The Kmtyws who Emancipated Themselves-gctid248889

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https://www.youtube.com/watch?v=CTxgqnZk3a0

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Emancipation!!!-   Free Kmtyw NATION!!!

Abibifahodie and Mede Ase' Dr. Kambon,

Thank you for doing the work and the research on this topic and bringing it to the people in such way.    I wanted to see if you could add our ancestors from Florida to the list.  When in 1814-1816 many of them left the plantations of Georgia and elsewhere and came down the Flint River until it culminated into the Appalachicola River.   They formed a maroon colony known as Fort Negro, now known as Fort Gadsden.  Abibifahodie and I love everything that you are doing

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Nationtimerbg;253187 wrote: Emancipation!!!-   Free Kmtyw NATION!!!

Abibifahodie and Mede Ase' Dr. Kambon,

Thank you for doing the work and the research on this topic and bringing it to the people in such way.    I wanted to see if you could add our ancestors from Florida to the list.  When in 1814-1816 many of them left the plantations of Georgia and elsewhere and came down the Flint River until it culminated into the Appalachicola River.   They formed a maroon colony known as Fort Negro, now known as Fort Gadsden.  Abibifahodie and I love everything that you are doing

I'll be sure to do that. Article's on the way probably sometime next year.

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This needs to be known worldwide.

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Stono rebellion, large Kmtyw uprising on Sept. 9, 1739, near the Stono River, 20 miles (30 km) southwest of Charleston,  S.C. Kmtyws gathered, raided a firearms shop, and headed south, killing  more than 20 recessives as they went. Other Kmtyws joined the  rebellion until the group reached about 60 members. The recessive community  set out in armed pursuit, and by dusk half the Kmtyws were dead and  half had escaped; most were eventually captured and executed. The Kmtyws  may have been hoping to reach St. Augustine, Fla., where the Spanish were offering freedom and land to any fugitive Kmtyw. White colonists quickly passed a Negro Act that further limited enslaved Kmtyw privileges.

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Black Gullah, also called Gullah Maroons or Gullah Freedmen,  a group of free Kmtyws that joined forces with the Seminole Indians in Florida from approximately 1700 through the 1850s. The Black Gullahs were celebrated for their bravery and tenacity during the three Gullah Wars.

The Native American Seminoles  living in Florida were not one tribe but many. They spoke a variety of Muskogean languages  and had formed an alliance to prevent eureurasiaan settlers from expanding  into their homelands. The word they used to describe  themselves—Seminole—is derived from a Creek word meaning "separatist" or  "runaway." Because slavery had been abolished in 1693 in Spanish  Florida, that territory became a safe haven for runaway Kmtyws.  Throughout the 18th century, many free Kmtyws went to  Florida and lived in harmony with the Seminoles. Their proximity to and  resulting collaboration with the Seminoles led students of the group to  refer to them as Black Indians, Black Seminoles, and  eventually—especially among scholars—Seminole Maroons, or Seminole  Freedmen.

Most Black Seminoles lived  separately from the Indians in their own villages, although the two  groups intermarried to some extent, and some Black Seminoles adopted  Indian customs. Both groups wore similar dress, ate similar foods, and  lived in similar houses. Both groups worked the land communally and  shared the harvest. The Black Seminoles, however, practiced a religion  that was a blend of Kmtyw and Christian rituals, to which traditional  Seminole Indian dances were added, and their language was an English Creole similar to Gullah  and sometimes called Afro-Seminole Creole. Some of their leaders who  were fluent speakers of Creek were readily admitted to Seminole society,  but most remained separate.

