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sound.ambient.ocean.url: 'http://emarronage.com/sandy-beach-calm-waves-water-nature-sounds-8052.mp3'
sound.ambient.ocean.description: 'ocean'
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"In early Louisiana, the uneven distribution of the newly arrived Africans facilitated their cultural autonomy. There were large concentrations of slaves in the hands of a few members of the military-bureaucratic elite that ruled the colony. Most of the white colonists owned either no slaves or very few. When Ordonnateur Salmon took over administration of the colony for the king, he complained that large numbers of slaves had been distributed to concession holders, most of whom did not use them effectively. He wrote that it would have been better to distribute a few slaves to the small settlers and to the soldiers who established themselves in the colony. The uneven distribution of blacks led to discontent among settlers, most of whom were asking to abandon the colony. This concentration of Africans, many of them from the same ethnic group, on relatively few estates facilitated the preservation and adaptation of African cultural patterns. It is, furthermore, clear that Africans could not be confined to their masters’ estates and isolated from contact with other Africans belonging to the same language community."
[continued]
<p>Gwendolyn Midlo Hall in *Africans in Colonial Louisiana: The Development of Afro-Creole Culture in the Eighteenth-Century* (1996)</p>
[[Belonging & Community]]
[[Return->Start]]
Fred Wilson's Afro Kismet
Omar Ibn-Said - https://www.loc.gov/collections/omar-ibn-said-collection/about-this-collection/
Muslims in LouisianaWoman with a tignon
http://hnoc.minisisinc.com/thnoc/catalog/1/229605
HNOC Digital collections
https://www.hnoc.org/research/digital-collections
FPC Collection at LDL
https://louisianadigitallibrary.org/islandora/object/fpoc-p16313coll51:collection sound.ambient.ocean.url: 'http://emarronage.com/sandy-beach-calm-waves-water-nature-sounds-8052.mp3'
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Meet some of the Africans in Colonial and Early American Louisiana
[[Marie Baude]]
[[Mama Coumba]]
[[Julien Hudson]]
[[Hudson's Black Man]]
sound.effect.mariebaudeintro.url: 'https://lxcprojects.org/thecurriculum/africanslamodule/jmj-Marie-Baude-intro.m4a'
sound.effect.mariebaudeintro.description: 'Introducing Marie Baude'
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<img src="https://lxcprojects.org/thecurriculum/africanslamodule/lamiral-negresse-affranchie.png" >
*Image Credit: [[Dominique Harcourt Lamiral]], L’affrique et le peuple affriquain, considérés sous tous leurs rapports avec notre commerce & nos colonies (Paris: chez Dessene, 1789).*
"In early 1729. In Senegal, a woman arrived in New Orleans, a muddy Gulf Coast outpost on the Mississippi River. Like so many Africans crossing the Atlantic during the first decades of the 18th century, she embarked from the sin Gambia come tois Saint Louis and go away aboard a French Necker or a slave ship in the company of hundreds of shackled men, women and children. However, unlike the majority of Africans making the same voyage from St Louis to New Orleans, she did not arrive enslaved. Marie Bode was a slave owning free woman of African descent, traveling of her own volition. Her husband, Jean-Pierre, a company of the Indies employee, awaited her arrival in Louisiana. Neither property nor free status protected Marie, both from the everyday uncertainties of the early Atlantic world. Alongside sailors and slaves, she endured a grueling journey. Many did not survive. When she arrived in the Gulf Coast, trading company agents detained her, claiming she owed the company duties on her slaves for transporting them from Goree. Marie Bow's husband appealed on her behalf, but the slaves were sold, with others arriving on the same ship, property lists and living in New Orleans, LA. Famines, freedom, marital status and race. Racial designation took on a different meaning...."
[after 93 seconds]
Jessica Marie Johnson, “Wives, Soldiers, and Slaves: The Atlantic World of Marie Baude, La Femme Pinet,” in *New Orleans, Louisiana, and Saint-Louis, Senegal: Mirror Cities in the Atlantic World, 1659-2000s*, ed. Emily Clark, Cecile Vidal, and Ibrahima Thioub (Baton Rouge: Louisiana State University Press, 2019).
[[Africans at the French Comptoirs]]
[[French Slave Trade to Louisiana]]
[[What Happened to Marie Baude?]]
