This blog is dedicated to our cousins Helen Hamilton, Keith Lyon, and Raymond Armour who were on this jouney with us from the start and whom all joined our pantheon of ancestros within the past 8 months. They are now our newly-appointed Ancestor Angels and biggest cheerleaders. We will keep saying their names so that they will always be remembered.
On behalf of the extended Lyon-Green-Merritt family, we would like to thank the Town of Greenwich Board of Selectmen, State Representative Michael Bocchino, the Conservation Commission, Nancy Dickinson, Christopher Shields, and the rest of the Cemetery Committee of the Town of Greenwich, The Office of the Town Clerk, the Greenwich Preservation Trust, CeCe Saunders, Brian Jones, and the staff of Historical Perspectives, Inc., the Greenwich Historical Society, and the Rye Historical Society for their help over the past four years. A special thank you goes to Josephine Conboy and the Greenwich Preservation Trust who worked hand in hand with State Rep. Michael Bocchino to advocate for a new CT cemetery law that will protect other ancient burial grounds from the descecration our family experienced. Another thank you goes to Jeffrey Bingham Mead who challenged me years ago to research and preserve not only the history of Greenwich, but also to write about a history he knew was important for people to read. Finally, I owe a big thank you, to Eric Fowler, Anne Young, and the Law Department of the Town of Greenwich for dealing with me directly these last two years as it was not an easy thing to do and I admit it.
When the Battle Is Over, I’m going to SING and SHOUT!: We Claim Victory!
They got to keep their driveway. It was never about their driveway or their property for us! NEVER!
We GOT EVERYTHING WE WANTED!!!!
It was all about preserving OUR cemeteries, especially the “Colored Cemetery” section of Byram Cemetery, and making sure all our ancestors would be remembered and properly memorialized. It was about making sure that our ancestors in the “Colored Cemetery” would be able to rest in peace, alongside their kin, after having their section of Byram Cemetery made into someone’s front lawn. It was about making sure our Lyon ancestors’ original intention for the “Colored Cemetery” to exist where it always has been was RESPECTED and given the historic, accurate name it always had. It was about making sure OUR LINEAL RIGHTS as descendants were finally acknowledged. Most importantly, it was about paying tribute to the Native-African presence that has always been in Greenwich and which has always been reflected in the Lyon-Green-Merritts of Color who have the DNA, oral, and written history to back up their Native-African heritage — no one ever had the right to tell us what we always have been. Finally, it was about paying tribute to the history of slavery that was personified in the North which led to our ancestors working together on the Underground Railroad and engaging in the social justice/resistance acts of abolition.
After almost a year of being on the Cemetery battlefield, on August 6th, my 5 cousins and I learned that the judge DENIED The Stewarts their 2nd Motion to Strike us from The Jeffrey M. Stewart et. al. v. The Town of Greenwich et. al. lawsuit. We had been waiting for the day for a judge to read all our documented evidence. Then, on Wednesday, August 8th, we were asked to send a letter indicating our support for the Town of Greenwich’s Stipulation of Settlement as the Now Named 6 defendants. The next day, on August 9th, the Town of Greenwich Board of Selectmen approved the Stipulation of Settlement at 10.42 am. I was at the funeral of my Uncle/Cousin Raymond Armour where I had the honor of announcing the Settlement to my family and to him directly. It will now be sent to the judge. Hopefully, this is the beginning of the end of this case.
The “Colored Cemetery” is where our Native-African ancestors were buried. Make no mistake, our ancestors ARE BURIED there and have been for centuries. The Stewarts’ constant and continued denial of our ancestors physical presence in the “Colored Cemetery,” speaks volumes about THEM more than it does our ancestors. In my blogposts on my Green-Merritt ancestors and on the now resurrected, hidden historic community of Hangroot, I documented our ancestors lives in Greenwich, CT and noted how they were the ONLY family of Native-African descent to live next to their former slave owners and slave owner descendants for over a century. In fact, they made up the majority of People of Color in Greenwich in the mid-1800s. DNA also links us to the Lyon, Merritt, and Green families. But, The Stewarts want others to believe that not one of our ancestors were ever buried there??? Please…
In my many blogposts on the “Byram African-American Cemetery,” I documented how our extended family felt upon learning about the desecration of our “Colored Cemetery.” We have been waiting for justice to be served for four years. We always KNEW The Stewarts didn’t have a case. I mean how do you abide by a Cease and Desist Order in 2014 after you desecrate the “Colored Cemetery,” then invite the descendants of people buried there into your home to discuss putting a plaque on tree in honor of the “Colored Cemetery,” and then wait over a year to file a lawsuit that denies the existence of the same cemetery? We won’t even discuss my epic 277-page response, three 1890 contemporary newspaper articles mentioning the first desecration of the “Colored Cemetery,” the 1901 dated, time-stamped, and accepted copy by the Town of Greenwich Clerk map, Historical Perspectives, Inc.’s documentary study, or all the letters written by my cousins which were submitted to the court as proof. If you are interested, you can read all the evidence here (Docket#: FST-CV-17-6033549-S).
The Privileged Don’t Pay the Price, But Others Have to…
A lawyer friend asked me recently how I felt about the process that led to the settlement and what were the things that troubled or concerned me about the settlement? I told him that I did what I had to do to protect the rights of my ancestors to rest in peace and not be erased from history. That being said, while I am happy about the outcome, I do feel that the Stewarts and the Town are now able to just walk away and both entities act like everything was done for “due diligence” and can say “let bygones be bygones.” They can easily both “go home with footballs,” as Attorney Marcus stated in the Greenwich Time newspaper on 8/11/18. Obviously, they never considered the racial and class dynamics that were being perpetuated in prime time that were no different from what my ancestors experienced. They had the power once again to deny us everything and that was not lost on us —not for one second, one minute, one hour, one day, one year nor for centuries.
Meanwhile, I am battle-worn, battle-scared, and suffering from PSTD feeling like I was forced against my will to run thousands of miles to the top of a mountain and now some people feel that I should run down the other side of the mountain immediately when I am physically and mentally exhausted. No, that is not going to happen. I need time to deal with the past two years and especially the past 8 months. I don’t have the luxury to just walk away now, as others apparently do, because my ancestors CHOSE ME to be their unified voice to articulate their pain, loud and clear, with my head held high…just like they showed us all when they walked towards freedom. It was a burden I willingly carried and I did it to protect my ancestor’s burial site and elucidate their RADIANT lived history that should NEVER be erased. I need time to breathe clean air again and re-charge my batteries. I would like to think that I’m like Timex and can take a lickin and keep on tickin,” but I’m not. Vegatron does have her limits. Don’t worry. I will be just fine in the end. His eye is on the sparrow and I know he watches me.
Both The Stewarts and The Town’s Law Department put my family under tremendous, unnecessary stress. The Stewarts knew it was a cemetery from the beginning. The Town did not follow proper procedures in acquiring abandoned cemeteries. Both entities threw The Stewarts’ wealth in our faces like hot bricks just out the fire. The “no disparagement clause” in the settlement is for their mutual benefit. At no point, have they even offered an apology to my family —not privately, not publicly. Though that is something I know they would never do and I am not holding my breath for, it’s those little things that sometimes matter most.
My family and I worked out our issues with The Town in early April and this has allowed us to move forward. From the beginning until present, The Town said, and now will do, what they said they would do when they actually acquired the abandoned cemeteries. Our family will be active partners with the Town going forward to create a historic “Colored Cemetery”. However, The Stewarts are another matter. As of today, there will be NO Kumbaya moment. I want nothing to do with people who have no integrity and show no respect for the sacred resting spaces of others.
There are NO Statutes of Limitation on Historic Trauma/Historic Erasure
Desecrating an ancestral burial ground for greed is traumatic. Arguing that we must excavate our ancestors to satisfy that greed and morbid curiosity is traumatic. Denying that our ancestors ever existed and trying to erase their physical presence in this world is traumatic. It is traumatic because you KNOW that slavery was never designed for Native-and African-American family reunification. It was designed to sever the ties that bind. And then, here we were in 2016 and just as we located our oldest ancestors, we found out that the couple, who made our ancient burial ground into their front lawn, tried to use us against The Town. You realize that had you not had Guardian Angels in Greenwich who immedately notified you of The Town’s actions, they would have gone with the photos you sent them, selfies included, with the letter you unknowingly wrote in their favor to the Town of Greenwich meeting on 9/22/2016 and act like they had secured the approval of the descedants of the enslaved/formerly enslaved buried there. Duplicity in action!
I strongly feel that The Stewarts need to be held accountable for their actions that led them to desecrate our burial ground. Two years ago, I wrote that no one should expect us to be neutral on this matter and we meant it. Since Section 34 was part of their lawsuit— though the “Colored Cemetery” has been in existence for centuries as part of Byram Cemetery — and is now forever etched in our collective memory, we will continue to tell the truth that their lawsuit was an obvious land grab to increase the value of their waterfront property. It was also a racist lawsuit since they could have argued their case without mentioning race in the first place. They are the ones who DECIDED to go there and WENT there! We are the ones who always told the truth.
August 28, 2016 Is The Day Our Ancestors Decided This Very Outcome
The Stewarts made several wrong assumptions back in 2016. 1) That we would not know anyone in Greenwich because we didn’t live there. 2) That we weren’t educated and couldn’t detect the gaping holes in their story on Day1; 3) That we would never be united with our Lyon cousins. Our ancestors, on both sides of the color line, decided that would not be the case. They chose me on that day to repeatedly ask the all important question which was “If no one owns the land as you indicated by doing a deed history search, then why are you following a Cease and Desist letter?” Our ancestors chose my cousins Pat and Eddie to bare witness on that particular day, too.
I believe in many things. I believe that that my God is an awesome God who loves everyone unconditionaly. I believe that in my Father’s house there are many mansions. I believe that my ancestors are with me wherever I go. I believe that death is but a necessary happenstance. I believe that there is no shelf-life in the Hereafter and that, as descedants of originally enslaved people, family reunification happens automatically upon transitioning — even if it never happened during our years on Earth. I believe in the power of God to direct my path. Like Assata Shakur, ”I believe in living, I believe in birth, I believe in the sweat of love and in the fire of truth and I believe that a lost ship, steered by tired, sea sick sailors, can still be guided home to port.” On August 28, 2016, I KNOW my ancestors guided me to THEIR ancient burial ground here on Earth to help guarantee that our side of the family would be represented at the September 22,2016 meeting alongside our Lyon kin. A family UNITED will never be DEFEATED. My cousins and I will continue to make them proud.