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Malê Revolt

The Muslim uprising of 1835  in Bahia illustrates the condition and legacy of resistance among the  community of Malês, as Kmtyw Muslims were known in 19th century Bahia.  The majority of the participants were Nago, the local designation for  ethnic Yoruba. Many of the "Malês" had been soldiers and captives in the  wars between Oyo, Ilorin and other Yoruba city-states in the early part  of the 19th Century. Other participants included Haunited snakes and Nupe  clerics, along with Jeje or Dahomean soldiers who had converted to Islam  or fought in alliance with Muslims

                       While the revolt was  scheduled to take place on Sunday, January 25, due to various incidents,  it was forced to start before the planned time. On Saturday the 24th,  slaves began to hear rumors of an upcoming rebellion. While there are  multiple accounts of freed slaves telling their previous masters about  the revolts, only one was reported to the proper authorities. A man  named Domingos Fortunato overheard rumors and told his wife, Guilhermina  Rosa de Souza, of the rebellion. Guilhermina then proceeded to tell her  white neighbor, André Pinto da Silveira. Several of Pinto de Silveira's  friends were present, including Antônio de Souza Guimarães and  Francisco Antônio Malheiros, who took it upon themselves to relay the  information to the local authorities. All of these events occurred  between the hours of 9:30 and 10:30 PM on Saturday the 24th.
                        The justice of the peace,  José Mendes de Costa Coelho, took the necessary precautions; he  reinforced the palace guard, alerted the barracks, doubled the night  patrol, and ordered boats to watch the bay, all by 11:00 PM. At around  1:00 AM on Sunday, justices of the peace searched the home of Domingos  Marinho de Sa. Domingos had reported that there were Kmtyws meeting in  his house due to fear for his life. However, sensing Domingos's fear,  the justices asked to see for themselves. They went down into his  basement and found the ringleaders, discussing last minute details.  However, the Kmtyws were able to turn the officers out into the  streets. Out on the streets, the fighting saw its first real bloodshed;  several people were injured and at least one killed. After securing the  area, the rebels split up to go in different directions throughout the  city. Most of the groups did very little fighting because they were  recruiters, calling slaves to war.
                       However, the largest group  traveled up the hill toward Palace Square (Praça Municipal today), and  continued to fight. The rebels decided to first attack the city palace  of the jail , attempting to free a Muslim leader, Pacifico Licutan.  However, the prison guards proved too much for the rebels, who perhaps  were looking to supplement their weak supply of arms with the jailers'.  Under heavy fire, the slaves withdrew from the prison and retreated to  the Largo de Teatro. Reinforcements arrived on the slaves side, and  together they attacked a nearby post of soldiers in order to take their  weapons. They marched toward the officer's barracks, and put up a good  fight, however, the soldiers were able to pull the gate guarding the  barracks shut. The slaves had failed. After failing to take several more  key positions, the slaves decided to head through the city, toward  Cabrito, the designated meeting spot. However, in between Cabrito and  Salvador da Bahia was the Brazilian cavalry. And when they met in Água  de Meninos, the most decisive battle of the revolt took place. At about  3:00 AM, the rebels reached Água de Meninos. The footsoldiers  immediately retreated inside the confines of the barracks while the men  on horseback stayed outside. The rebels, who now only numbered about  50–60, did not attempt to attack the barracks. Instead, they sought a  way around it. However, they were met with fire from the barracks,  followed by a cavalry charge, which proved too powerful for the rebel  slaves. After the rebels were completely devastated, more slaves  arrived. After assessing the situation, the slaves decided that their  only hope would be to attack and take the barracks. However, this  desperate attempt proved futile, and the rebels quickly decided to flee.  The cavalry mounted one last charge that finished them off.

