Speaker 1: Welcome to It could happen here. The podcast, the podcast,
Speaker 1: every episode. When you open too many podcasts, you you
Speaker 1: lose the ability to open podcasts anyway. Uh st Andrew, UM,
Speaker 1: this is your episode, so I'm gonna let you. Let
Speaker 1: you take it, take it away, take us on a journey. Hello, Hello, Hello, Hello, Hi, good,
Speaker 1: good afternoon, and good night. UM. Today we just wanted
Speaker 1: to cover rather broad topic. I don't even know if
Speaker 1: it's gonna be released before the end of February, probably not,
Speaker 1: But in honor of Black History Month, UM, I wanted
Speaker 1: to cover the history of Caribbean resistance to slavery on
Speaker 1: the different ways that manifested across the Caribbean. For those
Speaker 1: who don't know, UM, slavery in the Caribbean took place
Speaker 1: for several hundred years, beginning with the enslavement of the
Speaker 1: Amerindians the and continuing up until the abolition of slavery
Speaker 1: in three four, at least in British territories. UM. Before then,
Speaker 1: there were multiple struggles against the institution, both passive and active,
Speaker 1: and in every step of the process. UM. And then,
Speaker 1: of course post slavery, they were also multiple rebellions and
Speaker 1: insurrections and strikes that took place in the region. But
Speaker 1: I can't cover the well about seven thousand islands in
Speaker 1: the Caribbean, give or take. But I can't cover the
Speaker 1: histories of all of those for the past couple of
Speaker 1: thousand years. But I will try to cover fairly generally
Speaker 1: the different forms of resistance that took place, starting with,
Speaker 1: of course, the resistance that took place in Africa. I
Speaker 1: mean even before enslaved people were put on these ships,
Speaker 1: even before they were captured, there were measures they were
Speaker 1: taken to protect themselves from enslavement. There was of course
Speaker 1: flight in the sense of running away um, but there
Speaker 1: was also evidence of Africans moving their villages to inaccessible
Speaker 1: areas like mountains or um or deeper into the forest
Speaker 1: were less accessible for enslaved people. UM sorry for enslavers
Speaker 1: to try to capture their people. One of the more
Speaker 1: famous enslaved people um Luarda Aquino. He founded a society
Speaker 1: in Britain after being enslaved and taken to the Caribbean
Speaker 1: and eventually moving to Britain after becoming a freedman and
Speaker 1: starting the Sons of Africa abolitionist group. He had written
Speaker 1: his own autobiography the interesting narrative of the life of
Speaker 1: Lada Aquino In and he detailed some of the horrors
Speaker 1: of slavery from an enslaved person's perspective, and so a
Speaker 1: lot of what we knew about slavery and how it
Speaker 1: could ah comes from his personal account, among others. Of course,
Speaker 1: so he spoke about some of the measures that were
Speaker 1: taken in his own village to defend against capture. But
Speaker 1: um he after being captured, of course, from the Kingdom
Speaker 1: of Nian around seventeen forty five, he ended up being
Speaker 1: taken on the slave ships, separated from his families and
Speaker 1: carried with four other people across the Atlantic to Barbados,
Speaker 1: and then eventually taken to Virginia, and then from Virginia
Speaker 1: being bought by a Royal Navy lieutenant and eventually being freed.