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{embed YouTube video: 'https://youtu.be/OnJK6flj8wY?t=845'}
*Dr. Jessica Marie Johnson speaks about African and French interaction at the Senegal comptoirs. Hosted by the John Hope Franklin Humanities Institute at Duke University. Video starts at 14:07.*
Dr. Jessica Marie Johnson: Here we go. First chapter is situated in The Gambia and talks a lot about what is happening at the coastal contours of St Louis and Goa, about the ways that the French are having to navigate themselves as essentially renters and sort of tenants at these two islands that are of essentially little interest for Wolof polities who are claiming hegemony over the region, but our great interest to the French as sites, as bases for trade and possible diplomatic interaction and the bridge between the French and the Wolof from the countryside ends up being African women engaging in trade with the French, engaging as middle women essentially, and property owners at the tOis and as well as wives and consorts of French officials, particularly Maria Paix, which is mentioned in the manner of the country. African women are able to kind of create this in-between space between the Atlantic world that is over here. That is that the French are hoping to find ways to dominate imperial and the countryside, that the Wolof are also trying to find ways to dominate and have hegemony as much as possible. Part of the story that's told in these first chapters is about the ways that African women exist in this world that is, that is cushioned between two patriarchal cultures. The Wolof have spaces, as I described in the book, for Wolof women to have some control over their own lineages, households, compounds. There are positions of power that are available to Wolof women and then gear as as powerful relatives, mothers, aunts, head wives, etc. because it's a polygamous society, but it's still patriarchal and the extent to which African women form alliances and are able to serve as as as bridges between the French and Wolof emissaries. A lot of that is is subject to the rules of of gendered engagement that are already existing in the coast until a certain point. And one of the things the book looks through when it.... [fades away]
[[Marie Baude]]
[[French Slave Trade to Louisiana]]
[[Belly of the Ship]]
[[What Happened to Marie Baude?]]
[continued]
sound.effect.jmjtrade.url: 'https://lxcprojects.org/thecurriculum/africanslamodule/jmjfrenchtradedataaudio.m4a'
sound.effect.jmjtrade.description: 'French Slave Trade to Louisiana'
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# Twenty-Three Ships
<img src="https://lxcprojects.org/thecurriculum/africanslamodule/french-slave-trade0to%20Louisiana.png" >
"Between 1719 and 1743, 23 French slave ships left the West and West Central African coast."
<img src="https://lxcprojects.org/thecurriculum/africanslamodule/french-ships-louisiana-chart-two.png" >
# Senegambian Comptoirs
<img src="https://lxcprojects.org/thecurriculum/africanslamodule/french-slave-ships-senegambia.png" >
"...just to get a sense of how many were the ships that were traveling from or left from ports in Saint Louis and Gambia, usually Saint Louis, and landed in Louisiana between those years."
**Two-thirds of all ships that arrived from Africa with captives during the French period of Louisiana arrived from Senegambia.**
# Gender on Slave Ships
<img src="https://lxcprojects.org/thecurriculum/africanslamodule/french-slave-trade-women-louisiana.png" >
# Numbers of Captives (Thinking About Data)
<img src="https://lxcprojects.org/thecurriculum/africanslamodule/chart-of-ship-flows.png" >
"Reflect on the pièce d'Inde and logic of commodification. So first of all, it tells us as much about European anxieties and failures as it does about African subjugation. And we should remember that when we're looking at this kind of material, this kind of data. So in 1720, when what is called and the French Louisiana geography, the Mississippi bubble pops and John Law's Company of the Indies implodes. What's useful for us to know is just basically trading. Investors lost a lot of money, money they invested in Louisiana colonization in the slave trade. Next year, the investors reorganize themselves to attempt to make some kind of profit from their ill fated Louisiana venture. There were a few ships you can sort of see them in this, in the kind of hill that this graph is making.
"One was a move of shippers from Whydah, which was in the Bight of Benin, much further south from Senegambia, because trading company officials in France had encouraged a return to St Louis and great as a place where the French presumably enjoyed preferential access to slave traders.
"A second shift is with the rise of Saint-domingue as a market for slaves. And then also there's a shift specific to Louisiana, which is in 1725 when the governor, a new governor, comes in, Etienne de Perrier, and this governor makes a push to establish tobacco plantations north of New Orleans at a site called Fort Rosalie..."