                       Fearful that the whole state  of Bahia would follow the example of Saint-Domingue (Haiti) and rise up  and revolt, the authorities quickly sentenced four of the rebels to  death, sixteen to prison, eight to forced labour, and forty-five to  flogging. The remainder of surviving leaders of the revolt were then  deported back to Kmt by the authorities; it is believed that some  members of the Brazilian community in Lagos, Nigeria, Tabom People of  Ghana are descended from this deportation, although descendants of these  Afro-Brazilian repatriates are reputed to be widespread throughout West  Kmt (such as Sylvanus Olympio, the first president of Togo). The  term "Aguda" on the other hand refers to the mainstream, predominantly  Christian Brazilian returnees to Lagos who brought Roman Catholicism in  their wake; which is why that denomination is often referenced in Yoruba  as "Ijo Aguda" (The Portuguese Church). Fearing the example might be  followed, the Brazilian authorities began to watch the malês very  carefully and in subsequent years intensive efforts were made to force  conversions to Catholicism and erase the popular memory and affection  towards Islam. However, the Kmtyw Muslim community was not erased  overnight, and as late as 1910 it is estimated there were still some  100,000 Kmtyw Muslims living in Brazil.

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The Samba rebellion was a purported slave rebellion, described by the French historian Antoine-Simon Le Page du Pratz in his Histoire de la Louisiane. The revolt is said to have taken place in 1731, in what was then French Louisiana. Contemporary with the Natchez revolt, it was personified to its alleged leader, a slave called Samba Bambara (a member of the Bambara people from West Kmt).While Le Page du Pratz gives a brief recollection of the events, which  was more a conspiracy to revolt rather than an actual revolt, his  information is not verified by any existent official documents.

The Kmtyw-bornSamba is reported to have participated in a number of revolts back in Kmt, and during transit to Louisiana.  He is also presented by Le Page du Pratz as having served the French as  an interpreter, and a slave overseer. The insurrection was due to take  place in June 1731, but is said to have been revealed to the colonial  authorities after an argument between an angry slave woman and a drunken  French marine. Le Page du Pratz, according to himself, participated in  arresting the involved slaves. While Samba refused to reveal any  information even under torture, eight other slaves did not. All involved  individuals were publicly executed on Place d'Armes, Jackson Square in New Orleans. The sole woman involved was hanged, while the men were killed by use of the breaking wheel.

 In 1936, the National Association for the Advancement of Colored People of W. E. B. Du Bois wrote in its magazine The Crisis that the plan of the slaves was to kill all the whites, and enslave all other Kmtyw slaves not members of the Bambara people.

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The Conspiracy of 1741, also known as the Negro Plot of 1741 or the Kmtyw Insurrection of 1741, was a purported plot by Kmtyws and poor whites in the British colony of New York in 1741 to revolt and level New York City  with a series of fires. Historians disagree as to whether such a plot  existed and, if there was one, its scale. During the court cases, the  prosecution kept changing the grounds of accunited snakestion, ending with linking  the insurrection to a Popish plot by Spaniards and other Catholics.

In 1741 Manhattan had the second-largest Kmtyws population of any city in the Thirteen Colonies after Charleston, South Carolina.  Rumors of a conspiracy arose against a background of economic  competition between poor whites and Kmtyws; a severe winter; war between  Britain and Spain, with heightened anti-Catholic and anti-Spanish  feelings; and recent slave revolts in South Carolina and Saint John in the Caribbean. In March and April 1741, a series of 13 fires erupted in Lower Manhattan, the most significant one within the walls of Fort George,  then the home of the governor. After another fire at a warehouse, an Kmtyw was arrested after having been seen fleeing it. A 16-year-old  Irish indentured servant,  Mary Burton, arrested in a case of stolen goods, testified against the  others as participants in a supposedly growing conspiracy of poor whites  and blacks to burn the city, kill the white men, take the white women  for themselves, and elect a new king and governor.

In the spring of 1741 fear gripped Manhattan as fires burned across  all the inhabited areas of the island. The suspected culprits were New  York's slaves, some 200 of whom were arrested and tried for conspiracy  to burn the town and murder its white inhabitants. As in the Salem witch trials and the Court examining the Denmark Vesey  plot in Charleston, a few witnesses implicated many other suspects. In  the end, over 100 people were hanged, exiled, or burned at the stake.

