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Happy editing! HickoryOughtShirt?4 (talk) 18:22, 28 October 2023 (UTC)[reply]

Wikipedia and copyright[edit]

Control copyright icon Hello EduFactual! Your additions to History of slavery in South Carolina have been removed in whole or in part, as they appear to have added copyrighted content without evidence that the source material is in the public domain or has been released by its owner or legal agent under a suitably free and compatible copyright license. (To request such a release, see Wikipedia:Requesting copyright permission.) While we appreciate your contributions to Wikipedia, there are certain things you must keep in mind about using information from sources to avoid copyright and plagiarism issues.

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It's very important that contributors understand and follow these practices, as policy requires that people who persistently do not must be blocked from editing. If you have any questions about this, please ask them here on this page, or leave a message on my talk page. Thank you. — Diannaa (talk) 16:28, 7 December 2023 (UTC)[reply]

Hello Diannaa,
I am new to editing Wikipedia pages, so thank you for your feedback! If possible and time permits, are there any specific parts of my previous Wikipedia additions that violated the Wikipedia's copyright regulations? I made sure to paraphrase my additions, but was it perhaps the fact that I used one source? If so, I tried to reference more sources and further paraphrase in the new content I was thinking of adding to the page. Could you please examine my potential contributions to Wikipedia to see if any parts violate copyright regulations? Your time and assistance in checking for potential copyright issues are highly valued. Thank you!
Sincerely,
EduFactual
Possible additions:
Detail of contrabands aboard USS Vermont (1848), Port Royal, South Carolina, photographed 1862 by Henry P. Moore (Metropolitan Museum of Art 2005.100.897)
Slavery in South Carolina was widespread and systemic even when compared to other slave states. The Fundamental Constitutions of 1669 stated that 'Every freeman of Carolina, shall have absolute power and authority over his negro slave'[1] and implied that enslaved people would supplement a largely 'leet-men' replete workforce.[2] Although African slavery was not mentioned in the “Declarations and Proposals to all that will Plant in Carolina” (1663), which distributed land using the headright system, the Lords Proprietors revised their stance motivated by their own financial stakes[2] and to accommodate the wishes of the Barbadian settlers;[3][4] these settlers, whom the Lords Proprietors sought to attract to the colony, expressed a desire to bring their enslaved African laborers with them.[3][2][4] Many of the state's first Black people came from Barbados.[1]
South Carolina's first governor, William Sayle, set a precedent by bringing four Black people to the colony in 1670. Similar to Virginia, numerous enslaved people in South Carolina were imported from the West Indies,[3][4] with the majority from the British colony of Barbados;[5][1] they were considered to possess some immunity to prevalent diseases like malaria and yellow fever, and their proficiency in using native plants for medicinal purposes helped them adapt to the semitropical environment.[3] During the early settlement in South Carolina, enslaved Africans imported from the West Indies could more easily live off the land thanks to their advantages over their European enslavers, such as their knowledge of tropical herbs, superior fishing skills, and their ability to navigate inland waterways via canoe or pirogue;[3] during this early stage of settlement, African enslaved people worked alongside owners by helping them build infrastructure such as housing.[6] The Lords Proprietors charged the colonists with being disorderly, lazy, involved in piracy, and unlawfully enslaving the native people in the first thirty years of settlement.[2] Reverend Gideon Johnston, the colony's commissary of the Society for the Propagation of the Gospel in Foreign Parts, called the English in Charles Town "the Vilest race of Men upon the Earth" and "the most factious and Seditious people in the whole World."[7]
Family on Smith's Plantation, Beaufort, South Carolina, circa 1862. Image courtesy of the Library of Congress and learnnc.org.
