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The Committee for the Relief of the Black Poor was a charitable organisation founded in London in 1786 to provide sustenance for distressed people of African and Asian origin. It played a crucial role in the proposal to form a colony for blacks in Sierra Leone. The work of the Committee overlapped to some extent with the campaign to abolish slavery throughout the British Empire.
The "Black Poor" was the collective name given in the 18th century indigent residents of the capital who were of black descent. The Black Poor had diverse origins. The core of the community were people who had been brought to London as a result of the Atlantic slave trade, sometimes as slaves or indentured servants who had served on slave ships. The numbers of the Black Poor were increased by slaves who ran away from their owners, and found refuge in the London communities. [1]
From as early as 1596, Queen Elizabeth I complained about the presence of "blackamoores" in London. The Black Poor had become a rare but noticeable sight on the streets of London. Most of the Black Poor lived in impoverished East End parishes, such as Mile End; or in Seven Dials, near Covent Garden Market; and in the more prosperous Marylebone. A community took root in Paddington in West London. [2]
The Black Poor formed a portion of the broader Black British community predominantly employed in menial urban jobs like the vast majority of the working London population, but had prominent members such as tradesman Ignatius Sancho and writer Olaudah Equiano. In 1731 the Corporation of London barred "Negroes or other Blacks" from apprenticeships with any freeman of a livery company (an institution somewhere between a medieval guild and a trade union), thereby limiting opportunities for advancement in skilled trades. At the time, black sailors served on both Royal Navy and merchant ships. [3]
Pro-slavery advocates accused the Black Poor of being responsible for a large proportion of crime. Slave owner Edward Long criticised marriage between black men and white women. [4]
The numbers of Black Poor in London increased significantly in the aftermath of the American War of Independence, which occurred between 1776-1783. Lord Dunmore's Proclamation resulted in several thousand black slaves running away from the estates of Patriots, and they fought on the side of the British. At the conclusion of the war, the British transported many of these Black Loyalist soldiers to Nova Scotia, but a lot of them found their way to London. Historians estimate that Black Pioneers made up about half of the Black Londoners. [5]
In 1786, hundreds of Black Poor were receiving poor assistance. [6]
On 5 January 1786, an announcement appeared in the Public Advertiser that Mr. Brown, a baker in Wigmore Street, Cavendish Square, was to "give a Quartern Loaf to every Black in Distress, who will apply on Saturday next between the Hours of Twelve and Two". Details followed that enabled black citizens to subscribe. A meeting was organised for 10 January and by the end of the month, a group had summarised the situation. Originally concern was expressed about Lascars, Asian seamen. But, the group found that there were about 250 "Blacks in Distress," of whom only 35 came from the East Indies, the others being from Africa or the West Indies. One hundred men said they had been in the Royal Navy. In common with other responses to serious social problems, the issue was addressed by concerned citizens who set up appeals and fund-raising lists, e.g. there was also a subscription list to support distressed weavers in Spitalfields.
After the original meeting, held in the premises of Mr Faulder, a bookseller of Bond Street, subsequent meetings were held in Batson's Coffee House, opposite the Royal Exchange. The effort attracted some prominent figures from London's financial elite: George Peters, Governor of the Bank of England, Thomas Boddington, the noted philanthropist and slave owner, John Julius Angerstein, General Robert Melville. Montagu Burgoyne was the original chair person, but after a few weeks his business interests took him away from London and he was replaced by Benjamin Johnson, who in turn suffered ill-health and was replaced by Jonas Hanway. The abolitionists Samuel Hoare and two of the three Thornton brothers, Henry and Samuel, were also involved, along with James Pettit Andrews and Sir Joseph Andrews. [7]
On 14 February The Morning Herald remarked:
The example of the Duchess of Devonshire, in contributing to the relief of the poor Blacks, has had a salutary effect. The Countess of Salisbury, the Countess of Essex, Marchioness of Buckingham and a variety of other titled characters are also on the charitable list.
When the appeal was closed on 18 April, a total of £890 1s had been raised. Donors included many bishops and clergy, including Herbert Mayo and William Pitt. Aside from general benevolence, this cause attracted particular sympathy because so many were Black Loyalists who had served in the British Armed Forces and been resettled in London after the British defeat in the American War of Independence. The largest donation was collected from among the Quakers by Samuel Hoare.