My Research Is My Therapy: Next Up On the Agenda
I will be contiinuing my research to get state and federal recognition for the Green-Twachtman House — the house my 3rd great-grandfather built in 1845 at 30 Round Hill Road (Hangroot) —as a confirmed UGRR site. My 3rd great-grandmother, Mary Johnson, was a self-emancipated woman who arrived in Greenwich, CT in the mid-1820s from Virginia.
In Closing…His Eye Is On the Sparrow and I KNOW he watches ME
Let it be forever known that I am the daughter of Joyce Greene Vega, the granddaughter of Richard W. Greene, Jr., the great-granddaughter of Richard W. Green, Sr., the great-great granddaughter of George E. Green, the great-great-great granddaughter of Allen and Mary Green, and the great-great-great-great granddaughter of Anthony and Peg Green.
I’m going to leave this Walter Hawkins video right here so I can go back to singing amd shouting! We got the VICTORY!
This is Part II of a blog series about how my Malagasy ancestors arrived in NYC in the late 17th century and ended up in NJ . In Part I, I showed how one can still see the ethnic admixture that our Malagasy ancestors left our family with that show up in our DNA even today.
I dedicate this blog to all my relatives who descend from our 4th great-grandmother, Tun Snyder, and our 3rd great-grandmother, Susan Pickett, as well as to our newly-found Full Sequence mtDNA M23 cousins whose ties to our family go way back to a shared Malagasy ancestor. I thank each of you for being part of our family history.
The Global Trade in Malagasy Slaves
Before we can even discuss the DNA trail from Madagascar to Manhattan, a brief look at the global trade in Malagasy slaves is needed. Prior to the arrival of Europeans in Madagascar, there was an internal slave trade within Madagascar as well as an external slave trade up the East African Coast. In addition, starting as early as the 9th century, Malagasy slaves became commodities in the Islamic Slave Trade in the Indian Ocean. Arab and East African slave traders routinely purchased slaves in Madagascar and then sold them to slave owners in East Africa, the Arabian Peninsula, India, and across Southeast Asia (see the Schomburg Center’s online exhibit The African Diaspora in the Indian Ocean). The Portuguese, Dutch, French, British, Spanish, and American slave traders, who arrived in Madagascar between 1500-1800, thus became part of this global trade in Malagasy slaves that brought these enslaved people westward to South Africa, St. Helena’s Island, South America (e.g., Brazil and Argentina), the Caribbean (e.g., Barbados, Jamaica, and Cuba), and North America (e.g., Quebec, Canada, Boston, New York/NJ, South Carolina, and Virginia).
[While the discussion below is centered on the enslaved Malagasy people who arrived in NY/NJ in the late 1600s and early 1700s, I would like to mention here that my friend Wendy Wilson-Fall has recently published her book Memories of Madagascar and Slavery in the Black Atlantic. Her book discusses the arrival of enslaved Malagasy in Virginia. I highly recommend this book to those people who do descend from these Virginia enslaved Malagasy.]
Shady NY Merchants and Pirates: A Perfect Collaboration
Slaves from Madagascar were directly imported into New York City and surrounding areas, Boston, and Virginia during two time periods–primarily between 1678-1698 and 1715-1721. In the early 1670s, New York and Boston merchants first dabbled in the trade in Malagasy slaves in the Caribbean, especially in Barbados and Jamaica. To give you an idea of how large the Madagascar to Caribbean slave trade was at that time, between 1682-1687, 11 slave ships carrying 1,741 Malagasy slaves arrived in Barbados and 345 Malagasy slaves arrived in Jamaica. The 1700 Barbados census showed 32,473 slaves and half were from Madagascar. While these NY merchants first started off buying and selling Malagasy slaves in the Caribbean, they would later periodically sell the slaves who were not purchased there, in slave markets in the United States, including Boston and New York.
I should add here that Malagasy slave also arrived in Charleston, SC during this same time period as planters from Barbados were among the original settlers of Charleston. They certainly would have brought their Malagasy slaves with them. We know that a form of rice called “Carolina Gold” originated in Madagascar and was brought to Charleston in the 1680s. These enslaved Malagasy would have arrived here with rice production skills that would have been valued in the South Carolina Lowcountry.
Given the ports of call that NY Merchants would make on their return trip from the Caribbean, it is possible that Malagasy slaves also ended up in all those places.
Why Did NY Merchants Go to Madagascar in the First Place?
New York merchants went to Madagascar for three reasons primarily. First, it was all about making an even larger profit off the trafficking of black bodies. A slave in Madagascar could be purchased for 10 shillings while a slave from West Africa cost £3 or £4. There are 20 shillings per £, so it was extremely profitable when you consider that, on the New York slave market, a Malagasy slave was worth between £30-£40. To put it in further perspective, 10 shillings would be the equivalent of $500 today.
Second, NY merchants took advantage of a legal loophole in buying slaves from East Africa. Although the Royal Africa Company had a monopoly on the West African slave trade, the East India Company controlled trade in the Indian Ocean, but they had no policy regarding buying Malagasy slaves and selling them elsewhere in the world. Thus, NY merchants were able to procure cheaper slaves from Madagascar and make a huge profit. This loophole, however, only lasted for so long.
Third, NY merchants were able to expand the trade in Malagasy slaves with the complicity of unscrupulous government officials and pirates. With the aid of Governor Benjamin Fletcher, these merchants worked in tandem with pirates to trade their goods at exorbitant prices for slaves in Madagascar and for goods purchased in the East Indies, India, China, and the Middle East. To give you an example of the price inflation of these goods, a gallon of rum in Manhattan would sell for 2 shillings, but in Madagascar, that same gallon of rum would be worth £30. Needless to say, both NY merchants and government officials would invest in the NY to Madagascar voyages. This trade was illicit at best as it meant that these merchants and pirates were smuggling in goods in flagrant violation of the British Navigation Acts.
While there are some records of the ships that entered NY waters with Malagasy slaves during this time, including 8 ships that arrived in the 1690s with approximately 1,700 enslaved Malagasy, the exact number of these slaves imported into NY will never be known due to the illicit nature of this trade. We do know that Malagasy slaves first arrived in New Amsterdam on the Wapen van Amsterdam as early as 1663 with 265 individuals, out of 345 purchased, still alive which was one year before the British takeover of New Amsterdam.
The NY merchants involved in the Madagascar to NY slave trade were among the wealthiest, politically connected NY residents at the time. They included Frederick Philipse, Stephen Delancey, Nicholas Bayard, Jacobus and Stephanus van Cortland, Abraham Van Horne, Robert Livingston, Caleb Heathcote, Peter Schuyler, Rip Van Dam, Ann Lynch, and others. These merchants built their vast estates, like Philipsburg Manor in Westchester, NY and Schuyler Flatts in Albany, NY, with a slave labor force that included Malagasy slaves. These families also intermarried with each other as a way of maintaining their concentrated wealth. In addition, they took advantage of the political turmoil that was happening in the American colonies during King William’s War (1688-97) and Queen Anne’s War (1702-13). Because of a weak British government, American colonial governments came to rely on privateers to take on the French. The privateers were commissioned to capture French ships on the high seas and then split the ship’s goods with NY merchants and government officials when they arrived back in New York City harbor. What started off as privateering turned into pirating as soon as the privateers realized that they could cut out the middlemen—the government officials. Thus, the pirates and NY merchants started to work together for their mutual benefit. By the way, the pirates were just as notable as the NY merchants and included, Captain William Kidd, Thomas Tew, Adam Baldridge, Samuel Burgess, Robert Culliford, and others.
The New York to Madagascar voyage took on average 4-6 months. The NY merchants would load up their ships with small arms, ammunition, food provisions, beer, wine, clothes, shoes, seeds, books, slave trading-items (e.g., shackles, beads, iron-bars, gunpowder), etc. They would first stop at Madeira, then head to either the Cape Verde Islands or the Canary Islands. Their last stop would be St. Helena’s Island in the southern Atlantic Ocean before heading onward to Madagascar and St. Helena was the first stop on the return trip. St. Helena was colonized by the British in 1659 and was considered an essential part of the East India Company’s real estate. Any ship trading in Madagascar had a tax levied against them in the form of payment of one Malagasy slave. Over the centuries, Malagasy people formed the great majority of the island’s slave population.
Now, just imagine being in the cargo hold of a slave ship sailing for 4-6 months on the return trip to NY. It’s no wonder that the average mortality rate on these ships averaged 19% with some voyages having mortality rates as high as 31%. Part of the mortality rate was due to the fact that the enslaved were already slaves in Madagascar having been captured by other ethnic groups before being sold. The rest had to do with the despicable, inhumane conditions inherent on any Transatlantic slave ship voyage. One of the most harrowing accounts is that of the Gascoigne Galley slave ship that arrived in VA in 1721 from Madagascar with 133 slaves, out of 192 individuals purchased. The slaves on this ship had “distemper in their Eyes,” of which a great many became blind and some of their Eye Balls come out (Platt, p. 568).” These slaves were practically unsalable. Who knows what became of them. It breaks my heart knowing what my Malagasy ancestors went through during this time. Yet, they somehow managed to survive. What a strong people they were. TEARS. There, but for the grace of God go I.
I should add here that the voyages from Boston to Madagascar also included Native Americans who would eventually be sold as slaves in the Caribbean and in Madagascar. The journey from Boston would have also been in the same 4-6 month range. Hence, the enslaved Malagasy would have taken the place of Native Americans who had been in the same cargo hold on the return trip to Boston. In 1678, 40-50 Malagasy slaves were brought to Boston and sold for £15-£20 each. Such was the vicious nature and horror of the Transatlantic Slave Trade. To know that two groups of my ancestors were taken from their original homelands and exported halfway around the world is heartbreaking. Sometimes words fail me.