"And just in case anyone is not aware, this is a data visualizations that come from the slave voyages database. Voyages dot org. This data when it comes to the gender and the database. And this is also a good reason to why we should really, really, really be clear about the ways that we're understanding the context, the time that the time and place context, the local context and the global context, the breakdown of women and men in the database is not always written in the actual slave ship registers. It's often imputed from the data, which can be a plus because it allows us to do fast calculations and computations of gender differences and gender balances across a whole swath of ships in much faster time than you'd be able to kind of wrap your mind around it and analyze it yourself."
*Audio from "La Traversée: Long Middle Passages and the Slave Trade to Louisiana," talk given by Dr. Jessica Marie Johnson and hosted by Remembering Slavery at Duke University*
[[Marie Baude]]
[[Belly of the Ship]]
[[What Happened to Marie Baude?]]
sound.ambient.ocean.url: 'http://emarronage.com/sandy-beach-calm-waves-water-nature-sounds-8052.mp3'
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<img src="https://lxcprojects.org/thecurriculum/africanslamodule/lamiral-negresse-affranchie.png" >
Published in 1789, Dominique Lamiral's narrative of his time on the Senegambian coast included depictions of the types of Africans he encountered: (1) A négresse esclave or black female slave, (2) a signare of Saint-Louis, (3) a marabout or "priest of the country," and (4) an African man armed for war.
According to scholar George Brooks, this is the earliest known representation of a *signare*. (Image via Schomburg Center for Research in Black Culture, Manuscripts, Archives and Rare Books Division, New York Public Library)sound.effect.jmjdukebelly.url: 'https://lxcprojects.org/thecurriculum/africanslamodule/jmjtraverseedukebellyclipaudio.m4a'
sound.effect.jmjdukebelly.description: 'The Belly of the Ship'
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# La Marie-Séraphique
<img src="https://upload.wikimedia.org/wikipedia/commons/7/7f/Slave_deck_of_the_Marie_S%C3%A9raphique_rotated.jpg" >
"The first drawing, by Jean-René Lhermitte (ill. 1, Plan et profil de la Marie-Séraphique), shows various cross-sections of the Marie-Séraphique, a profile view of the ship off a coast, and various information about journeys, cargoes, and sales prices during the expeditions carried out between 1769 and 1773. The second drawing (ill. 2, Vue du Cap-Français), whose author is anonymous, represents the same ship, this time in 1772-1773, at the time of an auction of captives off Cap-Français (in Saint-Domingue). Today, very few representations of trading ships exist, and the drawings of the Marie-Séraphique are therefore a significant archive that help us understand the functioning of such ships in the 18th century."
Bernard Michon, “The Marie-Séraphique, a Slave-Trading Ship from Nantes in the 18th Century (EN, FR),” *The Manifest*, December 14, 2022.
*Read the entire essay by Michon <a href="https://www.projectmanifest.eu/the-marie-seraphique-a-slave-trading-ship-from-nantes-in-the-18th-century-en-fr/">here</a>.
*
<img src="https://lxcprojects.org/thecurriculum/africanslamodule/marie-seraphique-one.jpg" >
Description on <a href="http://www.slaveryimages.org/s/slaveryimages/item/2578">Slavery Images</a>: "One of two known artistic representations of La Marie-Sèraphique, a French ship active in the late eighteenth-century Atlantic slave trade. The full caption states "Vue du Cap Francais et du n[avi]re la Marie Seraphique de Nantes, Capitaine Gaugy, le jour de l'ouverture de sa vente, troisieme voyage d'Angole, 1772,1773 (View of Cap Francais and the Marie Seraphique of Nantes, Captain Gaugy, the day of the opening of its sale [after] its third voyage from Angola, 1772, 1773). The image shows the purchase of slaves aft on the main deck, an iron barrier separating them from the quarter-deck, and Europeans apparently having a picnic on the stern. There is also a cross section of ship's hull with storage quarters. A black/white view of the other representation of this ship is published in Jean Boudriot, Traite et Navire Negrier(Paris 1984), p. 89, which also describes physical features of the ship."
The originals are held by the Musèe du Chateau des Ducs de Bretagne, Nantes, France.
<img src="https://lxcprojects.org/thecurriculum/africanslamodule/marie-seraphique-2.jpg
" >
"In this short documentary, members of an international team of scholars and visual artists describe to videographer Steve Bransford the process of creating a 3D model of the Marie-Séraphique, a Trans-Atlantic ship active in the trade of enslaved persons from 1769 to 1774. Making use of unique surviving illustrations and details from historical texts, 3D modelers at the Emory Center for Digital Scholarship reconstructed the Marie-Séraphique. Any model will fail to convey the horror and violence endured by the captives onboard. This depiction offers insight into the making of such vessels, their design for conveyance, surveillance, and control."