Speaker 1: During the voyages that it could and they were multiple
Speaker 1: during the whole Triangle trade. It has been said that
Speaker 1: one in ten of all Atlantic crossings through the Middle
Speaker 1: prop passage had some kind of rebellion, whether it be
Speaker 1: through taking control of the ships and attempting to seal
Speaker 1: them back to Africa with the assistance of the crew
Speaker 1: without all of Africans battling against other ships um or
Speaker 1: in one case in Amistat, in some Africans were taken
Speaker 1: captive above aboard a cargo ship and they free themselves,
Speaker 1: killed the captain and the cook, and forced them to
Speaker 1: take them back to Sierra Leone, but instead the owners
Speaker 1: of the ship ended up taking them to the United States,
Speaker 1: where they were captured by the coast Guard. Jesus, yeah,
Speaker 1: it's a lot um one slaveship surgeon guy named Alexander
Speaker 1: Falconbridge became an abolitionist because he saw well. The first
Speaker 1: of all, he saw the horrible conditions that were present
Speaker 1: on those ships in the Middle Passage, where you know,
Speaker 1: hundreds of people were shackled together and crammed into these
Speaker 1: tight enclosed, dark, wet, infected spaces for weeks on end,
Speaker 1: were being taken across. And of course a lot of
Speaker 1: the so called cargo, the people who were on route
Speaker 1: to be enslaved, were killed by the conditions presidents on
Speaker 1: those slave ships. However, despite the fact that you know,
Speaker 1: so many people were dying from the terrible conditions of
Speaker 1: the ships, the slave trade was so profitable for the
Speaker 1: enslavers and for the economies of the colonial nations that
Speaker 1: it was still they were still not They were still
Speaker 1: not only able to break even but profit massively from
Speaker 1: the excursions. And even though the Middle Passage got more
Speaker 1: and more dangerous for cruise as rebellions became more and
Speaker 1: more expected, production for more shackles, more weaponry to keep
Speaker 1: captives secured a rose in England and helped to secure
Speaker 1: some of their travels. Of course, they were also times
Speaker 1: where Africans would burn the ships they were on, or
Speaker 1: where they would jump off of the ships. As I'm
Speaker 1: sure many people remember kill Monker's famous final words in
Speaker 1: Black Panther, And from what I remember, the first enslaved
Speaker 1: people who arrived in Hispaniola immediately ran away and we're
Speaker 1: able to escape before being recaptured. Once UM and slave
Speaker 1: people arrived in the horrible conditions at the various colonies
Speaker 1: in the Caribbean, one of the major projects of their
Speaker 1: colonial overlords was to convert them. While in the process
Speaker 1: of you know, enslaving them. Of course, a lot of
Speaker 1: enslaved people were dying very rapidly due to the diseases
Speaker 1: and the terrible working conditions they had to endure. Right
Speaker 1: for those who did survive, UM separated from their families,
Speaker 1: from their ties to kinship, from really their home and
Speaker 1: everything that came along with it. As displaced indigenous people,
Speaker 1: they had to fear out ways to maintain and protect
Speaker 1: their cultures um from you know, naming conventions, to craftsmanship,
Speaker 1: to language, to philosophy too believes, to music, to dance.
Speaker 1: These were all elements of African cultures that would provide
Speaker 1: psychological support for captives who need to resist the process
Speaker 1: of enslavement, because enslavement is an act of breaking the
Speaker 1: will and erasing the humanity of the enslave. Practices like
Speaker 1: voodoo um in Haiti or obia in Trinidad and Jamaica,
Speaker 1: we're able to strengthen the revolutionary efforts of rebellious Africans,
Speaker 1: and so in the Haitian Revolution, you know, they were
Speaker 1: fueled by voodoo and the ceremonies that occurred then, and
Speaker 1: we're able to eventually, you know, free the people of
Speaker 1: Haiti and established the first independent black republic in the
Speaker 1: New World. You need to go four. So other forms
Speaker 1: of cultural resistance, and one of the main forms of
Speaker 1: culture resistance was the preservation of African culture through too
Speaker 1: pre realization, through the melding and the hiding in some
Speaker 1: cases of elements of African culture with um European cultural
Speaker 1: forms to create these new cultures and new languages. Um
Speaker 1: Ciol is one example, particularly Antillian Creole, which is related
Speaker 1: to Haitian Creole. These languages helped to maintain UM some
Speaker 1: measure of identity for people who will be actively being
Speaker 1: stripped of it. Women in particular played a major role
Speaker 1: in this process of cultural resistance and cultural preservation because
Speaker 1: in African societies they were African societies often made trilineal
Speaker 1: and mature lucal, and women played a key role in
Speaker 1: passing traditions onto their daughters and other young women and
Speaker 1: to the community at large through storytelling and through um
Speaker 1: the sharing of skills and beliefs and ideas, and so
Speaker 1: African women played a major rule in keeping the tradition
Speaker 1: going on at lineage going maintaining the memory of people
Speaker 1: like a Nancy and Rare Rabbits and Mamadalu and Skant
Speaker 1: and all these other folkloric figures who bavy marks of
Speaker 1: African traditions. Women under slavery also had to do what
Speaker 1: they could to resist the consistent, consistent UM violence, sexual
Speaker 1: violence that was UM being done to them by their
Speaker 1: clear masters. UM abortion and UM birth control, UM and
Speaker 1: other forms of resistance against sexual assault, resisting their masters,
Speaker 1: feeling illness. All these things worked too, not necessarily protect them,
Speaker 1: but two keep them going and try to steve off
Speaker 1: the worst elements of violence it was being done to them.