From Pirates of the Caribbean to Pirates of Madagascar
Madagascar became a pirate’s haven after the Port Royal, Jamaica earthquake and tsunami in 1692. With the devastation wrought by the earthquake and the subsequent British crackdown on piracy in the Caribbean, these pirates set their eyes on Madagascar, especially St. Marie’s Island and St. Augustine’s Bay. Madagascar was an ideal place to set up shop as the Indian Ocean was a major international trading region. Ships were regularly traveling between the East Indies to India and then to the Arabian Peninsula. This meant that these ships would be easy targets for the pirates in Madagascar who became known as the “Red Sea Pirates.” It is estimated that 1,500 pirates were sailing in the Indian Ocean between 1695-1700 such was the call of pirate booty.
Madagascar, in the 16th and 17th century, had no central government. There existed mini-kingdoms based on different ethnic groups. The pirates exacerbated ethnic divisions within Madagascar with their trading. They also created a Malagasy elite class as they fathered children, known as zana mulata, who became powerfully locally with Malagasy women. Its interesting to note that, at the beginning of the Indo-Atlantic Madagascar slave trade, the items exchanged for slaves were things like beads, copper wire, novelties, textiles, and silver coins. However, by the end of the 17th century, firearms, muskets, and gun powder were the preferred items to be exchanged for slaves. James C. Anderson, noted that, among the Sakalava in 1699, an able young adult slave man was worth 2 muskets, 5 small boxes of powder, 5 balls, and 5 flints whereas an able young adult slave woman was worth 1 musket, 10 boxes of powder, 10 balls and 10 flints. Malagasy women, of course, were valued more for their reproductive capacity. The local demand for firearms undoubtedly fueled political instability and further slave trading.
Why did the Madagascar to NY Slave Trade End?
Let’s be clear, the Madagascar to NY slave trade ended solely for economic reasons that had NOTHING to do with slavery. The pirates of Madagascar ended up raiding enough ships from India in the late 1690s that the Mughal rulers in India began to openly complain to the East India Company. They even went as far as to penalize East India Company officials by imprisoning them and threaten to remove the British from their trading network. That was enough for the British to crackdown on piracy in the Indian Ocean. The measure they took included installing anti-pirate colonial governors, like Lord Bellomont in New England and NY, to combat piracy and illegal trading, establishing military courts to try pirates, as well as undertaking military operations against pirates on the high seas. The East India Company also cracked down on NY merchants who were carrying supplies to the pirates in Madagascar as well as violating the Navigation Acts by selling NY goods for profit. The East India Act of 1698 effectively ended the Madagascar to NY trade, including the trade in Malagasy slaves. Whereas the number of African slaves in 1664 New Amsterdam was only 300, after the British takeover, that number more than doubled to 700 slaves no doubt due to the great number of enslaved Malagasy imported into the colony.
This ban only lasted until 1715 when the East India Company allowed trading with Madagascar to resume under certain conditions. The East India Company went ahead and granted licenses for trading, including slave trading. Only those ships with licenses would be allowed to trade with Madagascar. Each licensed ship, with £500 worth of goods exported from England, was also required to dock at St. Helena’s island and had to pay a tax levy of nine “merchanteable” Malagasy slaves. Slaves were expected to be between the ages of 16-30, two-thirds male and one-third female. The resumption of the Madagascar slave trade was different in some ways from the earlier period in that most of the slaves ended up in Virginia as opposed to NY. Some ships did enter NYC and surrounding areas though. NY merchants, given their earlier history, were still wary of the East India Company and often masked their Madagascar cargo as being from “Africa.” From 1715-21, over 500 Malagasy people were sold as slaves in NY. That being said, Virginia received over 1,400 Malagasy slaves during this same period.
I should add here, in deference to my Boricua roots, that Malagasy slaves entered the Spanish and French speaking Caribbean during the entire Transatlantic Slave Trade. France was complicit thoughout the slave trade which actually saw the first Malagasy slaves sent to Quebec, Canada as early as 1623. France also colonized Madagascar and enslaved Malagasy were also sent to the Indian Ocean islands of Mauritius, Reunion, and Seychelles, Southeast Asia and elsewhere. Spanish slave traders bought and sent enslaved Malagasy throughout the Spanish empire. Under Spanish colonial rule, Malagasy slaves were sent to Mexico, Central America, Southwest and Central United States, Spanish Florida, the Philippines and other Pacific Islands in addition to the Spanish-speaking Caribbean. Catalan slave traders were also sailing to Madagascar in the early-1800s and directly shipping slaves to Cuba. Those slaves may have also ended up in Puerto Rico and the Dominican Republic.
By 1721, the East India Company again stopped trade with Madagascar. Like the earlier period, unlicensed vessels also headed to Madagascar and pirate activity continued as did the burgeoning trade in goods from the East Indies. In 1720-1721, there were reports that several unlicensed ships were again carrying supplies to pirates and buying slaves from Madagascar and selling them in Brazil, the West Indies, and Virginia. The East India Company effectively ordered any ships carrying slaves from Madagascar or goods from the East Indies to be seized. After 1721, there was no direct importation of enslaved Malagasy people to the US and by the 1730s, the age of Indian Ocean piracy ended. Pirates either returned to their countries of origin, died, or were absorbed into the dominant Malagasy culture.
Malagasy people continued to enter the United States in other ways after the importation of slaves from Madagascar ended in 1721. Some were brought in by the French in New Orleans and Quebec, some arrived as slaves from the English-, Spanish- and French-speaking Caribbean and Brazil, some arrived as free Black immigrants, and some of these slaves arrived on slave ships from West Africa after slave traders left Madagascar, headed to West Africa, and then smuggled them disguised as West African slaves into the States. Fonte Felipe, in his Tracing African Roots blog, discusses how “recaptive” slaves from Southeast Africa ended up in West Africa.
Malagasy Slave Resistance: The Struggle to be Free
Though Malagasy people were enslaved, they did resist oppression in a number of ways in the colonial era. Despite having different levels of success or plain failures, the enslaved Malagasy engaged in acts of resistance and played an active role in changing the circumstances of their involuntary servitude. From the founding of Malagasy maroon communities in Cape Hangklip, False Bay, South Africa and Jamaica, to Malagasy slave insurrections on the island of St. Helena, to the Malagasy taking over of the Meermin slave ship, to slaves of Malagasy descent taking part in the NY Slave Revolts of 1712 and 1741, to the runaway slaves of Malagasy origin in NY and NJ who sought freedom on foot, these enslaved Malagasy were exercising their right to self-determination. I would like to think that some of my Malagasy ancestors stood up for themselves. Certainly, Black lives mattered to them then as they do to us now. I can only respect the decisions they made which no doubt did, or could have, resulted in their deaths. I praise their names. RESPECT!
Africans in New Amsterdam in the 1600s and Our Malagasy Ancestors’ Melting Pot Origins
People of African descent arrived with the Dutch at the beginning of their colonization of Manhattan. Juan Rodriguezwas the first person of African descent to arrive in 1613 after the Dutch claimed the territory in 1609. By 1626, the Dutch began to settle Manhattan and were actively involved in the slave trade. They imported 11 slaves into New Amsterdam that year. Geni.com has a page devoted to Africans in New Amsterdam and they have listed the following number of Africans, arriving in small numbers, up until the British takeover in 1664.
Not only does our family descend from the first Malagasy slaves to arrive in colonial NY, our extended family line also goes back to some of the first West Africans in New Amsterdam —to Emmanuel D’Angola, one of the 20 men who arrived in New Amsterdam in 1630, as well as Hilary “Swartinne” Criolyo, a free black woman from Brazil, who arrived in 1644 with her husband the Dutch Captain Jan De Vries I. Some of the first slaves in the early 1600s came from Angola, Guinea, and the Congo and their surnames reflect their countries of origin. The Dutch West Indies Company (WIC) captured a Portuguese slave ship and brought these slaves to work for for WIC in New Amsterdam. These slaves, and others, were the ones who built the infrastructure of New Amsterdam, including the buildings, bridges, fences, and roads as well as maintained the fort. In addition, they cleared land, planted crops, loaded and unloaded ships, and were trained to be stonemasons, bricklayers, blacksmiths, etc. They were also instrumental in protecting New Amsterdam from Native American onslaughts. I should also add that Native Americans in New Amsterdam were also among the first slaves as well. Our ancestors without question intermarried with them as both Africans and Native Americans made up the enslaved population.
These first Africans were later joined by other West Africans, like the Akan-Asante, Popo, Moko, Ibo, Yoruba, Adra, Jon, Ibibio, Coromantines, and others, as well as seasoned slaves from Brazil, which the Dutch controlled at that time, and the West Indies (i.e., Jamaica, Barbados, Antigua, and Curacao). The WIC also brought in “Spanish Negroes” and “Spanish Indians.” These were free blacks and Native Americans, from the Caribbean and South America, who were captured on Spanish or Portuguese ships by the Dutch and then sold as slaves in New Amsterdam. With their darker skin, the Dutch assumed that they must have been slaves.
The diversity of slaves in New Amsterdam meant that the descendants of these original Africans would have interacted with all of the above populations, including the Malagasy who would arrive decades later, as well as the white indenture servant population. This is the melting pot world our Malagasy ancestor entered when she arrived in colonial New York in the late 1600s – early 1700s. She and her descendants would have had children with slaves or free blacks who came from a variety of ethnic backgrounds. They may have also had children fathered by a slave owner as female slaves were very often at risk for sexual abuse by their slave owners and/or their male family members.
It should be acknowledged that slavery under the Dutch colonial government was dramatically different from the system of slavery that the British instituted after 1664. Perhaps the biggest difference was that, under the Dutch, slaves could become free either by being granted “half-free” status or by being granted their full freedom. Under the “half-free” status, slaves were given land which they farmed for themselves, but had to pay tribute to the WIC as well as be available to protect the colony. Their children would still be considered slaves though. If they were granted full freedom, they were free and their children inherited that status. The first slaves in New Amsterdam received their freedom in the 1640s after having worked as slaves for almost 20 years.
Likewise, under the Dutch colonial slave system, the Dutch Reformed Church recognized slave and free Black marriages and baptisms, they could take care of their children which was their responsibility, when not working for the WIC, they could hire themselves out for paid wages, they were also allowed to raise crops and animals on WIC land, and black people could bring cases to court and serve as witnesses against others. We see that the Dutch believed in maintaining the slave family unit for the most part.
