I am re-posting this blog for the new members of FTDNA’s Malagasy Roots Project—many whom are Malagasy and may never have heard of Sophie Legars Henry.
On Using Full Sequence mtDNA and Autosomal DNA to Discover Enslaved Malagasy Global Migration Dispersals
Slavery, colonialism, and genocide were never designed for Black and Native family reunification. On the contrary, it was meant to obliterate the ties that bind FOREVER.While many people know that 12 Million people of African descent were forcibly imported into what became the United States during the Transatlantic Slave Trade, many are unaware of the fact that between 2-4 Million Native Americans, primarily men, were forcibly exported from their Turtle Island homeland and they were the first people to be enslaved by British colonizer settlers. Ships that sailed from ports laden with colonial merchandise from the American colonies transported shackled enslaved Indigenous Americans around the world. On these same ships returning from the Caribbean, Central and South America, Europe, West and East Africa, were enslaved Africans who occupied the same hellish spots that many Indigenous Americans previously occupied only months before. As a descendant of Native American, North/South/West/East African, and Malagasy people, any one of these enslaved people could have very well been my own ancestors.
Any discussions of African- and Native American genetic genealogy must be viewed within the lens of slavery and capitalism. Commodities like gold, silver, coffee, sugar, tobacco, spices, timber, copal, indigo, cotton, wine, and enslaved people were traded between the 15th and 19th centuries by the Dutch, Portuguese, Spanish, British, Danish, and American colonial powers. The wealth of nations was literally made off the extraction of forced enslaved labor. The disposability of enslaved Black, Brown, and Red bodies has always been calculated for maximum profit with losses always taken into account. It was the overall exchange of merchandise that allowed colonial empires to prosper and which has led to repeated calls for reparations today (and yesterday) by the descendants of those who were formerly enslaved.
Looking at global macro-histories allows us to see the conditions which led to our ancestors forced migrations. Likewise, a mtDNA analysis of Full Sequences matches, along with autosomal DNA matches, gives a “micro-history” of how the institution of slavery dispersed enslaved people around the globe. Using my extended M23 DNA family as a case study, my 1st book, The DNA Trail From Madagascar to the Americas, will discuss how genetic genealogy can be used to flesh out the silences of our ancestral pasts. I will be updating and expanding on my four blogposts below. In addition, I will be discussing the micro-histories of many of our ancestors in the locations where they ended up with the sole intention of inserting them back into the historical record and adding to the growing literature that is focused on the historiography of enslaved people.
As of today, Andrea and I have been able link a majority of our M23 Malagasy matches to the NY/NJ Hudson River Valley Region going back to the mid-1600s and a subset of that group to VA, AL, LA, and MS. Three of our M23 cohort members are connected to the French Huguenot Devoe /Devereaux Family of Ulster County, NY, Middlesex County, NJ, and Pennsylvania. They are also descendants of Rose Fortune, a Black Loyalist, who ended up in Nova Scotia at the end of the Revolutionary War along with 5 Thompson women —possibly our own ancestors— from Newark, NJ. Another member traces his ancestry to St. Helena Island in the Southern Atlantic Ocean, an island that received thousands of enslaved Malagasy. As part of the Islamic Slave Trade, 1 cohort member’s family ended up in Antigua, before moving to St. Croix via India and another my own family has an exact mtDNA match to a man whose Malagasy ancestor ended up in Yemen. Four members are the descendants of NY/NJ ancestors who were kidnapped and sold South to enslavers in AL, LA, MS via the illegal Van Wickle Slave Ring to work on sugar and cotton plantations. Like many Malagasy women who ended up as concubines, another of our M23 cohort member is linked to the Ragland and Merriweather Families of Colonial Virginia whose descendants migrated to KY, TN, and TX. Moreover, four other cohort members are linked to the African American Timbrook/Ten Broeck Family who were enslaved by the Buckelew Family of Middlesex County, NJ. Lastly, our own family is tied to the Dutch Blauvelt, Haring, Schmidt, Demarest, Mabie, DeWitt, Ackerson, Ackerman and other collateral founding families of Bergen County, NJ who left New Amsterdam and settled the Tappan Patent in 1678. Though a mtDNA test will never help us identify our common M23 ancestor, we are still able to learn “micro-histories” about the lives of our Malagasy-descended DNA cousins by finding more about their family origins.