Speaker 1: As I mentioned the Haitian Revolution and being fueled by
Speaker 1: voodoo and whatnot. It really scared planters across the Cribban
Speaker 1: and across the world, really like this is the first
Speaker 1: time something I just said have happened before. And I'm sure,
Speaker 1: uh the U s audience knew. Was a bit about
Speaker 1: the consequences in the US. How you know southern slave
Speaker 1: masters were so terrified by creation of aolution, how France
Speaker 1: um imposed restrictions on Haiti, and how the US and
Speaker 1: other European powers were complicit in that attempts to strangle
Speaker 1: the first Black Republic. But there were cases and other
Speaker 1: parts of the Caribbean where planters um, in their terror,
Speaker 1: used the Haitian Revolution has an excuse to crackdown on
Speaker 1: the enslaved um, for example in Trendad in the Christmas
Speaker 1: of eighteen o five. The Hassian Revolution ended in eighteen
Speaker 1: o four. So in Christmas of eighteena five, UM the
Speaker 1: planters were so afraid and had really seen some acts
Speaker 1: of poisoning that we're occurring on some of the estates
Speaker 1: because part of the cultural resistance involved the passing down
Speaker 1: of certain recipes and poisons and concoctions, and so many enslavers,
Speaker 1: you know, felt victim couldn't quote to poisoners, and so
Speaker 1: they had to try to find a way to prevent
Speaker 1: what they saw was a planned uprising. They basically invented
Speaker 1: this idea of a conspiracy in their paranoia that was
Speaker 1: meant to wipe out this entire slave owning population during
Speaker 1: that in one go. So of course, as historians have uncovered,
Speaker 1: the conspiracy most likely didn't actually exist or maybe perhaps
Speaker 1: not today the scale that um the slave owners thought,
Speaker 1: But it was more so an attempt by the planters
Speaker 1: to impose greater authoritarian rule. As Christmas they needs, you know,
Speaker 1: five approached, the details of this conspiracy, of this plot
Speaker 1: started to be uncovered by the planter is Um they
Speaker 1: thought that, you know, at this place called Chance Estate,
Speaker 1: enslaved people we're organizing to launch their revolution. And of
Speaker 1: course this terrified them because at that point in time,
Speaker 1: the enslaved population was somewhere around whereas the white slave
Speaker 1: owning class it was like half that number, and so
Speaker 1: the authorities declared martial law and apprehended those involved if
Speaker 1: they were even involved. Oftentimes they were not. But it
Speaker 1: does bring attention to an important part of enslave resistance,
Speaker 1: and that being the conspiracy and actual existence of slave
Speaker 1: secret societies. Secret societies are something that, ah, It's something
Speaker 1: that's common in the African Madan land, where tribal rights
Speaker 1: and initiations and advancements through those rights um in secret
Speaker 1: groupings where it could um to sort of denote levels
Speaker 1: of Ranco maturity, and so in slave society, as different
Speaker 1: tribes mixed and mingled and plantations for security reasons. These
Speaker 1: secret societies continued but had assimilated some European systems of
Speaker 1: order and designation. So they gave themselves names like major
Speaker 1: or Captain and describe their societies as regiments and the echoes.
