*The American Yawp is an evolving, collaborative text. Please click here to improve this chapter.*
Whether they came as servants, enslaved laborers, free farmers, religious refugees, or powerful planters, the men and women of the American colonies created new worlds. Native Americans saw fledgling settlements grow into unstoppable beachheads of vast new populations that increasingly monopolized resources and remade the land into something else entirely. Meanwhile, as colonial societies developed in the seventeenth and eighteenth centuries, fluid labor arrangements and racial categories solidified into the race-based, chattel slavery that increasingly defined the economy of the British Empire. The North American mainland originally occupied a small and marginal place in that broad empire, as even the output of its most prosperous colonies paled before the tremendous wealth of Caribbean sugar islands. And yet the colonial backwaters on the North American mainland, ignored by many imperial officials, were nevertheless deeply tied into these larger Atlantic networks. A new and increasingly complex Atlantic World connected the continents of Europe, Africa, and the Americas.
Events across the ocean continued to influence the lives of American colonists. Civil war, religious conflict, and nation building transformed seventeenth-century Britain and remade societies on both sides of the ocean. At the same time, colonial settlements grew and matured, developing into powerful societies capable of warring against Native Americans and subduing internal upheaval. Patterns and systems established during the colonial era would continue to shape American society for centuries. And none, perhaps, would be as brutal and destructive as the institution of slavery.
II. Slavery and the Making of Race
After his arrival as a missionary in Charles Town, Carolina, in 1706, Reverend Francis Le Jau quickly grew disillusioned by the horrors of American slavery. He met enslaved Africans ravaged by the Middle Passage, Native Americans traveling south to enslave enemy villages, and colonists terrified of invasions from French Louisiana and Spanish Florida. Slavery and death surrounded him.
Le Jau’s strongest complaints were reserved for his own countrymen, the English. English traders encouraged wars with Native Americans in order to purchase and enslave captives, and planters justified the use of an enslaved workforce by claiming white servants were “good for nothing at all.” Although the minister thought otherwise and baptized and educated a substantial number of enslaved people, he was unable to overcome enslavers’ fears that Christian baptism would lead to slave emancipation.1
The 1660s marked a turning point for Black men and women in English colonies like Virginia in North America and Barbados in the West Indies. New laws gave legal sanction to the enslavement of people of African descent for life. The permanent deprivation of freedom and the separate legal status of enslaved Africans facilitated the maintenance of strict racial barriers. Skin color became more than a superficial difference; it became the marker of a transcendent, all-encompassing division between two distinct peoples, two races, white and Black.2
All seventeenth-century racial thought did not point directly toward modern classifications of racial hierarchy. Captain Thomas Phillips, master of a slave ship in 1694, did not justify his work with any such creed: “I can’t think there is any intrinsic value in one color more than another, nor that white is better than black, only we think it so because we are so.”3 For Phillips, the profitability of slavery was the only justification he needed.
Wars offered the most common means for colonists to acquire enslaved Native Americans. Seventeenth-century European legal thought held that enslaving prisoners of war was not only legal but more merciful than killing the captives outright. After the Pequot War (1636–1637), Massachusetts Bay colonists sold hundreds of Native Americans into slavery in the West Indies. A few years later, Dutch colonists in New Netherland (New York and New Jersey) enslaved Algonquians during both Governor Kieft’s War (1641–1645) and the two Esopus Wars (1659–1663). The Dutch sent these war captives to English-settled Bermuda as well as Curaçao, a Dutch plantation colony in the southern Caribbean. An even larger number of enslaved Native Americans were captured during King Philip’s War (1675–1676), an uprising against the encroachments of the New England colonies. Hundreds of Native Americans were bound and shipped into slavery. The New England colonists also tried to send enslaved Native Americans to Barbados, but the Barbados Assembly refused to import them for fear they would encourage rebellion.
In the eighteenth century, wars in Florida, South Carolina, and the Mississippi Valley produced even more enslaved Native Americans. Some wars emerged from contests between Native Americans and colonists for land, while others were manufactured as pretenses for acquiring captives. Some were not wars at all but merely illegal raids performed by slave traders. Historians estimate that between 24,000 and 51,000 Native Americans were forced into slavery throughout the southern colonies between 1670 and 1715.4 While some of the enslaved Native Americans remained in the region, many were exported through Charles Town, South Carolina, to other ports in the British Atlantic—most likely to Barbados, Jamaica, and Bermuda. Many of the English colonists who wished to claim land in frontier territories were threatened by the violence inherent in the Native American slave trade. By the eighteenth century, colonial governments often discouraged the practice, although it never ceased entirely as long as slavery was, in general, a legal institution.
Enslaved Native Americans died quickly, mostly from disease, but others were murdered or died from starvation. The demands of growing plantation economies required a more reliable labor force, and the transatlantic slave trade provided such a workforce. European slavers transported millions of Africans across the ocean in a terrifying journey known as the Middle Passage. Writing at the end of the eighteenth century, Olaudah Equiano recalled the fearsomeness of the crew, the filth and gloom of the hold, the inadequate provisions allotted for the captives, and the desperation that drove some enslaved people to suicide. (Equiano claimed to have been born in Igboland in modern-day Nigeria, but he may have been born in colonial South Carolina, where he collected memories of the Middle Passage from African-born enslaved people.) In the same time period, Alexander Falconbridge, a slave ship surgeon, described the sufferings of enslaved Africans from shipboard infections and close quarters in the hold. Dysentery, known as “the bloody flux,” left captives lying in pools of excrement. Chained in small spaces in the hold, enslaved people could lose so much skin and flesh from chafing against metal and timber that their bones protruded. Other sources detailed rapes, whippings, and diseases like smallpox and conjunctivitis aboard slave ships.5
“Middle” had various meanings in the Atlantic slave trade. For the captains and crews of slave ships, the Middle Passage was one leg in the maritime trade in sugar and other semifinished American goods, manufactured European commodities, and enslaved Africans. For the enslaved Africans, the Middle Passage was the middle leg of three distinct journeys from Africa to the Americas. First was an overland journey in Africa to a coastal slave-trading factory, often a trek of hundreds of miles. Second—and middle—was an oceanic trip lasting from one to six months in a slaver. Third was acculturation (known as “seasoning”) and transportation to the American mine, plantation, or other location where enslaved people were forced to labor.
The impact of the Middle Passage on the cultures of the Americas remains evident today. Many foods associated with Africans, such as cassava, were originally imported to West Africa as part of the slave trade and were then adopted by African cooks before being brought to the Americas, where they are still consumed. West African rhythms and melodies live in new forms today in music as varied as religious spirituals and synthesized drumbeats. African influences appear in the basket making and language of the Gullah people on the Carolina coastal islands.