Her Name Is Sophie/Sophia Legars Henry (1805-1868) : A Malagasy Migration Micro-History in Small DNA Segments
When categorizing our small DNA segment matches on Ancestry, several of my family members shared DNA with K.W. When Andrea reached out to K.W. inquiring about her Malagasy ancestor Sophie/ Sophia Lizard Henry. Andrea was told that, “Sophie was born in Madagascar and was sold into slavery. She was sentenced to death in Mauritius but it was overturned and she was sent to Australia with her son.” There was nothing else known about her parents or siblings. We had so many questions as to what Sophie did to get a death sentence. How did she end up in Australia? Was Sophie related to us? Possibly. We hope this DNA cousin will take a mtDNA test since Sophie is her maternal ancestor and may also have a M23 haplogroup.
Sophie was sent to New South Wales, Australia on the Ship Ann, as a convict in 1825. She was described as being – 5’2″ tall with copper skin and black eyes, black lips, a broad nose, and stout. Her migration micro-history definitely caught our attention.
After a bit of deep digging to see what I could find on Sophie, I came across a University of Tasmania dissertation by Eilin Friis Hordvik titled “Mauritius Caught in the Web of Empire: the legal system, crime, punishment and labour 1825-1845″ that described all the events that led to Sophie’s banishment to New South Wales, Australia. Sophie had been a personal child slave to Madame Francoise Legars (not Lizard) before her marriage to Amedee Bonsergent, a Medical Officer in Mauritius, in 1818. At 18 years old, Sophie was in a relationship with Jean Gombault, a Free Black Creole and was pregnant with their son Jean, Jr. Below describes the events as they were reported at the time.
For his receiving of stolen money, which was returned, Jean Gombault received 8 years in iron chains.
The Bonsergents wanted to be compensated 300 piastres for Sophia and her son’s transportation to Australia as well as damages to their other property. At the time, the French Indochinese piastre, was the currency used in the Indian Ocean and Far East commercial trade. When the British took over Mauritius in 1810, they continued to use piastres. According to Hordvik, “The average price for a female slave at the time was 250 piastres. Negotiations between Bonsergent and the local government in the end settled on the sum of 80 piastres (including the child), which was the price fixed for a male slave in similar circumstances. substantially less than the open market price. The Mauritian authorities were not prepared to pay extra for Sophie’s son.” For the record, Sophie was the first Mauritian to be banished to Australia and her son Jean, Jr. was the only child to follow a parent to Australia when it was just a penal colony.
Sophie was probably assigned to work as a domestic for a free settler or assigned to work at the Perramatta Female Factory as a majority of female convicts had to do. Though Sophie and her son would technically be freed upon arrival in Australia, one has to question what degree of freedom (i.e., “unfreedom”) she actually obtained if she worked under the same harsh conditions as before her arrival. That she was female also opens up the question as to what, if any, sexual abuse she may have been subjected to during her banishment.
Three years after she arrived, Sophie, now known by the English version of her name Sophia, married John Henry, another convict of color who arrived in New South Wales onboard the Earl St. Vincent in 1818. Of the 160 men who boarded in Cork, Ireland on August 7, 1818, he was one of 157 survivors who landed on December 16, 1818. He was born in Suriname which was then part of British Guiana and was mostly likely from a mixed-race background. We don’t know when or how she met John Henry, but he was sent to Parramattawhere worked on a Farm Factory until his term expired. These two convicts were married in St. James Churchwith a marriage bann with the consent of the Governor on March 21, 1828.
John Henry later adopted Jean Gombault, Jr. after he married Sophie and together they also had a daughter named Sophia Emma Henry. In September of 1833, both John Henry and Sofia Emma were baptized together in St. James Church in Sidney.
Sofia Emma Henry (1833-1905), K.W.’s ancestor, married John Hemson (1814-1887), a convict from Suffolk, England who arrived on Ship The England in 1835. They had the following children: John, T., Sophia, Louisa, Emily, Agnes, Walter, Alice, Eva, and Lenard. John was able to purchase land after completing his sentence and later became a police constable. At this time, we know little regarding Jean Gombault Henry, but this may change in the future.
