By Larry Gragg
Sooner than the Quakers large-scale migration to Pennsylvania, Barbados had extra Quakers than the other English colony. yet in this island of sugar plantations, Quakers faced fabric temptations and needed to mood founder George Fox s admonitions concerning slavery with the demoralizing realities of way of life in a slave-based economic climate one the place even so much Quakers owned slaves. Gragg exhibits how the neighborhood handled those contradictions because it struggled to alter the tradition of the richest of britain s seventeenth-century colonies.
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Additional resources for The Quaker Community on Barbados: Challenging the Culture of the Planter Class
Sample text
In 1655, when the Council received word of “severall Irish servants and negroes out in rebellion in ye Thickets,” in St. Philip parish, Governor Searle and the Council ordered John Higginbotham, a lieutenant-colonel in the militia, to call out the militia to capture “ye said servants and runawaye Negroes . . ”38 Planters did not rely upon secular approaches alone to maintain order; they quickly transplanted familiar religious institutions as well. When Quaker itinerants arrived, they found that authorities had divided the island into eleven parishes, all with at least one church, and some with small chapels as well.
Gragg, Englishmen Transplanted, 68–69; Revd. Canon J. E. Reece and Revd. Canon C. G. Clark-Hunt, Barbados Diocesan History, 15 and 21. 40. “Saint John’s Vestry Minutes,” 38. 41. P. F. ” 42. P. F. Campbell, The Church in Barbados in the Seventeenth Century, 119–65. 43. Thomas Verney to Sir Edmund Verney, Feb. , “Biet’s Visit,” 68. 44 One source, however, provides a tantalizing clue about beliefs on the island. In seventeenth-century wills, including those on Barbados, “the first bequest . . 45 Through 1660, there are 516 wills of Barbados settlers.
67 Their egalitarian style—permitting a female ministry, rejecting social distinctions, and refusing to display proper respect for social superiors through the use of titles, bowing, and tipping one’s hat—made them socially as well religiously dangerous. 68 In a land where maintaining proper order was a critical consideration, elite opposition to the Quakers is no surprise. To maintain their privileged status, elites saw it essential for all to acknowledge that they lived in a divinely ordained society, one organized by rank and degree.