Recent estimates count between eleven and twelve million Africans forced across the Atlantic between the sixteenth and nineteenth centuries, with about two million deaths at sea as well as an additional several million dying in the trade’s overland African leg or during seasoning.6 Conditions in all three legs of the slave trade were horrible, but the first abolitionists focused especially on the abuses of the Middle Passage.
Southern European trading empires like the Catalans and Aragonese were brought into contact with a Levantine commerce in sugar and enslaved laborers in the fourteenth and fifteenth centuries. Europeans made the first steps toward an Atlantic slave trade in the 1440s when Portuguese sailors landed in West Africa in search of gold, spices, and allies against the Muslims who dominated Mediterranean trade. Beginning in the 1440s, ship captains carried enslaved Africans to Portugal. These Africans were valued primarily as domestic servants, as peasants provided the primary agricultural labor force in Western Europe.7 European expansion into the Americas introduced both settlers and European authorities to a new situation—an abundance of land and a scarcity of labor. Portuguese, Dutch, and English ships became the conduits for Africans forced to America. The western coast of Africa, the Gulf of Guinea, and the west-central coast were the sources of African captives. Wars of expansion and raiding parties produced captives who could be sold in coastal factories. African slave traders bartered for European finished goods such as beads, cloth, rum, firearms, and metal wares.
Slavers often landed in the British West Indies, where enslaved laborers were seasoned in places like Barbados. Charleston, South Carolina, became the leading entry point for the slave trade on the mainland. The founding of Charleston (“Charles Town” until the 1780s) in 1670 was viewed as a serious threat by the Spanish in neighboring Florida, who began construction of Castillo de San Marcos in St. Augustine as a response. In 1693 the Spanish king issued the Decree of Sanctuary, which granted freedom to enslaved people fleeing the English colonies if they converted to Catholicism and swore an oath of loyalty to Spain.8 The presence of Africans who bore arms and served in the Spanish militia testifies to the different conceptions of race among the English and Spanish in America.
About 450,000 Africans landed in British North America, a relatively small portion of the eleven to twelve million victims of the trade.9 As a proportion of the enslaved population, there were more enslaved women in North America than in other colonial enslaved populations. Enslaved African women also bore more children than their counterparts in the Caribbean or South America, facilitating the natural reproduction of enslaved people on the North American continent.10 A 1662 Virginia law stated that an enslaved woman’s children inherited the “condition” of their mother; other colonies soon passed similar statutes.11 This economic strategy on the part of planters created a legal system in which all children born to enslaved women would be enslaved for life, whether the father was white or Black, enslaved or free.
Most fundamentally, the emergence of modern notions of race was closely related to the colonization of the Americas and the slave trade. African slave traders lacked a firm category of race that might have led them to think that they were selling their own people, in much the same way that Native Americans did not view other Indigenous groups as part of the same “race.” Similarly, most English citizens felt no racial identification with the Irish or the even the Welsh. The modern idea of race as an inherited physical difference (most often skin color) that is used to support systems of oppression was new in the early modern Atlantic world.
In the early years of slavery, especially in the South, the distinction between indentured servants and enslaved people was initially unclear. In 1643, however, a law was passed in Virginia that made African women “tithable.”12 This, in effect, associated African women’s work with difficult agricultural labor. There was no similar tax levied on white women; the law was an attempt to distinguish white women from African women. The English ideal was to have enough hired hands and servants working on a farm so that wives and daughters did not have to partake in manual labor. Instead, white women were expected to labor in dairy sheds, small gardens, and kitchens. Of course, because of the labor shortage in early America, white women did participate in field labor. But this idealized gendered division of labor contributed to the English conceiving of themselves as better than other groups who did not divide labor in this fashion, including the West Africans arriving in slave ships to the colonies. For many white colonists, the association of a gendered division of labor with Englishness provided a further justification for the enslavement and subordination of Africans.
Ideas about the rule of the household were informed by legal and customary understandings of marriage and the home in England. A man was expected to hold “paternal dominion” over his household, which included his wife, children, servants, and enslaved laborers. In contrast, enslaved people were not legally masters of a household and were therefore subject to the authority of the white enslaver. Marriages between enslaved people were not recognized in colonial law. Some enslaved men and women married “abroad”; that is, they married individuals who were not owned by the same enslaver and did not live on the same plantation. These husbands and wives had to travel miles at a time, typically only once a week on Sundays, to visit their spouses. Legal or religious authority did not protect these marriages, and enslavers could refuse to let their enslaved laborers visit a spouse, or even sell an enslaved person to a new enslaver hundreds of miles away from their spouse and children. Within the patriarchal and exploitative colonial environment, enslaved men and women struggled to establish families and communities.
III. Turmoil in Britain
Religious conflict plagued sixteenth-century England. While Spain plundered the New World and built an empire, Catholic and Protestant English monarchs vied for supremacy and attacked their opponents as heretics. Queen Elizabeth cemented Protestantism as the official religion of the realm, but questions endured as to what kind of Protestantism would hold sway. Many radical Protestants (often called “Puritans” by their critics) looked to the New World as an opportunity to create a beacon of Calvinist Christianity, while others continued the struggle in England. By the 1640s, political and economic conflicts between Parliament and the Crown merged with long-simmering religious tensions, made worse by a king who seemed sympathetic to Catholicism. The result was a bloody civil war. Colonists reacted in a variety of ways as England waged war on itself, but all were affected by these decades of turmoil.
Between 1629 and 1640 the absolute rule of Charles I caused considerable friction between the English Parliament and the king. Conflict erupted in 1640 when a Parliament called by Charles refused to grant him subsidies to suppress a rebellion in Scotland. The Irish rebelled the following year, and by 1642 strained relations between Charles and Parliament led to civil war in England. In 1649 Parliament won, Charles I was executed, and England became a republic and protectorate under Oliver Cromwell. These changes redefined England’s relationship with its American colonies, as the new government under Cromwell attempted to consolidate its hold over its overseas territories.
In 1642, no permanent British North American colony was more than thirty-five years old. The Crown and various proprietors controlled most of the colonies, but settlers from Barbados to Maine enjoyed a great deal of independence. This was especially true in Massachusetts Bay, where Puritan settlers governed themselves according to the colony’s 1629 charter. Trade in tobacco and naval stores tied the colonies to England economically, as did religion and political culture, but in general the English government left the colonies to their own devices.
The English Revolution of the 1640s forced settlers in America to reconsider their place within the empire. Older colonies like Virginia and proprietary colonies like Maryland sympathized with the Crown. Newer colonies like Massachusetts Bay, populated by religious dissenters taking part in the Great Migration of the 1630s, tended to favor Parliament. Yet during the war the colonies remained neutral, fearing that support for either side could involve them in war. Even Massachusetts Bay, which nurtured ties to radical Protestants in Parliament, remained neutral.