South Carolina was the only English colony in North America that favored African labor over White indentured servitude and Indigenous labor. South Carolina had the highest ratio of Black slaves to White colonists in English North America,[2][6] with the Black population reaching sixty percent of the total population by 1715.[3] Starting in 1708,[8] the region maintained a Black majority throughout the 18th and 19th centuries until the mid-20th century,[5][9][8] exacerbating colonists fears about slave uprisings.[6] Starting in the 18th century, South Carolina was referred to as 'like a Negro country.'[6] Slave labor allowed South Carolina to become the wealthiest colony in the Americas by the mid-1760s.[5] On the verge of the American Civil War, 45.8 percent of White households owned slaves.[9] Under South Carolina law, enslaved people were "deemed, sold, taken, reputed and adjudged in law, to be chattels, personal in the hands of their owners and possessors, and their executors, administrators, and assigns, TO ALL INTENTS, CONSTRUCTIONS AND PURPOSES WHATSOEVER...A slave is not generally regarded as legally capable of being within the peace of the State. He is not a citizen, and is not in that character entitled to her protection."[10]
== Enslaved African people's relationship with Indigenous people ==
Africans and Native Americans had basket-weaving traditions and the use of boats.[3] Since both peoples shared similar outlooks on land, nature, and materialism, they were in close contact.[3] Enslaved Africans learned native languages and local skills, so they were commonly used as translators and mediators of knowledge between Europeans and Native Americans.[3]
== Task system ==
South Carolina Lowcountry differentiated itself by utilizing a task system;[3] it allowed enslaved people time to work on their own projects after their assigned work had been completed, and they were also allowed to accumulate a small amount of property[3][11] where "they planted corn, potatoes, tobacco, peanuts, sugar and water melons, and pumpkins and bottle pumpkins."[12] This labor system contrasted with the "gang system" which was commonplace in most Anglo-American plantation societies;[12] enslaved people worked in groups under the control of a leader and were forced to work the entire day, under this system.[12] By the mid-18th century, one 'task' unit was a quatre of an acre, and activities outside of cultivating rice were tasked, such as pounding rice grain and splitting up poles to provide fences.[12] Partially due to the task system, enslaved people developed an internal marketing system in which the goods they produced or obtained in their spare time were sold or bartered with other enslaved people.[3][12] Similar to Africa and the West Indies, the markets primarily consisted of women.[3] Peaches, oysters, cake, cloth, etc. were sold in these markets, but they were not above being subjected to organized control prices.[3] Enslavers allowed for these unofficial markets to exist.[3] The enslavers who owned plantations believed their enslaved peoples' activities that took place outside of the task system to be of secondary important to the plantation economy.[11]  Although many enslavers begrudged the relative independence and self-confidence boost that coincided as a direct result of these markets, all enslavers made compromises.[3]
== Enslaved concubinage ==
Enslaved concubinage was a common practice[3][13] that dates back to the creation of human bondage.[13] Although in every colony where different races of people interacted, racial mixture occurred, English planters living on South Carolina islands commonly had a black mistress due to the black population outnumbering the white population.[3] Throughout the south enslaved men sang "Massa Had a Yaller Gal", but the South Carolinian version "suggests the competition between enslaved and slaveholding men for the affections of these women."[13] Some of the public were opposed to such relationships.[3][13] When interracial sexual relations or reproduction occurred, it usually consisted of a white man and a Black enslaved woman.[3] Even though, White women were expected to remain faithful to their husbands and not have any sexual relations with Black men or Black slaves[3], wives were "the most disturbed and opposed to these relations."[13] However, most wives disdain for their husbands' interracial relations remained muted since some were afraid to confront their husbands about it, and bringing it up in public would risk losing their face within their households and their status in their communities.[13] Historian Winthrop Jordan argued that prohibitions on interracial sexual relations between White women and Black men were the most strict.[3] In regions where the Black population outnumbered the White population, Black concubinage was viewed as more acceptable compared to areas where there were fewer Black people.[3]
== Rice and indigo plantations ==
Workers carrying sheaves of rice, South Carolina.