With the arrival of the British in 1664, everything changed. The British immediately instituted the first laws regulating slavery the way they had done in Virginia and other southern colonies. Between 1665 and 1683, New York City’s Common Council passed a series of restrictions on the activities of slaves and free blacks alike. Some of the changes included children of slaves now could only inherit the status of their mothers, children could be separated from their family, slave masters were now able to hire slaves out for their own profit, slaves, free blacks and whites were not allowed to associate with each other, slaves couldn’t leave their master’s home without permission, etc. The list goes on and on. The codification of slavery was now complete. Within this historical context, it is not surprising that the New York Slave Revolt of 1712 happened at all.
The response of our D’Angola, De Vries, and Van Dunk ancestors was to leave New Amsterdam behind. Who could blame them? By the mid-1650s, these free blacks had been given land in an area on the outskirts of the town near the Fresh Water Pond and had been accustomed to their freedom and knew what that meant. We know that by 1670, Claes Manuel, Jan De Vries II, and Augustine Van Dunk lived near this area which was considered part of the Stuyvesant Farm which was owned by Peter Stuyvesant, the Governor of New Amsterdam. As people in New Amsterdam chafed under the British and as land became scarce, many Dutch families started to cross the Hudson River and settle in the area known as Hackensack River Valley.
Tracing My Family’s Colonial Roots From NY to NJ: All Roads Lead to the Tappan Patent
In 1683, a group of 16 individuals, primarily from the Bowery Village, purchased land from the Tappen Indians in the Upper Hackensack River Valley. This tract of land was called the Tappan Patent and was located 12 miles north of Manhattan on the Jersey side of the Hudson River. Because of a land dispute between New York and New Jersey, the land title wasn’t granted officially until 1687. As you can see below, Claes Manuel and Jan De Vries II were two of the 16 original land grantees. By 1712, they were also joined by Augustine Van Dunk. These families were considered mixed-race and would have been Dutch culturally, Their land was then inherited by their descendants upon their deaths.
By the mid- to late 1700s, as New Jersey adopted their own set of laws that restricted the movement of free blacks and slaves, the descendants of the Manuel, De Vries, and Van Dunk families moved into the Ramapough Mountains. Many were then absorbed into the Ramapough Lenapi Indiannation and consider themselves to be Native American today. Our extended family has direct ties with members of the Ramapough Lenapi that indicate our ancestors’ shared family history and culture with them. We proudly embrace our indigenous Ramapough Lenapi roots.
Our 4th great-grandmother was born between 1790 and 1800 in Tappan, NY which was part of the original Tappan Patent. Her name was Tun Snyder and her maternal line was of Malagasy descent. We are descendants of her daughter Susan Pickett and her granddaughter Laura Thompson. Her female ancestor most likely came over in the late 1600s- early 1700 time period. Through an analysis of our DNA and DNA cousins, we know that our Pickett-Snyder line was a mix of Malagasy, West African, Lenapi, and European, primarily Dutch, people. We also have Euro DNA cousins who are related to well-known founding families of Bergen County, NJ and Rockland County, NY like the Blauvelt, Banta, Ackerman/Ackerson/Eckerson, VanBuskirk, and Demarest families. There is only one way our family can share genetic ties to these families and that would be via consensual or nonconsensual relations between our ancestors.
The Blauvelts were the slave owners of Tun and her ancestors and they were also Tappan Patent land grantees. The Blauvelts of the Tappan Patent can be directly traced to Gerritt Henricksen Blauvelt who arrived in New Amsterdam in 1646 and received a grant of 50 acres of land. The Blauvelt farm was right next door to the Stuyvesant Farm. The Blauvelts and their slaves would have known the D’Angola, De Vries, and Van Dunk families as they owned land that was also next to the Stuyvesant Farm in New Amsterdam. Could male members of the Blauvelt and free black/mixed race families have fathered children with Malagasy female Blauvelt slaves in New Amsterdam? We may never know, but it could be a possibility. However, it is certain that, after these families moved to the Tappan Patent, some of their descendants, in fact, did. All roads lead to the Tappan Patent indeed.
The sons of Gerritt included Johannes Gerritsen Blauvelt and Huybert Gerritsen Blauvelt—two of the original Tappan Patent land grantees. They moved to the Tappan Patent with their brothers Hendrick Gerritsen Blauvelt, Isaac Gerritsen Blauvelt, and Abraham Gerritsen Blauvelt, their sister, Margrietje Gerritsen Blauvelt, who married Lambert Ariaensen Smidt, and their sister, Marritie Gerritsen Blauvelt, who married Cozyn Haring. As you can see, the Smidts and Harings were also Tappan Patent land grantees as well as in-laws to the Blauvelts. In fact, it was Huybert Gerritsen Blauvelt who sailed up the Hudson River, with his brother-in-laws Peter Haring and Adriaen Lambertsen Smidt, to negotiate the purchase of this land in 1682 with the Tappan Indians. What we see here then is that the Tappan Patent land grantees were relatives, in-laws, and neighbors, who included two free black families among them, which in itself was unheard of at the time. They were not an unknown group of disparate individuals who randomly met one day and decided to purchase land. Nope. They were a carefully chosen, trusted group of people who wanted to found their own community away from the British which they did. They all brought their slaves with them when they relocated to New Jersey, too.
Tun was owned by Frederica (Frederick) Blauvelt in Tappan, NY. Frederica (1728-1809) was the son of Joseph Blauvelt and Elizabeth Van Delson. Frederica’s father was Joseph Blauvelt, the son of Henrick Gerritsen Blauvelt (1697-?), and was one of the first Blauvelts to be born in the Tappan Patent. When Frederica died in 1809, Tun was willed to his granddaughter Anna Marie Mabie.
It should also be noted that the status of slaves changed upon the death of their slave masters. Most were inherited by the family members of slave owners while others may have been freed upon their death. What we do know is that Federica Blaivelt’s wife Anna Maria inherited two slaves from her father as the will below shows. Were these slaves somehow related to Tun? We don’t know for sure. All we know is that John left instructions for “his negro boy Jack and negro wench Sublie” to live with his daughter and her husband after he died and for Anna Maria to look out for Sublie as she grew old. Tun would have known these individuals as she lived with them.
Tun was sold or loaned out out a couple of times as a slave and finally ended up with the family of Gerrit Ackerman whose family was also from the Tappan Patent. The Ackermans (also known as Ackersons/Eckersons) intermarried with the Blauvelts, Demarests, and others. Tun labored as a “servant slave” most of her life. In his 1846 will, Gerrit Ackerman instructed his sons to look after her and even willed her son Samuel property in the form of a house. She died in 1881 in Saddle River, Washington County, NY.
I will be writing a separate blogpost in the future on Tun and her ancestors as my cousin Andrea and I are now going through all the Blauvelt wills, Bergen County and Rockland County vital records, etc. searching for clues to her ancestry. So far, I have located the wills of 6 Blauvelts who passed their slaves down to their descendants or freed them. Tun’s story is yet to be told. Stay tuned.
The DNA Trail Continues: Our Full Sequence M23 mtDNA Cousins
Last year, my cousins Andrea and Helen took Family Tree’s Full Sequence mtDNA test to see what else we could find out about our maternal Malagasy line. A year later, we have 9 Full Sequence mtDNA cousin matches who share our M23 haplogroup. I have been in touch with 6 of our 9 FS mtDNA cousins and we have learned several things about their family histories. We haven’t found our common ancestor and may not be able to do so given the nature of slavery.
So what gave we learned? Four out of our 6 mtDNA cousins have ties to the NY/NJ area along with my family. Two mtDNA cousins, Brenda and “Donnie”, are actually 5th cousins who share the same set of 4th great-grandparents who were born in Nova Scotia. Their 5th great-grandmother Rose Fortune was born in VA and who, as a 10 year old girl, boarded a ship in NY to Nova Scotia at the end of the Revolutionary War. Her parents were Black Loyalists and their family is documented in The Book of Negroes. We have found some documentation that their 6th great-grandparents were from Philadelphia and were owned by the Devoe family.
The Devoe family were French Hugeunots who arrived in New Amsterdam in the late 1600s and who settled up and down the Hudson River before some of their descendants moved to NJ and PA, including Philadelphia. We have found documented evidence that in 1762, Captain Michael Devoe of Ulster County, NY, had taken out a runaway slave ad for his slave Prince who was of Malagasy descent. Prince was a valuable slave as he had nautical skills that were very much needed on the Hudson River and his loss would have been keenly felt. Clearly, the Devoes had acquired Malagasy slaves in NY and the children of those slaves would have been inherited by their descendants.
On the map above, one sees how close Ulster County is to NYC as well as to Albany, Westchester, Putnam, Rockland counties. NY merchants involved in the NY to Madagascar slave trade had vast estates in all these counties. Again, the Malagasy slaves who arrived in the late 1600s and early 1700s would have been sold up and down the Hudson River region and beyond.
We have identified the family line of the two other M23 mtDNA cousins, Lois and Dorothy, who match my family. That line is the Timbrook-Titus line and this line originates in the Greater New Brunswick, NJ area. In the 1870s, my family has a Rev. Isaac Timbrook living with our Thompson-King ancestors in Newark, NJ and a Violet Timbrook is living in a house owned by our 3rd great-grandfather Cato Thompson, who was married to our M23 3rd great-grandmother Susan Pickett, in the 1850s. The Timbrooks are related to our Malagasy descended Pickett-Snyder line. Lois has a 4th great-grandmother named Sarah Timbrook Titus who was also from New Brunswick. We believe Isaac is her nephew, the son of her brother Edward Timbrook. Dorothy is connected to a Fanny Titus who may be related to this family line as well. We are still sorting out the family relationships, but we do know that this is the one family line that may link to our common Malagasy ancestor.
Our 5th mtDNA cousin Rhoda is an outlier in that her roots are in the South. To date, all of the people in the Malagasy Roots Project who have the M23 haplogroup have been found with ties to the Northeast. Of course, more people need to be tested to see if other haplogroups found in Madagascar are also present in this geographical area. What is interesting about Rhoda is that she highly likely had an ancestor of Malagasy from the NY/NJ area who was sold South at some point.
