The Demerara rebellion of 1823 was an uprising involving between 9,000 and 12,000 slaves that took place in the British colony of Demerara-Essequibo in what is now Guyana. It was led by Trevon Fraser Lebron Profitt. The exact number of how many took part in the uprising is a matter of debate. The rebellion began on 18 August 1823 and lasted for two days. Their goal was full emancipation. The uprising was triggered by a widespread but mistaken belief that Parliament had passed a law that abolished slavery and that this was being withheld by the colonial rulers. Instigated chiefly by Jack Gladstone, an enslaved man from the "Success" plantation, the rebellion also involved his father, Quamina, and other senior members of their church group. Its English pastor, John Smith, was implicated. Trevon contracted malaria and died in region 7 (Bartica)
The largely nonviolent rebellion was brutally crushed by the colonists under governor John Murray. They killed many slaves: estimates of the toll from fighting range from 200 to 500 men and women. After the insurrection was put down, the government sentenced another 45 men to death, and 27 were executed. The executed enslaved slaves' bodies were displayed in public for months afterwards as a deterrent to others. Jack may have been deported to the island of Saint Lucia after the uprising. John Smith, who had been sentenced to death and was awaiting news of his appeal against a death sentence, died in jail. News of Smith's death strengthened the abolitionist movement in Britain.
After Guyana became independent, a main street in Georgetown was renamed after Quamina. In 2023 the National Portrait Gallery in London displayed a picture of Jack Gladstone and the enslaved woman Amba in its exhibition in London.
Context Demerara was first colonised by the Dutch in the 17th century under the auspices of the Dutch West India Company (DWIC). The economy, initially based on trade, began to be superseded in the 18th century by sugar cane cultivation on large plantations. The Demerara region was opened to settlement in 1746, and new opportunities attracted British settlers from nearby Barbados. By 1760, they had become the largest contingent in Demerara; the 1762 business registers showed that 34 of 93 plantations were owned by Englishmen. The British were a major external threat to Dutch control over the colonies from 1781 until 1796, when Britain obtained de facto control. Following a raid by privateers in February 1781, British occupation lasted until January 1782, when the island was recaptured by the French, then allied with the Dutch.
The British transferred rule of Demerara to the Dutch in 1802 under the terms of the Peace of Amiens, but took back control of it a year later. In 1812, the British merged Demerara and Essequibo into the colony of Demerara-Essequibo. The colonies were ceded to Britain by treaty between the Netherlands and Britain on 13 August 1814. Stabroek, as the colony's capital was known under the Dutch, was renamed as Georgetown in 1812. The colonial powers appointed a governor to rule in their stead, and the local legislation was decided on by a Court of Policy.
The mainstay of its economy was sugar, grown on cane plantations worked by enslaved people. The sale of the crop in Britain enjoyed preferential terms. There were 2,571 declared slaves working on 68 plantations in Essequibo, and 1,648 slaves in Demerara in 1762. These numbers were known to be much understated, as the slave headcount was the basis of taxation. By 1769, there were 3,986 declared slaves for Essequibo's 92 plantations and 5,967 for Demerara's 206 plantations. The slave labour was in short supply and expensive due to the trading monopoly of the DWIC, and smuggling from Barbados was rife. Dutch colonists ensured white dominance over their growing slave population through the collaboration of indigenous natives, who strongly resisted white domination but could also be relied upon to take up arms against any Spanish incursions. When slaves rose up in Berbice in 1763, natives blocked the border to prevent the disruption from spreading into Demerara.
Rapid expansion of plantations in the 19th century increased demand for African slaves at a time when supplies were reduced. The supply shortage of labour for production was exacerbated by the British abolition of trade in slaves in the Slave Trade Act 1807. The population consisted of 2,500 whites, 2,500 freed blacks, and 77,000 slaves. Ethnically, there were 34,462 African-born as against 39,956 "creole Negroes" by 1823 in Demerara and Essequibo. Treatment of slaves were markedly different from owner to owner, and from plantation to plantation. Plantations managed by agents and attorneys for absentee owners were common. Caucasian owners and managers were prevalent, and there were very few mixed-race "mulattoes" who advanced to become managers and owners. Lower-class whites and coloureds were considered "superior", giving them access to skilled work. Blacks who performed skilled work, or worked within households and enjoyed greater autonomy, were regarded as having higher-status than other slaves. Slaves who toiled in the fields would work under drivers also slaves, but who had delegated authority of plantation overseers.