Speaker 1: The descendants of those societies still exists to this day.
Speaker 1: In turn Dad, they are highly obscured. I honestly don't
Speaker 1: know much details about them. I just know that I
Speaker 1: have some friends whose relatives um involved in those secret societies,
Speaker 1: and in some places like for example Grandcouver where and
Speaker 1: stay people seize the land and sort of held that
Speaker 1: land and kept it and passed it down across the generations. Um,
Speaker 1: such secret societies and membership in such secret societies is
Speaker 1: not unhood of so is what the the modern ish
Speaker 1: versions of them do? Like what what what? What what
Speaker 1: are they doing? I guess like these days if if
Speaker 1: there's something that is I don't know much about about
Speaker 1: them or how they operate. Yeah, and so I don't
Speaker 1: think all secret societies and turned that are descended from
Speaker 1: enslave secret societies like obviously not. There are other um
Speaker 1: secret societies, their societies of doctors and of lawyers and
Speaker 1: different trades. Um. There of course Mason groups as well,
Speaker 1: and I well you knew was um superficial details of
Speaker 1: most of these groups. Essentially thing that comes up a
Speaker 1: look that there there's a whole bunch of like these
Speaker 1: sort of secret society groups that like wind up being
Speaker 1: part of an engine leve and revolution in China. But
Speaker 1: they sort of, like most of them, kind of go
Speaker 1: bandit like after the revolution happens, and so it's it's
Speaker 1: interesting to see, I guess like different contexts where they
Speaker 1: don't seem to have, like just over Italy turned into
Speaker 1: organized crime groups. Right, what's the like organized crime groups
Speaker 1: descended from secret societies in China, try ads for example. Yeah,
Speaker 1: I actually don't think the triers send it from them.
Speaker 1: A couple of them joined the Communists, a lot of
Speaker 1: them kind of got wiped out in the sort of
Speaker 1: just general warlord fighting, and then some of them kind
Speaker 1: of got stumped up by the Communists because they were
Speaker 1: basically turned into organized like their own or a crime
Speaker 1: of things we're sort of distinct from the other ones existed.
Speaker 1: But right, there were seven major rebellions in the Colony
Speaker 1: of Jamaica between sixteen seventy three and six six, and
Speaker 1: several others in Antigua, in Nevus, in Fujian Islands, in
Speaker 1: you know, Barbados, in just across the Caribbean. There was
Speaker 1: continual African resistance and rebellion and that really is what
Speaker 1: struck fair in these slaveholders at the time. In one case,
Speaker 1: um in seventeen thirty three during the Amino Rebellion on St.
Speaker 1: John which is part of the Danish Fusion Islands, or
Speaker 1: was part of the Danish Fusian Islands. The African instlugience
Speaker 1: took control of the island for six months before being defeated,
Speaker 1: and the most slavery reelliance really ac could in Jamaica,
Speaker 1: in fact, more than all the other colonies, more than
Speaker 1: all the other British colonies in the Caribbean combined. One
Speaker 1: of the most famous of the Jamaican rebellions was one
Speaker 1: of the Sudden seventeen six day by a man known
Speaker 1: as Tachi, and it lasted for over a year before
Speaker 1: being suppressed by British colonial forces. Because Jamaica's population was
Speaker 1: massively overwhelmingly black in comparison to the very small minority
Speaker 1: of large slavehooling white, they were more likely to launch
Speaker 1: and more likely to succeed in slave refools um. Slave
Speaker 1: refolds are more likely to happen, of course, where slaves
Speaker 1: of number white, where masters are absent, where there's economic distress,
Speaker 1: where they are split within the ruling elite um and
Speaker 1: when you know large numbers of Native one Africans from
Speaker 1: one area of brought in one time, which is why
Speaker 1: they often have to split up there the people that
Speaker 1: they captured, so they wouldn't be able to collaborate with
Speaker 1: their can We often remember the flashy of forms of revolts,
Speaker 1: such as the revolt in St. Joseph in seven led
Speaker 1: by Dagger, who was a former African chief in Guinea
Speaker 1: and the leader of the first British West India regiment Um.
