Women in resistance: an overview

In order to understand where you are going, you first have to know where you came from. This idea was of great
importance to us when we chose this topic. Not only are we women, but black women whose past is obviously relevant in
our every day lives. In attempting to gain an understanding in the Caribbean slave womans role in resistance, there was a
need for substantial research, but we found that there was a lack of relevant primary sources. This lack of information only
reaffirms our belief that society during slavery days regarded the black enslaved woman as inferior and of little importance.
Not only did it become important to shed light on the past, but also to recover the stories hidden by centuries of
misunderstanding and undervaluing of the independence and strength of Caribbean women.

This paper will focus on resistance to slavery among Caribbean women. A secondary focus will be on Caribbean womens
culture, relationships with other slaves and her "superiors," and the punishments to which she was subjected due to her
resistance. Before we attempt to discuss these different aspects, we first have to define the forms of resistance. Here we
group resistance into two categories: active and passive. Passive resistance involves the following: Slow working,
pretending ignorance and deliberate carelessness. Active resistance is more vigorous and has immediate results. Such
actions were more rare because of the penalties involved. Some of these were: refusing to engage in copulation with the
master, damaging and destroying owners property, (whatever machinery, livestock, burning of mills); stealing and the
most active of all, murder and revolt.

During our research we found that we had to peel away many layers before reaching the core of active resistance. Many of
these layers were laid down by enslaved women themselves, who worked resistance into all the aspects of their culture
and tradition. One example of this phenomenon might be the practice of religion, a major part of life for Africans who were
brought into the Caribbean. When forbidden to continue the practice of this aspect of their culture on the plantation,
traditional religious practices then took on a deeper meaning for Caribbean slaves. Through religion and dance, they were
able to release themselves to their gods and at the same time engage in a form of passive resistance. At the forefront of
all this were enslaved women, who passed down and kept alive a disproportionate amount of the cultural heritage of Africa
that survived in slavery. They did so through their roles as mothers and healers, daughters and workers. They were, in
short, strong women who felt it their duty to uphold traditional values.

In many African cultures, women were honored and this attitude towards them did not change within the Caribbean. Many
of the religious rites and rituals took on an altered form in the Caribbean, but the role of women was constant. The proof is
in the legacy that has been left behind. The same customs that enslaved Africans brought with them are still present today.
For instance, women have handed down lessons through the art of storytelling, an art which they have maintained. Their
stories tell of ancient people in ancient times but the morals are relevant even today, as are told in the Haitian folktale "Ti
Malice" or the Jamaican folktales of "Anansi." Another part of life still present today is the art of hair braiding, an ancient
African tradition, which has always created a bond between mothers and their children. As with cooking, it had to be
taught and cultivated in order for them to have substance, and it often provided the occasion for other kinds of instruction.

Slave women's reactions to and experience within slavery were different than that of the African male slave. Like her
Caribbean male slave counterpart, "Quashee," "Quasheba" actively resisted the repressive and dehumanizing stranglehold
of slavery. But enslaved women devised ingenious ways of rebelling that were distinctively their own. These forms of
resistance were often actions that related to them particularly as women: resistance against sexual assault; resistance
through the passing on of traditions to daughters and other young women; resistance through the distinctively female (in
the Caribbean) activity of marketing. Within the restrictions imposed upon the slave woman in Caribbean slave plantation
society, her actions in resistance are such that they could be considered an active form of resisting.

In other cases, enslaved women broke the bonds of not only slavery, but the stereotypes of black womanhood as well. The
enslaved black womans slave narrative, such as that written by former slave Mary Prince, is an example of this active form
of resistance. Here, in her own words, the enslaved black woman tries to dispel the mythic stereotypes of the scheming,
lazy "Quasheba." In Quashebas place, she presents herself, industrious, resourceful, and productive. Here, in her very own
words, given the domestic, social, and economical restriction inherent in slave plantation society, the slave woman
proclaims herself as the sole authority over her status, her life, and what her legacy to future generations will be.