Charles’s execution in 1649 challenged American neutrality. Six colonies, including Virginia and Barbados, declared allegiance to the dead monarch’s son, Charles II. Parliament responded with an act in 1650 that leveled an economic embargo on the rebelling colonies, forcing them to accept Parliament’s authority. Parliament argued that America had been “planted at the Cost, and settled” by the English nation, and that it, as the embodiment of that commonwealth, possessed ultimate jurisdiction over the colonies.13 It followed up the embargo with the Navigation Act of 1651, which compelled merchants in every colony to ship goods directly to England in English ships. Parliament sought to bind the colonies more closely to England and prevent other European nations, especially the Dutch, from interfering with its American possessions.
The monarchy was restored with Charles II, but popular suspicions of the Crown’s Catholic and French sympathies lingered. Charles II’s suppression of the religious and press freedoms that flourished during the civil war years demonstrated the Crown’s desire to reimpose order and royal rule. But it was the openly Catholic and pro-French policies of his successor, James II, that once again led to the overthrow of the monarchy in 1688. In that year a group of bishops and Parliamentarians offered the English throne to the Dutch Prince William of Holland and his English bride, Mary, the daughter of James II. This coup was called the Glorious Revolution and was accomplished with little bloodshed in England, but considerable warfare in Ireland.
In the decades before the Glorious Revolution, English colonists experienced religious and political conflict that reflected transformations in Europe as well as distinctly colonial conditions. In the 1670s and early 1680s, King Charles II tightened English control over North America and the West Indies through the creation of new colonies, the imposition of new Navigation Acts, and the establishment of a new executive council called the Lords of Trade and Plantations.14 As imperial officials attempted to curb colonists’ autonomy, threats from Native Americans and New France on the continent led many colonists to believe that Native Americans and Catholics sought to destroy English America. In New England an uprising beginning in 1675 led by the Wampanoag leader Metacom, or King Philip as the English called him, seemed to confirm these fears. Conflicts with Native Americans helped trigger the revolt against royal authorities known as Bacon’s Rebellion in Virginia the following year.
James II worked to place the colonies on firmer administrative and defensive footing by creating the Dominion of New England in 1686. The Dominion consolidated the New England colonies, New York, and New Jersey into one administrative unit to counter French Canada, but colonists strongly resented the loss of their individual provinces. The Dominion’s governor, Sir Edmund Andros, did little to assuage fears of arbitrary power when he forced colonists into military service for a campaign against Native Americans in Maine in early 1687. Impressment into military service was a long-standing grievance among English commoners that was transplanted to the colonies.
In England, James’s push for religious toleration of Catholics and dissenters brought him into conflict with Parliament and the Anglican establishment in England. After the 1688 invasion by the Protestant William of Orange, James fled to France. When colonists learned imperial officials in Boston and New York City attempted to keep news of the Glorious Revolution secret, simmering hostilities toward provincial leaders burst into the open. In Massachusetts, New York, and Maryland, colonists overthrew colonial governments as local social antagonisms fused with popular animosity toward imperial rule. Colonists in America quickly declared allegiance to the new monarchs. They did so in part to maintain order in their respective colonies. As one Virginia official explained, if there was “no King in England, there was no Government here.”15 A declaration of allegiance was therefore a means toward stability.
More importantly, colonists declared for William and Mary because they believed that their ascension marked the rejection of absolutism and confirmed the centrality of Protestantism and liberty in English life. Settlers joined in the revolution by overthrowing the Dominion government, restoring the provinces to their previous status, and forcing out the Catholic-dominated Maryland government. They launched several assaults against French Canada as part of King William’s War and rejoiced in Parliament’s 1689 passage of a Bill of Rights, which curtailed the power of the monarchy and cemented Protestantism in England. For English colonists, it was indeed a “glorious” revolution as it united them in a Protestant empire that stood counter to Catholic tyranny, absolutism, and French power.
IV. New Colonies
Despite the turmoil in Britain, colonial settlement grew considerably throughout the seventeenth century, and several new settlements joined the two original colonies of Virginia and Massachusetts.
In 1632, Charles I set a tract of about 12 million acres of land at the northern tip of the Chesapeake Bay aside for a second colony in America. Named for the new monarch’s queen, Maryland was granted to Charles’s friend and political ally, Cecilius Calvert, the second Lord Baltimore. Calvert hoped to gain additional wealth from the colony, as well as to create a haven for fellow Catholics. In England, many of that faith found themselves harassed by the Protestant majority and more than a few considered migrating to America. Charles I, a Catholic sympathizer, was in favor of Lord Baltimore’s plan to create a colony that would demonstrate that Catholics and Protestants could live together peacefully.
In late 1633, both Protestant and Catholic settlers left England for the Chesapeake, arriving in Maryland in March 1634. Men of middling means found greater opportunities in Maryland, which prospered as a tobacco colony without the growing pains suffered by Virginia.
Unfortunately, Lord Baltimore’s hopes of a diverse Christian colony were thwarted. Most colonists were Protestants relocating from Virginia. Many of these Protestants were radical Quakers and Puritans who were frustrated with Virginia’s efforts to force adherence to the Anglican Church, also known as the Church of England. In 1650, Puritans revolted, setting up a new government that prohibited both Catholicism and Anglicanism. Governor William Stone attempted to put down the revolt in 1655 but was not successful until 1658. Two years after the Glorious Revolution (1688–1689), the Calverts lost control of Maryland and the province became a royal colony.
Religion was a motivating factor in the creation of several other colonies as well, including the New England colonies of Connecticut and Rhode Island. The settlements that would eventually compose Connecticut grew out of settlements in Saybrook and New Haven. Thomas Hooker and his congregation left Massachusetts for Connecticut because the area around Boston was becoming increasingly crowded. The Connecticut River Valley was large enough for more cattle and agriculture. In June 1636, Hooker led one hundred people and a variety of livestock in settling an area they called Newtown (later Hartford).
New Haven Colony had a more directly religious origin, as the founders attempted a new experiment in Puritanism. In 1638, John Davenport, Theophilus Eaton, and other supporters of the Puritan faith settled in the Quinnipiac River Valley (New Haven) area of Connecticut. In 1643 New Haven Colony was officially organized, with Eaton named governor. In the early 1660s, three men who had signed the death warrant for Charles I were concealed in New Haven. This did not win the colony any favors, and it became increasingly poorer and weaker. In 1665, New Haven was absorbed into Connecticut, but its singular religious tradition endured with the creation of Yale College.