Steve Bransford, “Modeling the Marie-Séraphique: A Ship of the Trans-Atlantic Slave Trade,” Southern Spaces (blog), accessed March 1, 2023,<a href=https://southernspaces.org/2022/modeling-marie-seraphique-ship-trans-atlantic-slave-trade/>here</a>.
{embed Youtube video: 'https://www.youtube.com/watch?v=bRrLyjiZsp0'}
Transcript of audio (from "La Traversée: Long Middle Passages and the Slave Trade to Louisiana," talk given by Dr. Jessica Marie Johnson and hosted by Remembering Slavery at Duke University):
"Beginning in 1719, French slave ships began to bring enslaved women, children and men to Louisiana and Mass. But that is not when the slave trade, the French slave trade from the African continent began. In 1571 and again in 1575 and 1581, French ships attempted to traffic in African slaves. Each time the Spanish, the Grande dame of the Atlantic Empire captured the ships and landed those Africans at their outposts in the Caribbean. The first documented, successful French slave trip landed Africans in Puerto Rico in 1583. Purchased somewhere along the Portuguese West African coast. Quite possibly somewhere in Santa Gambia, which was a long Portuguese trade route at this time. These Africans would have joined others under Spanish labor and employee at the ports, conscripted and been conscripted into labor on the island or transshipped to the Spanish mainland for labor there. Or if they were lucky. Drafted into administrative service as soldiers, artisans and to do other kind of middle management labor in service of the imperial regime. In 1644, the first documented French slave ship to reach what would become the French Caribbean from the African continent, an unnamed ship with enslaved cargo purchased along the Rio Grande and sent to Gambia landed at least one slave. On what Saint Christophe will be known as St Kitts today. By that time, the enslaved demographic of the Caribbean comprised a polyglot population of Africans kidnapped and transshipped from slave ships and plantations, labourers conscripted from Carib, Arawak and Indigenous to the Caribbean and native nations like the Maasai who had been traded or deported from the mainland for resisting European encroachment.
"So again, you have these overlapping African and indigenous geopolitics, slavery, genocide and movement and forced migration. But it's 1690s around the time the diabolical Negress and her friends are escaping with their lives. French investors, training companies, ship captains and sailors had committed to the slave trade. The promise of plantation production captivated imperial officials, metropolitan investors and would be slave owners. And we can see this commitment and the imperial and investor related reshuffling of who would secure profits from the slave trade and who could claim ultimate authority over which outposts and where. So in 1674, we see the French crown uniting the islands of Martinique and Guadeloupe under its royal administration. In 1697, we have the western half of the island of Hispaniola. What will become Santo may join them. This imposition of crown rules signals France's renewed commitment to asserting control over white and black populations, to making the colonial enterprise profitable somehow, someway. Meanwhile, across the Atlantic, the French have now occupied Gori and Saint Louis, displacing Portuguese, Dutch and English in 1659 and 1677, respectively. The French hoped to use this and again, Maine coast as a base of operations, shipping enslaved Africans from Saint Louis and Gaul and preventing other nations.
"Other ships and other flags from doing the same. They even patrolled the coast confiscating ship sailed by European rivals, including any Africans that were on board those ships. Meanwhile, in a deeper sense, in the kind of everyday relations happening between ships and traders and and Africans who are at all levels enslaved and labouring the transmutation of people into things, humans into goods. Was emerging as the Atlantic logic of slaveholding. So in 1728, Jean-Baptiste Lambert described and the primary measure of commercial exchange on the West African coast, a measure of potential labor based on derived from the beast, which search which enters circulation, is a unit of measure for the cientos or slave trading contracts issued by the Spanish after 1595. In other words, to better consume Africans, enslaved Africans, the Spanish turned enslaved Africans into pieces, being literally pieces or parts of the Indies. By the 18th century. For French traders appears the end could be described by notorious travel writer Labat as a male slave between 1808 and 30 years old, with all of his digits and limbs as well as eyes, ears and teeth. It was not hunchbacked or lame. Beyond that, differences in age, gender or faculties became the basis for further negotiation between slave trading factors, company officials or ship captains who were desperate to make...."
