 publications

The Politics of Protestant Missions in the English Overseas Territories, 1660–1700

The Politics of Protestant Missions in the English Overseas Territories, 1660–1700

‘This Islande is Inhabited with all Sortes’: The Archaeology of Creolisation in Speightstown, Barbados, and Beyond, AD 1650–1900

The Public’s Claim to the Private Child: Slaveries Defined by a Child’s Value

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