Religious radicals similarly founded Rhode Island. After his exile from Massachusetts, Roger Williams created a settlement called Providence in 1636. He negotiated for the land with the local Narragansett sachems Canonicus and Miantonomi. Williams and his fellow settlers agreed on an egalitarian constitution and established religious and political freedom in the colony. The following year, another Massachusetts exile, Anne Hutchinson, and her followers settled near Providence. Others soon arrived, and the colony was granted a charter by Parliament in 1644. Persistently independent and with republican sympathies, the settlers refused a governor and instead elected a president and council. These separate communities passed laws abolishing witchcraft trials, imprisonment for debt and, in 1652, chattel slavery. Because of the colony’s policy of toleration, it became a haven for Quakers, Jews, and other persecuted religious groups. In 1663, Charles II granted the colony a royal charter establishing the colony of Rhode Island and Providence Plantations.
Until the middle of the seventeenth century, the English neglected the area between Virginia and New England despite obvious environmental advantages. The climate was healthier than the Chesapeake and more temperate than New England. The mid-Atlantic had three highly navigable rivers: the Susquehanna, the Delaware, and the Hudson. The Swedes and Dutch established their own colonies in the region: New Sweden in the Delaware Valley and New Netherland in the Hudson Valley.
Compared to other Dutch colonies around the globe, the settlements on the Hudson River were relatively minor. The Dutch West India Company realized that in order to secure its fur trade in the area, it needed to establish a greater presence in New Netherland. Toward this end, the company formed New Amsterdam on Manhattan Island in 1625.
Although the Dutch extended religious tolerance to those who settled in New Netherland, the population remained small. This left the colony vulnerable to English attack during the 1650s and 1660s, resulting in the handover of New Netherland to England in 1664. The new colony of New York was named for the proprietor, James, the Duke of York, brother to Charles II and funder of the expedition against the Dutch in 1664. New York was briefly reconquered by the Netherlands in 1667, and class and ethnic conflicts in New York City contributed to the rebellion against English authorities during the Glorious Revolution of 1688–1689. Colonists of Dutch ancestry resisted assimilation into English culture well into the eighteenth century, prompting New York Anglicans to note that the colony was “rather like a conquered foreign province.”16
After the acquisition of New Netherland, Charles II and the Duke of York wished to strengthen English control over the Atlantic seaboard. In theory, this was to better tax the colonies; in practice, the awarding of the new proprietary colonies of New Jersey, Pennsylvania, and the Carolinas was a payoff of debts and political favors.
In 1664, the Duke of York granted the area between the Hudson and Delaware rivers to two English noblemen. These lands were split into two distinct colonies, East Jersey and West Jersey. One of West Jersey’s proprietors included William Penn. The ambitious Penn wanted his own, larger colony, the lands for which would be granted by both Charles II and the Duke of York. Pennsylvania consisted of about forty-five thousand square miles west of the Delaware River and the former New Sweden. Penn was a member of the Society of Friends, otherwise known as Quakers, and he intended his colony to be a “colony of Heaven for the children of Light.”17 Like New England’s aspirations to be a City Upon a Hill, Pennsylvania was to be an example of godliness. But Penn’s dream was to create not a colony of unity but rather a colony of harmony. He noted in 1685 that “the people are a collection of diverse nations in Europe, as French, Dutch, Germans, Swedes, Danes, Finns, Scotch, and English; and of the last equal to all the rest.”18 Because Quakers in Pennsylvania extended to others in America the same rights they had demanded for themselves in England, the colony attracted a diverse collection of migrants. Slavery was particularly troublesome for some pacifist Quakers of Pennsylvania on the grounds that it required violence. In 1688, members of the Society of Friends in Germantown, outside Philadelphia, signed a petition protesting the institution of slavery among fellow Quakers.
The Pennsylvania soil did not lend itself to the slave-based agriculture of the Chesapeake, but other colonies depended heavily on slavery from their very foundations. The creation of the colony of Carolina, later divided into North and South Carolina and Georgia, was part of Charles II’s scheme to strengthen the English hold on the Eastern Seaboard and pay off political and cash debts. The Lords Proprietor of Carolina—eight powerful favorites of the king—used the model of the colonization of Barbados to settle the area. In 1670, three ships of colonists from Barbados arrived at the mouth of the Ashley River, where they founded Charles Town. This defiance of Spanish claims to the area signified England’s growing confidence as a colonial power.
To attract colonists, the Lords Proprietor offered alluring incentives: religious tolerance, political representation by assembly, exemption from fees, and large land grants. These incentives worked, and Carolina grew quickly, attracting not only middling farmers and artisans but also wealthy planters. Colonists who could pay their own way to Carolina were granted 150 acres per family member. The Lords Proprietor allowed for enslaved people to be counted as members of the family. This encouraged the creation of large rice and indigo plantations along the coast of Carolina; these were more stable commodities than deerskins and enslaved Native Americans. Because of the size of Carolina, the authority of the Lords Proprietor was especially weak in the northern reaches on Albemarle Sound. This region had been settled by Virginians in the 1650s and was increasingly resistant to Carolina authority. As a result, the Lords Proprietor founded the separate province of North Carolina in 1691.19
V. Riot, Rebellion, and Revolt
The seventeenth century saw the establishment and solidification of the British North American colonies, but this process did not occur peacefully. English settlements on the continent were rocked by explosions of violence, including the Pequot War, the Mystic massacre, King Philip’s War, the Susquehannock War, Bacon’s Rebellion, and the Pueblo Revolt.
In May 1637, an armed contingent of English Puritans from Massachusetts Bay, Plymouth, and Connecticut colonies trekked into Native American territory that was claimed by New England. Referring to themselves as the “Sword of the Lord,” this military force intended to attack “that insolent and barbarous Nation, called the Pequots.” In the resulting violence, Puritans put the Mystic community to the torch, beginning with the north and south ends of the town. As Pequot men, women, and children tried to escape the blaze, other soldiers waited with swords and guns. One commander estimated that of the “four hundred souls in this Fort . . . not above five of them escaped out of our hands,” although another counted near “six or seven hundred” dead. In a span of less than two months, the English Puritans boasted that the Pequot “were drove out of their country, and slain by the sword, to the number of fifteen hundred.”20
The foundations of the war lay within the rivalry between the Pequot, the Narragansett, and the Mohegan, who battled for control of the fur and wampum trades in the northeast. This rivalry eventually forced the English and Dutch to choose sides. The war remained a conflict of Native interests and initiative, especially as the Mohegan hedged their bets on the English and reaped the rewards that came with displacing the Pequot.
Victory over the Pequot not only provided security and stability for the English colonies but also propelled the Mohegan to new heights of political and economic influence as the primary power in New England. Ironically, history seemingly repeated itself later in the century as the Mohegan, desperate for a remedy to their diminishing strength, joined the Wampanoag war against the Puritans. This produced a more violent conflict in 1675 known as King Philip’s War, bringing a decisive end to Native American power in New England.