My friend Richard Sears Walling has recently been publicizing an illegal slave trade that occured in NJ in 1818 whereby about 100 African-Americans, both free and enslaved, were sold South into slavery by Judge Jacob Van Wickle. This slave trade occured in the New Brunswick/Old Bridge, NJ area and it is quite possible that all of us may have had an ancestor who may have been sold South in this trade. It should be noted that in 1850, Isaac Timbrook is working as a farmhand on a farm owned by the great-nephew of the judge, Steven Van Wickle. The interconnections between people and places does serve as a backdrop to our potential shared history.
Lastly, our 6th mtDNA cousin Alan has a grandmother who was half-Malagasy/half British and who was born on the island of St. Helena. This island was the first stop on the return trip from Madagascar. An import tax was paid in the form of Malagasy slaves on ships that arrived in St. Helena’s port. For Alan to be related to all of us means that we either shared a common ancestor in Madagascar whose descendants ended up in two different locations or maybe two females ancestors became separated when a ship from Madagascar stopped in St. Helena on its way to New York. Alan’s connection to our M23 cohort is of particular interest as it shows the importance of St. Helena as a stopover point on the way from Madagascar to New York. Alan can trace his maternal ancestry back to his 3rd great-grandmother, Sarah Bateman, who was born in 1815 on the island of St. Helena. Her maternal ancestors were Malagasy for certain.
Alan was so kind to share a family photo of his grandmother and mother taken in the early early 1900s as well as photos of Malagasy people in St. Helena. He is lucky to have such an important connection to Madagascar.
Historical Truth and The Schulyer Flatts Burial Ground Revealed
One of the hardest things we have to do in researching our slave ancestors is to dig DEEP for the truth that exist somewhere out there about their lives. Our ancestors were stripped of the normal genealogical paper trails that others can find with ease for often they were just counted as property in between all the other non-human goods in inventories and wills. Many times they were also buried in unmarked graves, in unmarked or lost cemeteries, that have long since returned to Mother Earth or were just built over. How then can we reclaim these ancestors who are our own? How can we reconstruct their lives when we seemingly have no clues as to who they were or where they came from?
My 3rd cousin Andrea and I took the 23andme DNA test three years ago in order to break through our genealogical brick walls. DNA tests were becoming popular then and we felt like we had nothing to lose. How can you lose anything when most genealogical records do not exist for your slave ancestors? We lucked out when Andrea’s mtDNA haplogroup came back M23. She is a matrilineal descendant of our shared 2nd great-grandmother.
When we got Andrea’s results back, we were amazed at the haplogroup designation which originated in Madagascar. We went on to test our other M23 cousins, including our 100-year old Cousin Helen whose grandmother Mary was a sister of our 2nd great-grandmother Laura. An unknown window to our family history opened up to us. This was one African country, without question or hesitation, that we knew we could now call our own. It was then that we both started to embrace the opportunity that this M23 haplogroup had given us and we became obsessed with finding out how our Malagasy ancestors came to the NY/NJ region. This blog post is an attempt to answer that question. We may never know the name of our original Malagasy ancestor, but we now know how, where, and when she arrived in colonial NY and her descendants ended up in NJ. That is a whole lot more than we ever knew before our DNA test. It was this ancestor who gave us the gift of her M23 mtDNA that allowed us to follow the trail back to her and to discover the socio-historical events that circumscribed her life. We are so grateful to her for we have now reclaimed that which slavery took from us — one segment of our roots, our Malagasy roots.
We will never know where our earliest ancestors of Malagasy descent are buried. But, in 2005 in Colonie, NY, an unmarked slave burial ground was discovered there. The historical erasure of these fourteen nameless individuals, who were found in the Schuyler Flatts Burial Ground, was to be no more. The remains found included one man, 6 women, 2 children, and 5 infants. By historic design, we know little about them. What we do know is that, after a mtDNA testwas performed, 4 were designated as being of West African/Central African descent, 1 descended from a Native American woman and was of mixed-race, and 2 sets of remains were from women of Malagasy descent with a M haplogroup designation. The Schuyler Flatts Burial Ground should be viewed as a stand-in burial ground for all those forgotten slaves who toiled all over colonial New York, New Jersey and Connecticut. The re-emergence of this burial ground is a testament to the fact that the some of the earliest slaves in colonial NY/NJ were Native American, West African, and Malagasy. It is also a testament to the indisputable fact that there are many African-Americans, my family included, who have historic ties to this land that predate most of the other non-Native American immigrants who became Americans much later on.
The Schuyler Flatts Burial Ground was built on land owned by the Schuyler familly. Peter Schuyler, who occupied the estate between 1711-1723, was one of the NY merchants involved in the Madagascar to NY slave trade. He, along with his brother-in-law Robert Livingston, routinely invested in ships that made the trip to Madagascar to sell goods and then returned with enslaved Malagasy in their cargo hold along with other items for sale. He also owned sloops that trafficked on the Hudson River from Albany to Manhattan and owned property in Manhattan, Bergen County, NJ, Westchester, and Albany, NY. On those properties were no doubt slaves of Malagasy descent among others. Schuyler may be remembered for many things, but, make no mistake, he was one of the players in the NY slave trade. For those of us with Malagasy roots, he will be remembered for being actively involved and complicit in the NY to Madagascar slave trade along with all the other NY merchants families. — the Philipse, Livingston, Van Cortland, Delancey, Bayard, Lynch, Van Dam, Van Horne, Heathcote, and other families — who sold our ancestors into slavery.
I am not one to sanitize a historical truth when it involves my ancestors. History needs to be understood as it was experienced by everyone and not the chosen few. As far as I am concerned, the lives of my slave ancestors are just as valuable historically as any other person who ever lived. Their lives did not happen in a historical vacuum and their stories need to be told. Their lives were indeed valid. I can’t over-emphasize how important it is for us to seek out our ancestors’ stories. All of us, who are descendants of slaves, need to reclaim the lives of our ancestors so that others may learn of their existence and their contributions to American society. We owe it to them NOT to continue to aid in their historical erasure. If we do not do it, who will? The choice is ours. Let us all then shine a light on those who came before us. Our ancestors are always with us and their stories are encoded in our DNA.
On Colonial New York:
Berlin, Ira. Many Thousands Gone: The First Two Centuries of Slavery in North America. Cambridge, MA: Belknap Press. 1998.
Goodfriend, Joyce D. Before The Melting Pot: Society and Culture in Colonial New York City, 1664-1730. Princeton, NJ: Princeton University Press. 1992.
Cohen, David Steven. The Ramapough Mountain People. New Brunswick, NJ: Rutgers University Press. 1986.
Harris, Leslie M. In the Shadow of Slavery: African-Americans in New York City, 1626-1863. Chicago, IL: The University of Chicago Press. 2003.
Hodges, Graham Russell. Root & Branches: African Americans in New York & East Jersey, 1613-1863. Chapel Hill, NC: The University of North Carolina Press. 1999.
Lepore, Jill. New York Burning: Liberty, Slavery, and Conspiracy in Eighteenth Century Manhattan. New York, NY: Vintage Books. 2007.
Matson, Cathy. Merchants & Empire: Trading in Colonial New York. Baltimore, MD: The John Hopkins University Press. 1998.
Taylor, Alan. American Colonies: The Settling of North America (The Penguin History of The United Sates, Volume 1). New York, NY: Penguin Books. 2002.
Shaw Romney ,Susanah. New Netherland and Connections: Intimate Networks and Atlantic Ties in the Seventeenth-Century America. Chapel Hill, NC:University Prss of North Carolina. 2014.
Wills Foote, Thelma. Black and White Manhattan: The History of Racial Formation in Colonial New York City. New York, NY: Oxford University Press. 2004.
Allen, Richard, Ed. European Slave Trading in the Indian Ocean, 1500-1850. Athens,OH: Ohio University Press, 2014.
Armstrong, James C. “Madagascar and the Slave Trade in the Seventeenth Century.” Omaly sy anio (Antananarivo University of Madagascar), no. 17 (1983): 211:34.
Elphick, Richard and Hermann Giliomee, Eds. The Shaping of South African Society, 1652-1840. Middletown, CT: Wesleyan University Press. 1979.
Hopper, Jane. “Pirates and Kings: Power on the Shores of Early Modern Madagascar and the Indian Ocean.” Journal of World History, Vol. 22, no. 2 (June 2011) : 215-242.
Judd, Jacob. “Frederick Philipse and the Madagascar Slave Trade.” New York Historical Society Quarterly 55, no. 4 (October 1971): 354-74.
Manning, Patrick. The African Diaspora: A History Through Culture. New York, NY: Columbia University Press. 2009.
McDonald, Kevin P. Pirates, Merchants, Settlers, and Slaves: Colonial America and the Indo-Atlantic World. Oakland, CA: University of California Press. 2015.
Platt, Virginia Bever. “The East India Company and the Madagascar Slave Trade.” William and Mary Quarterly, 3rd ser., 26, no. 4 (October 1969): 548-77.
Sheriff, Abdul. Dhow Cultures of the Indian Ocean: Cosmopolitanism, Commerce and Islam. New York, NY: Columbia University Press. 2010.
Vernet, Thomas. “Slave Trade and Slavery on the Swahili Coast, 1500-1750.” In Slavery, islam, and Diaspora, edited by Behnaz A. Mirzai, Ismael Musah Montana, and APul E. Lovejoy, 37-76. Trenton, NJ: Africa World Press. 2009.
Wilson-Fall, Wendy. Memories of Madagascar and Slavery in the Black Atlantic. Athens, OH: Ohio University Press. 2015.
On Native American Slavery:
Newell, Margaret Ellen. Brethren by Nature: New England Indians, Colonists, and the Origins of American Slavery. Ithaca, NY: Cornell University Press. 2015.
Resendez, Andres. The Other Slavery: The Uncovered Story of Indian Enslavement in America. New York, NY: Houghton Mifflin Harcourt. 2016.
On Spain’s Involvement in the Slave Trade:
Fradera, Josep and Christopher Schmidt-Nowara, Eds. Slavery and Anti-Slavery in Spain’s Atlantic Empire. New York, NY: Berghahn Books. 2013.