The Committee soon organised two venues for regular distribution of alms: the White Raven tavern in Mile End and the Yorkshire Stingo, in Lisson Grove, Marylebone. These venues were open for several hours a day providing outdoor relief. There was also a sick house set up in Warren Street, where 40-50 men needing medical attention were provided for with indoor relief. Some of the recipients of aid were found jobs, particularly as seamen. In providing clothes so that men could get work as sailors, some of the committee members were simply applying the same charitable methods they had used in organisations such as the Marine Society. But, the shortage of work at sea meant that unemployment remained a problem. Surplus labour was drifting in from the countryside, and many English people also took up begging in London. Lacking the resources to set up any new industry, the Committee took heed of such individuals as Richard Weaver who was "willing and desirous to go to Halifax and other Parts of Nova Scotia where there is a fairer Prospect of Employment" (see Black Nova Scotians). Soon the charity focused its goals on giving "a temporary relief to the objects of the Charity, and in future to provide them with clothes and a settlement abroad" . . . "to such places as may put them in a condition of getting their bread in freedom and comfort". [8]
The committee also was instrumental in the transfer of Black Poor to the newly-established colony of Sierra Leone. Many in London thought that moving them to Sierra Leone would lift them out of poverty. [9] The Sierra Leone Resettlement Scheme was proposed by entomologist Henry Smeathman and drew interest from humanitarians like Granville Sharp saw it as a means of showing the pro-slavery lobby that black people could contribute towards the running of the new colony of Sierra Leone. Government officials soon became involved in the scheme as well, although their interest was spurred by the possibility of resettling a large group of poor citizens elsewhere. [10] William Pitt the Younger, prime minister and leader of the Tory party, had an active interest in the Scheme, because he saw it as a means to repatriate the Black Poor to Africa, since "it was necessary they should be sent somewhere, and be no longer suffered to infest the streets of London". [11]
By the end of October 1786, transport ships were commissioned and docked at Deptford. The applicants for the settlement were to sign an agreement, agreeing to the condition that they would retain the status of British subjects, and were to be defended by the British Armed Forces. They were then given a document granting the citizenship of Sierra Leone.[ citation needed ]
However, even though the Committee signed up about 700 members of the Black Poor, only 441 boarded the three ships that set sail from London to Portsmouth. [12] The authorities, with the support of the Committee, sought to force beggars from the streets of London to join the program, in order to make up for the hundreds who refrained from boarding. Many black Londoners were no longer interested in the scheme, and the coercion employed by the committee and the government to recruit them only reinforced their opposition. Equiano, who was originally involved in the scheme, became one of its most vocal critics. Another prominent black Londoner, Ottobah Cugoano, also criticised the scheme. Lord George Gordon, who had a lot of influence with the Black Poor of London, also advised many of them not to go. [13] [14]
In January 1787, Atlantic and Belisarius set sail for Sierra Leone, but bad weather forced them to divert to Plymouth, during which time about 50 passengers died. Another 24 were discharged, and 23 ran away. Eventually, with some more recruitment, 411 passengers sailed to Sierra Leone in April 1787. On the voyage between Plymouth and Sierra Leone, 96 passengers died en route. [15] [16] [17] [18]
The ones that managed to survive the voyage arrived on the shore of Sierra Leone on 15 May 1787, and established a town they called Granville Town. When the ships left them in September, their numbers had been reduced to “to 276 persons, namely 212 black men, 30 black women, 5 white men and 29 white women.” [19]
The settlers that remained forcibly captured land from a local African chieftain, but he retaliated, attacking the settlement, which was reduced to a mere 64 settlers comprising 39 black men, 19 black women, and six white women. Black settlers were captured by unscrupulous traders and sold as slaves, and the remaining colonists were forced to arm themselves for their own protection. [20]
Eventually, the organisers of the Sierra Leone Resettlement Scheme turned to Nova Scotia, and recruited Black Pioneers there to repopulate the colony. John Clarkson, who led that new settlement drive, initially banned the survivors of Granville Town from joining the new settlement, blaming them for the demise of Granville Town. [21]
In 1792, in a move that pre-figured the women's suffrage movements in Britain, the heads of all households, of which a third were women, were given the right to vote. [22]
Today the descendants of the Black Poor form part of the Sierra Leone Creole people. [23]
Sierra Leone, officially the Republic of Sierra Leone, is a country on the southwest coast of West Africa. It shares its southeastern border with Liberia and is bordered by Guinea to the north. With a land area of 71,740 km2 (27,699 sq mi), Sierra Leone has a tropical climate and with a variety of environments ranging from savannas to rainforests. According to the 2015 census, Sierra Leone has a population of 7,092,113, with Freetown serving as both the capital and largest city. The country is divided into five administrative regions, which are further subdivided into 16 districts.