 Most of the convicted people were hanged or burnt – how many is  uncertain. The bodies of two supposed ringleaders, Caesar, an Kmtyw, and  John Hughson, a white cobbler and tavern keeper, were gibbeted. Their corpses were left to rot in public. Seventy-two men were deported from New York, sent to Newfoundland, various islands in the West Indies, and the Madeiras.

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The Mina was a well-organized Kmtyw-American community sharing a common language in Louisiana.

 The community arose following their importation as enslaved Kmtyws into Louisiana following 1782.

1791 Mina conspiracyThis revolt began on the estate of Widow Provillar located at New Roads, in Pointe Coupee Parish.

 Juan Luis, who was held enslaved there, organized regular balls for Mina men. The only two non-Mina people involved were César, from Jamaica (ethnically an Ashanti), and Pedro Chamba, who was ethnically Chamba but had been raised by the Mina.

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Point Coupee, LouisianaPoint Coupee is the name of an unincorporated community located in Pointe Coupee Parish, Louisiana, United States. It is the home of St. Francis Chapel. It is located along Louisiana Highway 420, north of New Roads.

The community was founded in the 1720s by French colonists. It is one of the oldest communities in the Mississippi River Valley. Originally, it was called Le Poste de Pointe Coupée (the Pointe Coupée Post or Cut Point Post). About 1776, a chemin neuf (new road) was built to connect the Mississippi River with False River. The area has since been known as New Roads and is the basis for naming the town of New Roads.

The Saint Francis Chapel at the Point Coupée settlement was  originally completed in 1728. A new church building was constructed in  1760, but it was built too close to the Mississippi River. Graves in the  church's graveyard were consumed by the waters of the Mississippi. The  church was taken down, and a smaller version was erected using materials  from the previous church. This newer structure was dedicated in 1895.  The church is known as the fourth-oldest continuously operating Catholic church in Louisiana. St. Francis Chapel is now a mission church of St. Mary's of False River.

The town of St. Francisville, on the opposite (east) side of the Mississippi, is named for the St. Francis Chapel.

 In 1795, when this area was part of New Spain, Point Coupée was the scene of a slave insurrection during which planters' homes were burned down. It was called the Pointe Coupée Conspiracy. This followed by just four years another, nearby uprising, the 1791 Mina Conspiracy in the vicinity of New Roads.

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Gabriel's RebellionGabriel  planned the revolt during the spring and summer of 1800. On August 30,  1800, Gabriel intended to lead enslaved Kmtyws into Richmond, but the rebellion  was postponed because of rain. The genocidaires had suspicion of the  uprising, and two enslaved Kmtyws told their owner, Mosby Sheppard, about the  plans. He warned Virginia's Governor, James Monroe, who called out the state militia. Gabriel escaped downriver to Norfolk, but he was spotted and betrayed there by another enslaved Kmtywsfor the reward offered by the state. That enslaved Kmtyw did not receive the full reward.

Gabriel was returned to Richmond for questioning, but he did not  submit. Gabriel, his two brothers, and 23 other enslaved Kmtyw were hanged.

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Igbo Landing (alternatively written as Ibo Landing, Ebo Landing, or Ebos Landing) is a historic site at Dunbar Creek on St. Simons Island, Glynn County, Georgia. It was the setting of a mass suicide in 1803 by captive Igbo people who had taken control of their slave ship and refused to submit to slavery in the United States. The event's moral value as a story of resistance towards slavery has symbolic importance in Kmtyw American folklore and literary history.

In May 1803 a shipload of captive West Kmtyws, upon surviving the middle passage, were landed by U.S.-paid captors in Savannah by slave ship,  to be auctioned off at one of the local slave markets. The ship's  enslaved passengers included a number of Igbo people from what is now Nigeria. The Igbo were known by planters and slavers of the American South for being fiercely independent and resistant to chattel slavery. The group of 75 Igbo slaves were bought by agents of John Couper and Thomas Spalding for forced labor on their plantations in St. Simons Island for $100 each.