Enslaved people working on a plantation carrying rice in South Carolina
During the 1700s, French and British settlers built rice and indigo plantations that enslaved people worked on.[5] Early in the century, rice became a South Carolinian staple, and by 1740, indigo became a profitable staple crop while remaining less popular than rice.[3] Rice cultivation necessitated intense labor, so many British traders began importing thousands of enslaved people.[6] These plantations were the state's economic backbone, specifically coastal rice estates, and they were seen as 'the slow but sure way of getting rich' according to Alexander Garden.[11] Many African enslaved people were already knowledgeable about the cultivation of rice.[3] English rice plantation owners reaped the benefits of their enslaved people's rice-related agricultural knowledge, so they preferred to import enslaved people from Senegambia.[3][6][8] Originally, rice was grown on dry upland soils, but by the eighteenth century, rice fields were built near rivers in low-lying regions.[3] Even though this new system did not require as much weeding, enslaved people's workloads increased during construction, and they had to be maintained.[3]
== Cotton plantation and production ==
Enslaved people on South Carolina Plantation, 1862.
Enslaved people on South Carolina Plantation, 1862.
Originally, cotton was cultivated mainly for domestic use, primarily for Black enslaved people.[3] There were many unsuccessful attempts at getting South Carolinian residents, who preferred trading for deer skins with the Native Americans, to produce cotton in the 17th century.[11] Planters preferred growing more lucrative crops such as rice.[11] In pre-revolutionary America, wealthy merchants and planters with spare time had the resources to 'tinker' new agricultural crops such as cotton, and ultimately became more successful in expanding its cultivation compared to the Lords Proprietors.[11] Plantations were usually run entirely by enslaved people, and the plantation owners were accepting of this arrangement as it encouraged enslaved people to remain loyal, thereby preventing fleeing.[3] During the American Revolutionary Period, crops took priority on plantations while cotton cultivation and production were predominately for the use of local textile manufacturers.[3]
== Transatlantic Slave Trade ==
This image is from a sketchbook of watercolours depicting places visited by Francis Meynell while on a Royal Navy anti-slavery patrol off the west coast of Africa and includes several ship portraits. This is one of two watercolours, the other being MEY/2.1, which show slaves above and below deck. They were painted on board the ‘Albanoz’, a captured Spanish slave ship in 1846, so the people shown had in fact been liberated though not yet landed and released. They nevertheless provide a rare eyewitness view of conditions in the hold of a slave ship. Those shown are not chained - and there are no signs of chains- but rather imprisoned in a confined space. During the Middle Passage, the enslaved were usually not kept constantly below deck, unless the weather was particularly bad or there was a serious threat of revolt on board. In order that as many Africans should reach the Americas with some of their health intact, they were allowed out of the fetid holds and to exercise on deck.
This image is from a sketchbook of watercolours depicting places visited by Francis Meynell while on a Royal Navy anti-slavery patrol off the west coast of Africa and includes several ship portraits. They were painted on board the ‘Albanoz’, a captured Spanish slave ship in 1846, so the people shown had in fact been liberated though not yet landed and released. They nevertheless provide a rare eyewitness view of conditions in the hold of a slave ship- imprisoned in a confined space.