In the winter of 1675, the body of John Sassamon, a Christian, Harvard-educated Wampanoag, was found under the ice of a nearby pond. A fellow Christian Native Americans informed English authorities that three warriors under the local sachem named Metacom, known to the English as King Philip, had killed Sassamon, who had previously accused Metacom of planning an offensive against the English. The three alleged killers appeared before the Plymouth court in June 1675. They were found guilty of murder and executed. Several weeks later, a group of Wampanoags killed nine English colonists in the town of Swansea.
Metacom—like most other New England sachems—had entered into covenants of “submission” to various colonies, viewing the arrangements as relationships of protection and reciprocity rather than subjugation. Native Americans and the English lived, traded, worshipped, and arbitrated disputes in close proximity before 1675, but the execution of three of Metacom’s men at the hands of Plymouth Colony epitomized what many Native Americans viewed as the growing inequality of that relationship. The Wampanoags who attacked Swansea may have sought to restore balance, or to retaliate for the recent executions. Neither they nor anyone else sought to engulf all of New England in war, but that is precisely what happened. Authorities in Plymouth sprang into action, enlisting help from the neighboring colonies of Connecticut and Massachusetts.
Metacom and his followers eluded colonial forces in the summer of 1675, striking more Plymouth towns as they moved northwest. Some groups joined his forces, while others remained neutral or supported the English. The war badly divided some Indigenous communities. Metacom himself had little control over events as panic and violence spread throughout New England in the autumn of 1675. English mistrust of neutral Native Americans, sometimes accompanied by demands that they surrender their weapons, pushed many into open war. By the end of 1675, most of the Native Americans of present-day western and central Massachusetts had entered the war, laying waste to nearby English towns like Deerfield, Hadley, and Brookfield. Hapless colonial forces, spurning the military assistance of allies such as the Mohegans, proved unable to locate more mobile Native communities or intercept attacks.
The English compounded their problems by attacking the powerful and neutral Narragansett of Rhode Island in December 1675. In an action called the Great Swamp Fight, 1,000 Englishmen put the main Narragansett village to the torch, gunning down as many as 1,000 Narragansett men, women, and children as they fled the maelstrom. The surviving Narragansett joined those already fighting the English. Between February and April 1676, Native forces devastated a succession of English towns closer and closer to Boston.
In the spring of 1676, the tide turned. The New England colonies took the advice of men like Benjamin Church, who urged the greater use of Native allies, including Pequot and Mohegan, to find and fight the mobile warriors. As the combatants were unable to plant crops and forced to live off the land, their will to continue the struggle waned as companies of English and Native allies pursued them. Growing numbers of fighters fled the region, switched sides, or surrendered in the spring and summer. The English sold many of the latter group into slavery. Colonial forces finally caught up with Metacom in August 1676, and the sachem was slain by a Christian Native American fighting with the English.
The war permanently altered the political and demographic landscape of New England. Between eight hundred and one thousand English and at least three thousand Native Americans perished in the fourteen-month conflict. Thousands of others fled the region or were sold into slavery. In 1670, Native Americans comprised roughly 25 percent of New England’s population; a decade later, they made up perhaps 10 percent.21 The war’s brutality also encouraged a growing hatred of all Indigenous people among many New England colonists. Though the fighting ceased in 1676, the bitter legacy of King Philip’s War lived on.
Sixteen years later, New England faced a new fear: the supernatural. Beginning in early 1692 and culminating in 1693, Salem Town, Salem Village, Ipswich, and Andover all tried women and men as witches. Paranoia swept through the region, and fourteen women and six men were executed. Five other individuals died in prison. The causes of the trials are numerous and include local rivalries, political turmoil, enduring trauma of war, faulty legal procedure where accusing others became a method of self-defense, or perhaps even low-level environmental contamination. Enduring tensions with Native people framed the events, however, and a Native American or African woman named Tituba enslaved by the local minister was at the center of the tragedy.22
Native American communities in Virginia had already been decimated by wars in 1622 and 1644. But a new clash arose in Virginia the same year that New Englanders crushed Metacom’s forces. This conflict, known as Bacon’s Rebellion, grew out of tensions between Native Americans and English settlers as well as tensions between wealthy English landowners and the poor settlers who continually pushed west into territory controlled by Native Americans.
Bacon’s Rebellion began, appropriately enough, with an argument over a pig. In the summer of 1675, a group of Doeg people visited Thomas Mathew on his plantation in northern Virginia to collect a debt that he owed them. When Mathew refused to pay, they took some of his pigs to settle the debt. This “theft” sparked a series of raids and counterraids. The Susquehannock people were caught in the crossfire when the militia mistook them for Doegs, leaving fourteen dead. A similar pattern of escalating violence then repeated: the Susquehannocks retaliated by killing colonists in Virginia and Maryland, and the English marshaled their forces and laid siege to the Susquehannock. The conflict became uglier after the militia executed a delegation of Susquehannock ambassadors under a flag of truce. A few parties of warriors intent on revenge launched raids along the frontier and killed dozens of English colonists.
The sudden and unpredictable violence of the Susquehannock War triggered a political crisis in Virginia. Panicked colonists fled en masse from the vulnerable frontiers, flooding into coastal communities and begging the government for help. But the cautious governor, Sir William Berkeley, did not send an army after the Susquehannock. He worried that a full-scale war would inevitably drag other Native Americans into the conflict, turning allies into deadly enemies. Berkeley therefore insisted on a defensive strategy centered on a string of new fortifications to protect the frontier and strict instructions not to antagonize friendly Native people. It was a sound military policy but a public relations disaster. Terrified colonists condemned Berkeley. Building contracts for the forts went to Berkeley’s wealthy friends, who conveniently decided that their own plantations were the most strategically vital. Colonists denounced the government as a corrupt band of oligarchs more interested in lining their pockets than protecting the people.
By the spring of 1676, a small group of frontier colonists took matters into their own hands. Naming the charismatic young Nathaniel Bacon as their leader, these self-styled “volunteers” proclaimed that they took up arms in defense of their homes and families. They took pains to assure Berkeley that they intended no disloyalty, but Berkeley feared a coup and branded the volunteers as traitors. Berkeley finally mobilized an army—not to pursue Susquehannock, but to crush the colonists’ rebellion. His drastic response catapulted a small band of vigilantes into full-fledged rebels whose survival necessitated bringing down the colonial government.
