CaribbeanHindu.net - Non-Profit Educational Resource Center
The
Journey Across the Kala Pani
The Indian
Indentureship System & Arrival of Hindus in the Caribbean
Page contents (Please scroll down):
■
Letters of Jaipal Chamar and his son Ayodhya Das - Dr.
Brinsley Samaroo
"Respected
father,
You will
be surprised to know that a son whom you might not have seen is replying from
this side. I was about to born when you left this place..".
■ A
Brief Summary of The Arrival of Indians in the Caribbean (1838 - 1917)
"With the abolition of slavery in the British colonies in 1833, large numbers
of Indians (primarily Hindus), through an indentureship system, were brought to
the sugar colonies to continue the production of sugar. As a result of this
movement, Indians were transported to the British colonies of Fiji, Mauritius,
Natal, Guyana, Trinidad, Jamaica, and some smaller Caribbean, including Reunion,
Martinique and Guadeloupe among French colonies, and to the Dutch colony of
Surinam."
■ Our
Heritage - Ravi Dev
"Well,
the day is here: the day our ancestors arrived off the coast of Guyana - Indian
Arrival Day. No holiday, but we’re not surprised, are we? Some may say, “Why
worry? This year May 5th falls on a Sunday…it’s a holiday,
isn’t it?” Yes, it’s a holiday all right, and that’s the point. Why is
it a holiday? It’s a holiday because, oh so long ago, Christians
decided..."
■
Indian Arrival Day - 164th Anniversary - Dr. Ramesh Gampat■
Hill Coolies - A pamphlet was drafted by the British Foreign and Anti-Slavery Society, 1840■ Letters of Jaipal Chamar and his son Ayodhya Das
In 1912, Jaipal
Chamar, then 25 years of age was indentured from his hometown in Basti District,
Uttar Pradesh for five years of service in the Caribbean. Landed in Jamaica, he
was sent to Westmoreland where he re-indentured himself after the initial
five-year period. After his indentureship, he worked in various parts of Jamaica
as a paid laborer, finally settling down in Kingston where he resides at the
home of an adopted daughter. In his day Jaipal who was a noted dancer, and today
treasures his old dancing costume, brought from India, as dear as life. In 1954
at age 66, Jaipal who had lost touch with his family in India was able to
re-establish his Indian connection: he was able to trace and write to a son in
Calcutta who was born some months after Jaipal's departure; born to a mother
forcibly widowed by the vagaries of the system which Indians neither created nor
desired. From Calcutta, Ayodhya Das was equally happy to renew his connection.
His letters to his father are as informative as they are poignant:
"Respected
father,
You will
be surprised to know that a son whom you might not have seen is replying from
this side. I was about to born when you left this place. We were two brothers.
Our mother looked after us anyhow and we came to Calcutta for service. Fifteen
years ago my brother Dwarika passed away and left me alone in this unlucky
world."
As the
correspondence developed, Jaipal’s eagerness to find out about his wife and
his village friends increased:
"Write
me about your mother’s welfare and the rest of the village. Respectful
greetings to all who know me."
Ayodhya had a
fervent wish to see his father. He begged him to return:
"Whenever
your letter comes I wish I had wings
And could fly away to see you.
Your
destitute sister has no one and
I am looking after her
She
has gone blind crying for you.
She now lives only with the hope of seeing her brother's
face.
And my
mother after receiving your first letter
cried for ten days and died."
(Quoted in: Brinsley Samaroo: The Indian Connection: The influence of Indian Thought and Ideas on East Indians in the Caribbean. In India in the Caribbean. Edited by Dr. David Dabydeen and Dr. Brinsley Samaroo. 1987)
■
A Brief Summary of the Arrival of Hindus in the Caribbean:
The
Indentureship system - 1838 to 1917
(Summer 2001)
With the abolition of slavery in the British colonies in 1833, large numbers of Indians (primarily Hindus), through an indentureship system, were brought to the sugar colonies to continue the production of sugar. As a result of this movement, Indians were transported to the British colonies of Fiji, Mauritius, Natal, Guyana, Trinidad, Jamaica, and some smaller Caribbean, including Reunion, Martinique and Guadeloupe among French colonies, and to the Dutch colony of Surinam.
"Understanding the background of the Indians who came to the Caribbean, is crucial to the understanding of the development of Hinduism in Guyana. That the labourers were exclusively rural and illiterate, that the majority belonged to the lower castes and were engaged as cultivators; that in the early years large numbers of tribal peoples were among the recruits, that a mere third of those who came were women, and that children, under 10 years, accounted for about 10% of the immigrants; that an adult was reckoned to be anyone over ten years, and that recruits between 10-20 years made up more that 25% of the total; that though numerically small there was a South Indian recruitment, all these factors combined to affect the nature of Hinduism that emerged in Guyana and elsewhere in the Caribbean." - (Swami Aksharananda: Hinduism in Guyana: A study in traditions of worship. 1993).
The journey of the Hindus across the kala-pani (black waters) to their destination of bondage to the sugar plantations was one of fear and trauma. Many had the fear that:
"...they will be converted into Christianity... and the Hindoos will be fed beef and the Mohammedans with pork; the thread of the Brahmins and the heads of the Hindoos will be taken off and they will not be able to keep their caste." - (Quoted by: Emmer, PC. The Importation of the British Indians in Surinam 1873-1916. In: International Labour Migration, 1984.)
Once Indians arrived in the Caribbean, the plantation housed them in the former slave barracks. The white expatriate managers, described as the "czar, prosecutor, king and judge all in one" lived in massive mansions while the white supervisory staff on the estates lived in their own segregated areas in what must have looked like a plantation type apartheid system.
"Whatever public religion was permitted, it was within the framework of the structure and demand of the plantation that Hinduism was confronted with the greatest challenge in Guyana and the Caribbean. It did not remain unaffected and was forced to undergo a series of rapid transformation. Hinduism, of course, was never the "eternal" unchanging entity that it is often made out to be, not even in India. But changes in India were probably more organic and slower against the background of a permanent landscape with its sacred mountains and rivers, its major temples and centers of pilgrimage. Customs, beliefs, and practices, the interplay along the ever porous boundary between the Great and Little traditions, the challenge from and syncretism with Islam, the emergence of bhakti, the encounter with the British with all its consequences, and the Hindu reformers who were themselves a product of this encounter, all these were important and permanent changes. But, Kailasa in the Himalayas stood its grounds, the Ganga kept on flowing, and Kasi, the eternal city, continued to beckon to pilgrims across the land. In Guyana and the Caribbean, however, these orienting and stabilizing signposts of the sacred landscape were absent and in the absence of its cultural context changes, in Hinduism in Guyana and the Caribbean, were more momentous, more rapid, and more drastic." - (Swami Aksharananda: Hinduism in Guyana: A study in traditions of worship. 1993).
The following table shows the number of Indians taken to
overseas European territories (excepting those of Southeast
Asia) in the 19th and 20th centuries and population estimates.
Table 1. Indians taken to overseas European territories
(excepting those of Southeast Asia) in the 19th and 20th centuries.
|
Colony (Country) |
Period |
Indian Immigrants |
Indian population 1980 est. |
|
Mauritius Guyana Natal (South Africa) Trinidad Reunion Fiji Guadeloupe Kenya Jamica Surinam Martinique Seychelles St. Lucia Grenada St. Vincent |
1834-1912 1838-1917 1860-1911 1845-1917 1829-1924 1879-1916 1854-1885 1895-1901 1854-1885 1873-1916 1854-1889 1899-1916 1858-1895 1856-1885 1861-1880 |
453,063 238,909 152,184 143,939 118,000 60,969 42,326 39,771 36,420 34,000 25,509 6,319 4,350 3,200 2,472 |
623,000 424,400 750,000 421,000 125,000 300,700 23,165 79,000 50,300 124,900 16,450
3,700 3,900 5,000 |
|
TOTAL |
1,361,431 |
2,950,515 |
(Quoted in Swami Aksharananda: Hinduism in Guyana: A study in traditions of worship. PhD Thesis, 1993).