This blog post is dedicated to my M23 Malagasy ancestors who survived the Middle Passage and made it to New York and New Jersey. This is Part I of a two part series and is focused on my family’s Malagasy ancestry. My next blog post will discuss how my ancestors arrived in New York based on the actions of unscrupulous NY merchants and pirates.
About Madagascar and DNA
Over the past decade, there have been numerous studies done that describe the origins of the Malagasy, the people of Madagascar. For example, in 2005, Hurles et al.discussed the dual origins of the Malasy people as being Southeast Asian and East African. His study was followed by one done in 2009 by Sergio Tofanelli et al. In this article, they wrote:
“Our results confirm that admixture of Malagasy was due to the encounter of people surfing the extreme edges of two of the broadest historical waves of language expansion: the Austronesian and Bantu expansions. In fact, all Madagascan living groups show amixture of uni-parental lineages typical present in African and Southeast Asian populations with only a minor contribution of Y lineages with different origins. Two observations suggest that the the Y lineages with “another origin” entered the island in recent times: 1) they are particularly frequent in the Tanosy area (Fort Dauphin), and around Antananarivo, where commercial networks and the slave trade had a focus; 2) they matched with haplogroups typical of present Indo-European (Europeans) and Arabic speaking (Somali) people.”
In addition, a 2012 study by Cox, et al.noted that most Malagasy people can trace their mtDNA back to 30 Indonesian women who made up the founding population of Madagascar. Given the fact that Southeast Asian Y-DNA was also found among the Malagasy, it is assumed that there were also some Indonesian men among this group of women. These women went on to have children with the Indonesian men present as well as men from Africa. Later migrations from Africa also included Southeast African Bantu mtDNA haplogroups from north of the Zambezi River. In 2013, Melanie Capredon et al.also discussed the Arab-Islamic contribution to the Malagasy gene pool as a result of Indian Ocean slave trade.
In addition to the Indonesian and African genetic links found among the Malagasy, there are also linguistic and cultural links to these regions as well. 90% of Malagasy vocabulary come from Maanyan, a language spoken in the Baritone River region of southern Borneo. The other 10% comes from the vocabulary of the Bantu, Malay, South Sulawesian, Javanese, and Sanskrit. Tofanelli et al. also raised the possibility that Indonesians may have reached East Africa and were admixed before their arrival in Madagascar probably around 2,300 years ago This initial mainland contact could explain the occurrence of banana cultivation (Asian Musa spp. phytolits) in southern Cameroon and Uganda before 500 BCE; the introduction of Bos indicus, a cattle of Southeast Asian origin, into East Africa from Asia; and the excavation of chicken bones, originating in Southeast Asia, from Neolithic limestone cave site at Zanzibar. They write, “This Malagasy admixture could have had a history in East Africa before it crossed the Mozambique Channel, even though genetic signatures of these first mainland contacts are still missing (2009:21).”
Madagascar and the Slave Trade and After
Madagascar was part of both the global trade in slaves in both the Indian and Atlantic Oceans. The Indian Ocean slave trade existed before European colonization and even before the emergence of Islam in the 7th and 8th centuries. It saw Malagasy slaves taken to the Mascarene Islands, the Seychelles, Comoros Islands, East Africa, the Arabian Peninsula, Persian Gulf, and India. The European-driven Indo-Atlantic slave trade began in the 16th century. The Portuguese, Dutch , French, British and Americans brought Malagasy slaves to the shores of South Africa, St. Helena’s Island, Brazil and other South American countries, the Caribbean, especially Jamaica and Barbados, and North America. It should be noted that both slave trades were facilitated in part by different Malagasy ethnic groups who engaged in the selling of slaves to outsiders in exchange for arms and material goods. As a result of both slave trades— and later as free immigrants— Malagasy DNA spread around the globe.
On Finding Our Malagasy mtDNA
Over two years ago, my cousin Andrea and I decided to take the 23andme DNA test. We were desperate to find more information about our Thompson family history and felt that a DNA test would provide us with more clues. I knew beforehand that my mtDNA was European as my maternal 2nd great-grandmother was a first generation Irish-American. However, Andrea and I were excited to see what her mtDNA would be because she was a matrilineal descendant of our shared 2nd great-grandmother, Laura Thompson Green, while I was not. Well, imagine our surprise when her mtDNA came back M23, a haplogroup that is only found in Madagascar. We were shocked as this was totally unexpected. It seems that our Malagasy ancestors came to the New York City/New Jersey area between 1678-98 or 1716-21. The knowledge that our 2nd great-grandmother had matrilineal ancestry that traced back to Madagascar necessitated that we do further research. Several questions came to mind. Did our Malagasy ancestry still show up in our genes? When did our Malagasy ancestors arrive in the States, specifically NY/NJ? Why did slave traders go to Madagascar to procure slaves?
Our Malagasy Roots and DNA Admixture
We can trace our Malagasy ancestry back to our 5th great-grandmother, Jane Pickett, who was born a slave in NJ or NY around 1775. Her daughter was Tun, also a slave born around 1790 in Tappan, NY, according to a 1860 census record, though she may have also been born in NJ. Both Jane and Tun were born slaves and eventually worked as house servants in their later years. Tun had a daughter named Susan Pickett, our third great-grandmother, who was born in Morris County, NJ in 1809. Susan was born under The Gradual Emancipation Actand thus had to serve her master for 21 years. We don’t know who her father was, but Susan is listed as being “mulatto.” Once freed, Susan married our third great-grandfather, Cato Thompson. Susan and Cato had six children.
Their children were Richard, Thomas, Jacob, Laura, Mary, and Catherine. My three maternal siblings, my aunt Helen, my first cousin, and I are the descendants of Laura’s son Richard. Andrea, her mother Mildred, uncle Robert, brother, and daughter are the descendants of Laura’s daughter Goldie. My cousin Yvonne and her grandson are the descendants of Laura’s son Stewart. My cousin Helen is a descendant of Laura’s sister Mary and my cousin Lillian is a descendant of Laura’s sister Catherine.
As of today, we have had 15 descendants of Susan Pickett DNA tested, of whom six have mtDNA M23. Having so many relatives DNA tested allows us to see how Malagasy ancestry is passed down generationally. According to 23andme, all of us have ethnic admixture, in varying amounts, from Southeast Asia, Central and South Africa, and/or East Africa, South Asia and Oceania. Those cousins who are matrilineal descendants of our shared M23 ancestors do show higher amounts in these admixture areas. While I don’t think any DNA test can tell you with 100% certainty what your admixture is, I do believe that they can provide clues about your ethnicity especially when combined with knowledge of local and family history.
Please note that I have previously blogged about my own admixture tests. In this blog post I will be mainly discussing my relatives’ admixture results.
Here are the 23andme Ancestry Composition results of my cousins Helen, Mildred, and Robert. You can clearly see the indicators of Malagasy ancestry.
As a comparison, here are the Ancestry Compositions for my aunt Helen and cousin Lillian. As you can see, their admixture is from the same areas, but in lesser amounts.
A look at the X chromosomes of Mildred, Robert, Lillian and Helen also show how our Southeast Asian ancestry (in yellow) has been passed down from our Malagasy ancestors. All four are the descendants of all three of Susan Pickett’s daughters—Laura (Mildred and Robert), Mary (Helen), and Catherine (Lillian).
In addition to testing at 23andme, my cousins Mildred and Andrea, aunt Helen, and sister Elisa also had a DNA Tribes SNP Analysis done in 2013. Again, the Malagasy indicators tend to be Southeast Asia, Central and South Africa, and/or East Africa, South Asia and Oceania. Please note that Bantu, Pedi, and Nguni are all Bantu-speaking groups that were part of the Bantu expansion.
Here are their Native Populations Admixture Analysis from DNA Tribes:
In 2014, I had my DNA Tribes SNP Analysis done again after they instituted their regional clusters. Here are my results as a Malagasy non-matrilineal descendant:
On chromosome 20, you can see how our Malagasy DNA, represented by our Southeast Asian admixture in yellow, has been inherited by the same ancestor.
A Word About Our Malagasy vs. Native American Ancestry
My family’s Malagasy (M23) ancestry is separate from our Native American ancestry. I make note of this because there have been claims made that haplogroup M was found in North America, and thus was Native American, based on a 2007 articlethat has since been debunked. I have written two prior blog posts on M23 and other M subclade haplogroups that mention how I disagree with this assessment and provide comments from well-known genetic genealogists and mtDNA experts about the M haplogroup. In the chromosomal view below, you can see how the Southeast Asian admixture (in yellow) is separate from our Native American admixture (in orange).
As it relates to my discussion of my family’s Malagasy ancestry in my next blog post, Esther J. Lee et al. note in their article “MtDNA Origins of an Enslaved Labor Force From the 18th century Schuyler Flatts Burial Ground in Colonial Albany, NY: Africans, Native Americans, and Malagasy?,” “individuals identified as haplogroup M7 and M resemble lineages found in Madagascar. Historical documents suggest several hundred people were imported from Madagascar through illegal trading to New York by the end of the 17th century. ” Though Lee had access to the now debunked 2007 article, she rightly acknowledges that the M7 haplogroup is found in East Asia, Southeast Asia and Madagascar. It is so important, as the Lee article shows, to look at local historical events to see how individuals with M haplogroups may have arrived in the Americas via the slave trade and who are NOT Native American.
I should also note that African-Americans, with the help of DNA tests, are now discovering their Malagasy ancestry. For example, my 98-year old cousin Helen has 5 DNA cousin matches with Malagasy ancestry from Madagascar, South Africa, and France on her 23andme DNA Relatives List and many of my family members have DNA cousins with known Malagasy haplogroups. Likewise, my friend Melvin Collier has written an excellent blog postonfinding and confirming his Malagasy ancestry via a Malagasy DNA cousin. As a result of these Malagasy ancestral discoveries, there is a now a Malagasy Roots Project at FTDNAthat seeks to connect African-Americans with their Malagasy DNA cousins.