In the seventeenth and early eighteenth centuries, Barbados served as a major port for England's trans-Atlantic slave trade.[14] Charleston was a major hub of both the transatlantic and interstate slave trades.  During the early eighteenth century, Charles Town (renamed to Charleston in 1783) started to receive large numbers of enslaved people directly from Africa.[9] By 1710, African arrivals to Charles Town were typically fewer than 300 annually;[9] by 1720, there were more than 1,000 annual arrivals, and by 1770, over 3,000.[9] The South Carolina General Assembly reopened the port of Charleston to the transatlantic slave trade between 1803 and 1807, during which time some 50,000 enslaved Africans were imported to the state; this trade was finally cut off by the 1808 federal law Prohibiting Importation of Slaves.[15] Historian Frederic Bancroft found that there were no fewer than 50 slave traders, called "brokers" in Charlestonian parlance, working in the city in 1859–60.[16]
== Maroon communities ==
Maroon communities were settlements located in swamps, forests, and mountains, comprising runaway enslaved people.[17] [18][19] The community members intentionally chose these terrains due to their inaccessibility because white colonists were less likely to find and re-enslave the runaways.[17][18][19] While most of the runaway enslaved people voluntarily returned to their enslavers because they succumbed to hunger and cold, and others were quickly captured [18], some possessed the skill and determination to establish autonomous communities in the wilderness and 'had no intention of returning to slavery.'[17] Evidence of maroon communities are the most abundant in South Carolina compared to other American states[17]; this is partially due to the fact that the state's population mainly comprised of enslaved people, many of which had memories of freedom, and since their enslaved population was less assimilated compared to anywhere else in North America.[18] The South Carolina Legislature distinguished between escapees who had been absent for 3 months or less and 'notorious runaway slaves who shall be run-away 12 months.'[17] White colonists were legally permitted to kill 'notorious runaway slaves' if the colonists were incapable of re-capturing them.[17] Low-country South Carolina's geography encouraged the creation of these communities since 'back swamps' interlocked with tidal rivers[18] such as the Cooper, Santee, Ashley, Edisto, Savannah, etc.[18] Even though 'back swamps' and rice swamps both consisted of low and marshy ground, 'back swamps' were overgrown, densely forested, were inhabited by alligators and rattlesnakes, and had poor drainage, rendering them unsuitable for rice cultivation.[17]
== Gallery ==
  • ALT DESCRIPTION
    1860 US census, South Carolina, number of slaves per owner
  • ALT DESCRIPTION 2
    Illustration from Frederick Law Olmstead's A journey in the seaboard slave states - with remarks on their economy (1856)
  • ALT DESCRIPTION 3
    African Americans outside a building preparing cotton for the cotton gin, possibly at Smith's plantation, Port Royal
  • ALT DESCRIPTION 4
    Plantation slave chapel worship, South Carolina, 1863
    • == See also ==
    == References ==
    1. ^ a b c Sirmans, M. Eugene (1962). "The Legal Status of the Slave in South Carolina, 1670-1740". The Journal of Southern History. 28 (4): 462–473. doi:10.2307/2205410. ISSN 0022-4642.
    2. ^ a b c d e Grant, Daragh (July 2015). ""Civilizing" the Colonial Subject: The Co-Evolution of State and Slavery in South Carolina, 1670-1739". Comparative Studies in Society and History. 57 (3): 607. ProQuest 1691117101 – via ProQuest.
    3. ^ a b c d e f g h i j k l m n o p q r s t u v w x y z aa ab ac ad ae Littlefield, Daniel C. "Slavery". South Carolina Encyclopedia. University of South Carolina, Institute for Southern Studies. Retrieved 28 October 2023.
    4. ^ a b c Sirmans, M. Eugene (1962). "The Legal Status of the Slave in South Carolina, 1670-1740". The Journal of Southern History. 28 (4): 462–473. doi:10.2307/2205410. ISSN 0022-4642.
    5. ^ a b c d History.com Editors. "South Carolina". HISTORY. A&E Television Networks. Retrieved 20 November 2023. {{cite web}}: |author1= has generic name (help)
    6. ^ a b c d e f Landers, Jane (2003). "Slavery in the Lower South". OAH Magazine of History. 17 (3): 23–27. ISSN 0882-228X.
    7. ^ Johnston, Gideon (1946). Carolina Chronicle: The Papers of Commissary Gideon Johnston, 1707-1716 (reprint ed.). Berkeley University of California: University of California Press. p. 22. ISBN 0598851577.
    8. ^ a b c "African Passages, Lowcountry Adaptations". Lowcountry Digital Library at the College of Charleston. 2013. Retrieved 2023-08-08.