On Using Small DNA Segments
As an African American AND Puerto Rican genealogist with Native American family and ancestral ties to many nations up and down the East Coast due to my deep colonial roots,I believe in the inherent value of small segments in certain situations and always in conjunction with traditional genealogy methods. Because my family has tested 30+ family members, if any or some of them match an individual between 8-20+ cMs, then chances are that my 6 cM or 7 cM match may not be just “noise.” It may be indeed “real.” I am not alone in believing that eliminating <8 cMs will be devastating for us. Fonte Felipe, a Cape Verdean Dutch genealogist/genetic genealogist, published a blogpost this week that describes in depth why Afro-Descendants are rightly concerned with losing their matches. He calculates that 50-75% of our matches will disappear. Fonte’s research also shows how people in the African and Native Diaspora use AncestryDNA matches in creative ways. His breakdown analyses of various African regions at the micro-level per country is one GREAT example. Shannon Christmas, a well-known and respected African American genealogist/genetic genealogist, has also published a blogpost titled What Genetic Genealogy Needs Now —Priorities, Problems, Solutions”That gives a great overview of the issues facing African American Genetic Genealogy with all DNA testing companies.
For many of us, DNA testing has allowed us to finally discover some of our ancestral truths by revealing these 5th-8th DNA cousin matches. For someone like me, just knowing that an ancestor was Munsee, Pequot, Wappinger, Golden Pauggussett, Mohawk, Wampanoag, Lenni-Lenape, Ewe, Nipmuc, Fante, Pamunkey, Malagasy, etc. is something I want to know because I consider it to be my birthright! That being said, as long as I have my African – and Native American DNA cousin matches, I have peace of mind knowing that I found something that was supposed to be lost forever due to all aspects of slavery. The existence of my ancestors’ lives, in the archival records and elsewhere, is a testament to the fact that my Black, Brown, and Red ancestors were consummate survivors of a global capitalist system of slavery that devalued them for centuries. Their “soul value,” as Daina Ramey Berry has written, however, has always been incalculable to me.
As a family historian and genealogist, I constantly remind others that they need to dig deep. By that, I mean that we MUST explore all avenues of research to locate our ancestral stories which are buried and submerged leading to the mistaken belief that everything about our ancestors’ lives have been erased when, in fact, their histories have been just waiting to be found. Genealogical research on African and Native American ancestors is not easy because of the historic trauma they were subjected to as enslaved human beings and the dearth of documentation. However, our duty as descendants also requires us to muster up the strength to soldier on and not get discouraged. Our ancestral stories EXIST!
Below are some blogposts that African- and Native American descended genealogists/genetic genealogists have written that highlight how genetic genealogy has been a godsend for people with African, Native, and Asian ancestry.
This blog is written as a supplement to the Agitate! The Legacy of Frederick Douglass and Abolition in Newark celebration taking place at Rutgers University-Newark on April 17, 2019. A special thank you goes to City of Newark Town Historian Junius Williams who several years ago invited me to add our Thompson-King family history to his websitewhich is devoted to African-American political mobilization and activism in Newark and to his Rutgers University -Newark students Peter Blackmer, Noelle Lorraine Williams, and others. Dr. James Amemasor and the staff at the NJ Historical Societydeserve special mention as they have all aided my research for almost a decade now along with my good friend Rich Sears Walling for his endless quest to bring the Van Wickle Illegal Slave Trade to light and seek social justice for the 177 Lost Souls–some of whom were our NJ ancestors. My best friend and purveyor of all the research items I need, Professor Rhonda L. Johnson, Head of Access Services at CUNY- Hostos Community College, my BlackProGen LIVE geneabuddies and fellow Truth Seekers, Muriel “Dee Dee”Roberts, Shannon Christmas, Calvin Schermerhorn, James J. Gigantino II, Joshua Rothman, Graham Russell Hodges, and others who have supported my research over the years.
The greatest thanks go to Chancellor Nancy Cantor, Peter Englot, Sr. VP Chancellor of Public Affairs and Chief of Staff, and Sr. VP Chancellor for External and Government RelationsMarcia Brown and for inviting my extended family to this hisoric event and allowing me to speak as well as Dr. Consuella Askew, Director, John Cotton Dana Library. On behalf of our Thompson-King family, we look forward to working with Rutgers University in the near future.