Note: Table 1 excludes those who were taken to Burma (2.5 million), Malaysia (2 million), and Sri Lanka (1.5 million). (Source: Swami Aksharananda: Hinduism in Guyana: A study in traditions of worship. PhD Thesis, 1993).
Table 2 Immigration into Guyana 1835-1928
|
Immigrants |
Period |
Arrived |
Returned |
% Returned |
|
Portuguese West Indians Indians Africans Chinese Others |
1835-1882 1835-1928 1838-1917 1838-1865 1853-1912 * |
30,685 42,512 239,756 13,355 14,189 1,282 |
* * 75,792 * * * |
* * 31.6 * * * |
|
TOTAL |
341,799 |
(Source: Dwarka Nath: A History of Indians in British Guiana. 1970).
Table 3 Areas from which Indians were taken to overseas British and French colonies between 1842 and 1871.
| Destination |
Orissa |
Western |
Bengal |
Eastern |
Bihar |
NWP & Awadh |
Others |
Total |
|
British Guiana Trinidad Jamica W.I. Colonies Mauritius Natal Reunion |
719 378 147 28 3,116 2 19 |
14,028 8,396 3,214 1,461 33,131 216 1,667 |
2,166 1,305 341 266 8,951 24 171 |
238 176 106 46 1,118
29 |
24,681 11,278 4,496 2,405 108,156 356 4,027 |
25,681 16,027 4,654 2,076 47,286 370 4,469 |
1,164 853 377 100 3,619 16 262 |
68,547 38,413 13,335 6,382 205,377 984 10,644 |
|
TOTAL |
4,409 |
62,113 |
13,224 |
1,713 |
155,399 |
100,433 |
6,391 |
343,782 |
|
PERCENT |
1.28 |
18.08 |
3.85 |
0.49 |
45.22 |
29.22 |
1.86 |
100 |
(Quoted in: Swami Aksharananda: Hinduism in Guyana: A study in traditions of worship. PhD Thesis, 1993).
Table 4 Emigration of Children to British and Foreign Colonies, 1842-1870
|
Country |
Adult Males |
Adult Females |
Children |
% of Children |
Total |
|
Mauritius British Guyana Trinidad Jamaica Natal St. Vincent St. Lucia St. Croix Grenada St. Kitts Reunion Guadeloupe Martinique French Guiana |
243,853 53,323 28,030 10,022 4,116 1,008 1,333 244 1,810 192 10,751 5,813 3,667 1,320 |
63,459 16,983 9,280 3,233 1,463 395 401 60 626 113 2,939 2,331 1,336 421 |
44,089 9,385 5,209 1,914 869 234 209 17 323 56 1,315 738 520 165 |
12.54 11.77 12.25 12.61 13.47 14.29 10.75 5.29 11.70 15.51 8.76 8.30 9.41 8.65 |
351,401 79,691 42,519 15,169 6,448 1,637 1,943 321 2,759 361 15,005 8,882 5,523 1,906 |
|
TOTAL |
365,482 |
103,040 |
65,043 |
12.19 |
533.565 |
(Quoted in: Swami Aksharananda: Hinduism in Guyana: A study
in traditions of worship. PhD Thesis, 1993).
■
Our HeritageWell, the day is
here: the day our ancestors arrived off the coast of Guyana - Indian Arrival
Day. No holiday, but we’re not surprised, are we? Some may say, “Why worry?
This year May 5th falls on a Sunday…it’s a holiday, isn’t
it?” Yes, it’s a holiday all right, and that’s the point. Why is it a
holiday? It’s a holiday because, oh so long ago, Christians decided that the
day they worshipped their God – their Sabbath - was important enough to be put
aside as a not-working day – a holiday. Christians could make such a decision
because they had power. So we ended up with fifty two holidays a year because a
resolute set of people decided that their custom was important enough to demand
time-off to commemorate it.
We will have
Indian Arrival Day as a holiday when we, the descendants of those brave souls
who came from India, are ready to demand that our heritage is important enough
to deserve a day of commemoration. And that will only occur when Indians have
real power. Not a day before. We will have Indian Arrival Day as a holiday when
we can brush aside weak, irresolute and unmanly leaders and stand on our own two
feet. It is possible that we cannot celebrate a heritage until we are ready to
live up to that heritage. And what a heritage has our fore-parents bequeathed
us! It is a study in courage, fortitude and resolute character. It is a study of
pain and sacrifice. It is a study in overcoming. Let us today remember and
reflect from whose loins we have sprung.
Many historians
remind us of the tricky Arkatis (recruiters) who spun tall tales of easy money
in “Damru Tapu” (Demerara Island) to lure our unsuspecting ancestors from
India. There was that – but there was more. Indians would not leave their
homes so easily. Every Indian was filled with trepidation, and even fear, to
cross the Black waters (Kala Pani) because it meant expulsion from their
ancestral group and this meant a loss of belonging and even identity. We have to
look much closer at conditions in India of the mid nineteenth century to
understand the mindset of our forefathers. It is not coincidental that the parts
of India, which provided most of the immigrants – Bengal, Bihar, Eastern Uttar
Pradesh and Madras – had been ruled the longest by the British and were the
most devastated. It is not coincidental that the word “loot” is one of the
first Hindi word to enter the English language. Our fore-parents made a
conscious decision to seek a better life abroad, out of the desolation wrought
by the British in India.
Sepoys
(soldiers) would have left after the First Indian War of Independence (1857) to
escape the vindictiveness and harsh retribution of the British. Women, such as
the paternal and maternal grandmothers of Cheddi Jagan, would have left because
their husbands in the harsh conditions and as widows with children, they faced a
bleak future. These were brave women who went against the grain. They would have
left, like the three young Luckhoo brothers and countless other young men,
because they really wanted to make their fortune and were prepared to work hard
to do so. All would have left because they made a decision to seek a life of
dignity (Izzat), which was denied them in India, because of British avarice and
greed.
Our ancestors
survived the horrors of the passage across the Indian and Atlantic oceans in
small ships in which they were packed like sardines for months. Thousands died
and were unceremoniously (literally, since they did not have their pandits and
imams to perform ceremonies of last rites) thrown overboard. New bonds of
“jahaji bhai and bahen”, which proved to be very resilient, were forged
during the passage. Today may of us have forgotten, or pretend to forget that we
are all still Jahajis – in the same boat – subjected to the same
humiliations and brutalities.
Plantation life
was dehumanising. Forget the long hours of toil with little pay. Forget the poor
diet and rampant diseases that made us die like fleas. Forget the insults of the
massas. What was most challenging was how our forefathers survived and kept
their traditions of strong family life, the foundation of a society, when at the
best of times the Planters brought only one woman to every three men. In the
early days, this condition took a tremendous toll on the community – wife
murders became so rampant that it defined Indian life to others in Guyana. But
eventually a stable family structure did evolve. Our foreparents have not been
given enough credit for this stupendous achievement. Today many commentators
give credit for Indian attainments to our strong family bonds – but we have to
try to appreciate what strength and forbearance it took to create those bonds
out of the worst possible initial conditions.
Ridiculed and
scorned for being uncivilized, illiterate and heathen, our ancestors did not
allow themselves to be bought out to discard their culture for mere trinklets.
Out of the recesses of their minds and memories they pieced together their
religious and social practices and philosophies and recreated the institutions
that sustain a civilization. Mandirs and masjids sprung up all across the land
from as early as the late 1860’s. Unbeknownst to the other groups in society,
reform movements sprung up in the Indian community, which rid it of many of the
pernicious practices that had sprung up in India, and which had hindered social
progress. Caste, regionalism and religious bigotry were practically abolished.
Today there are some who would turn the clock backwards.
