Fugitive Women Émigrés to Nova Scotia and Sierra Leone

2021 ◽  
pp. 169-172
Keyword(s):  
Nova Scotia ◽  
Sierra Leone

Eighteenth-Century Sierra Leone English

1999 ◽  
Vol 20 (1) ◽  
pp. 1-34 ◽  
Author(s):  
Michael Montgomery
Keyword(s):  
Eighteenth Century ◽  
African American ◽  
Nova Scotia ◽  
African Americans ◽  
Sierra Leone ◽  
American English ◽  
African American English ◽  
History Of ◽  
Nova Scotian

This essay examines the language of an expatriate community as found in letters and petitions written by African Americans who migrated to Sierra Leone by way of Nova Scotia in 1792. These documents provide some of the earliest first-hand evidence of African American English and contribute to debates about the history of that variety. The paper compares selected grammatical features in that variety to modern-day African Nova Scotian English for insights to the history of African American English and develops a case for the principled use of manuscript documents for reconstructing earlier stages of colloquial English.

George Liele: Liberated slave and African American Baptist Missionary to Jamaica

2021 ◽  
pp. 009182962110435
Author(s):  
Noel Leo Erskine
Keyword(s):  
African American ◽  
Nova Scotia ◽  
Sierra Leone ◽  
American Baptist ◽  
Baptist Churches ◽  
Spanish Town

Liele introduced Baptist witness to Jamaica and served as pastor and educator of churches in Kingston and Spanish town cities there. Further, Liele was responsible for the conversion and baptism of another African American, Moses Baker, who migrated to Jamaica in 1783 and was a leader in establishing Baptist churches in western parishes in Jamaica. Beyond his work in Jamaica, Liele’s ministry reached as far afield as Nova Scotia, Canada, and Sierra Leone, Africa, through the influence of his protege, David George, who was first known as David, until he changed his name to “David George” in honor of his friend and mentor George Liele.

A colonial concordat: two views of christianity and civilisation

1975 ◽  
Vol 12 ◽  
pp. 293-302
Author(s):  
A. F. Walls
Keyword(s):  
Nova Scotia ◽  
Material Culture ◽  
Sierra Leone ◽  
African Descent

Sierra leone began as an explicitly christian colony, and as an overwhelmingly african one. The 1100 immigrants of african descent who effectively took over Granville Sharp’s ‘Province of Freedom’ were as much children of the evangelical revival as the Clapham philanthropists who planned and financed the settlement. They brought other transatlantic imports to Africa besides evangelical religion; a material culture based on that of the plantation states where most of them had once lived (so they built their houses in the ‘colonial’ style, wore european clothes and spoke english) and radical political reflexes which came to be hardened and sharpened by the settled sense of grievance, first in Nova Scotia and then in Sierra Leone.

Almost Home

2018 ◽  
Author(s):  
Ruma Chopra
Keyword(s):  
Nova Scotia ◽  
Small Group ◽  
Sierra Leone ◽  
British Empire ◽  
Full Range ◽  
Haitian Revolution ◽  
West African ◽  
Mountainous Terrain ◽  
Runaway Slaves ◽  
The Village

In spring 1796, after eight months of war in the mountainous terrain of Jamaica, most of the village of Trelawney Town—a community of about 550 runaway slaves and their descendants—surrendered. They had resisted black militia and British regulars but they were frightened by the savagery of the bloodhounds imported from Cuba to defeat them. They could not have imagined the outcome that followed. The Jamaican government, fearing that the Maroon War would trigger a second Haitian Revolution, deported the Maroon families to a remote location from whence they could never return home – Nova Scotia. After four years of enduring Halifax, the Maroons were sent to the West African colony in Sierra Leone. Remarkably, some returned home in the 1840s after the British Empire abolished slavery. The insurrection in Jamaica, the deportation it triggered, and the far-reaching impact of a small group of refugees together comprise one of the earliest instances of community displacement. Yet, remarkably, although the Maroons did not choose their initial place of exile, they actively determined the next one. The Maroon rebels of Jamaica transformed into protected refugees in Nova Scotia and empire builders in Africa. During an era of British abolitionism and global expansion, a small group of black insurrectionists maneuvered on a world stage. In each British zone, the Maroons brought to bear the full range of their cultural and military experience. Their remarkable adaptations form the crux of this book.

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