This blog is dedicated to each and everyone of my extended family members who will join us at this event — in person or in spirit, especially my cousin-homie-sister-genealogy research partner, Andrea Hughes. Our Ancestor Angels will be watching us on this day happily knowing that it is in THEIR NAMES that their history of AGITATION will be remembered by all! I can imagine that they are also happy that we will be honoring a man whom they honored in life and that we are being united with his DESCENDANTS on this day. Indeed, this is a day that the Lord has made and we will be glad and rejoice in it.
On April 17-18, 1849, our Prophet of Freedom, Frederick Douglass, visited our hometown of Newark to speak at the Plane Street Colored Presbyterian Church as part of his tour of Northeast African-American churches after the publication of his first book and to drum up support for his newspaper, The North Star. When he arrived, he was introduced by Rev. Samuel Cornish, the pastor of the church at the time, as well as greeted by many of our ancestors among whom were the Thompson, King, O’Fake, Ray, Van Riper, Francis, Lewis, Jackson, Goosebeck, and Van Ness families among so many others.
Our ancestors are descended from the Ramapough Lenape who have lived in C/NY/NJ for the millenia, Emmanuel d’Angola, one of the first “Spanish Negroes,” other enslaved people from all over West Africa, the first enslaved people from Madagascar, and European (Dutch, Scots-Irish, British and French Huguenot) colonizers.
With the exception of our indigenous ancestors, all others arrived in the early 1600s (see Part II: The DNA Trail from Madagascar to Manhattan & Our Family’s Malagasy Roots). We are especially proud of our African-Native roots because we know that our ancestors survived the triple horrors of genocide, colonization, and slavery so that we could tell their true stories — the good, bad, and ugly. It is their DNA of resistance that was handed down to us and which is embodied in our multi-racial family history working on the Underground Railroad.
The Abolitionist Context: Newark, NJ Pre-1849
Like most colonial families, our ancestors fought on both sides during the War of Independance. The famed Black Loyalist, Colonel Tye, led the Black Brigade in acts of resistence against the Patriots by launching attacks on Long Island, Westchester County, Staten Island and all over East Jersey. At this time, New York City was under British control. Colonel Tye worked directly with General John Graves Simcoe‘s Queen’s Rangers. These revolts occured in the same locations where our ancestors lived and labored for free. On the last ship out of NYC at the end of the Revolutionary War, were 3,000 Black Loyalists. Among them were Mary Thompson and her daughters May and Polly plus two small girls, who may have been daughters of either one, from Newark, Rose Fortune and her family — all ancestors of ours that we know of at this time. That being said, it is also known that the true number of Black Loyalists who left for Canada was undercounted.
Slavery in Newark persisted after the Revolutionary War as you can see by the two newspaper clippings above. Though our ancestors migrated from the Tappan Patent (Bergan County, NJ and Rockland/Orange Counties, NY) up to Ulster County, and then down to Greater Middlesex County prior to the Revolutionary War, they ending up in Newark (Essex County) after the Revolutionary War. Some were emancipated as early as the 1790s, others were enslaved for a term under the Gradual Emancipation Act of 1804, and others remained enslaved for life. The mixed-status households that our ancestors resided in is the reason why they espoused political activism and mobilization. They saw the horrors of slavery up close and personal— from every angle. The fact that only some of them were freed earlier than others meant nothing to them if everyone was not free. They always saw the full humanity of their people. That our African-Native ancestors were disenfranchised, along with women in 1807, only added to their anger. They had lived through the Revolutionary War living and working side by side along well-known American Patriots, such as Abraham Ogden, and David A. Ogden, Caleb Bruen, and had believed in the American Dream from its inception only to have their fundamental right to vote snatched from their hands. They never gave up on the American Dream though.
