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Black sentiment in <strong>the</strong> late eighteenth century, it should not be surprising<br />
why Cuffe emphasized his <strong>Indigenous</strong> identity more <strong>of</strong>ten, especially early<br />
on, and would later fight to return himself and o<strong>the</strong>rs to his fa<strong>the</strong>r’s<br />
homeland. He understood one aspect: that he was marked as Black. It seems<br />
that throughout his life, he vacillated between being African and<br />
<strong>Indigenous</strong>. Of course, his identity was shaped by antiblackness, and <strong>the</strong><br />
prospects <strong>of</strong> living in a world that was both anti-Black and anti-<strong>Indigenous</strong>,<br />
but where <strong>the</strong> mark <strong>of</strong> blackness forced him to be seen a certain way.<br />
Cuffe was instrumental in advocating for Black folks to travel back to<br />
Africa, particularly Sierra Leone. Why would Cuffe want to go back to<br />
Africa, given his mo<strong>the</strong>r’s <strong>Indigenous</strong> roots? Quite simply, it was because<br />
<strong>of</strong> <strong>the</strong> anti-Black racism <strong>of</strong> <strong>the</strong> time. While Native people in <strong>the</strong> nor<strong>the</strong>ast<br />
were experiencing what historian Jean O’Brien has called “dispossession by<br />
degrees,” as an <strong>Afro</strong>-<strong>Indigenous</strong> person, Cuffe was also dealing with racism<br />
toward Black folks as well. He experienced dispossession and <strong>the</strong> stigma <strong>of</strong><br />
blackness. 34<br />
Cuffe was well known, even by <strong>the</strong> British. For instance, on August 2,<br />
1811, <strong>the</strong> London Times documented Cuffe’s travels from Sierra Leone.<br />
Traveling with a group <strong>of</strong> Black folks from <strong>the</strong> US, Cuffe arrived in<br />
Liverpool. At <strong>the</strong> age <strong>of</strong> fifty-six, <strong>the</strong> newspaper described him as solely<br />
Black and asserted that any success he had was attributed to coming from<br />
<strong>the</strong> white society <strong>of</strong> Massachusetts. The article alleged that after Cuffe read<br />
Thomas Clarkson’s Abolition <strong>of</strong> <strong>the</strong> Slave Trade (1808), who was a staunch<br />
advocate <strong>of</strong> ending <strong>the</strong> slave trade in Britain, it stoked in him “all <strong>the</strong><br />
powers <strong>of</strong> his mind to a consideration <strong>of</strong> his origin, and <strong>the</strong> duties owed to<br />
his people.” 35 Importantly, Cuffe also imagined a world where Black and<br />
<strong>Indigenous</strong> peoples would live toge<strong>the</strong>r. In 1817, he recommended that<br />
<strong>the</strong>re be two Black nations. One would be in Africa and <strong>the</strong> o<strong>the</strong>r in <strong>the</strong><br />
western part <strong>of</strong> <strong>the</strong> US. Cuffe, as someone who was <strong>Indigenous</strong> on both<br />
sides, could imagine a social and political world in which Black and<br />
<strong>Indigenous</strong> peoples could live free from <strong>the</strong> oppression <strong>of</strong> white society. 36<br />
What is important about Cuffe is that he tried to imagine a different life<br />
for his people. Though Black and <strong>Indigenous</strong>, he did not want to deal with<br />
<strong>the</strong> total climate <strong>of</strong> antiblackness, and <strong>the</strong>refore sought to return to <strong>the</strong><br />
African continent. Though he might have had some settler-colonial ideas<br />
which he learned in <strong>the</strong> colonies—surely a part <strong>of</strong> his upbringing in colonial<br />
America—he desired to return to <strong>the</strong> land <strong>of</strong> his fa<strong>the</strong>r. In <strong>the</strong> history <strong>of</strong>