Our great
grandparents established great industries such as rice, timber, and jewellery,
which have survived to this day to keep the country afloat. Know that most of
the thousands of acres of rice- land were cleared, leveled and cultivated by
blood, sweat and tears. They were not whiners about their lot: they went out and
created their destiny.
Contrary to what
others would have us believe (why else would they blank it in the history
books?) our forefathers were fierce fighters for their rights. As early as 1869
riots at Plantation Leonora forced the Government to introduce reforms to
alleviate the immigrants’ abysmal conditions. There were countless other
protests during indentureship and dozens of Indians were gunned down during
uprisings at Devonshire Castle (Essequibo, 1872), Non Pariel (Demerara, 1896),
Friends (Berbice, 1903) and Rose Hall (Berbice, 1913). In the last clash,
fifteen Indians were murdered in cold blood by the authorities and when the news
percolated back to India it sensitized Indian leaders there, who pressed for the
abolition of Indentureship, which was effected in 1917. Our forefathers fought
for their own freedom. What say we now?
Every year, as we observe Indian Arrival Day, I ask a simple question. Have we arrived? We can only answer if we know what was our fore-parents destination. We go back to the beginning. They were seeking a life of dignity – izzat. Have we arrived? And why not? We have forgotten from whose loins we have sprung. We have forgotten our heritage.
■ Indian Immigration to
Guyana
Introduction
I considered myself privileged to be invited to deliver a short talk on Indian Immigration. For this privilege, I owe a debt of gratitude to Somdatji.
You all probably know that this month marks the 161st anniversary of Indian Immigration in Guyana. That means that Indians have been living in Guyana for 161 years now. Actually, the first batch of 246 Indians set sail in the Whitby from Calcutta on January 13, 1838 and, after a journey of 112 days at sea, they arrived in Guyana on May 5, 1838. Five Indians died at sea during the journey. The Whitby headed for Berbice where it landed 164 Indians landed in Berbice at the estates of Davidson, Barclay and Company in Highbury and Waterloo. Let me reemphasize this: the first Indian set foot on the county of Berbice, not Demerara as is popularly believed. If a monument is to be built to honor the "geographic landing" of Indian, as the Indian Human Rights Activist puts it, then it must be built in Berbice for that is where the original home of Indo-Guyanese it.
The Whitby them proceeded to Demerara and, between the 14 and 16 of May, landed the remaining 80 Indians at the estate of Andrew Colville in Belle Vue. Thus the first ship bringing Indian immigrants landed them at both Berbice and Demerara. In the same month, within a matter of 9 days, Indians landed on the two most important states of Guyana.
Between 1838, when Indian immigration began, and 1917, when it ended, a total of 238,960 Indians came to Guyana. During this time 75,792 of them returned. This meant that 163,168 of them remained in the colony. In other words, at the time when Indian immigration came to an end in 1917, Indians comprised about 44 per cent of the colony’s population.
With this little introduction, I want to talk very briefly
about two aspects of Indian immigration: (i) why Indian immigration? And (i) why
was – and still is – Indian immigration important to Guyana?
Why did Indians come to Guyana?
There are four main reasons why so many Indians cam to Guyana? These are –
Planters were obsessed with profits – they madly wanted to continue sugar production after Emancipation so that they could make money. Only Indians could have made this dream happen. It was this "sugar love" that led to the Indian presence in Guyana, which turned out to be a boon to the economy.
Beneath the "sugar love" was the crux of the matter: a very serious labor shortage. After Emancipation Blacks moved off the estates in droves. In addition, they wanted very high wages and even then they would not work with any degree of reliability. Erratic labor supply and poor work ethic were serious problems to the planters.
The discovery that Indians were the best workers for the plantations was, in a way, a residual discovery. Why? Because planters experimented with others races – Chinese, Portuguese and other Black West Indian – but none proved suitable enough for the burdensome work on the plantations. Chinese and Portuguese were too weak for the rigors of plantation labor. Black West Indians were suitable, but they soon moved off the estates and could not be controlled. Only Indians were found to be suitable for the back-breaking work on the plantations.
Shortly after Emancipation there was a financial crisis in the world – many financial institutions in London collapsed and many planters went bankrupt. Planters realize that if they could not get a regular and dependable supply of labor, they sugar industry and their dreams would disappear. It was Indians who saved both – the dream and the sugar industry. But it was the crisis – and the removal of the Sugar Duties – that hastened Indian immigration.
Why was Indian immigration important?
I believe that there are three main reasons. These are –
Without Indian Immigration, the planter could not have afforded to produce sugar for it would have been too costly. In fact, as we have noted, Blacks did not want to work on the sugar estates and their labor supply was very unreliable. They would leave work unfinished, leave to go to an estate that offered a higher wage, and work on three days a week. During crop season – planting and harvesting – this would cause the crop to spoil. After Emancipation, sugar without Indians was simply impossible.
Without Indian Immigration the sugar industry would have collapsed and the plantations would have disappeared. Moreover, the rice industry would have remained very much underdeveloped. You must know that the modern rice industry was an Indian creation and that the sugar industry continue to live on only because of Indians. In other words, without Indians, these two industries, which keep the economy going, would not have existed in Guyana.
In short, without Indian Immigration, Guyana would have been a country where life was miserable indeed.
The third reason why Indians were important concerns what I would like to call "Indainness." When our forefathers came to Guyana, they brought with them their language, religion, family structure and family togetherness, their love for hard work and their belief that you must always save something for a rainy day. One can therefore say that our forefathers brought their entire culture and value system. During the course of many years, a large part of their culture and value system was lost because of (i) separation – families broken up and placed on different estates; (ii) the educational system stressed Christian values and initially they had to covert to Christianity if they wished to attend school; and (iii) they lost their language – that is why I am talking to you in English and not Hindi.
If we loose our culture and value system, then we are no longer Indians, even though physically we look like Indians. It is not physical features that define who you are, but your values and morals. It is for this reason that it is crucial to demonstrate that we can retain our identity – even though we were not born in Bharat, even though some of us have not there or have no intention of living there and even though we are very far away from her. Indeed, I think that it is not necessary to live in Bharat to be Indians: to be Indians it is only necessary to think and act in accordance with the Indian value system.
And this is why the work of Somdatji, Panditji and others are so important. These people are our teachers, our gurus, and should be respected. It will be up to you, our youths, to practice Indian values at the level of your individual person, the family and society. And I do have great faith in you, our youths, to whom tomorrow belongs.
Thank you.
Ramesh Gampat
May 30, 1999
■
Indian
Arrival Day - 164th Anniversary
“Those
Indian Hands Fed Us All”
Source: Caribbean New Yorker, Friday, May 3, 2002
Author: Dr. Ramesh Gampat
May 5, 1838.
To Guyanese, especially those of Indian ancestry, this is a sacred day and date.
It was on this fateful day, perhaps around 2 –3 PM, that the Whitby,
after a sea voyage of 112 days, docked into the colony of Berbice with its
precious cargo of 249 immigrants, bound for the sugar plantations of British
Guiana. Having landed 164 Indians at the estates of Davidson, Barclay and
Company in Highbury and Waterloo, the Whitby proceeded to Georgetown.
Another ship, the Hesperus, which left 16 days after the Whitby, arrived
in Guyana around the same time (either the night of May 5 or early next
morning). Let me reemphasize this: Indians first landed in the county of Berbice,
not Demerara as is popularly believed. If a monument is to be built to honor the
“geographic landing” of Indians, as Parliamentarian Ravi Dev so eloquently
puts it, Berbice is the natural location for that is where Indian feet first
touched land since they left their native Bharat.
As expected, the
gender balance of the original 396 immigrants was heavily biased towards males
– 368, or 93%, were males; 11, or 3%, were females; 17, or 4%, were children
(most likely under 10 years of age). This distorted gender balance, dictated by
the interest of planters in profits, characterized the entire indenture
enterprise, although it was not as pronounced from the 1870s. When Indian
immigration ended in 1917, about 238,960 Indians had crossed the kala-pani to
slave on the Guianese sugar plantations and perchance to uplift their life
chances and that of their progeny. All of them did not stay, though, for Bharat
Mata pulled a good many of them back, especially so given the atrocious
living and working conditions of the colony. Those who exercised this
option numbered about 66,130 by the time Indian Immigration came to an end.