Speaker 1: He mutinied along with two men, and although they were
Speaker 1: taken into custody and sentenced to death, they marked just
Speaker 1: one example of this sort of bold actions that were
Speaker 1: taken by in state of people in Tobago Um in
Speaker 1: the year seventeen seventy. There were numerous armed revolts over
Speaker 1: the next eleven years, from seventeen seventy eighteen o one,
Speaker 1: six armed revolts, one by led by an enslaveman named
Speaker 1: Sandy in seventeen seventy two in seventeen seventy one, one
Speaker 1: in June, yet in August, one in seventeen seventy three,
Speaker 1: another in seventeen seventy four, another in eighteen o one.
Speaker 1: And so these revolts are a constrat didn't one specific
Speaker 1: ear of the island. They would happen in some cases
Speaker 1: over the entire island. Tobago is of course separate from
Speaker 1: Trained Dad until nine where it became a ward of
Speaker 1: Trina Tobago. But and so their history is the history
Speaker 1: of Trian Island history of Tobago. We're separate, running separately
Speaker 1: for the first couple hundred years of the age of qualization,
Speaker 1: but Tobago's history of resistance is still connected in some
Speaker 1: ways to trend Dad's history of resistance in the sense
Speaker 1: of the bold actions that were taken by and slave people.
Speaker 1: Of course, not all resistance to slavery was so bold.
Speaker 1: Day to day resistant was by far the most common
Speaker 1: form of opposition to slavery, whether it be through feigning illness,
Speaker 1: staging slowdowns, pretending ignorance, deliver a carelessness awesome and sabotage
Speaker 1: breaking tools. These sorts of expressions, while they reinforced previously
Speaker 1: held perceptions of enslaved Africans at the time, they also
Speaker 1: ways of enslaved people to express their alienation and to
Speaker 1: sort of carve some level of space or breathing room,
Speaker 1: or to give themselves some sense of catharsis in that
Speaker 1: brutal period. And so what we see is a sort
Speaker 1: of continuum of resistance from that sort of individual level
Speaker 1: of slowing down or feeling ignorance or what or whatever,
Speaker 1: to the sort of broader cultural methods of passive resistance,
Speaker 1: such as you know, cultivating and passing down culture and
Speaker 1: cultural memories, to the more bold aspects of resistance, which
Speaker 1: as revolts and rebellions and revolutions. And of course there
Speaker 1: was the practice of maroonage, both petite and grand maroonage.
Speaker 1: Petite maroonage was an effort by individuals or groups of
Speaker 1: enslaved people to escape from their plantations permanentally sometimes but
Speaker 1: usually for a limited amount of time, to escape mistreatment,
Speaker 1: to negotiate better treatment, or to even just catch a break. Honestly.
Speaker 1: Grand moonage is more commonly understood and recognized where communities
Speaker 1: of fugitive slaves would establish communities on the fringes in
Speaker 1: the swamps of Louisiana, for example, or in the mountains
Speaker 1: of Jamaica. And these moon communities have been established since
Speaker 1: the very beginning, since the early sixteenth century, when the
Speaker 1: fullest and slave African support to the Caribbean by the Spanish.
