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and forced to work as a slave on a cotton plantation in
Louisiana. After friends secured his release that enabled
him to return to New York, he worked with abolitionist
groups to highlight the conditions he and other slaves
were subjected to. The book and the movie graphically
describe the horrific treatment at the hands of a slave
owner, including sexual exploitation.
It is fair to assume that Loyalist slaveholders, as a
matter of course, continued to carry out such violence on
Grand Caicos slaves, even if application varied. It could be
argued that treatment of slaves on Grand Caicos may not
have been as severe as on Grand Turk because slaveholders
on Grand Caicos would have more incentive to manage
them better in view of the difficulty of acquiring new slaves
due to isolation. But beating slaves was such a regular part
of slave life that it’s hard to believe the Loyalists would
somehow become more amenable with changed circumstances,
and there is little to suggest otherwise.
While violence was the main tool for controlling
enslaved people and extracting as much work as possible,
slaveholders also had to deal with the prospect of a slave
revolt. Indeed, slave rebellions had taken place in the
American South and West Indies throughout the 1700s
and early 1800s, culminating in the successful rebellion
in Haiti in November 1803 that led to the establishment
of the first black republic of former slaves. Loyalists were
keenly well aware of these uprisings, especially the revolt
in Haiti in view of its proximity to TCI—just 100 miles/160
km away. Ships sailing between northern Haiti and TCI
greatly facilitated a flow of information to slaveholders
and slaves alike about the struggle taking place in Haiti
over the course of more than a decade.
In order to mitigate the chances of an uprising and
the risk of revenge, slaveholders often took measures to
create divisions among slaves. One way was to acquire
slaves from different parts of Africa who could not understand
each other or mix them in with slaves who had been
in bondage for many generations. The Loyalist purchase
of slaves at markets in Nassau and Cuba to augment the
slaves they had brought from the American South may
well have had the effect of creating such divisions, though
we don’t know if it was a deliberate strategy.
A second way to split slave groups was to create hierarchies
of slaves with special privileges. We know that
some of the slaves brought by Loyalists had specialized
skills such as carpentry and blacksmithing, thus indicating
the strong possibility of “favored” slaves with more
status that could cause resentment and sow disharmony
to discourage unified action.
In fact, no outright slave revolts took place in TCI.
However, many slaves successfully escaped, mainly by
taking boats from the beaches at night and sailing south
to Haiti, a country that welcomed them as free people.
(See Times of the Islands Fall 2018, “Sailing to Freedom”
by this author.) Between 1822 and 1825, 128 slaves in
the Turks & Caicos escaped, many of them from the Wade
Stubbs plantation on North Caicos. We have no testimony
on why they or any slaves from TCI escaped, though abusive
treatment would seem to be the likely motivation to
get away—bad enough to cause them forsake family and
friends.
Exploitation and sentiment
One of the most debasing aspects of slavery was sexual
exploitation of slave women by slaveholders that also
involved violence or the threat of violence. While some
slaves may have been accommodating to avoid repercussions,
all were in some way coerced or forced.
Stories of such abuse abounded. Mary Prince herself
was almost certainly subjected to sexual exploitation by
the slaveholder she refers to as “Mr. D” on Grand Turk.
Some abolitionists, including those who supported Mary
Prince, may have purposefully glossed over the more heinous
and salacious accounts, as they felt it would distract
from the larger objective of banning slavery. Of course, the
awareness could not be hidden for long since the exploitation
resulted in numerous births of mulatto children.
A British-mandated census in 1834 in TCI classified
180 individuals (13.08% of the slave population)
as “Mulattos,” which was defined as persons with both
African and European bloodlines. Of these, according to
TCI historian Nigel Sadler in his book Slave History of the
Turks & Caicos Islands, 112 persons were under 20 years
of age. It is not known if all of the mulattos were the
offspring of slaveholders and slaves—some could have
been the result of liaisons between white indentured servants
or other white non-slaveholders and either slaves
or ex-slaves. However, the high number of children and
teens of mixed race, the close proximity of slaves to slaveholders
in all the Islands and the long history of forced
or coercive sexual relations by slaveholders strongly indicates
that most, though maybe not all, mulatto offspring
at that time were the result of slaveholder exploitation of
female slaves.
These abhorrent violations could take strange turns.
In the 1760s and 1770s, a Jamaican slaveholder named
Thomas Thistlewood kept a detailed diary of his relations
with slaves. He even documented his own brutality
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