Sierra Leone first became inhabited by indigenous African peoples at least 2,500 years ago. The Limba were the first tribe known to inhabit Sierra Leone. The dense tropical rainforest partially isolated the region from other West African cultures, and it became a refuge for peoples escaping violence and jihads. Sierra Leone was named by Portuguese explorer Pedro de Sintra, who mapped the region in 1462. The Freetown estuary provided a good natural harbour for ships to shelter and replenish drinking water, and gained more international attention as coastal and trans-Atlantic trade supplanted trans-Saharan trade.
Granville Sharp was a British scholar, devout Christian, philanthropist and one of the first campaigners for the abolition of the slave trade in Britain. Born in Durham, he initially worked as a civil servant in the Board of Ordnance. His involvement in abolitionism began in 1767 when he defended a severely injured slave from Barbados in a legal case against his master. Increasingly devoted to the cause, he continually sought test cases against the legal justifications for slavery, and in 1769 he published the first tract in England that explicitly attacked the concept of slavery.
Olaudah Equiano, known for most of his life as Gustavus Vassa, was a writer and abolitionist. According to his memoir, he was from the village of Essaka in modern southern Nigeria. Enslaved as a child in West Africa, he was shipped to the Caribbean and sold to a Royal Navy officer. He was sold twice more before purchasing his freedom in 1766.
Paul Cuffe, also known as Paul Cuffee was an African American and Wampanoag businessman, whaler and abolitionist. Born free into a multiracial family on Cuttyhunk Island, Massachusetts, Cuffe became a successful merchant and sea captain. His mother, Ruth Moses, was a Wampanoag from Harwich, Cape Cod and his father an Ashanti captured as a child in West Africa and sold into slavery in Newport about 1720. In the mid-1740s, his father was manumitted by his Quaker owner, John Slocum. His parents married in 1747 in Dartmouth.
Black Loyalists were people of African descent who sided with the Loyalists during the American Revolutionary War. In particular, the term refers to men who escaped enslavement by Patriot masters and served on the Loyalist side because of the Crown's guarantee of freedom.
Black British people are a multi-ethnic group of British people of either African or Afro-Caribbean descent. The term Black British developed in the 1950s, referring to the Black British West Indian people from the former Caribbean British colonies in the West Indies sometimes referred to as the Windrush Generation and Black British people descending from Africa.
The Sierra Leone Company was the corporate body involved in founding the second British colony in Africa on 11 March 1792 through the resettlement of Black Loyalists who had initially been settled in Nova Scotia after the American Revolutionary War. The company came about because of the work of the ardent abolitionists Granville Sharp, Thomas Clarkson, Henry Thornton, and Thomas's brother John Clarkson, who is considered one of the founding fathers of Sierra Leone. The company was the successor to the St. George Bay Company, a corporate body established in 1790 that re-established Granville Town in 1791 for the 60 remaining Old Settlers.
The Second Maroon War of 1795–1796 was an eight-month conflict between the Maroons of Cudjoe's Town, a Maroon settlement later renamed after Governor Edward Trelawny at the end of First Maroon War, located near Trelawny Parish, Jamaica in the St James Parish, and the British colonials who controlled the island. The Windward communities of Jamaican Maroons remained neutral during this rebellion and their treaty with the British still remains in force. Accompong Town, however, sided with the colonial militias, and fought against Trelawny Town.
The Society for Effecting the Abolition of the Slave Trade, also known as the Society for the Abolition of the Slave Trade, and sometimes referred to as the Abolition Society or Anti-Slavery Society, was a British abolitionist group formed on 22 May 1787. The objective of abolishing the slave trade was achieved in 1807. The abolition of slavery in all British colonies followed in 1833.