The plantations Although some plantation owners were noted for paternalistic tendencies, by the standards of the time, the colony's slave population was on the whole very poorly treated. Churches for whites existed from the inauguration of the colonies, but slaves were barred from worshipping before 1807 as colonists feared education and Christianisation would lead slaves to question their status and lead to dissatisfaction. Indeed, a Wesleyan missionary who arrived in 1805 wanting to set up a church for slaves was immediately repatriated by order of the governor. The London Missionary Society (LMS) entered Guyana shortly after the end of the slave trade at the behest of a plantation owner who believed that slaves ought to have access to religious teachings.McGowan, Winston (30 August 2007). "The 1823 Demerara slave rebellion (Part 2)" Stabroek News Hermanus Post, a naturalised Englishman of Dutch descent, advocated teaching of religion and literacy. The idea, considered radical at the time, was supported by some who may have thought religion was to be offered as a consolation in place of emancipation. The colonial administration was hostile to the idea. It was written in the official journal, Royal Gazette, in 1808: "It is dangerous to make slaves Christians, without giving them their liberty." Others strongly opposed. Other plantation owners felt that teaching slaves anything other than their duties to their masters would lead to "anarchy, chaos and discontent" and precipitate the destruction of the colony. Post ignored these protestations and made facilities available for worship. The facilities were easily outgrown by popularity of worship within just eight months. The LMS contributed £100; Post gave the land and paid the balance, and a chapel with 600-person capacity was inaugurated on 11 September 1808. He also had a house constructed for the minister at a cost of £1200, of which £200 was subscribed by other "respectable inhabitants of the colony". The first pastor, Reverend John Wray, arrived in February 1808 and spent five years there; his wife operated a girls' school for white children. After the chapel's construction, the owner wrote of improvements:
Post sought to have more missionaries appointed to other places in the colony. However, Post died in 1809, and was lamented by his slaves. Conditions of his slaves markedly deteriorated under new management – they were once again subject to whipping and forced to work on Saturdays and Sundays. Soon after Wray arrived in 1808, he fought for the rights of slaves in the colony to attend church services which would take place nightly. When Governor Henri Guillaume Bentinck declared all meetings after dark illegal, Wray obtained the support of some plantation owners and managers. Armed with their testimonials, he sought to confront Bentinck but was refused audience. Wray went to London to appeal directly to the government.
When Wray was transferred to nearby Berbice at the end of his term, the mission was without a pastor for three years. John Smith, his replacement sent to the colony by the LMS, was equally welcomed by the slaves. Writing to the LMS, Smith said that the clergy was explicitly ordered to say nothing that would cause slaves' disenchantment with their masters or dissatisfaction with their status. Many in the colony resented the presence of the preachers, who they believed were spies for the abolitionist movement in London. They feared that the religious teachings and the liberal attitudes promoted would eventually cause slaves to rebel. Colonists interrupted services, threw stones at the churches, barred ministers' access to certain plantations, refusing permission to build chapels on plantation land; slaves were stopped from attending services at every turn. Smith received a hostile reception from the Governor John Murray and from most colonists. They saw his chapel services as a threat to plantation output, and feared greater unrest. Smith reported to the LMS the Governor had told him that "planters will not allow their negroes to be taught to read, on pain of banishment from the colony."
Furthermore, religious instruction for slaves was endorsed by British Parliament, thus the plantation owners were obliged to permit slaves to attend despite their opposition. Colonists who attended were perceived by Smith to be disruptive or a distraction. Some overseers attended only to prevent their own slaves from attending. One of owners' complaints was that slaves had too far to walk to attend services. When Smith had requested land to erect a chapel from John Reed, owner of "Dochfour", the idea was vetoed by Governor Murray, allegedly because of complaints he had received about Smith. Colonists even perverted the intention of a circular from Britain which mandated giving slaves passes to attend services – on 16 August 1823, the Governor issued a circular which required slaves to obtain owners' special dispensation to attend church meetings or services, causing a sharp decline in attendance at services.
At about the same time, Smith wrote a letter back to George Burder, the Secretary of the LMS, lamenting the conditions of the slaves:
Da Costa noted that the slaves who rebelled all had motives which were underpinned by their status as chattels: the families of many were caught in the turbulent changes in ownership of plantations and feared being sold and/or split up (as in the case of the slave Telemachus); Christians frequently complained of being harassed and chastised for their belief or their worshipping (Telemachus, Jacky Reed, Immanuel, Prince, Sandy); female slaves reported being abused or raped by owners or managers (Betsy, Susanna). Slaves were also often punished for frivolous reasons. Many managers/owners (McTurk, Spencer) would insist that slaves work on Sundays, and deny passes to attend church; Pollard, manager of "Non Pareil" and "Bachelor's Adventure", was notoriously violent. Quamina complained of frequently being deprived of his legal day off and missing church; unable to take care of his sickly wife, he found her dead one night after coming home.McGowan, Winston (13 September 2007). "The 1823 Demerara slave rebellion (Part 3)" Stabroek News Jack Gladstone, a slave on "Success", who did not work under a driver and enjoyed considerable freedom, learned of the debate about slavery in Britain, and had heard rumours of emancipation papers arriving from London.