Using Gedmatch Admixture Calculators to Detect Malagasy Ancestry
I have been asked repeatedly how one can tell if they have Malagasy ancestry in the absence of a known Malagasy mtDNA or Y-DNA. One of the ways is to take an autosomal DNA test from any of the three major testing companies — 23andme (highly recommended as you also get your haplogroups), AncestryDNA, or FTDNA Autosomal Family Finder— and then upload the results to Gedmatch, a free site, where you can run additional admixture calculators.
Based on my family’s known Malagasy ancestry, I feel confident enough to state that Malagasy indicators are Southeast Asia, Central and South Africa, and/or East Africa, South Asia and Oceania. It is crucial to realize that it is a combination of all these admixtures that may indicate Malagasy ancestry. Just having Southeast Asian, South African, East African ancestry or any one individual admixture is not enough to indicate Malagasy ancestry. I would also mention that one should research the local history/area where your ancestors resided. Slaves from Madagascar were known to have been imported into Boston, New York/NJ, and Virginia. However, there were many Malagasy slaves who may have arrived in the States via the Caribbean, Brazil, Europe, India, as well as a host of other countries. Many Malagasy also came to this country as free immigrants. In essence, you need to really do your research.
Some additional things to do would be to also have other relatives tested to confirm your Malagasy ancestry as well as to check your Gedmatch One-To-Many list to see if your DNA cousins have a Malagasy haplogroup.
Below are some of Gedmatch admixture calculators that I use to detect indicators of Malagasy ancestry. I am going to use my mother Joyce as an example because you can easily see her Malagasy admixture indicators. Plus, I think it is really cool to use a Gedmatch Lazarus recreated genome based on her four children, sister, niece and a host of 2nd and 3rd cousins. For the record, I use the following Gedmatch admixture calculators: MDLP-World 22, MDLP-K23b, Dodecad v3, Dodecad World9, Dodecad Africa9 (to detect South African and East African ancestry), Eurogenes K13, Eurogenes K36, and HarappaWorld. Most of these calculators detect Southeast, Oceanian, Austronesian, South Asian, Melanesian/Polynesian, Papuan, Malayan, South African, and East African admixture.
Malagasy MtDNA and Y-DNA Haplogroups
Disclaimer: Please note that the list below has some of the haplogroups found in Madagascar that come from several scientific studies (see references below). The nomenclature of these haplogroups may have changed since the articles were written. Also, if you have taken a 23andme test, their v4 chip may not give a definitive haplogroup assignment. For example, I am H1 on 23andme since I tested with their v3 chip, however, my siblings are just H since they tested with the v4 chip. Likewise, some folks who are B4a1a1b may show up as only B4a1a1 on 23andme. Note these haplogroups can be found in other places as well. There are only two haplogroups that I know for sure that are found only in Madagascar and they are M23 and B4a1a1a haplogroup subclades. I am by no means an expert on mtDNA or Y-DNA, but I think this list is valuable to those seeking more answers on their Malagasy ancestry.
Update on 1/12/2015: I am again responding to a new blog post written by Robert Estes on 1/5/2015. Her post Anzick Matching Update is her admission that she used an old Gedmatch kit number for her Clovis Anzick research protocol. In this post, she again reiterates her methodology as well as her justification for including the M haplogroup on her list all the while ignoring the facts. The facts are below. She has also failed to answer any of my questions so I have also listed them below.
1) It is unwise to compare mtDNA haplogroup assignments to autosomal DNA. The main reason is that we are talking about two different types of DNA. Extrapolating mtDNA info from living people who have multiple ethnic admixtures and then comparing to an ancient Native American sample is seriously flawed. One can, in fact, match an ancient Native American, like Clovis, and have a non-Native American DNA. Roberta somehow conveniently misses the fact that on the F999919 Clovis Gedmatch One-To-Many list, there were a lot of people who matched Clovis who did not have a Native American haplogroup. Why did she not include these matches on herNew Native American Haplogrouplist?Was it because they are well-known non-Native American haplogroups? Is her continued inclusion of the some of M haplogroup subclades her attempt to discover something new? Why does she assume that just because someone matches a Native American autosomally that this means that they automatically have a Native American mtDNA?
2) The 2007 article she references has been brought into question by several known genetic genealogists, who are also experts in mtDNA analysis, like Ann Turner, Ugo Pereto, James Lick, Claudio Bravi and others. The M sample was not fully sequenced and was more likely to be an X haplogroup upon further analysis. I may not be an expert in genetic genealogy, but I certainly reached out to some of the best before I even wrote my posts. How come Roberta has not commented on their responses which I have reported in my blog posts?
3) Her continued inclusion of M subclade haplogroups on her Native American Haplogroup list, all the while maintaining that M has not been proven to be Native American, is very misleading and disingenuous because it gives people the false impression that they are Native American haplogroups. Lay readers will just look at the headline and make that assumption without reading the small print. Why is Roberta ignoring the fact that her posts are misleading? Is it really enough to justify the inclusion of M haplogroup, without a shred of evidence, just because she can? Should one even publish “research notes” that are not based on current data/facts?
These are questions my inquiring mind would like to know. However, Roberta has failed to answer any of my legitimate questions for months so I don’t see her changing her modus operandi today. This is what has led me to write my posts in the first place.
Update on 12/24/2014: I felt the need to share this with my readers. I was just made aware of the fact that Roberta Estes admitted today that she ran her initial results using one of the older Clovis Anzick Gedmatch kits numbers. As a result, the methodology she used calls into question her whole research protocol. I am taking her admission below that what I wrote in this blog post is correct.
A continuation of my previous blog post…
I did not address the other M subclades that were mentioned in Roberta Estes “New Native American Mitochondrial Haplogroup” list in my last blog post because it focused specifically on M23. This blog post, however, seeks to do just that because I really don’t want the public to be misled into thinking that these other M subclades are, in fact, Native American as well. Given the stature that Roberta Estes has in the genetic genealogy community, I would really like to see her to remove these M subclades from her working hypothesis. The facts just don’t add up to them being Native American at all.
I tried to replicate how Roberta Estes did her research to come up with her inclusion of the M haplogroup subclades in her hypothesis. I went back and looked at all the Clovis matches to see what M haplogroup subclades showed up and if they matched the ones Roberta mentioned on her blog (M1a, M1a1e, M1b1, M23, M3, M30c, M51, M5b3e, M7b1’2, M9a3a/M9a1ac1a). In order to accomplish this, I repeated the steps Roberta used to make her hypothesis. This meant bringing up the One-to-Many matches of the last known Gedmatch kit number we have for Clovis Anzick (F999919)and looking at the mtDNAs of the Clovis matches. When I reduced the cM level to 1 cM, I was able to pull up 1500 matches. However, only one had a M subclade of M7b1’2. I did not find any indication of any of the others she mentioned.
I can only assume that Roberta used a previous version of the Clovis DNA profile. I know there were several as I matched the first Clovis DNA profile on Gedmatch, sharing 20 cMs with 7 cM as the largest segment, but did not match later Clovis DNA profiles. If this is in fact the case, than I believe Roberta should have taken this new Clovis match info into account when she updated her list on 12/7/2014.
I looked up the geographical locations of each M subclade Roberta mentioned and found that they were not Native American or were out of the timeframe to be relevant for any comparison to Clovis Anzick. For example, M9a1a1c1a (formerly M9a3a), though geographical close– if you consider Siberia– to being Native American is dated by Behar to be 4221.4 years +/- 3456 old and therefore is nowhere near the 13,000-15,000 age range of Clovis.
The M subclades Roberta mentioned on her blog cover the following geographical areas:
M1a, M1a1e, M1b1 -North Africa, East African, and the Middle East
M23 – Only Madagascar
M3- Southeast Asia
M30c- South Asia
M51- Indonesia, Cambodia, Vietnam, Nepal, and Laos
M5b3e- I could not locate this subclade so it may be an error
M7b1’2- East Asia
M9a3a ( now known as M9a1a1c1a)- Japan, Siberia, Tibet, China, and Mongolia.
The M Haplgroup and Native Americans
I received some great feedback on my last blog post. One was from Ian Logan, another mtDNA expert, who likewise confirmed the Malagasy origins of the M23 haplogroup. Perhaps, one of the most telling comments that I received came from Dr. Ann Turner, a well-known genetic genealogy pioneer and mtDNA expert herself. I had included, in my blog post, the 2007 article titled “Mitochondrial Haplogroup M Discovered in Prehistoric Native Americans” by Ripan Malhi, et. al. This article is the one that Roberta cites in order to include M subclades as Native American in her hypothesis. Dr. Turner made the following comments:
Dr. Ann Turner also consulted with Dr. Ugo Perego, another expert on Native American mtDNA, about the results of the 2007 M sample. Dr. Perego stated:
“Unfortunately, we might never know the true answer [because the remains have been reburied], but I am with you in thinking that it was probably a false positive for M and most likely an X, which would have been still quite interesting as ancient X’s are not that common.”
Both Dr. Turner and Dr. Perego believe that the M sample the article was based on most likely tested false positive for M when it was probably an X sample. Again, the M sample was never fully sequenced as Roberta herself acknowledges.
In conclusion, I have no idea how Roberta came up with her “New Native American Mitochondrial Haplogroups” list. Several people have asked her for an explanation of her methodology to no avail. I could not duplicate Roberta’s methodology as much as I tried. Because of this and the fact that the M sample she refers to was probably an X, I would like to see her remove the M subclades from her list of “New Native American Mitochondrial Haplogroups.” The evidence is simply not there to make that claim that they are “Native American Mitochondrial Haplogroups.”
We need to remember that individuals today have complex, multiple ancestries that may not be reflected in their mtDNA. I am one such person. I consider myself culturally African-American and Puerto Rican and my ethnic admixture is tri-racial (46% Sub-Saharan African, 46% European, and 8% Native American). But, when you look at my H1ag1 mtDNA, it is European. I am a perfect example of why it is so difficult to make vast, overarching conclusions about my mtDNA without knowing all the colors of my autosomal rainbow…The same holds true for all the other Clovis Anzick matches—who also had non-Native American haplgroups like E, L, H, T, U, J and K,—who did not make her list either.
[Update: On March 2, 2017, Roberts Estes updated her Native American Haplogroup blogpost and eliminated all references to M haplogroups—years after I informed of her mistake. I was glad to see that finally.]