Bacon and the rebels stalked the Susquehannock as well as friendly Native Americans like the Pamunkeys and the Occaneechi. The rebels became convinced that there was a massive Native American conspiracy to destroy the English. Berkeley’s stubborn persistence in defending friendly Natives and destroying the rebels led Bacon to accuse the governor of conspiring with a “powerful cabal” of elite planters and with “the protected and darling Indians” to slaughter his English enemies.23
In the early summer of 1676, Bacon’s neighbors elected him their burgess and sent him to Jamestown to confront Berkeley. Though the House of Burgesses enacted pro-rebel reforms like prohibiting the sale of arms to Native Americans and restoring suffrage rights to landless freemen, Bacon’s supporters remained unsatisfied. Berkeley soon had Bacon arrested and forced the rebel leader into the humiliating position of publicly begging forgiveness for his treason. Bacon swallowed this indignity but turned the tables by gathering an army of followers and surrounding the State House, demanding that Berkeley name him the general of Virginia and bless his universal war against Native Americans. Instead, the seventy-year-old governor stepped onto the field in front of the crowd of angry men, unafraid, and called Bacon a traitor to his face. Then he tore open his shirt and dared Bacon to shoot him in the heart, if he was so intent on overthrowing his government. “Here!” he shouted before the crowd, “shoot me, before God, it is a fair mark. Shoot!” When Bacon hesitated, Berkeley drew his sword and challenged the young man to a duel, knowing that Bacon could neither back down from a challenge without looking like a coward nor kill him without making himself into a villain. Instead, Bacon resorted to bluster and blasphemy. Threatening to slaughter the entire assembly if necessary, he cursed, “God damn my blood, I came for a commission, and a commission I will have before I go.”24 Berkeley stood defiant, but the cowed burgesses finally prevailed upon him to grant Bacon’s request. Virginia had its general, and Bacon had his war.
After this dramatic showdown in Jamestown, Bacon’s Rebellion quickly spiraled out of control. Berkeley slowly rebuilt his loyalist army, forcing Bacon to divert his attention to the coasts and away from Native Americans. But most rebels were more interested in defending their homes and families than in fighting other Englishmen, and they deserted in droves at every rumor of Native activity. In many places, the “rebellion” was less an organized military campaign than a collection of local grievances and personal rivalries. Both rebels and loyalists smelled the opportunities for plunder, seizing their rivals’ estates and confiscating their property.
For a small but vocal minority of rebels, however, the rebellion became an ideological revolution: Sarah Drummond, wife of rebel leader William Drummond, advocated independence from England and the formation of a Virginian Republic, declaring “I fear the power of England no more than a broken straw.” Others struggled for a different kind of independence: white servants and enslaved Black people fought side by side in both armies after promises of freedom for military service. Everyone accused everyone else of treason, rebels and loyalists switched sides depending on which side was winning, and the whole Chesapeake disintegrated into a confused melee of secret plots and grandiose crusades, sordid vendettas and desperate gambits, with Native Americans and English alike struggling for supremacy and survival. One Virginian summed up the rebellion as “our time of anarchy.”25
The rebels steadily lost ground and ultimately suffered a crushing defeat. Bacon died of typhus in the autumn of 1676, and his successors surrendered to Berkeley in January 1677. Berkeley summarily tried and executed the rebel leadership in a succession of kangaroo courts-martial. Before long, however, the royal fleet arrived, bearing over one thousand red-coated troops and a royal commission of investigation charged with restoring order to the colony. The commissioners replaced the governor and dispatched Berkeley to London, where he died in disgrace.
But the conclusion of Bacon’s Rebellion was uncertain, and the maintenance of order remained precarious for years afterward. The garrison of royal troops discouraged both incursion by Native Americans and insurrection by discontented colonists, allowing the king to continue profiting from tobacco revenues. The end of armed resistance did not mean a resolution to the underlying tensions destabilizing colonial society. Native Americans inside Virginia remained an embattled minority, and those outside Virginia remained a terrifying threat. Elite planters continued to grow rich by exploiting their indentured servants and marginalizing small farmers. Most Virginians continued to resent their exploitation with a simmering fury. Virginia legislators did recognize the extent of popular hostility toward colonial rule, however, and improved the social and political conditions of poor white Virginians in the years after the rebellion. During the same period, the increasing availability of enslaved workers through the Atlantic slave trade contributed to planters’ large-scale adoption of slave labor in the Chesapeake.
Just a few years after Bacon’s Rebellion, the Spanish experienced their own tumult in the area of contemporary New Mexico. The Spanish had been maintaining control partly by suppressing Native American beliefs. Friars aggressively enforced Catholic practice, burning native idols and masks and other sacred objects and banishing traditional spiritual practices. In 1680, the Puebloan religious leader Popé, who had been arrested and whipped for “sorcery” five years earlier, led various Puebloan groups in rebellion. Several thousand Puebloan warriors razed the Spanish countryside and besieged Santa Fe. They killed four hundred, including twenty-one Franciscan priests, and allowed two thousand other Spaniards and Christian Puebloans to flee. It was perhaps the greatest act of Indigenous resistance in North American history.
In New Mexico, the Puebloans eradicated all traces of Spanish rule. They destroyed churches and threw themselves into rivers to wash away their Christian baptisms. “The God of the Christians is dead,” Popé proclaimed, and the Puebloans resumed traditional spiritual practices.26 The Spanish were exiled for twelve years. They returned in 1692, weakened, to reconquer New Mexico.
The late seventeenth century was a time of great violence and turmoil. Bacon’s Rebellion turned white Virginians against one another, King Philip’s War shattered Native American resistance in New England, and the Pueblo Revolt struck a major blow to Spanish power. It would take several more decades before similar patterns erupted in Carolina and Pennsylvania, but the constant advance of European settlements provoked conflict in these areas as well.
In 1715, the Yamasee, Carolina’s closest allies and most lucrative trading partners, turned against the colony and nearly destroyed it entirely. Writing from Carolina to London, the settler George Rodd believed the Yamasee wanted nothing less than “the whole continent and to kill us or chase us all out.”27 The Yamasee would eventually advance within miles of Charles Town.
The Yamasee War’s first victims were traders. The governor had dispatched two of the colony’s most prominent men to visit and pacify a Yamasee council following rumors of native unrest. The Yamasee quickly proved the fears well founded by killing the emissaries and every English trader they could corral.
The Yamasee, like many other Native Americans, had come to depend on English courts as much as the flintlock rifles and ammunition that traders offered them for enslaved laborers and animal skins. Feuds between English agents had crippled the court of trade and shut down all diplomacy, provoking the violent Yamasee reprisal. Most villages in the southeast sent at least a few warriors to join what quickly became a cause against the colony that united various Native American peoples.