This meant that 172,836 of those who came to the colony stayed on, assuming that
those who died before their indenture was up had decided to stay (and had no
option).
By the second
decade of the 20th century, Indians comprised about 44% of the colony’s
population. When this fateful century ended, 162 years after immigration began,
the Indian population moved along the entire trajectory of the demographic curve
– from a sprinkling to numerical dominance to decline. At the end of the
century, there were 380,000 Indians, comprising 48% of the total population,
below its peak of 52% in the early 1970s.
Accomplishments
Indians were
brought to the colony of British Guiana for one simple reason: experimentation
demonstrated that they were the only people who could have withstood the rigors
of plantation work and who could have provided an adequate, reliable and pliable
labor supply. Was the venture a successful one?
By the time of
Emancipation in August 1838, the sugar industry stood on the verge of collapse.
It was troubled by falling prices, a credit crunch, rising costs of production,
a in series of commercial crisis in Britain during 1847-48, which constrained
the supply of working capital, and the repeal of the Navigation Acts in 1849,
which provided British colonies with a protected market for their produce,
including sugar. None of these by themselves threatened the viability, and thus
survivalability, of the sugar industry. That threat came from the dire (but
contrived) shortage of labor. The conundrum was solved by Indian
immigration. With such a durable solution in place, sugar barons began a process
of consolidation and modernization of factories to improve efficiency and push
down costs.
Prosperity
retuned to the sugar industry in 1854 and lasted until 1884, brought to an end
by stiff competition from (i) rival, non-British colonies/countries, such as
Cuba, which, in addition to using slave labor, were geographically larger, more
fertile and employed “infinitely more advanced technology” (Williams,
1993:151), and (ii) countries, such as Germany, which produced beet by employing
more advanced science and technology in both field and factory. The
competition of Cuban cane and German beet, in combination with the incredibly
selfish policy of the British Government, pushed the West Indies to the brink of
collapse in 1897.
British Guiana
economy was essentially a sugar enclave. Destruction of the industry would have
been equivalent to destruction of the economy, which would have brought untold
misery to Africans. Fortunately, this did not happen and sugar
continues to exact a stranglehold on the economy to this day. Ironically,
Indians gave a new lease on life to an industry in the 19th century that was
used to suppress and exploit them in the 20th. Someone said that Indians were
too successful for their own good.
The attempt to
diversify the economy was not an official one; Indians themselves undertook it.
For example, the rice industry – one of the three pillars of the Guyanese
economy - owes its existence and viability to the efforts of Indians. Indians
are also responsible for the coconut industry, the cattle industry and the
private sector, especially manufacturing sub-sector. It was the
achievements of Indians, especially in the economic field, that prompted
Barbadian novelist George Lamming to observe: ““Those Indian
hands—whether in British Guiana or Trinidad—have fed all of us. They
are, perhaps, our only jewels of a true native thrift and industry. They have
taught us by example the value of money; for they respect money as only with a
high sense of communal responsibility can.” If all Indians in Guyana were to
disappear suddenly, starvation, chaos and untold poverty would descend upon the
land.
Aside from their
economic contribution, Indians were among the first Guyanese scholars; they have
contributed as medical doctors, lawyers, accountants, politicians, engineers,
innovators and entrepreneurs. Some of Guyana’s most famous cricketers were
(and still are) Indians. In the field of culture, the presence of Indians is
ubiquitous – music, architecture, cuisine, clothing, language and landscape.
Modern Guyana, its economy and society, owe much to “those Indian hands” and
minds.
A Troubled
History
At the risk of
oversimplification, three periods of “Indian hating” can be identified. The
first period stretched right up to the early 1950s. This period was
noteworthy for stereotyping and harassment of Indians. It witnessed a
protracted effort by African to establish that Indians were undercutting their
(Africa’s) livelihood (referred to as “dispossession” in the literature).
From the beginning of the 20th century, when most Indians gave up the idea of
returning to Bharat, they were at the forefront of the struggle against the
saccharine monopoly. They also began an uphill struggle for recognition
and economic viability. The second period commenced around the mid-1950s
and ended with the defeat of the PNC in 1992. In contrast to the first
period when Indian hating was not sanctioned officially, the Government itself
targeted Indians during the second period. Especially after Independence
in 1966, the PNC regime endeavored to destroy systematically sources of Indian
livelihood (official policies sought to destroy and marginalize the rice
industry, the private sector and cane farmers). The education system was
nationalized and purged of Indianness: teaching of cultural issues was
terminated and Indian-owned/run schools were taken over and renamed even as
other schools retained their Christian names.
The education
system discriminated against Indians in at least three ways. First, most of the
teachers, especially the senior ones, were African; Indians could teach only if
they joined the PNC and demonstrated loyalty. Even so, they were not given
decision-making positions. Second, admission requirements at the University of
Guyana were lowered to accommodate Africans who were, in addition, given
preferential entry and sponsorship. By the mid-1980s, Africans dominated
the University – the student population, the teaching staff, the
administrative and other lower-level staff and the Student Association, which
was but a microcosm of the PNC. A compulsory one-year stint with the Guyana
National Service, introduced in 1976, was the single most effective barrier to
higher education of Indian women. Most of this one-year period was spent
in the interior (Kimbia and elsewhere). Indian women justifiably refused
to endure the disgrace and preferred to quit. I vividly recall the predicament
of three Indian women who were in my batch at UG. One quitted after studying
economics for two years. With no alternative, she took up farming.
She now lives in grinding poverty and looks 15 years older than her
chronological age. The other two went to Kimbia and came back with many
bitter memories; both are no longer in Guyana and both are still unmarried.
Many stories have been told about Kimbia, including rape of, and forced sex
with, Indian women. Third, international scholarships were closed to Indians
even through they had fair access to them prior to independence. For
Indians, educational merit no longer brought opportunities for higher studies
abroad. Most of the successful Indian academics and professionals today
made it on their own, without any assistance from the state.
Aside from barriers to education, there was intense discrimination as regards
employment (this author felt the pangs of this discrimination) as Indians were
bypassed in preference to Africans. What, then, was the purpose of an education
if one could not find a job – especially when less qualified persons from
another ethnic group did not have difficulties finding a job? To young
Indian minds, this was a silly question. The fact that literacy rates of Indians
lagged those of Africans bears testimony to this aspect of discrimination.
Besides the
destruction of livelihoods and educational opportunities, Indians were also
victims of the first attempt at ethnic cleansing (the Wismar Massacre),
political witch-hunting, victimization, cultural degradation and a crime wave.
From its birth in the 1950s (when it was used by the PNC to bring down the PPP),
crime blossomed into choke-an-rob, which soon gave way to kick-down door crimes
by gun-wielding African criminals, targeting Indians. To crown it all, it was
the official policy to create “one people” (which led to efforts to
douglarize the population) and thus destruction of culture and identity. A
virulent ethnic crime wave, economic hardships, denial of opportunities and
access to resources, inability to influence national decisions and the status of
second-class citizens – these gave rise to the second great Indian Diaspora.
The third period
began with the second coming of the PPP and is still ongoing. This period drove
home a crucial lesson: the new intolerance of dictatorship brought on by the end
of the Cold War, the ethnic composition of the population and the practice of
ethnic politics would thwart the political ambition of Africans. Led by the PNC,
resort was made to other means: large-scale violence directed at Indians and
political instability. Violence, now completely homegrown and politically
motivated, is the prime instrument used to catapult the PNC back to office (not
power, which it already has). In response, foreign capital inflows dried up. The
economy, now starved of investment, management and technology, slid into reverse
gear, ending a remarkable period of growth.