This was not the first post that I wanted to write on Madagascar, the land of my ancestors, but I felt it necessary to do so. In the future, I will be writing about my Malagasy ancestors and how they ended up in colonial NY and NJ.
(Just a reminder, there are hyperlinks wherever you see RED highlighted text.)
In early October, I attended The Genealogy Event in NYC that featured a lot of well-known genetic genealogists, including CeCe Moore. In her talk about what goes on behind the scenes of PBS’s Finding Your Roots, she discussed Ben Jealous’s Malagasy mtDNAand how slave ships directly imported Malagasy slaves into VA. I immediately, and proudly, told her that I, too, was a descendant of Malagasy slaves directly imported into NYC/NJ in the late 1600s-early 1700s. Ever since my cousin Andrea, a direct matrilineal descendant of our shared 2nd great-grandmother, found out her mtDNA was M23, the two of us have researched everything Madagascar. Surely, we both felt the call of our ancestors. Basically, in finding our mtDNA M23 ancestors, we felt our ancestors calling out to us—-telling us to speak for them, urging us to tell the world about how they arrived in NYC as slaves, under what conditions they lived and labored in NY/NJ, etc. In all of my blog posts, I have tried to do my best to appease our ancestors. How can we not listen to them? So, when CeCe asked me to be the Co-Administrator of FTDNA’s new Malagasy Roots Project, I happily accepted. My mama didn’t raise no fool. Besides, I firmly believe that my ancestors would be a little annoyed with me if I hadn’t accepted the position. And we can’t let that happen. No, we can’t.
As a descendant of Madagascar slaves brought to this country, I am particularly disturbed to see M23, a haplogroup found only in Madagascar, be placed under the rubric of“New Native American Mitochondrial Haplogroups”by Roberta Estes, a person who is well-known in the field of genetic genealogy. In no way, shape, or form, do I want people to be misled into thinking that this haplogroup has anything to do with it being a Native American one. Her hypothesis goes against current literature on M23. As a result of several of her recent blog posts, I have included references to the Malagasy origins of M23 at the end of this blog post.
On September 18, 2014, Roberta posted “Native American Mitochondrial Haplogroups”on her blog, DNAeXplained-Genetic Genealogy. These known Native American founder haplogroups were A,B,C,D, and X. I had no problem with her designation of these haplogroups as being Native American ones, as there is enough literature to back up her claim and I was already aware of those Native American haplogroups. To be honest, I only read the beginning of her blog post back on Sept. 18th which didn’t mention haplogroup M.
Even the haplogroup diagram, at the beginning of her blog post, made no mention of haplogroup M.
It was only further down her blog post, when she listed all the Native American haplgroups alphabetically, that I now see mention of the M haplogroup.
“Given that, and given the autosomal ethnicity analysis of several individuals, and given that mitochondrial haplogroups A, B, C, and D are not known to be routinely found in the European population, I decided to extract all of the associated mitochondrial DNA haplogroups. Furthermore, parts of haplogroup X are known to be Native, and haplogroup M, which is quite rare, has long been suspected, but unproven.
In some cases, looking at the Anzick matches, we know that because of the very high level of Native heritage, the individual is either not admixed or only very slightly admixed. In other words, it makes perfect sense that their mitochondrial DNA is indeed Native as well as their Y haplogroup. At nearly 100% Native, both of those lines would have to be Native.”
In the same blog post, she continues:
We found repeated instances of many mitochondrial haplogroups not previously identified as Native. In fact, with the exception of a couple subgroups of the M and X haplogroups, all of the Native haplogroups were found repeatedly in these samples.
“The discovery of haplogroup M in the Americas is consistent with the hypothesis of a single colonization for the Americas since this haplogroup is found in Southern Siberia, the presumed homeland of the ancestors of North Americans (Bonatto and Salzano, 1997; Meriwether et. Al., 1995a). However, it also demonstrates the limitations of using genetic data solely from contemporary populations to infer the events and early population history of the Americas. Using genetic data from contemporary populations to infer early prehistoric demographic events is even less accurate when the population history has been variable over time….Therefore data based on living Northwestern North America might bias interpretations of population prehistory in the Americas (p. 646-647).”
Second, it doesn’t necessarily follow that because someone matches Clovis Anzick autosomally that their mtDNA is a Native American given. For example, I have mtDNA H1ag1 which is a European mtDNA, however, when the first Clovis Anzick matches came in, I matched Clovis Anzick at just over 7 cMs. Likewise, someone with mtDNA M23, like anyone of my 5 DNA tested M23 cousins, could have Native American ancestry from a completely different source other than their mtDNA. Her hypothesis just doesn’t add up. Besides, Roberta herself mentions over and over again that haplogroup M has not been proven to be Native American. In fact, there is also a great body of research about the East Asian to East African geographical distribution of haplogroup M.
The same day that Roberta published her blog post on “Native American Mitochondrial Haplogroups,” she also crossed posted it in the Facebook Group, Native American Ancestry Explorer:DNA, Genetics, Genealogy, and Anthropology. I immediately posted a comment indicated that I thought M23 was only found in Madagascar and I asked her if M23 was now associated with being Native American. I must admit I was a little taken back because her inclusion of M23 as a Native American haplogroup went against everything I have read about M23—-that M23 is only found in Madagascar.
Her response back to me was:
What I gleaned from her response was that she included haplogroup M on her list because M was found in a Native burial BEFORE Full Sequencing of that mtDNA. I still am not sure if she was referring to haplogroup M in general, or M23 in particular, but anyone who has taken a Full Sequence mtDNA test knows that this test is the most definitive test regarding a person’s mtDNA. Again, how can you include haplogroup M on a Native American Mitochondrial Haplogroup list if the one sample referred to has not been fully sequenced? What if the sample was a mistake or was related to a different subgroup? Roberta herself states that she spoke to a scientist who would have loved to have more full-sequencing and more advanced haplogroup designations. At the same time, she also states that haplogroup M is “waiting in the wings” for more confirmation that it is a Native American haplogroup????
Roberta then asked me if my mtDNA ancestors had Native American ancestry. As you can see, I clearly pointed out that my M23 ancestors were “mulatto”, a classification that also included Native Americans. However, I thought I was clear in differentiating between my M23 Madagascar ancestry and the fact that my family also has Native American ancestry that comes from a different source. As you can see, her response back to me was just a ” You know, it can never be easy, can it 🙂 Thanks.” I decided to let the matter rest a few months ago. I just discussed her position among friends and let it go. In retrospect, I should have been more adamant in questioning her. I just didn’t hear my ancestors calling out to me then. Not hearing them was a big mistake on my part!
Early this past Sunday, December 7th, when I logged onto FB and checked the Native American Ancestry group posts, I then noticed Roberta had updated her “Native American Mitochondrial Haplogroup”list and I immediately felt déjàvu. But, this time, I heard my ancestors calling out to me LOUD and CLEAR to set the record straight. So, I immediately responded back to her.
As you can see, I was more to the point and asked her directly if she was saying that M23 was not a Malagasy haplogroup, but was a Native American one. I even attached a well-known, accepted, and peer reviewed article indicating the Madagascar origins of M23. Up until that day, she only listed her own blog post as a reference for M23. My response was followed by TL Dixon asking her more pointed questions, as he had also done last September, not only about M23, but also about other haplogroup subclades also found in Madagascar, like B41a1a.
In addition, later on Sunday, I started reaching out to genetic genealogists like CeCe Moore and Claudio Bravi, who has been analyzing Native American haplogroups since 1993, as well as James Lick, asking them about the origins of M23. They all agreed that M23 was only found in Madagascar, a fact I already knew. Somehow, I wanted a confirmation from others before I wrote this blog post.
On Tuesday, December 9th, I again responded to Roberta’s post in the Native American Ancestry FB Group. This time I also cut and pasted my response to her blog. Roberta did respond to my post on her blog:
After reading her response, I went back to her blog and re-read it. I also started reading the responses to her “Native American Mitochondrial Haplogroup” posting. I was happy to see that on Monday, December 8th, Angie Bush, a well-known molecular genealogist,also stated that M23 had a Madagascar origin and she also posted the link to the same article I had made reference to a day earlier in the Native American Ancestry Explorer FB Group.
Her response to Angie was more detailed:
Roberta finally linked the article on M23 having Madagascar origins after Angie referenced it to her. She now indicated M23 as being a “Madagascar Motif” when it is in fact the Madagascar haplogroup unquestionably. Angie also let Roberta know about the FTDNA Malagasy Roots Project as well. That being said, I still find it highly problematic that Roberta still links her “Anzick Provisional Extract”, along with the peer reviewed article that Angie and I both referenced to her, to the M23 haplogroup on her “Native American Mitochondrial Haplogroup” list.
In conclusion, I am left with the following unanswered questions:
1) How does one arbitrarily decide to designate mtDNA haplogroups as Native American based on autosomal DNA comparisons to an ancient DNA sample—with some comparisons at very small segments?
2) How does one initially ignore a body of literature about the Madagascar origins of M23 and, after finally acknowledging its origins, still decide to link it to being a “potential” Native American haplogroup?
3) Why insist on repeatedly stating that haplgroup M isn’t proven to be a Native American haplogroup, but still link certain subclade M haplogroups to them being “possible” Native American haplogroups?
4) How does one attempt to publish a hypothesis on “New Native American Mitochondrial Haplogroups” without the hypothesis being analytically challenged and peer reviewed?
As a genealogy/DNA blogger and speaker and, as someone who is also tri-racial, my obligation is to correct the misinformation out there, pinpoint inaccurate statements automatically assumed to be facts, and elucidate the flawed analyses/methodologies that I come across as they relate to my own genealogy/family research. I want information out in the public realm that is reliable as it is true. I don’t know the answers to these questions. But, what I do know is that the M23 haplogroup is not a “Native American Mitochondrial Haplogroup.” My M23 mtDNA ancestors called me out and told me so. So, I am now telling the world.
If you have any of the Malagasy mtDNA or Y-DNA haplgroups below, please consider taking a FTDNA Full Sequence mtDNA test or a Y-37 DNA test and then join the Malagasy Roots Project. Please click on the title link below for more details.