Yet Charles Town ultimately survived the onslaught by preserving one crucial alliance with the Cherokee. By 1717, the conflict had largely dried up, and the only remaining menace was roaming Yamasee bands operating from Spanish Florida. Most Native American villages returned to terms with Carolina and resumed trading. The lucrative trade in enslaved Native Americans, however, which had consumed fifty thousand souls in five decades, largely dwindled after the war. The danger was too high for traders, and the colonies discovered even greater profits by importing Africans to work new rice plantations. Herein lies the birth of the Old South, that expanse of plantations that created untold wealth and misery. Native Americans retained the strongest militaries in the region, but they never again threatened the survival of English colonies.
If a colony existed where peace with Indigenous people might continue, it would be Pennsylvania. At the colony’s founding, William Penn created a Quaker religious imperative for the peaceful treatment of Native Americans. While Penn never doubted that the English would appropriate Native lands, he demanded that his colonists obtain these territories through purchase rather than violence. Though Pennsylvanians maintained relatively peaceful relations with Native Americans, increased immigration and booming land speculation increased the demand for land. Coercive and fraudulent methods of negotiation became increasingly prominent. The Walking Purchase of 1737 was emblematic of both colonists’ desire for cheap land and the changing relationship between Pennsylvanians and their Native neighbors.
Through treaty negotiation in 1737, Native Delaware leaders agreed to sell Pennsylvania all of the land that a man could walk in a day and a half, a common measurement used by Delawares in evaluating distances. John and Thomas Penn, joined by the land speculator and longtime friend of the Penns James Logan, hired a team of skilled runners to complete the “walk” on a prepared trail. The runners traveled from Wrightstown to the present-day town of Jim Thorpe, and proprietary officials then drew the new boundary line perpendicular to the runners’ route, extending northeast to the Delaware River. The colonial government thus measured out a tract much larger than the Delaware had originally intended to sell, roughly 1,200 square miles. As a result, Delaware-proprietary relations suffered. Many Delaware left the lands in question and migrated westward to join Shawnee and other Delaware already living in the Ohio Valley. There they established diplomatic and trade relationships with the French. Memories of the suspect purchase endured into the 1750s and became a chief point of contention between the Pennsylvanian government and the Delaware during the upcoming Seven Years’ War.28
The seventeenth century saw the creation and maturation of Britain’s North American colonies. Colonists warred against unforgiving climates, imperial intrigue, and Native Americans. They did so largely through ruthless expressions of power. Colonists attacked Native Americans, provoked European rivals, and joined a highly lucrative transatlantic economy rooted in slavery. After surviving a century of desperation and war, British North American colonists fashioned increasingly complex societies with unique religious cultures, economic ties, and political traditions. These societies would come to shape not only North America but soon the entirety of the Atlantic World.
VII. Primary Sources
In this harrowing description of the Middle Passage, Olaudah Equiano described the terror of the transatlantic slave trade. Equiano eventually purchased his freedom and lived in London where he advocated for abolition.
Robert Horne’s wanted to entice English settlers to join the new colony of Carolina. According to Horne, natural bounty, economic opportunity, and religious liberty awaited anyone willing to make the journey. Horne wanted to recruit settlers of every social class, from those “of Genteel blood” to those who would have to sign a contract of indentured servitude.
Thomas Newe’s account of his experience in Carolina offers an interesting counter to Robert Horne’s prediction of what would await settlers. Newe describes deadly disease, war with Native Americans, and unprepared colonists. Newe longs for news from home but also appears committed to making a new life for himself in Carolina.
The journey across the Atlantic was difficult at best and deadly at worst. Francis Pastorius left his home in Germany to create a new life in Pennsylvania. This account shows the discomforts and dangers of oceanic travel in the seventeenth century.
Some English men and women understood the New World to be a place of opportunity, where they could create new lives. More common, however, was the belief that the New World was a place of great danger and suffering. This song was written from the perspective of a young girl who was sent to Virginia against her will, where she faced a life of hunger and never-ending work.
This Thanksgiving address was used by the six nations of the Haudenosaunee (Iroquois) to open and close major gatherings or meetings. The prayer was also sometimes used individually at the beginning or end of the day.
Rose Davis was born to an indentured servant white woman and a Black man. Slave law claimed that children inherited the status of their mother, a law that enabled enslavers to control the reproductive functions of their enslaved women laborers. However, as race increasingly became a marker of slavery, even the children of free white women could be vulnerable to enslavement. Rose had been working as an indentured servant when she petitioned the court for her freedom. Instead, she was sentenced to a lifetime of slavery.
Slave ships transported 11-12 million Africans to destinations in North and South America, but it was not until the end of the eighteenth century that any kind of regulation was introduced. The Brookes print dates to after the Regulated Slave Trade Act of 1788, but still shows enslaved Africans chained in rows using bilboes, which were iron leg shackles used to chain pairs of enslaved people together during the Middle Passage throughout the seventeenth and eighteenth centuries. The slave ship Brookes was allowed to carry up to 454 enslaved Africans, allotting 6 feet (1.8 m) by 1 foot 4 inches (0.41 m) to each man; 5 feet 10 inches (1.78 m) by 1 foot 4 inches (0.41 m) to each woman, and 5 feet (1.5 m) by 1 foot 2 inches (0.36 m) to each child, but one slave trader alleged that before 1788, the ship carried as many as 609 enslaved people.
British colonists in the seventeenth and early eighteenth centuries occupied a constantly contested frontier. The British Empire competed with French, Spanish, Portuguese, Dutch, and even Scottish explorers to claim land in North America and the Caribbean – much of it already settled by Native Americans. This diverse territory would continue to be contested throughout the eighteenth century. Eventually, the British Empire included twenty-six colonies in North America, producing everything from grain and timber to luxury goods like tobacco and sugar.
VIII. Reference Material
This chapter was edited by Daniel Johnson, with content contributions by Gregory Ablavsky, James Ambuske, Carolyn Arena, L. D. Burnett, Lori Daggar, Daniel Johnson, Hendrick Isom, D. Andrew Johnson, Matthew Kruer, Joseph Locke, Samantha Miller, Melissa Morris, Bryan Rindfleisch, Emily Romeo, John Saillant, Ian Saxine, Marie Stango, Luke Willert, and Ben Wright.
Recommended citation: Gregory Ablavsky et al., “British North America,” Daniel Johnson, ed., in The American Yawp, eds. Joseph Locke and Ben Wright (Stanford, CA: Stanford University Press, 2018).
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- Brown, Kathleen M. Good Wives, Nasty Wenches, Anxious Patriarchs: Gender, Race, and Power in Colonial Virginia. Williamsburg, VA: University of North Carolina Press, 1996.
- Chaplin, Joyce. Subject Matter: Technology, the Body, and Science on the Anglo-American Frontier, 1500–1676. Cambridge, MA: Harvard University Press, 2001.