Speaker 1: They would often unite with Amerindians, whether it be you
Speaker 1: know Tinos or Kalinago's, or go to base and unite
Speaker 1: with them in their resistance in carving out settlements or
Speaker 1: strongholds of safety. For example, in fifty six in Hispaniola,
Speaker 1: they were over seven thousand Maroons among a slave population
Speaker 1: of tight thousands. After the island was split between the
Speaker 1: French santoming which is later which is now known as
Speaker 1: Haiti and the Spanish Santo Domingo which is Dominican Republic
Speaker 1: in six Maroons took advantage of the hostility between France
Speaker 1: and Spain to maintain settlements along the border between the
Speaker 1: two throughout the period of slavery. Addition, there were ruins
Speaker 1: in Cuba, in Puerto Rico, and in some cases with
Speaker 1: Puerto Rico. Fugitive slaves from the Virgin Islands would literally
Speaker 1: set sail to Puerto Rico to settle and escape the
Speaker 1: enslavemand Yeah. In Jamaica, of course, there are many ruined communities,
Speaker 1: and in fact, there is still an active Maroon community
Speaker 1: in Jamaica to this day that has persisted and maintained
Speaker 1: their traditions UM in sant Kitts in Antigua, in Barbados,
Speaker 1: in Martinique and Quada Loup. All of these islands have
Speaker 1: had Maroon community established UM. However, as European cultivation of
Speaker 1: the islands increased. As Europeans ventured further and further into
Speaker 1: the islands, into the taps of the islands, it became
Speaker 1: more and more difficult to establish Moon settlements because if
Speaker 1: you look at some of the smaller islands, it's kind
Speaker 1: of difficult to hide or to establish any sort of
Speaker 1: sustainable community on the fringes of an island that you
Speaker 1: could easily jog from one side to the other, or
Speaker 1: you know, walk from one side to the other. Of course,
Speaker 1: even on those smaller islands, there were still attempts to
Speaker 1: maintain Moon settlements, such as in St. Vincent or Dominico.
Speaker 1: In St. Vincent, the Garifuna, which an indigenous group mixed
Speaker 1: who mixed with Africans, preserved they depend their independence against
Speaker 1: both French and the British, and they ended up spreading
Speaker 1: to if I recorded correctly, Central America as well, and
Speaker 1: so the Garifona community is still very much alive and
Speaker 1: well to this day. In Jamaica and Cuba and Guadeloup
Speaker 1: and Hispaniola, Marion communities were able to last longer because
Speaker 1: they had um more mountainous terrain to hide in, particularly
Speaker 1: in Jamaica. Um but they were also Maroon communities on
Speaker 1: the South American mainland. You know, in Brazil there was
Speaker 1: the famous Maroon community or quilombo known as peal Mares,
Speaker 1: which has existed for nearly years. From sixteen o five
Speaker 1: to six, there is a certain invasion by both the
Speaker 1: Dutch and Portuguese and had at least ten thousand organized
Speaker 1: um members ready to defend their population. They were governed
Speaker 1: by a king who used the political traditions drawn from
Speaker 1: Central Africa, but they unfortunately were eventually destroyed in the
Speaker 1: Guyana's French Guyana Um, British Guyana which is now called
Speaker 1: Guyana Um, Dutch Guyana which is now called Suriname. Marion
Speaker 1: communities were also able to establish themselves and they still
Speaker 1: persist to this day due to the um Amazon rainforest
Speaker 1: and the river wheels that allowed them to conceal themselves
Speaker 1: from colonial encroachment. Of course, in the US there were
Speaker 1: all Summaron communities like the Black Seminoles of Florida or
Speaker 1: the Marion communities in Um I believe it was the
Speaker 1: Louisiana It's most places. Of course, Maroon communities were not
Speaker 1: very large um or often did not last very long.
Speaker 1: They're usually small thriller bands led by an elected chief.
Speaker 1: But of course these war bands in there, although they
Speaker 1: were small, that sort of protected them to some extent
Speaker 1: from detection and from recapture. In Cuba, for example, they
Speaker 1: were hundreds of small Maroon communities and they were guarded,
Speaker 1: and they were and they had their settlements guarded by
Speaker 1: ditches and steaks and secret paths, and these settlements communicated
Speaker 1: with each other while remaining isolated so they could grow
Speaker 1: their own crops and hunt and fish and trade in peace,
Speaker 1: sometimes with other islands in order to prevent again capture
Speaker 1: and destruction. I think there's a lot that we can
Speaker 1: learn from the different forms of resistance, small and large
Speaker 1: that instead of people, and it took throughout the period
Speaker 1: of colonial settlements and expansion and enslavement, elements of their
Speaker 1: practices that I think could be applied to these struggles.