The PPP is
determined to create itself in the likeness of the PNC – that is, to stay in
office at all cost. The Stabroek News has even carried letters about the
Jagdeo dictatorship (which the PPP deems the dictatorship of the proletariat).
The strategy of the PPP is characterized by the following elements: (i) massive
rhetoric in the finest tradition of communists; (ii) widespread corruption and
incompetence; (iii) victimization, including murder, of Indians who dare to
challenge the PPP; (iv) focus on youth – only that the youths are mainly
African youths (some letter writers in Stabroek News have even suggested
this was just hot air); (vi) inability, or perhaps unwillingness, to defend
Indians as a new and more virulent African crime wave threatens to decimate
them; and (vii) appeasement of Africans in an attempt to buy their peace and
votes. The result is that the PPP has scored good marks in accelerating
the exodus of Indians to foreign climes.
So Indians have
been living in Guyana for more than 160 years. Have they arrived? By
arrival, we understand, at the minimum, equality and justice, both of which have
been denied:
Brief exposure of the deplorable condition of the Hill Coolies in British Guiana and Mauritius, and of the nefarious means by which they were induced to resort to these Colonies.
"Under the colour of a bill for protecting the Indian labourers, it is proposed to legalize the importation of them into the colonies." ****** "Hundreds of thousands of poor helpless women and children are now to be abandoned to want, that the growth of sugar in the West Indies may not languish."
It is in vain to shut our eyes to the calamities which impend on India. It was in this manner that the Slave-trade crept in, under the shadow of Parliamentary regulation; a race was then begun between abuses and legislation, in which legislation was always found to be in the rear. AND SO IT WILL BE WITH THE COOLEY TRADE. We must tread the same circle; and, after years of the most poignant misery, come to the same result, that in the case of the new, as of the old, trade, THE ONLY PATH OF SAFETY LIES IN ABSOLUTE PROHIBITION." Friend of India, Calcutta, 3rd Aug., 1839.
LONDON: HARVEY AND DARTON, GRACECHURCH
STREET. BALL, ARNOLD AND CO., 31, PATERNOSTER ROW; HATCHARD AND SON, 187,
PICCADILLY; AND AT THE OFFICE OF THE BRITISH AND FOREIGN ANTI-SLAVERY SOCIETY,
27, NEW BROAD STREET.
- MDCCCXL
ABOUT THIS WORK: The Pamphlet
This pamphlet was drafted by the British Foreign and Anti-Slavery Society in response to Lord John Russell's announcement that his cabinet was considering that the ban on the import of Indian laborers to Mauritius be lifted. In an attempt to dissuade this action, the pamphlet describes John Scoble's account about the abuses directed towards Indians uncovered during his trip to the West Indies for the Central Emancipation Committee. The pamphlet, written in February 1840, also attempted to display the Mauritian planter's circumvention of Crown directives concerning the importation of slaves and Indian laborers. Although Russell met with a delegation of the abolitionists, he confirmed that the government would proceed with its intention of reopening the exportation of Indian laborers. With a few exceptions, the exportation of indentured Indian labour to various British colonies lasted until January 1, 1920, when the last indentured Indians in Fiji were released from their contracts. Transportation of indentured Indians to Guyana (then British Guiana) ended in 1917.
The pamphlet was originally printed by Johnston and Barrett, Printers, 13 Mark Lane, London.
A BRIEF EXPOSURE
In sending the following statement to the press, my single object was to fill up the hiatus left in the papers recently presented to the House of Commons respecting the Hill Coolies in British Guiana, in return to an address moved by Mr. WILLIAM GLADSTONE on the 18th of February last. It appeared to me desirable that the country should know that a large fund of information respecting the general treatment of the Coolies in that colony existed besides the very partial, and, I have no hesitation in saying, because I am personally familiar with the facts, most unfair representations made to the Home Government on the whole subject.
Before I visited Guiana in the early part of the year, 1839, the system of concealment was adopted with admirable success: when, however, concealment was no longer possible, palliation and apology were resorted to; and to me, were it not a source of deep sorrow that the exposure of the hardships and sufferings of the wretched Coolies were treated with lightness, and that an attempt was made thereby to impose on the British public, it would be infinitely amusing to observe the attempts of Governor Light, to account for his own ignorance of the facts brought to light, the studied silence of his magistracy, and the conduct of the parties implicated in the guilty transactions to which reference is made. The ridiculous attempt of his Excellency to fasten unworthy motives on me, in the part I felt it to be my duty to take in the affair. I pass by as unworthy of observation. However much it may please the planters, it cannot injure me.
It was not my intention to have added my name to the statement, now given to the public - not judging it to be necessary; but having submitted it to the perusal of some friends after it was in type, they suggested the propriety of my doing so, and this must be my apology for the form in which it appears.
JOHN SCOBLE
London, 28th February, 1840.
1.ORIGIN OF THE COOLIE SLAVE TRADE:
On the 4th January 1836, JOHN GLADSTONE, ESQ., addressed a letter to Messrs. GILLANDERS, ARBUTHNOT & Co., of Calcutta, in which he says: "You will probably be aware that we are very particularly situated with our negro apprentices in the West Indies, and that it is matter of doubt and uncertainty, how far they may be induced to continue their services on the plantations after their apprenticeship expires in 1840.
This, to us, is a subject of great moment and deep interest in the colonies of Demerara and Jamaica. We are, therefore, most desirous to obtain and introduce labourers from other quarters, and particularly from climates similar in their nature." After giving a most glowing account of the colony -- the lightness of the labour required, and the repose enjoyed by the people - their "schools on each estate for the education of children; and the instruction of their parents in the knowledge of their religious duties" - (there are no schools on Vreed-en-Hoop, or Vriedestein!!) he sums up all by observing, "it may be fairly said they pass their time agreeably and happily." Full of fears, however, for the future, he adds, "It is of great importance to us to endeavor to provide a portion of other labourers, whom we might use as a set-off, and, when the time for it comes, make us, as far as possible, independent of our negro population." He then gives an order for 100 Coolies - "young, active, able-bodied people," to be bound to labour "for a period not less than five years, or more than seven years," the wages not to "exceed four dollars per month," to provide themselves! To which communication Messrs. GILLANDERS & Co., gave the following "encouraging" reply, on the 6th June, 1836; "within the last two years, upwards of 2000 natives have been sent from this to the Mauritius, by several parties here, under contracts of engagements for five years. The contracts, we believe, are all of a similar nature; and we enclose a copy of one, under which we have sent 700 or 800 men to the Mauritius; and we are not aware that any greater difficulty would present itself in sending men to the West Indies, the Natives being perfectly ignorant of the place they agree to go to, or the length of the voyage they are undertaking." They then go on to state that the men selected for Mauritius, have "hardly any ideas beyond those of supplying the wants of nature;" and, therefore, we suppose, more likely to become the dupes of the cunning knaves who would entrap them into engagements, of the nature of which, they would be entirely ignorant. The "Dhangurs," they add, in a subsequent part of their letter, "are always spoken of as more akin to the monkey than the man. They have no religion, no education, and, in their present state, no wants, beyond eating, drinking and sleeping; and to procure which, they are willing to labour." Fit subjects, truly, to be made slaves, and to cultivate the estates of JOHN GLADSTONE, ESQ., in Demerara! Now what reply was made to the proposition of GILLANDERS AND Co.?