The back-to-Africa movement was a political movement in the 19th and 20th centuries advocating for a return of the descendants of African American slaves to the African continent. The movement originated from a widespread belief among some European Americans in the 18th and 19th century United States that African Americans would want to return to the continent of Africa. In general, the political movement was an overwhelming failure; very few former slaves wanted to move to Africa. The small number of freed slaves who did settle in Africa—some under duress—initially faced brutal conditions, due to diseases to which they no longer had biological resistance. As the failure became known in the United States in the 1820s, it spawned and energized the radical abolitionist movement. In the 20th century, the Jamaican political activist and black nationalist Marcus Garvey, members of the Rastafari movement, and other African Americans supported the concept, but few actually left the United States.
Jamaican Maroons descend from Africans who freed themselves from slavery in the Colony of Jamaica and established communities of free black people in the island's mountainous interior, primarily in the eastern parishes. Africans who were enslaved during Spanish rule over Jamaica (1493–1655) may have been the first to develop such refugee communities.
The history of African presence in London may extend back to the Roman period.
The Nova Scotian Settlers, or Sierra Leone Settlers, were African Americans who founded the settlement of Freetown, Sierra Leone and the Colony of Sierra Leone, on March 11, 1792. The majority of these black American immigrants were among 3,000 African Americans, mostly former slaves, who had sought freedom and refuge with the British during the American Revolutionary War, leaving rebel masters. They became known as the Black Loyalists. The Nova Scotian Settlers were jointly led by African American Thomas Peters, a former soldier, and English abolitionist John Clarkson. For most of the 19th century, the Settlers resided in Settler Town and remained a distinct ethnic group within the Freetown territory, tending to marry among themselves and with Europeans in the colony.
The history of African-American settlement in Africa extends to the beginnings of ex-slave repatriation to Africa from European colonies in the Americas.
Henry Smeathman (1742–1786) was an English naturalist, best known for his work in entomology and colonial settlement in Sierra Leone.
The Sierra Leone Creole people are an ethnic group of Sierra Leone. The Sierra Leone Creole people are descendants of freed African-American, Afro-Caribbean, and Liberated African slaves who settled in the Western Area of Sierra Leone between 1787 and about 1885. The colony was established by the British, supported by abolitionists, under the Sierra Leone Company as a place for freedmen. The settlers called their new settlement Freetown. Today, the Sierra Leone Creoles are 1.2 percent of the population of Sierra Leone.
The Colony and Protectorate of Sierra Leone was the British colonial administration in Sierra Leone from 1808 to 1961, part of the British Empire from the abolitionism era until the decolonisation era. The Crown colony, which included the area surrounding Freetown, was established in 1808. The protectorate was established in 1896 and included the interior of what is today known as Sierra Leone.
The African-American diaspora refers to communities of people of African descent who previously lived in the United States. These people were mainly descended from formerly enslaved African persons in the United States or its preceding European colonies in North America that had been brought to America via the Atlantic slave trade and had suffered in slavery until the American Civil War. The African-American diaspora was primarily caused by the intense racism and views of being inferior to white people that African Americans have suffered through driving them to find new homes free from discrimination and racism. This would become common throughout the history of the African-American presence in the United States and continues to this day.
Sierra Leonean nationality law is regulated by the Constitution of Sierra Leone, as amended; the Citizenship Act, and its revisions; and various international agreements to which the country is a signatory. These laws determine who is, or is eligible to be, a national of Sierra Leone. The legal means to acquire nationality, formal legal membership in a nation, differ from the domestic relationship of rights and obligations between a national and the nation, known as citizenship. Nationality describes the relationship of an individual to the state under international law, whereas citizenship is the domestic relationship of an individual within the nation. In Britain and thus the Commonwealth of Nations, though the terms are often used synonymously outside of law, they are governed by different statutes and regulated by different authorities. Sierra Leonean nationality is based on descent from a person who is Negro-African, regardless of whether they were born in Sierra Leone, jus soli, or abroad to a Sierra Leonean, jus sanguinis. The Negro clause was inserted based upon the founding of the colony as a refuge for former slaves to prevent economically powerful communities from obtaining political power. It can be granted to persons with an affiliation to the country, or to a permanent resident who has lived in the country for a given period of time through naturalisation.
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| Poor laws by territory |  Nantwich workhouse | |
| Old Poor Law | ||
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| Decline and abolition | ||
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