Princes narrative could not by itself defeat things like the sexual exploitation of African women in the Caribbean, the
misery and theft of labor in the cane fields, or the harsh punishments and tortures dreamed up by white slave owners and
overseers. Nor could it by itself alleviate the misery of the countless women who watched malnourished children die before
they ever got to listen to a story or have their mothers braid their hair. We could easily conclude that the female slaves
misery was endless. We could conclude that the distinctively female forms of passive and active forms of resistance
mentioned here were not very effective, or did not do much to eliminate the real economic and physical constraints of
slavery. In thinking of resistance, perhaps religion and dance are not the first examples that would come to mind. But we
also have to remind ourselves that cultural imperialism was a significant way in which Europeans tried to strip slaves of
their dignity. Therefore, in discussing slave resistance, it is important to recognize one of the things that made slaves feel
they could no longer live as slaves, that being tradition. Since women upheld tradition, it is also important to acknowledge
their contribution to the struggle. Once you have an understanding of your roots, you have the ability to grow stronger,
stand firm in your beliefs and are now capable to help others in their quest for self-empowerment. The ability of the black
Caribbean slave woman to withstand punishments, maintain cultural identity, resist the master, and to take on various
authoritative roles is the essence of true resistance. And the black Caribbean slave woman passed on her power, beauty
and strength to her descendants in the form of a legacy of dignity and struggle, one still much needed in the world today.
Slave resistance at work
Enslaved Africans resisted, or rebelled, against their position as slaves in many different ways.
Each expression of resistance by enslaved individuals or groups counted as acts of rebellion
against the system of slavery. The many instances of resistance show that slaves were not victims
of slavery who accepted their situation. Instead they proved their strength and determination in
fighting for their freedom.

Uprising, or rebellion, was the most dramatic and bloody way that slaves could resist their
enslavement. Less obvious methods of resistance occurred on the plantations. For example,
slaves could steal from their owner, robbing him of his property and profit. They could damage
machinery, so that it was put out of action and needed either lengthy repairs or costly
replacement. The slaves could avoid work, by working as slowly as they dared, or by pretending
to be sick. All these acts of resistance carried the threat of punishment if they were found out.

There were other ways of attacking slave owners. The children of a slave woman were born as
slaves. Therefore, some women would terminate a pregnancy or even kill their new-born babies
rather than bring a child into the world to be a slave. In doing this, the women rebelled against
the slavery system as well as depriving their owners of another slave. Many enslaved African
women had knowledge of medicines made from plants and could use their skills against owners.
Plantation owners were therefore anxious that the female slaves who cooked their food might
poison them. Pictured here is an antidote (which reverses the effects of poison) printed in the
Bristol Weekly Intelligencer, 1750. Presumably this was printed for the benefit of nervous
plantation owners. Arson and murder were also ever-present threats in the plantation owners
minds. Edward Huggins, a sugar grower on the island of Nevis, had a reputation as a brutal slave
owner. His slaves made five attempts on his life, and would have been severely punished for
each one.

Another way of resisting slavery was to run away, and although some slaves were hunted down
with dogs, and severely punished, others managed to remain free. Local Caribbean newspapers
were used by plantation owners to advertise for the runaway slaves. Advertisements for
runaways were also placed in British Newspapers. A St Kitts plantation owner put the one
pictured here in Felix Farleys Bristol Journal for 23rd January 1762, offering a reward. This
owner assumed that his runaway had managed to get to Britain. Ten guineas (or 10.50, about
500 today) was a large reward.

Enslaved Africans also fought against slavery by keeping their African cultures and traditions
alive in words, names, music and beliefs. Slave owners often tried to control this. Slaves
drumming was banned by plantation owners on the Caribbean island of St Kitts (except at
Christmas time). Such activity was seen as a threat by the owners. They knew that if the slaves
developed a common sense of identity through African culture and traditions, they would be
more likely to join together and rebel against their owners. Drumming was an important part of
many African musical and religious traditions. By not being allowed to do it, the slaves on St.
Kitts were kept in check by their owners. The mainly Christian plantation owners also did not
want their slaves taking part in any religious activity that was not Christian. African religions
were very different from Christianity and the slave owners were suspicious of them. So, even
playing the drums, or continuing to practice their religious beliefs were methods by which the
slaves could resist and challenge slavery.