It must be noted that after the founding of the AME Zion Church in Newark in 1822, there was an exodus of our ancestors and other African-Americans from the First Presbyterian Church who ended up joining the AME Zion Church. Our ancestors only came back to their Presbyterian roots when the Colored Presbyerian Church was founded in 1836. Both of these churches can be considered “Freedom Churches” as the early Newark African-American community was united in their embrace of abolitionism. Both churches engaged in abolitionist activities whereby the early Black community routinely attended events at each church. We seen this in the early Colored School as the school alternated between both churches in its early years. Likewise, we see this in the First of August celebrations held in Lincoln Park where opening and closing prayers were held at both churches and ministers from each church spoke at these celebrations.
Starting in the early 1800s and up until 1900, our abolitionist ancestors knew all the early abolitionists from their participation in both the AME Zion Church that our King Family founded alongside of Rev. Christopher Rush and the Colored Presbyterian Church where our Thompsons were among the founding families. [Later, our ancestors would be among the founding families of St. Phillip’s Church and Bethany Baptist Church in Newark.] Rev. Samuel Cornish, John B. Russwurm, Rev. Theordore Hunt, Rev. E.P. Rogers, Rev. Theordore S. Wright, David Ruggles, Rev. Henry Highland Garnet, Rev. James McCune Smith, Rev. Peter Williams and his son Rev. Peter Williams, Jr., Isaac Hopper, Thomas Shipley, Charles L. Reason, Rev. Alexander Crummel, Rev. Samuel Ringgold Ward, Gerrit Smith, Lewis and Arthur Tappan, Rev. James C. W. Pennington, Harriet Tubman, Sojouner Truth, Rev. W. T. Catto, James Forten, Robert Purvis, Rev. Simeon Jocelyn, Angelina Grimke Weld and Sarah Grimke, Rev. William O. Jackson, William Lloyd Garrison, Rev. John S. Rock, Rev. Daniel A. Payne, John Brown, William Still, Rev. Daniel Vanderveer, Mary Ann Shadd Cary, William C. Nell, John Teasman, Rev. Bishop James Varick, Rev Jehiel Beman and his son Rev. Amos G. Beman, Martin Delaney, and William Wells Brown are just of the some of the abolitionists my ancestors personally knew.
When Frederick Douglass came to Newark in 1849, Newark was already an epicenter of abolitionism and could hold its own among other Northeast epicenters like New York City and Albany/Troy, NY, Philadelphia, PA, Boston and New Bedford, MA, Providence, RI, and Hartford, CT.
However, some Lyons, who migrated to New Jersey and New York, were Loyalists and ended up in Nova Scotia and Upper Canada West. One of our Lyon cousins, Pamela Lyons Neville, has documentation, both oral and written, that her ancestor, John Lyons, settled in Upper Canada West (Toronto, ON) at the request of the First Lieutenant Governor of Upper Canada John Graves Simcoe. His father, Thomas Lyons, fought in the King’s Orange Rangers under Colonel John Bayard. The Canadian Loyalists Lyons, when joined by our Patriot Lyons from CT/NY/NJ, represent the full scope of our multi-racial abolitionist history in the Tri-State (CT/NY/NJ) area.
Writing Our Other UGRR Abolionist Ancestors Back Into the Historic Record
This blogpost is nothing short, as Nicka Smith states, “an act of restorative social justice” for our ancestors. It is our duty as descendants to honor the legacy that out ancestors bequeathed to us. For far too long our ancestral stories have been lost, remained hidden in archives, or have been rendered silent. We owe it to our ancestors to write them back into the historic record without hestitation, for every individual has a life story that is worthy to be told. We can count among our extended Thompson-King line many other abolitionist ancestors like Dr. John V. Degrasse and his brother Rev. Isaiah G. DeGrasse, Thomas Downing and his son George T. Downing who are related to us via our Van Salee/Hedden line. Below, however, are our ancestors who are inextricably tied to the City of Newark through blood and marriage.
Rev. Dr. Charles H. Thompson, (1820-1902)
Rev. Charles H. Thompson was the second Thompson-King family member to take up the cause of voting rights after the death of our Rev. John A. King in 1849. He deserves special mention here because of his life-long commitment to the civil rights and education of our people. Rev. Thompson was born in Little York, PA, near Harrisburg, in 1820. He was the son of John Thompson, a brother of our Thomas Thompson. As a young person, he traveled back and forth from Little York, PA to Newark, NJ and Brooklyn, NY. In 1845, he married Elizabeth Berry of Brooklyn, NY and they had several children.