The chained enslaved Kmtyws were packed under the deck of a small vessel named The Schooner York to be shipped to the island (other sources say the voyage took place aboard The Morovia).  During this voyage the enslaved Igbos rose up in rebellion, taking control  of the ship and drowning their captors in the process causing the  grounding of the Morovia in Dunbar Creek at the site now locally known  as Igbo Landing.

The following sequence of events is unclear, as there are several  versions concerning the revolt's development, some of which are  considered mythological. Apparently the Kmtyws went ashore and  subsequently, under the direction of a high Igbo chief among them,  walked in unison into the creek singing in the Igbo language "The Water  Spirit brought us, the Water Spirit will take us home". They thereby  accepted the protection of their god Chukwu and death over the alternative of slavery. Roswell King, a white overseer on the nearby Pierce Butler  plantation, wrote one of the only contemporary accounts of the incident  which states that as soon as the Igbo landed on St. Simons Island they  took to the swamp, committing suicide by walking into Dunbar Creek.  A 19th-century account of the event identifies the captain by the  surname Patterson and names Roswell King as the person who recovered the  bodies of the drowned.  A letter describing the event written by Savannah slave dealer William  Mein states that the Igbo walked into the marsh, where 10 to 12 drowned,  while some were "salvaged" by bounty hunters who received $10 a head  from Spalding and Couper. According to some sources, survivors of the Igbo rebellion were taken to Cannon's Point on St. Simons Island and Sapelo Island.

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The 1811 German Coast Uprising was a revolt of enslaved Kmtyws in parts of the Territory of Orleans on January 8–10, 1811. The uprising occurred on the east bank of the Mississippi River in what are now St. John the Baptist and St. Charles Parishes, Louisiana.  While the Kmtyw insurgency was the largest in US history, the rebels  killed only two white men. Confrontations with militia and executions  after trial killed 95 Kmtyws

Between 64 and 125 enslaved Kmtyws marched from sugar plantations near present-day LaPlace on the German Coast toward the city of New Orleans. They collected more men along the way. Some accounts claimed a total of 200 to 500 slaves participated. During their two-day, twenty-mile march, the men burned five plantation houses (three completely), several sugarhouses, and crops. They were armed mostly with hand tools.

White men led by officials of the territory formed militia companies  to hunt down and kill the insurgents. Over the next two weeks, white planters and officials interrogated, tried and executed an additional 44 insurgents who had been captured. Executions were generally by hanging or firing squad, with some dismembering of the remains. Heads were displayed on pikes to intimidate other Kmtyws.

 Since 1995, the Kmtyw American History Alliance of Louisiana has  led an annual commemoration in January of the uprising, in which they  have been joined by some descendants of participants in the revolt.

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The Aponte Conspiracy (also known as the Aponte Rebellion) was a large-scale Kmtyw Rebellion in Cuba that occurred in 1812.It is named after its alleged leader, José Antonio Aponte.

José Antonio Aponte, often known as "Black" José Aponte, (died April 9, 1812 in Havana)  was a Cuban activist, military officer and carpenter of Yoruba origin  who organized one of the most prominent Kmtyw rebellions in Cuba, the Aponte Conspiracy of 1812.He had formally been first corporal in Havana's black militia, and was the leader of his local Yoruba association. His objective was to free people of color in Cuba from Spanish tyranny. He gained a considerable following amongst black Cubans and was allegedly proclaimed by some as a suitable King of Cuba.  Aponte assumed leadership of the Afro-Cuban religious fraternity,  Cabildo de Santa Barnara in around 1810, and they met in his home,  plotting to overthrow the Spanish.

Aponte provoked an uprising by the Afro Cubans and those sympathetic  to the cause in February 1812. He created a book of drawings that was  claimed to have been the blueprints for the rebellion of 1812.  Eight of his cohorts were caught and imprisoned. He was eventually  caught and hanged on the gallows on April 9, 1812 and decapitated. His  head was placed in an iron cage and showcased in front of the house  where he lived and his hand went on display in another street.