Did the wealthy planter express his indignation that the Indian labourers were to be spirited away from their native land, under the idea that they were going to the "Company's Rabustie," to be engaged in gardening?" Did he express his disgust that his agents should select such ignorant and wretched creatures as the Dhangurs to practice deceit upon? No! On the 10th March, 1837, he and his friend, JOHN MOSS, Esq., of Liverpool, gave Messrs. GILLANDERS & Co. to understand, that in the following May, they intended to forward the good ship "Hesperus to take Coolies to Demerara," to the number of 150, and that should they have children to take with them, fifteen or twenty may be sent in addition. "In Demerara," Mr. GLADSTONE adds, "the females are employed in the field as well as the men; and if the female Coolies will engage to work there, a larger proportion may be sent, say two women to three men, or, if desired, equal numbers; but if they will not engage to work there, then the proportion sent to the Isle of France, of one female to nine or ten men, for cooking and washing, is enough!" It is enough to give these quotations to show the origin of the Coolie slave-trade: and all we need add, is, that "ANDREW COLVILLE, Esq., ("a near connexion of Lord AUCKLAND'S") and Messrs. DAVIDSONS, BARKLEY & Co. of London," joined their friend Mr. GLADSTONE in a similar commission to Messrs. GILLANDERS & Co.
2. PROCEEDINGS OF THE GOVERNMENT.
It became necessary, in consequence of the state of the law in British Guiana, which restricted contracts for labour to three years duration, that Mr. GLADSTONE and his friends should be accommodated with an Order in Council to sanction their contracts for a period of five years, commencing on the arrival of the Coolies in Demerara. This was complaisantly granted them by LORD GLENELG, with the concurrence of Sir JOHN HOBHOUSE, and, of course the whole of her Majesty's then ministry. Under date of the 20th May, 1837, Mr. GLADSTONE writes GILLANDERS & Co. "I have now made the necessary arrangements with the colonial department, and an Order in Council corresponding with them will be immediately published." He then increases the order for Coolies from 150 to 200, (stating the tonnage of the "Hesperus" to be 334,) but he adds, "If that number should be considered too many, do not reduce it under 150," and remember, "one-third for the Messrs. MOSS, two-thirds for me." The Order in Council was of the most objectionable kind. It gave a carte blanche to every villain in British Guiana, and every scoundrel in India to kidnap and inveigle into contracts for labour for five years, in a distant part of the world, the ignorant and inoffensive Hindoo!
3. THE DISCOVERY.
The Order in Council was issued the 12th of July, 1837; but it was not until the 3rd of January, 1838, that the public in this country became aware of its existence, when it was denounced in the British Emancipator as giving birth to a new slave- trade. In May, intelligence was received through the medium of the Calcutta papers of the most painful nature, detailing the infamous conduct of the "Chokedars who were put on guard over the Coolies, shipped for Demerara on board the Hesperus." One man died "in consequence of his having been kept below;" and "the Coolies," it is added, were made to pay by the Chokedars, for the privilege of coming on deck! The same papers state that "the agent for shipping these poor unfortunate people has stated that he is authorized to ship TEN THOUSAND!"
Private letters also corroborated the fact, that the Coolies "had to be forced on board" the Hesperus - that "the hatches were bolted down," and that one man died from suffocation." It is stated also in the same communication that the Whitby found difficulty in inducing the natives to go, and that force was required to accomplish the object." These statements are made on the authority of the Rev. Mr. BOAZ, a Missionary in Calcutta. It was subsequently discovered that the trade of kidnapping Coolies had been extensively carried on, and that prison depôts had been established in the villages near Calcutta for the security of the wretched creatures, where they were most infamously treated, and guarded with the utmost jealousy and care, to prevent their escape, until the Mauritian and Demerara slavers were ready for their reception! A full account of the discovery of the kidnappers, their modes of procuring Coolie labourers, and their places of retreat was inserted in the Asiatic Journal of Calcutta, 5th of July, 1838, copied from the authenticated report of Sergeant FLOYD to the magistrates. It further appears, that through the exertions of a Mr. DIAS, a magistrate, twenty of the kidnappers were punished, and one hundred and twenty-five Coolies released from their grasp, who were described as "highly delighted" with their deliverance; and "as each group left the office, they gave three or four hearty cheers, and showered down blessings on the magistrate's head." Ought not the agents who employed these execrable kidnappers to have been punished? They most righteously deserved to have been placed by the side of the villains they employed.
4. ARRIVAL OF THE COOLIES IN BRITISH GUIANA.
According to the official account, the number of Coolies shipped from Calcutta, per Hesperus, was 155 men, five women, and ten children, in all 170 persons for Messrs. GLADSTONE and MOSS; per Whitby, they were shipped, 250 men, seven women, and ten children, in all 267 persons, to the care of JAMES MATTHEWS, Esq., attorney to ANDREW COLVILLE, Esq., and JOHN CAMERON, Esq., agent to Messrs. GILLANDERS & Co., of Calcutta. The Coolies consigned to Mr. CAMERON, were disposed of to Messrs. DAVIDSONS, BARKLEY & Co., and to JAMES BLAIR, Esq. The mortality on board the Hesperus, during her voyage, was fourteen, of which number two are represented to have been drowned (suicides?) The mortality on board the Whitby, amounted to four. There were consequently landed from both vessels 419 Coolies, which were distributed in the following manner, viz.:-
|
********************************* |
Males |
Females |
|
Vreed-en-Hoop
(John Gladstone, Esq.) |
65 |
5 |
|
Vriedestein
- - Ditto |
31 |
0 |
|
Anna
Regina, (Messrs. Moss,) |
46 |
3 |
|
Belle
Vue, (A. Colville, Esq.) |
79 |
3 |
|
Waterloo,
(James Blair, Esq.) |
47 |
0 |
|
Highbury,
(Messrs. Davidsons & Co.) |
117 |
11 |
|
|
385 |
22 |
In all 407 persons, according to the official returns of the special magistrates, printed by order of the House of Commons, 21st of February, 1840, No. 77, pp. 51, 52. This will show a difference in the numbers landed and located upon the estates, of twelve Coolies, the cause of which cannot be gathered from the papers. It is of importance, that this point should be cleared up.
5. CONDITION OF THE COOLIES AFTER ARRIVAL.
On the 30th of August, 1838, GOVERNOR LIGHT, having just made the tour of the colony, writes to LORD GLENELG , as follows: - "From the reports I have received, and from my personal observation, the Coolies appear satisfied with their position, and have not disappointed their employers." In another dispatch, dated the 19th of November, 1838, his Excellency states, that "the general good health of the emigrants from India, is equal to that of any other labourer in this colony," the Creole Negro, of course not excepted; and in this view the assistant Colonial Secretary, Mr. WOLSELEY, concurs, for he appends to his general report on the state of the immigrants, "The Coolies have acclimatized well, and have suffered no disadvantage by emigrating to this colony." At a still later period, the 11th of January, 1839, Governor LIGHT, in a dispatch to LORD GLENELG, observes, "If my information be correct, the Hill Coolies were accustomed to a marshy soil, to very low wages, and precarious scanty food, and though on limited wages, in comparison with the free labourer, yet are as carefully protected from oppression, and their complaints redressed as speedily, as those of other labourers!" He adds, "the Coolies on Mr. GLADSTONE'S property, are a fine healthy body of men; they are beginning to marry or co-habit with the negresses, and take pride in their dress; the few words of English they know, added to signs common to all, prove that `Sahib' was good to them."
On the 30th day of January, 1839, Mr. Special Justice COLEMAN inspected the Coolies on plantation Vriedestein, the property of JOHN GLADSTONE, Esq.,; and gives a most favourable report of their condition. The labour required of them, only two-thirds of that expected from the late apprentices; and that "always of the lightest work going on." Their allowances, as per contract. To be sure, their houses were "not in good repair," but that is a matter of little importance in a colony where the climate is so "genial!" and where Governor LIGHT firmly believed they had "more means of enjoyment than in their own country." Vreed-en-Hoop, another property of Mr. GLADSTONE'S, was visited by Mr. Special Justice DELAFONS, on the 20th February, 1839; who reports, that the Coolies were "cheerful and contented;" but, unlike their brethren on Vriedestein, they were compelled to perform the same description of labour as the negro gang, and had one and a-half-guilder stopped out of their wages monthly, to be paid on their completing their servitude, as per agreement. The deaths on Vriedestein, in eight months, two males; on the sick list ten: and on Vreed-en-Hoop, in nine months, four males; on the sick list four.