In the early 1850s, Rev. Charles Thompson became involved with the American Missionary Association (AMA), an abolitionist group led by Rev. Simeon Jocelyn, one of the original lawyers for the Amistad captives who landed in New Haven, CT in 1839. The AMA was founded in 1846 by political abolitionists, Black and White, who were also opposed to colonization and wwere members of Presbyterian or Congregationalist churches. Unlike the Quakers, members of the AMA insisted on full equality between the races in their organization. Some of the Black founding members were Rev. James W. Pennington, Rev. Theodore S. Wright, Rev. Samuel Ringgold Ward, and Charles B. Ray. Rev. Samuel Cornish, Rev. Amos N. Freeman, and Rev. Henry Highland Garnet also served as officers in later years.
In the late 1850s, with sponsorship from the AMA and Reverend Jocelyn, Rev. Thompson enrolled in Oberlin College, known for its commitment to abolitionism, in Oberlin, OH. He was among one of the first Black graduates in 1860. According to records in The Black Abolitionist Papers, Rev. Charles H. Thompson maintained a close relationship with Rev. Simeon Jocelyn often writing to him asking for money to help enslaved people as he was also ministering while being a student.
After graduating from Oberlin, Rev. Charles H. Thompson became a minister at Siloam Presbyterian Churchin Brooklyn, NY. It is not surprising that he ended up in Brooklyn as his wife’s family was from Brooklyn. Charles served three years as the reverend of this church. He later ministered at Shiloh Presbyterian Church in New York City.
In 1861, Rev. Charles H. Thompson became the minister of the Plane Street Colored Presbyterian Church. There can be no doubt that he became the minister of this church because of his family’s known ties to the church and also because of his political activism. While a minister at this church, he took up the cause of voting rights prior to the ratification of the 15th Amendment in 1870 and actively challenged the NJ State Legislature to restore the voting rights of people of color. According to an article titled “Have Negroes the Right to Vote in New Jersey” in the Camden Democrat newspaper written on October, 27, 1866, it mentions that Rev. Charles H. Thompson was one of three plaintiffs who filed both a State Supreme Court and a Circuit Court of the United States lawsuit that challenged the disenfranchisement of people of color. On October 25th, 1870, the Centinel of Freedom mentioned how Rev. Charles H. Thompson addressed a meeting of a colored Republican group and admonished Black voters to vote Republican. As we know, the Republican Party was the party of Lincoln at that time. Earlier that year, he spoke at the “Negro Jubilee,” an event organized by a lot of our ancestors and other Newark abolitionists, held in Lincoln Park on April 20th, 1870 where Black Newark celebrated their right to vote. The 15th Amendment was finally ratified in New Jersey on February 21, 1871.
Rev. Charles H. Thompson stayed at the Plane St. Colored Presbyterian Church for 11 years. After earning a D.D degree from Avery College in Harrisburg, PA in 1870, he became an educator, as well as a minister, with the AMA. The AMA played a major role in educating newly freed Blacks in the post-Civil War era. It was instrumental in founding Howard University, Berea College, Hampton Institute, Atlanta University, Fisk University, Straight University (now Dillard), Tougaloo College, Talladega College, LeMoyne (now LeMoyne-Owen) College as well as other historically black universities and colleges. Rev. Charles H. Thompson left the church and became a professor at Straight University (now Dillard University) as well as a minister at St. Philips Church in New Orleans. After his stint at Straight University, he moved on to teaching at Alcorn State University and ministered at St. Mary’s Church in Vicksburg, Mississippi. He later served at St. Matthews in Detroit, MI, St. Mary’s in Augusta, GA, and St. Andrew’s Missions in both Lexington, KY and Cincinnati, OH. He passed away in Cincinnati in 1902 and is buried in “the Colored American Cemetery near Madisonville,” according to the Diocese of Lexington, KY.