- Donoghue, John. Fire Under the Ashes: An Atlantic History of the English Revolution. Chicago: University of Chicago Press, 2013.
- Gallay, Alan. The Indian Slave Trade: The Rise of the English Empire in the American South, 1670–1717. New Haven, CT: Yale University Press, 2003.
- Goodfriend, Joyce D. Before the Melting Pot: Society and Culture in Colonial New York City, 1664–1730. Princeton, NJ: Princeton University Press, 1992.
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- Smallwood, Stephanie E. Saltwater Slavery: A Middle Passage from Africa to American Diaspora. Cambridge, MA: Harvard University Press, 2008.
- Stanwood, Owen. The Empire Reformed: English America in the Age of the Glorious Revolution. Philadelphia: University of Pennsylvania Press, 2011.
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- Wood, Peter H. Black Majority: Negroes in Colonial South Carolina from 1670 through the Stono Rebellion. New York: Norton, 1975
- Edgar Legare Pennington, “The Reverend Francis Le Jau’s Work Among Indians and Negro Slaves,” Journal of Southern History, 1, no. 4 (November 1935): 442–458. [↩]
- William Waller Hening, Statutes at Large; Being a Collection of all the Laws of Virginia, Vol. 2 (Richmond, VA: Samuel Pleasants, 1809–1823), 170, 260, 266, 270. [↩]
- Captain Thomas Phillips, “A Journal of a Voyage Made in the Hannibal of London, 16,” in Elizabeth Donnan, ed., Documents Illustrative of the Slave Trade to America: Volume 1, 1441–1700 (New York: Octagon Books, 1969), 403. [↩]
- Alan Gallay, The Indian Slave Trade: The Rise of the English Empire in the American South 1670–1717 (New Haven, CT: Yale University Press, 2002), 299. [↩]
- Alexander Falconbridge, An Account of the Slave Trade on the Coast of Africa (London: J. Phillips, 1788). [↩]
- Phillip Curtin estimated that 9 million Africans were carried across the Atlantic. Joseph E. Inikori’s figure estimated 15 million, and Patrick Manning estimated 12 million transported with 10.5 million surviving the voyage. See Phillip D. Curtin, The Atlantic Slave Trade: A Census (Madison: University of Wisconsin Press, 1969); Joseph E. Inikori, “Measuring the Atlantic Slave Trade: An Assessment of Curtin and Anstey,” Journal of Africa 17 (1976): 197–223; and Patrick Manning, “Historical Datasets on Africa and the African Atlantic,” Journal of Comparative Economics 40, no. 4 (2012): 604–607. [↩]
- Paul E. Lovejoy, Transformations in Slavery: A History of Slavery in Africa (Cambridge, UK: Cambridge University Press, 2000), 36. [↩]
- Jane Landers, “Slavery in the Lower South,” OAH Magazine of History 17, no. 3 (2003): 23–27. [↩]
- Lynn Dumenil, ed., The Oxford Encyclopedia of American Social History (New York: Oxford University Press, 2012), 512. [↩]
- “Facts about the Slave Trade and Slavery,” Gilder Lehrman Institute of American History. https://www.gilderlehrman.org/history-by-era/slavery-and-anti-slavery/resources/facts-about-slave-trade-and-slavery, accessed April 23, 2018. [↩]
- Willie Lee Nichols Rose, ed., A Documentary History of Slavery in North America (Athens: University of Georgia Press, 1999), 19. [↩]
- Stephanie M. H. Camp, Closer to Freedom: Enslaved Women and Everyday Resistance in the Plantation South (Chapel Hill: University of North Carolina Press, 2004), 63–64. [↩]
- John H. Elliott, Empires of the Atlantic World: Britain and Spain in America, 1492–1830 (New Haven, CT: Yale University Press, 2006), 148–49. [↩]
- Paul Kléber Monod, Imperial Island: A History of Britain and Its Empire, 1660–1837 (Malden, MA: Wiley-Blackwell, 2009), 80. [↩]
- Owen Stanwood, “Rumours and Rebellions in the English Atlantic World, 1688–9,” in The Final Crisis of the Stuart Monarchy: The Revolutions of 1688–91 in Their British, Atlantic and European Contexts, eds. Tim Harris and Steven Taylor (Woodbridge, UK: Boydell Press, 2013), 214. [↩]
- Joyce D. Goodfriend, Before the Melting Pot: Society and Culture in Colonial New York City, 1664–1730 (Princeton, NJ: Princeton University Press, 1992), 54. [↩]
- Quoted in David Hackett Fischer, Albion’s Seed: Four British Folkways in America (New York: Oxford University Press, 1989), 459. [↩]
- Albert Cook Myers, ed., Narratives of Early Pennsylvania, West New Jersey, and Delaware, 1630–1707 (New York: Scribner, 1912), 260. [↩]
- Noeleen McIlvenna, A Very Mutinous People: The Struggle for North Carolina, 1660–1713 (Chapel Hill: University of North Carolina Press, 2009). [↩]
- John Mason, A Brief History of the Pequot War (1736), (Boston: S. Kneeland and T. Green, 1736). http://digitalcommons.unl.edu/cgi/viewcontent.cgi?article=1042&context=etas. [↩]
- James David Drake, King Philip’s War: Civil War in New England, 1675–1676 (Amherst: University of Massachusetts Press, 1999. [↩]
- Paul Boyer and Stephen Nissenbaum, Salem Possessed: The Social Origins of Witchcraft (Cambridge, MA: Harvard University Press, 1993). For more on Tituba, see Elaine G. Breslaw, Tituba, Reluctant Witch of Salem: Devilish Indians and Puritan Fantasies (New York: New York University Press, 1996). [↩]
- Nathaniel Bacon, “Manifesto (1676),” in The English Literatures of America: 1500–1800, ed. Myra Jehlen and Michael Warner (New York: Routledge, 1996), 226. [↩]
- Mary Newton Stanard, The Story of Bacon’s Rebellion (New York: Neale, 1907), 77–78. [↩]
- Quoted in April Lee Hatfield, Atlantic Virginia: Intercolonial Relations in the Seventeenth Century (Philadelphia: University of Pennsylvania Press, 2004), 286 n. 27. [↩]
- Robert Silverberg, The Pueblo Revolt (Lincoln: University of Nebraska Press, 1994), 131. [↩]
- Calendar of State Papers, Colonial Series, America and West Indies, August 1714–December 1715 (London: Kraus Reprint, 1928), 168–169. [↩]
- Steven Craig Harper, Promised Land: Penn’s Holy Experiment, The Walking Purchase, and the Dispossession of Delawares, 1600–1763 (Bethlehem, PA: Lehigh University Press, 2006). [↩]