Speaker 1: Do you have any thoughts before wrap? Yeah? One thing
Speaker 1: I kind of want to plug is Russell Maroon Shows
Speaker 1: wrote a really interesting I don't know exactly what the
Speaker 1: name for essay, I guess called The Dragon and the Hydra,
Speaker 1: which is a study. Yeah, yeah, it's called Dragon the
Speaker 1: Hydra study of historical study of organizational methods, and it's
Speaker 1: about basically a comparison of like different different kinds of
Speaker 1: resistance to colony landsman enslavement that talks a lot about
Speaker 1: the Roan movement, talks about sort of the problems that
Speaker 1: these sort of like highly centralized, top down movements ran
Speaker 1: into versus the kind of stuff that the that these
Speaker 1: sort of more decentralized, less hierarchical Moroon movements face. And
Speaker 1: it's it's really interesting and it's pretty short. Everyone should
Speaker 1: just read it because it's great. Yeah, yeah, yeah. He
Speaker 1: covers the us p T, Suriname and Jamaica, and you
Speaker 1: know how those different Moon communities dealt with their conditions.
Speaker 1: I'm pretty sure you brought this from prison too, if
Speaker 1: I'm remembering my timeline history correctly. Yes, I highly recommend
Speaker 1: folks give that a read. I mean, I don't want
Speaker 1: to give the impression that Buring communities where these like
Speaker 1: valiant utopias. I mean, in some cases moreon communities were
Speaker 1: manipulated UM against the other and often in exchange for
Speaker 1: maintaining their autonomy, they were made to sign treaties where
Speaker 1: they would have to turn in UM fugitives. So it
Speaker 1: was not by any means are perfect situation to be in.
Speaker 1: But they were trying to cough out their survival. Yeah,
Speaker 1: I guess do you want to plug your stuff? So
Speaker 1: you can find me on Twitter, at on discore seeing
Speaker 1: True and on YouTube seeming to a tourism where I
Speaker 1: have lots of stuff. I mean, if you were interested in,
Speaker 1: for example, the details of how spirituality played a role
Speaker 1: in African resistance, I have a video on that. If
Speaker 1: you're interested in you know, how Wada Equa New established
Speaker 1: the Sons of Africa group and how that was one
Speaker 1: of the foundations of what eventually became the Pan Aftanist movement.
Speaker 1: I have a video on Pan Afganism that you could
Speaker 1: check out. So, yeah, that's it for me. That was great.
Speaker 1: I didn't know there were still marine communities actually yeah, yeah,
Speaker 1: the one in Jamaica, the one in Suriname. They are
Speaker 1: still very much alive. And well, yeah, that's fascinating. Ah,
Speaker 1: Saint Andrew, thank you for that. That was wonderful. And
Speaker 1: that's that's our episode for today. So go home and
Speaker 1: doom scroll for several hours probably, or or do something
Speaker 1: productive or something pet a cat, bake some cookies, hand
Speaker 1: out food to people, who were hungry, you know, bake
Speaker 1: some cookies and then handle the cookies to people who
Speaker 1: need or doom scroll, you know, all productive things that
Speaker 1: are some significantly more productive. Alright, friends, that's uh, that's
Speaker 1: the episode piece. It Could Happen Here is a production
Speaker 1: of cool Zone Media. For more podcasts from cool Zone Media,
Speaker 1: visit our website cool zone media dot com, or check
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Speaker 1: for It Could Happen Here, updated monthly at cool zone
Speaker 1: media dot com slash sources. Thanks for listening.