>[[Marie Baude]]
>[[Bibliography]]# Bibliography
Bernard Michon, “The Marie-Séraphique, a Slave-Trading Ship from Nantes in the 18th Century (EN, FR),” Manifest (blog), December 14, 2022, https://www.projectmanifest.eu/the-marie-seraphique-a-slave-trading-ship-from-nantes-in-the-18th-century-en-fr/.
“Vue Du Cap Francais et Du n[Avi]Re La Marie Seraphique de Nantes · Slavery Images,” accessed March 1, 2023, http://www.slaveryimages.org/s/slaveryimages/item/2578.sound.effect.mariebaudeintro.playing: false
sound.effect.mariebaudebio.url: 'https://lxcprojects.org/thecurriculum/africanslamodule/Marie-Baude-jmj.m4a'
sound.effect.mariebaudebio.description: 'What Happened to Marie Baude'
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# Saint-Louis du Sénégal
<img src="https://lxcprojects.org/thecurriculum/africanslamodule/_Isle_Saint-Louis_Plan_du_Fort_St._Joseph____map_._17_._Biblioth_que_nationale_de_France__d_partement_Cartes_et_plans..jpg" >
*Image Credit: “Isle Saint-Louis; Plan du Fort St. Joseph,” [map]. 17--. Bibliothèque nationale de France, département Cartes et plans. <http://gallica.bnf.fr/ark:/12148/btv1b7759795n>
*
The documentation of Marie Bode's Life is scarce and fragmented, spread across multiple archives and with evidence from three continents. According to her own testimony, Marie Bode would have been born in 1701, almost 50 years after the French established themselves in the coast of present day Senegal. In 1659, the French fought the Dutch for control of the island of Endor at the mouth of the Senegal River. French traders established a comptoir or administrative trading outpost at Indore, renaming it St Louis to Senegal in 1677. They did the same at the island of Beer, further south and off the tip of the Cape Peninsula, renaming the island Goa. Marie Bull, however, described herself as born as Joao and his circle of trading outposts just south of Gori. As a daughter of Joao, Maribel would have been born in a world of overlapping African polities. Joel existed within the territorial reach of the Wolof States of Kazaure, while small, but under the administration of the borough, has seen a kingdom which was predominantly seer. The region also had a long history of contact with Portuguese, Dutch and British traders who preceded the French. In 1721, Marie Bode married a French gunsmith named JonBenet, either a la Modupe or with Catholic sacraments. In celebration of the wedding, her father paid a chaplain, a 14 year old enslaved boy named Gabriel Manuel.
# Fortifications at Gorée
<img src="https://lxcprojects.org/thecurriculum/africanslamodule/hnoc-goree-2012.0398.jpg" >
*Image Credit: Jacques Bellin's *Plan de l'Isle de Goré avec ses Fortifications* (circa 1746-1760)
*
Three years later, Marie Bode stood before the directors of the company of the Indies in St Louis testifying about him. According to the testimony of witnesses one evening in the midst of a gathering at the Pine home, Jumpin and an Afro European soldier named Pierre Legrand began to feud when Pierre made a sexually explicit remark about jumping his wife. Jean took up a sword and killed Pierre. The murder investigation led Jean-Pierre to be deported to not. This event in Madiba's life demonstrates that free African women could be the subjects of sexually explicit commentary that even if it did not lead to violence, were suggestive of the violence that surrounded them in the body and dangerous world of the coast. It also suggests the levels of racial violence and misogyny that permeated even the African coast at this time as men fought each other for control. In the end, Jean's Act of violence charts her path to Louisiana. The impact the Atlantic slavery had on the lives of African women spanned status and crossed the Atlantic in an array of ways. Marie Bode may have been a free African woman, but even she remained vulnerable to the gender and racial hierarchy that the Atlantic world created. The same world that made Louisiana.
# Coast of Senegal
<img src="<img src="https://lxcprojects.org/thecurriculum/africanslamodule/hnoc-goree-2012.0398.jpg" >
" >
*Image Credit: Costes du Sénégal, depuis le cap Blanc jusqu'à la rivière de Gambie / [Bellin] Bellin, Jacques-Nicolas (1703-1772) via < a href="http://catalogue.bnf.fr/ark:/12148/cb40592703n">Gallica</a>
*
*Read the rest of Marie Baude's story at the Louisiana Endowment for the Humanities's Louisiana encylcopedia website <a href="https://64parishes.org/"> 64 Parishes</a>*
[[Marie Baude]]
[[Belly of the Ship]]
[[Africans at the French Comptoirs]]
[[French Slave Trade to Louisiana]]