On the 31st January, 1839, Mr. Special Justice COLEMAN inspected the Coolies on Belle-Vue, the property of Mr. COLVILLE, and reports that they were "lodged in a large logie built purposely for them," and were not required, or expected, to perform more than "two-thirds of the tariff of labour for seven hours and a-half." He states the number of deaths in eight months, to have been nine males, and one female child; on the sick list twenty. Mr. Special Justice MURE reports, the Coolies on Anna Regina, belonging to the Messrs. MOSS, to be "very cheerful and contented," and that only one death had occurred in eight months. Mr. Special Justice ROSE reports, that the Coolies on Waterloo, the property of JAMES BLAIR, Esq., "are apparently quite satisfied," and that during a period of eight months, there had been four deaths, and fifteen were on the sick list. On plantation Highbury, belonging to Messrs. DAVIDSONS & Co., visited by Mr. Special Justice MACLEOD, on the 31st of January, 1839, he reports, the Coolies "cheerful and contented," and the number of deaths fifteen males, and two females, with from ten to fifteen on the sick list. It thus appears, that the morality during a period of rather more than eight months after arrival, on 419 Coolies had been thirty-eight, viz., thirty-five males and three females, and that seventy were usually on the sick list.
Up to this period, there was not a whisper to be heard in the colony of the ill-treatment of the Coolies, although it must have been known to the special justices of the various districts in which the Coolies were located, that they were frequently in the habit of running away from the estates, on the ground of alleged ill-treatment and anxiety to return to their native land. It was known, that a large number had fled from Belle-Vue, and were found on plantation Herstelling, on the opposite side of the river, where they declared that, in consequence of the severity of the treatment they had endured from their manager, Mr. YOUNG, who accompanied them from India, they would rather die than go back, and it was only when the promise was given that the individual complained of should be discharged, that they returned to the estate. It is known also, that many fled at different times from plantation Vreed-en-Hoop, and that two "Jummun and Pulton, who left on the 11th of October, 1838," were never afterwards discovered. The bodies of two strange men were discovered about that time at Mahaica dead, in the bush; no doubt they were the missing Coolies; and the female child, about ten years old, who was reported dead in Mr. Special Justice COLEMAN'S report, perished from the dreadful effects resulting from the forcible violation of her person. An account of these things, and much more, that might be mentioned, is carefully excluded from the reports; but we must not anticipate.
The real condition of the Coolies was brought to light, in consequence of a paragraph which appeared in the columns of the British Emancipator of the 9th Jan., 1839, which had reached the colony. JAMES MATTHEWS, Esq., after allowing three weeks to elapse to put his house in order, requested the Governor to appoint a commission of inquiry into the condition of the Coolies on Belle-Vue, with the view of proving that the statements in the Emancipator were false and scandalous. It was to have been a very snug affair, but Mr. SCOBLE, being at that time in the colony, and having been privately informed of the intended investigation, determined to be present at the proceedings. The evidence taken by the Commissioners, though of the most partial and limited nature, established the general accuracy of the report which had been made, and was the means of bringing to light the hidden horrors of the system which had been pursued on Belle-Vue. To detail the whole of the iniquities practiced on the wretched Coolies on that estate would fill a volume. It will be sufficient, to say that the general manager of the estate, Mr. RUSSELL, SHARLIEB, the manager of the Coolies, and Dr. NIMMO, a relation of Mr. GLADSTONE, the medical man of the estate, as well as of Vriedestein and Vreed-en-Hoop, were all indicted and convicted of brutal assaults, before the Inferior Criminal Court of British Guiana, and either fined or imprisoned! One incident however connected with the sick-house on Belle-Vue must not be omitted; it is taken from an account given by an eye-witness of the melancholy scene. "The spectacle," he writes, "presented to the observer, in the sick-house was heart-rending! The house itself was wretchedly filthy, the persons and the clothes of the patients were filthy also; the poor sufferers had no mats nor mattresses to lie on; a dirty blanket was laid under them and their clothes wrapped together formed a kind of a pillow.
In one room where there were raised boards for the accommodation of seven persons only, eleven were confined -- four of them lying on the floor. The squalid wretchedness of their appearance, their emaciated forms, and their intense sufferings from disease and sores, were enough to make the heart bleed! In the second room were found a worse class of patients. The scene in this chamber beggars description; out of the five confined there, two were dead, and one of the remaining three cannot long survive; should the others ultimately recover, it will be by a miracle -- their bones appeared ready to protrude through their skins! (these three died shortly after.) When the magistrate inquired by signs of the miserable creature who appeared to be near death, what food he was allowed -- he pulled out some hard brown biscuit from under his head, and exhibited it!! The Coolies confined in other apartments appeared in the same state as those confined in the first chamber; in one of them was a man whose limbs have become contracted by disease since he came to the estate. In fact, you may suppose, that it must have been misery in perfection to have drawn from Mr. WOLSELEY this observation:-- "I never saw such a dreadful scene of misery in my life as is now to be seen in the sick-house. I have been in a great many hospitals on various estates for the last twenty years; but I never saw such a melancholy scene!!
But lest it should be suspected that the description is overwrought, attention is called to the remarks of Sir M. MCTURK, one of the Commissioners appointed by the Court of Policy, to visit the estates on which the Coolies were placed, and to report thereon. In his place in the Court of Policy, he said, "He would now say that, before that inquiry, it had often been his lot to witness scenes of distress, of acute bodily suffering, and deep affliction; but such unalleviated wretchedness, such hopeless misery as he beheld in that hospital, never before had he seen, nor could he have imagined that it existed in this colony. The Coolies in it were not suffering merely from sores; they had mortified ulcers, their flesh rotting on their bones, their toes dropping off. Some of them were in a dangerous state from fever, and all were in the utmost despondency." And this appalling statement was corroborated by the Commissioners in their official report. On Belle-Vue, they say, "twenty have died from diseases contracted in the colony, and twenty-nine are now in a wretched state from ulcers, many of whom, in all probability, will die; and should they survive, they will (some of them) be rendered unfit to support themselves, from the loss of their toes, and part of their feet -- the sick-house presents a spectacle pitiable to behold. These poor people are in a state of great misery, and from whatever cause it may have sprung, the effects are so appalling, that humanity calls loudly for the interference of the executive." The consequence of this appeal was, after considerable opposition from Mr. MATTHEWS, the attorney of the estate, and Dr. NIMMO, the medical attendant, they were removed to the colonial hospital, and placed under the humane care, and skilful treatment of Dr. SMITH, the physician of the establishment.
It is to be regretted that Mr. COLVILLE, to whom the government imparted the information relative to the treatment of the Coolies on his estate, instead of expressing his warm indignation against the brutal system of oppression practised there by his agents, should have sought to extenuate, if not to justify, their criminal deeds. (Vide Par. Pap. No. 463, p.98) But that gentleman should be told that when his portion of the Coolies arrived in Demerara, there was no building prepared for their reception; that the sick-house was emptied of its patients, to make room for them; and that in four rooms in that sick-house, the whole eighty-two Coolies were thrust, men, women, and children, without regard to delicacy or decency, together; and kept in that loathsome den for nearly three months, before a shed could be erected for their shelter! And let that gentleman be told also, that the whip, the bamboo, and the dungeon, were constantly resorted to, to compel labour or to gratify revenge. And further, he should know that the schoolmaster BERKLEY, who first hinted the cruelties that were practiced on miserable Coolies, after having his stock wantonly killed, has been driven from the estate, without payment of the miserable sum due to him for salary; and is now the victim of a most bitter persecution on the part of every manager in the district! Happily, however, for the cause of humanity, and probably, for the interests of Mr. COLVILLE, the atrocious conduct of his agents has been partly made known; but who shall say that similar atrocities may not again be perpetrated? There are not always to be found in the colony, men who have the courage to expose and denounce the evils which exist. The last report of the special magistrate, dated 1st November, 1839, states the mortality to have been, up to that period, twenty-two males, besides the murdered girl!
