Social Welfare History Project Colonial and Post-Revolutionary Era

Negro in Virginia (1940)

Compiled by Workers of the Writers Program of the Work Projects Administration in the State of Virginia. Sponsored by the Hampton Institute.

British Reforms and Colonial Resistance (1763-1766)

British leaders also felt the need to tighten control over their empire. To be sure, laws regulating imperial trade and navigation had been on the books for generations, but American colonists were notorious for evading these regulations. They were even known to have traded with the French during the recently ended war. From the British point of view, it was only right that American colonists should pay their fair share of the costs for their own defense. If additional revenue could also be realized through stricter control of navigation and trade, so much the better. Thus the British began their attempts to reform the imperial system.

Act to Prohibit the Importation of Slaves 1807

The ten sections of the 1807 act were designed to eliminate all American participation in the international slave trade. Section 1 set the tone. After January 1, 1808, it would “not be lawful to import or bring into the United States or the territories thereof from any foreign kingdom, place, or country, any negro, mulatto, or person of colour, with intent to hold, sell, or dispose of such [person] … as a slave, to be held to service or labour.” The act provided an enormous penalty — up to $20,000 — for anyone building a ship for the trade or fitting out an existing ship to be used in the trade.

The American Revolution Era (1763 – 1783)

Underneath the apparent calm of the early 1770s, many Americans continued to resent Britain’s heavy-handed enforcement of the Navigation Acts and the continued presence of a standing army. Colonists continued to talk among themselves, through newspapers, pamphlets, and broadsides, in colonial assemblies, and in such public places as coffee houses and taverns. In 1773, a new act of Parliament, the Tea Act, ended any semblance of calm.

Ward, Nancy or Nanye-hi – (1738-1822)

Nanye-hi’s husband, with whom she had two children, was killed in a raid on the Creeks, the Cherokee’s land rivals, during the 1755 Battle of Taliwa. Nanye-hi fought by his side, chewing the lead bullets for his rifle to make them more pointed and deadly. When the enemy killed him, she rallied the Cherokee warriors, leading a charge that brought victory to the Cherokees. Because of her actions, the Cherokee clans chose her as Ghighau, or the “Beloved Woman.” In this powerful position, her opinion was influential in the tribal government because the Cherokees believed that the Great Spirit could speak through the Beloved Woman. As Beloved Woman, Nanye-hi headed the Women’s Council, sat on the Council of Chiefs, and had complete power over prisoners.

Sampson, Deborah (1760-1827)

For over two years, Deborah’s true sex had escaped detection. She had had close calls with both discovery and death: fainting on that first march to West Point, lying that she had had smallpox when the soldiers were culled for vaccination in the winter of 1782, receiving a revealing wound in June of 1781, and nearly drowning in the Croton River in December of that year. In the first half of 1783, she had taken a perilous trip through the snow to the frontiers of upstate New York, had been attacked by robbers, and had avoided bathing in the Hudson River with the rest of the troops. All this and more she had successfully navigated. She knew that unconsciousness was her greatest danger because then she could not rely on quick thinking to get her out of trouble. She also feared being in a hospital where she could be subjected to the unwanted probing of the doctor. Now both things that she had dreaded the most, even more than the prospect of death, had happened. Dr. Benjamin Binney did discover her secret, which he eventually made known in a letter to General Peterson on Deborah’s return to the army.

Colonial Expansion Heads South

In 1619, a Dutch ship brought some Africans to Jamestown. They had been kidnapped from their homes by African traders and sold to the ship’s captain. He sold them to the Virginia settlers. Those first blacks may have been treated like indentured servants. Later, however, colonists decided to keep them as slaves so they would not have to continue paying for workers. Indians did not make good slaves because they could run away. Blacks could not. They had no place to go. Slowly, laws were approved in Virginia that made it legal to keep black people as slaves. By 1750, there were more Africans in Virginia than any other group.

Lord Dunmore’s Proclamation (1775)

Dunmore’s proclamation offered freedom only to those who would flee from rebel masters and serve the crown. Its purpose was strategic, to disable rebellion, rather than humanitarian, yet its effect was rather the reverse. White southerner colonists swung to oppose royal authority as it appeared that Dunmore and his “Damned, infernal, Diabolical” proclamation were inciting slave insurrection: nothing, it can be argued, so quickly lost the South for the crown. British officialdom, however, never repudiated the proclamation’s message and soon established an alliance with black Americans that brought thousands of escaped southern slaves to the side of the British forces operating in the south.

Poor Relief and the Almshouse

Written by Dr. David Wagner, University of Southern Maine. “Poorhouses (almshouses were simply the same thing with the old English word “alms” for charity used) started out rather small, sometimes in private homes, and at first were scattered in America. But in the 1820s, when America ceased being a completely agricultural society and began to receive more immigration, reformers such as Josiah Quincy in Massachusetts and John Yates in New York led a drive to build almshouses or poorhouses in every town and city. Their purposes were deeply steeped in a desire to not only save money but also to deter the ‘undeserving poor.””