Hawley Green (1810-1880) and his wife Harriet Peterson Green (1816-1886)
When my 2nd great-grandparents married, their union represented the merger of two early abolitionist families, The Thompsons of Newark, NJ with the Greens of Greenwich (Byram/Glenville), CT and Peekskill, NY). Hawley Green was a cousin of my 2nd great-grandfather George E. Green. Hawley and his wife Harriet owned an Underground Railroad House located at 1112 Main Street in Peekskill, NY. He bought this house from James Brown, a well-known Quaker anti-slavery proponent, for 9 years before selling the home in 1839 to William Sands, another Quaker. Hawley Green and his wife went on to own several other properties in Peekskill. In addition, Hawley Green was one of Peekskill’s best known barbers —an occupation that enabled him to surreptitiously gather intelligence related to “fugitives.”
Hawley Green was a well-known UGRR stationmaster, like our Jacob D. King, who was a member of the AME Zion Church in Peekskill. It was said that, if a self-emancipating man made it to Hawley’s House, the next stop was Canada. Peekskill, NY was right on the Hudson River and transporting enslaved people would have been easy because of his UGRR home’s location. As a member of the AME Zion Church, he also helped form a Colored School located there, along with J. W. Purdy. The AME Zion church also routinely hosted agents from Black Abolitionists newspapers like the Colored American and The Emancipator. David Ruggles, Rev. Henry Ward Beecher, and Harriet Tubman certainly knew Hawley and Harriet Green as did all major abolitionists of the day. Gerrit Smith, the wealthy abolitionist gave Hawley a land grant in the amount of 160 acres in Upstate New York which was 4 times the land given to other African-American abolitionists so that they could vote as land owners. Other Peekskill abolitionists such as Hawley’s brother, Goodman Green, son-in-law George Butler, Riley Peterson, Abraham Ray, Henry Jackson, and Moses Stedell also received 40 acre land grants from Smith.
Other notable descedants on Hawley and Harriet Green’s line include the Deyo and Bolin families from Ulster County and Poughkeepsie, NY.
Rev. John Wesley Dungey (1783-1866)
Rev. John Dungey is the father of my 3rd great grandfather Cato Thompson’s 2nd wife, Rosetta Dungey whom he married after my 3rd great-grandmother, Susan Pickett Thompson, died in the late 1850s. Cato met Rosetta through his sister Catherine Thompson who married, Mattias (Thomas) Hedden, Rosetta’s uncle. Rosetta’s mother was Sarah Heady. The Heddens/Headys are Westchester County’s oldest Free Black family. Thomas Hadden (1694-1761) of Scarsdale, NY had a long-term relationship with Rose (1727-1777), his slave. When he died in 1761, in his 5 page will, he freed Rose and their 7 children, gave Rose a house to live on the same property as his white wife and children, provided for his “mulatto” children’s education, and left them an inheritance. Both Sarah and Mattias were the children of his son, Lazaraus Heady, Sr. (1751-1850). It should be noted that the Heady family is also linked to both our Green and Lyon families of Byram (also at times known as East Port Chester and Rye. NY), Greenwich, CT.
Rev. John Dungey was born in Richmond, VA in 1783. He was born to an enslaved mother, Isabel Dungey, and her slave owner with the surname Overton. His father was said to have descended from an English nobleman. When his father’s family moved to Kentucky, they wanted John to come with him. He refused to go as he was married to an enslaved woman at the time. He stayed in Virginia and learned the shoemaking trade and ultimately obtained his freedom.
His first wife died shortly after their son was born. Because his wife was enslaved, his son was also a slave. When she died, he offered to buy his son for $250 from the woman who owned him, but she refused his offer. It was then that he left Virginia and landed in New York City.
He married his 2nd wife, Sarah Heady, after arriving there and she bore him 5 children. However, we only know about two of them. By that time, he already had a large wholesale and retail shoe store at 24 Chatham Street and employed around 20 white men. His shoe store was right next to the New York Free School (which was different from the African Free School). Rev. James Varick, one of the founders of the AME Zion Church and it’s first Bishop, used to be a shoemaker and the two men probably first met to discuss his business as well as community issues. By 1812, Rev. John Dungey became a minister in the AME Zion Church. When Sarah died of an illness, he was left with 5 young children and his business suffered a downturn that left his family impoverished. It was then that he took stepped out on his faith and became a full-time minister.
Rev. John Dungey established AME Zion churches in Flushing and Ossining, NY, New Haven, CT and finally the last one in Troy, NY. He was a minister for over 50 years in the AME Zion Church. He attented Colored conventions, spoke at numerous abolitionist events, and aided those who sought freedom in the North.