Let us now take a glance at Vreed-en-Hoop, the property of Mr. GLADSTONE. We find, that in consequence of a communication made to the Governor that the Coolies on that estate were ill-treated, an inquiry was ordered into the circumstances. The result of the first inquiry is summed up by Mr. YOUNG, the Government Secretary, in a letter, addressed, by order of his Excellency, to JAMES STUART, Esq., the attorney to the property; and is as follows:--
Government Secretary's Office, 2nd May, 1839
. A report having reached the Governor that the Coolies of Vreed-en- Hoop had been flogged, and that two of them, in consequence of ill-treatment, had fled from the estate, and had since perished in the neighbourhood of Mahaica, his Excellency directed a court of inquiry, consisting of three stipendiary magistrates, to be assembled for the purpose of ascertaining the truth of the report. I am now directed to recapitulate to you the facts elicited by the investigation; to inform you of the ultimate measures which have been determined on; and to suggest to you such a course of proceeding, on your part, towards the individuals whose conduct is implicated in these transactions, as, in his Excellency's opinion, humanity towards the Coolies, and a due regard of the reputation of the colony at large, render just and necessary.
As you were yourself present at the court of inquiry, it is not, perhaps, necessary to set forth in detail the whole of the evidence, (of which, however, you may obtain a perusal at this office, should you desire it); in the margin will be found the names of the witnesses who speak to the facts which I am now to recapitulate.
"The Coolies were locked up in the sick-house; saw them the day after they were flogged; their backs were swollen; they were in the sick-house for two days after the flogging." -- Will. Clay.
"When they run away and are stubborn, they get two or three lickings; they are flogged with a cat-o'-nine-tails; they were tied with a rope round the post, and were licked on the bare back." -- Alexander.
"They appeared to me as severely punished as my matties were, during the apprenticeship; when flogged, they were flogged with a cat, the same as was formerly in use; they brought all from the sick house together, and took them to the negro-yard to be flogged; they were tied to a post." -- Rose.
"The Coolies were locked up in the sick house, and next morning they were flogged with a cat-o'-nine-tails; the manager was in the house, and they flogged the people under his house; they were tied to the post of the gallery of the manager's house; I cannot tell how many licks; he gave them enough. I saw blood. When they were flogged at manager's house, they rubbed salt pickle on their backs."-- Elizabeth Caesar.
"I think two of the Coolies were brought into the hospital to have their backs dressed; I rubbed them with camphor and high wines; the backs were bruised. The first time seven Coolies were locked up; the second, six Coolies."-- Betsey Ann, Sick Nurse.
"Their hands were tied behind their backs; they were beaten with a rope; ten times they lick them; heard them complain to manager; Mr. Jacobs lick Modun every day. When licked, they put the breast to the post with hands stretched out; some tie the hands before, some behind. Coolies run away because they are licked." -- Narrain.
His Excellency desires me to observe, that although some of the other witnesses, as well as those whose names are mentioned in the margin, in other parts of their evidence, give a description, perhaps, somewhat less revolting than that contained in the foregoing extracts, yet the fact of flogging and confinement having been inflicted is proved beyond all dispute.
The minutes of the court have been referred to Stipendiary Justice Coleman (who was not on the commission of inquiry) in a letter, of which I annex a copy, and you will perceive that he has been instructed to adjudicate upon the cases, or to refer them, for trial, before the Supreme Court of Criminal Justice, as may be most consistent with his own judgement, and the laws in force.
His Honour the Sheriff of Berbice, who is acquainted with the Hindostanee language, has been summoned from Berbice, in order to assist in interpreting the complaints of the Coolies, and for the purpose of conveying to them an explanation of the punishment which Captain Coleman is enabled, by law, to award against any one who shall, in future, at any time, commit similar outrages on their persons. His Excellency confidently expects your entire concurrence in the above measures, for the punishment of the wrongs these strangers have hiterto sustained; and, under this expectation, I am to suggest to you, that, although a legal tribunal can visit Mr. Sanderson and Mr. Jacobs (either or both, as the evidence may appear to the court to justify such a sentence) with punishment for what the Coolies of Vreed-en-Hoop have, hitherto, wrongly suffered, yet, that the most efficient protection, for the future, can best be afforded, by your dismissal of Messrs. Sanderson and Jacobs.
Mr. Sanderson, as the resident manager, either did know, or ought to have known of these transactions; under the most charitable supposition, his ignorance must be esteemed highly culpable.
Of Mr. Jacobs' unfitness to retain any authority over the Coolies of Vreed-en-Hoop, there cannot be a doubt; and it is reported that, pending the investigation, he brutally assaulted one of them, and that he is, at this moment, on his trial, before Stipendiary Magistrate Mure, for the offence. It has also been reported to the Governor, that the wages due to the Coolies, are paid to the interpreter Jacobs, on their behalf, a practice which his Excellency considers may have been a source of discontent. I have, &c.,
(Signed) H.E.F. YOUNG,
James Stuart, Esq., Government Secretary.
Attorney of Plantation Vreed-en-Hoop.
To this communication, the attorney sent a scornful reply, and refused to accede to his Excellency's request. The investigation, however, led to the trial and conviction of JACOBS for assault on the persons of five Coolies, and the sentence of the court, was a fine of £20 sterling, and one month's imprisonment in George-town Jail. Subsequently to this, JACOBS was again tried for another assault on a Coolie, and fined 30 shillings by the Court. A third assault was proved against him, and a fine of forty shillings inflicted. These convictions were deemed sufficient by those who originated the proceedings, and to establish the fact, that as part of the regular discipline of the estate, the wretched Coolies were most cruelly whipped and injured. But this was only part of the system: JACOBS was also proved to have mulcted the Coolies of their money, which the wretched creatures paid to him instead of a threatened beating. A list of thirty-one cases is given in the report of the Commissioners, who were thus robbed of their hard earned money to the extent of 28½ dollars at various times. The amount of punishment inflicted on the Coolies first and last, must have been enormous, and yet because there was no legal evidence to prove that SANDERSON, the general manager of the estate, had personally directed the flogging, either in the house or in the field, he was retained in his situation.
To suppose that for twelve months, these things could have occurred under his own eye, and he not know it, must be to disqualify him for the situation he holds, and ought of itself to have been a sufficient reason for his immediate dismissal from office. But he is too good a manager, in the colonial sense of the term, to be lost, so he still represents his wealthy master on plantation Vreed- en-Hoop. And now what does Mr. GLADSTONE do, when put in possession of the documents, forwarded to him by the government, containing the melancholy details referred to? Why, like Mr. COLVILLE, he has not one word of commiseration to expend on the Coolies; but a great deal of indignation against Messrs. SCOBLE and ANSTIE, to whom reference no doubt is made, in the following passage: -- "The people continued cheerful and contented; but evil disposed persons have recently gone among them, and have endeavoured to create a bad and dissatisfied feeling, in which they have partially succeeded, as it is at present too generally the case in England, where similar effects are produced by the Chartists and others, among the lower classes."-- (Vide letter dated 3rd August, 1839.) Perhaps, as the letter which contains this paragraph, was addressed to the Marquess of NORMANBY, and to his noble colleague in office, Lord JOHN RUSSELL; so that Mr. SCOBLE, and his friend, Mr. ANSTIE, find themselves in grand company indeed, and, of course, will thank Mr. GLADSTONE for the honour done them!
The number reported dead on Vreed-en-Hoop, on the 1st of November, 1839, was nine, and two absent, who, no doubt, perished in the bush at Mahaica, eleven in all; and thirteen were then on the sick list. The general treatment of the Coolies on Vriedestein, has been the same as on Vreed-en-Hoop, and the mortality greater, in proportion to the number settled there, viz.: eight males, to the 1st of November, 1839, when there were five on the sick list. The original number placed the two estates, the latter end of May, 1838, was 104, and the mortality has been nineteen in a period of eighteen months, in