    9. ^ a b c d e "Slavery". South Carolina Encyclopedia. Retrieved 2023-08-07.
    10. ^ Stowe, Harriet Beecher (1853). A key to Uncle Tom's cabin: presenting the original facts and documents upon which the story is founded. Boston: J. P. Jewett & Co. pp. 164, 284. LCCN 02004230. OCLC 317690900. OL 21879838M.
    11. ^ a b c d e f Chaplin, Joyce E. (1991). "Creating a Cotton South in Georgia and South Carolina, 1760-1815". The Journal of Southern History. 57 (2): 171–200. doi:10.2307/2210413. ISSN 0022-4642.
    12. ^ a b c d e Morgan, Philip D. (1982). "Work and Culture: The Task System and the World of Lowcountry Blacks, 1700 to 1880". The William and Mary Quarterly. 39 (4): 564–599. doi:10.2307/1919004. ISSN 0043-5597.
    13. ^ a b c d e f Stevenson, Brenda E. (2013). "What's Love Got to Do with It? Concubinage and Enslaved Women and Girls in the Antebellum South". The Journal of African American History. 98 (1): 99–125. doi:10.5323/jafriamerhist.98.1.0099. ISSN 1548-1867.
    14. ^ "Africans in Carolina · African Passages, Lowcountry Adaptations · Lowcountry Digital History Initiative". ldhi.library.cofc.edu. Retrieved 2023-12-06.
    15. ^ "Reconfiguring the Old South: Solving the Problem of Slavery, 1787–1838 by Lacy Ford (Teaching the Journal of American History)". archive.oah.org. Retrieved 2023-09-02.
    16. ^ Bancroft, Frederic (2023) [1931, 1996]. "Chapter VIII: The Height of the Slave Trade in Charleston". Slave Trading in the Old South (Original publisher: J. H. Fürst Co., Baltimore). Southern Classics Series. Introduction by Michael Tadman (Reprint ed.). Columbia, S.C.: University of South Carolina Press. p. 175. ISBN 978-1-64336-427-8. LCCN 95020493. OCLC 1153619151.
    17. ^ a b c d e f g Lockley, Tim; Doddington, David (2012). "Maroon and Slave Communities in South Carolina Before 1865". The South Carolina Historical Magazine. 113 (2): 125–145. ISSN 0038-3082.
    18. ^ a b c d e f "Runaway slave communities in South Carolina, by Tim Lockley". archives.history.ac.uk. Retrieved 2023-12-24.
    19. ^ a b Orser, Charles E.; Funari, Pedro P. A. (2001). "Archaeology and Slave Resistance and Rebellion". World Archaeology. 33 (1): 61–72. ISSN 0043-8243.
    == Further reading ==
    • Ashton, Susanna, ed. (2012). I Belong to South Carolina: South Carolina Slave Narratives. University of South Carolina Press.
    • Hill Edwards, Justene (2021). Unfree Markets: The Slaves' Economy and the Rise of Capitalism in South Carolina. Columbia studies in the history of U.S. capitalism. New York: Columbia University Press. ISBN 978-0-231-54926-4. LCCN 2020038705.
    • Hudson, Larry E. (2010). To Have and to Hold: Slave Work and Family Life in Antebellum South Carolina. Athens, Ga.: University of Georgia Press.
    • Sinha, Manisha (2003). The Counterrevolution of Slavery: Politics and Ideology in Antebellum South Carolina. University of North Carolina Press.
    • Wood, Peter (2012). Black Majority: Negroes in Colonial South Carolina from 1670 through the Stono Rebellion. Knopf Doubleday.
    • Pearson, Edward (2023). The Enslaved and Their Enslavers: Power, Resistance, and Culture in South Carolina, 1670–1825. University of Pennsylvania Press. ISBN 978-1-5128-2439-1.
    EduFactual (talk) 09:25, 24 December 2023 (UTC)[reply]
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