Rev. George Weir, Sr. (circa 1800- 1862) and Rev. George Weir, Jr. (1822-1882)
Rev. George Weir, Sr. was married to Rev. John Dungey’s daughter Nancy Dungey. Both he and his son, from his first wife, Rev. George Weir, Jr., were UGRR stationmasters in Buffalo, NY, Rochester, NY and Upper Canada West. Rev. George Weir, Sr. was the first permanent pastor of the Vine Street AME Church (which was later named the Bethel AME Church). He served as pastor from 1838-1847). The Vine Street AME Church was very active in the Abolitionist Movement from its inception and was known as a “Buffalo Station.” Among the abolitionists known to have ties to this church were Abner Francis, Frederick Douglass, Harriet Tubman, William Wells Brown, Lewis Baker, Henry Moxley, George DeBaptiste, Thomas Hamilton, and James Whitfield among many others. Buffalo, NY was the station on the other side of Niagara Falls from the final destination of self-emancipating people fleeing slavery. Both Rev. Weirs represent our family’s UGRR ties to Upper Canada West, especially St. Catherines Parish. Hand in hand, working with both Black and White abolitionists, they ferried people across Lake Erie starting in the late 1830s and escalating after the passage of the 1850 Fugitive Slave Act.
Rev. Weir, Sr. was a member of the National Negro Convention Movement, Buffalo Anti-Slavery Society, Temperance Movement, and routinely gave anti-slavery lectures across the North. He regulary traveled to Newark and New York City and was routinely feature in the Colored American and the North Star. Likewise, Rev. George Weir, Jr. owned a grocery store and was one of Buffalo’s weathiest Black residents and his home was also a known UGGR depot. He was a regular contributer to Frederick Douglass, North Star. Our Newark ancestors also made visits to Buffalo, Rochester, and Upper Canada West no doubt to visit family, friends, and engage in abolitionist activities.
Six Degrees of Separation: Frederick Douglass and Our Ancestors
Frederick Douglass had a 50-year intergenerational relationship with our ancestors that also included some of his family members. At times, it seems like there is six degrees of separation between the descendants of Frederick Douglass and our Thompson-King Family.
His son, Frederick Douglass, Jr. was married to our cousin Muriel “Dee Dee” Robert’s 3rd great-grandmother’s niece, Virginia L. Molyneaux Hewlett. On Dee Dee’s line, her ancestors were both Black Loyalists and Patriots. Her Thompson line is connected to Jeremiah Lott, an original settler of Flatbush, Brooklyn, NY.
Pvts. George Butler, son-in-law of Hawley Green, and his brother Albert, were members of the 54th Massachusetts Infantry Regiment along with Peter Vogelsang and Dr. John Van Surley DeGrasse, two of our other ancestors who are on our Van Salee-Hedden line that goes back to New Amsterdam. Frederick Douglass’ two sons, Sergeant Major Lewis Henry Douglass and First Sergeant Charles Redmond Douglass, also served in the 54th Regiment. All five were our “Glory” ancestors, the epitome of Patriots!
Finally, our own ancestor, Wallace King, son of William King and Phyllis Goosbeck (Thompson), was an abolitionist, Prince Hall Mason, and one of the most famous internationally known Black opera singers and minstrels in the post-Civil War era. Of him, Frederick Douglass commented that he was “among his most gifted proteges.”
On Honoring Our Ancestors and Newark History
For 10 long and illuminating years, my cousin Andrea and I have been researching our “Radiant Roots.” This precious time has been filled with joy, anger, tears, grief, and laughter. As we near the completion of our research, we have decided to further listen to the voices and messages of our ancestors and publish a book on our extensive family history. In this way, we will place them back into the historical record. This blogpost is just an inkling of what we have uncovered…
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 Fredericus (Frederick) Blauvelt in Tappan, NY. Fredericus (1728-1809) was the son of Joseph Blauvelt and Elizabeth Van Delson. Fredericus’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 Fredericus died in 1809, Tun was willed to his granddaughter Ann 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 Federicus Blauvelt’s wife Anna Maria DeWindt 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.