Chesapeake rebellion

The European Enlightenment led to increased religious revival in both Europe and the United States. Colonists embraced both deism and Pietism, as introduced by European migrants in the early 16th century. Religious revivalism and the Great Awakening forced colonists to rethink worship and also kindled greater interest in the conversion of slaves. Many slave owners at the time feared that a slave's conversion to Christianity could infringe on property rights as referring to chattel slavery, and slaves themselves hoped that Christianity might lead to their freedom. However, beginning in the 1660s the Virginia legislature repeatedly passed laws that confirmed that conversion to Christianity did not change a slave's hereditary status.^[6]

Although slaves sought to gain freedom after converting to Christianity, slave-holders and colonial officials did not share the same opinion. In September 1667, the Virginia officials passed the following law to prevent baptized slaves from gaining freedom:

September 1667

Whereas some doubts have risen whether children that are slaves by birth, and by the charity and piety of their owners made partakers of the blessed sacrament of baptism, should by virtue of their baptism be made free, it is enacted and declared by this Grand Assembly, and the authority thereof, that the conferring of baptism does not alter the condition of the person as to his bondage or freedom; that diverse masters, freed from this doubt may more carefully endeavor the propagation of Christianity by permitting children, through slaves, or those of greater growth if capable, to be admitted to that sacrament.^[7]

In the years leading up to 1730, slaveholders had failed to convince converted slaves that Christianity was compatible with slavery. Therefore, those aforementioned practices of inequality outraged baptized slaves, and they planned their insurrection on a Sunday morning in October, when the whites were attending church meetings.^[4]

The rebellion was successfully suppressed in a short time period due to help from indigenous tribes. Since early 1700s, concerns of slave insurrection led colonial officials to seek help from Native Americans. Attempts were made many times with different outcomes. The Haudenosaunee had long been asked by colonial officials to return the fugitive Blacks that they had heard were among them, but without result; the Iroquois stated many times that returning fugitives was not part of their jurisdiction.^[8] On the other hand, the Cherokee agreed to the fugitive slave clause in a treaty signed in 1730 with representatives of the Commissioners for Trade and Plantations.^[9]

The majority of slaves imported were between 10 and 24 years old, 14 percent were children, 30 percent were young women and 56 percent were young men. The slave population made up around 25 percent of the general population. This created an imbalance in both the age and gender demographic as older slaves were seldom sold, and the number of male to female slaves was almost 2 to 1. The annual amount of new slaves imported in a year was between 2,000 and 4,000.^[6]

Upon arrival slaves were drained both mentally and physically from their trek across Africa and the Middle Passage. Planters sought to break their spirits even further by stripping them of all ties to their homeland and native culture. This was done by giving them new names, making them do the most repetitive and backbreaking work, and paying little attention to their basic needs like food, shelter, and clothing. Slaves were also often separated from their families and friends, leaving them alone and isolated due to language barriers between overseers and other slaves.^[6]

Fleeing through the Great Dismal Swamp, the slaves faced confrontation by the local native groups, who assisted in the capture of many of the participants. The aftermath of the 1730 rebellion greatly reduced efforts for large-scale insurrections, as increased slave surveillance limited their ability to organize, and for many years after slave owners opposed religious conversion or gatherings out of fear such gatherings could spark more revolts.^[6] Despite this, religious upheaval in the colonies, much sponsored by George Whitefield, encouraged slave owners to allow their slaves to attend services and join various churches by the early 1740s.