Bios for Queens of the VI Chautauqua
Jahweh David (Queen Breffu) is a free-spirited and energetic 25-year-old young artist whose performances include poetry, dance and theater such as “The Vagina Monologues” written by Eve Ensler. As a young humanities scholar, She is presently a member of The Rock Collective, a St. Thomas-based entity that organizes spoken word, music, visual arts and poetry performances and has shared the stage with international artists like Mutabaruka, Amiri Baraka & others. She is a member of Per Ankh Neteru Ankhsamble and Per Ankh Institute.
Oceana James (Queen Mary), born on St. Croix, brings generations of Crucian heritage to the role of Queen Mary. Ms. James has a B.A. in English from the University of the Virgin Islands. She has taught in the St. Croix public schools and most recently served as the Executive Director of Crucian Heritage and Nature Tourism (CHANT). She has been involved in theater for more than 15 years, currently serves on the Board of Directors of The Caribbean Community Theatre, and dances with Sankofa for the Cultural Arts.
Dara Monifa Cooper (Queen Coziah), born on St. Thomas aka local artist DaraMonifah has always been involved in the expressive arts, including performance and visual through her entrepreneurial entity D’Rah CreationZ™. She performs monthly as a local poet at “The Rock Lounge”, debuted in the “The Vagina Monologues” in 2004. DaraMonifah has also shared the poetic stage with Mutabaruka, Amiri Baraka & others. She is more interested in organization and documentation of media productions as an outlet for facilitating the education and liberation of both herself and others. She is a member of Per Ankh Neteru Ankhsamble and Per Ankh Institute. Although being multi-talented can prove to be challenging , she assures that her most cherished creations in life are her three children D’Ajahni, Majestik and Bilal Tehuti.
Carl “Neb KaRa” Christopher (Chautauqua Musician/Percussion Coordinator) is a native Virgin Islander that has been involved in ethnomusicology, multicultural humanities research and publication for 25+ years. Neb KaRa is the Co-Founder and Executive Director of Per Ankh, Inc. and serves as the Artistic Musical Director for the Per Ankh Neteru Ankhsamble. He is an alumnus of Goddard College in Vermont with degrees in Multicultural Studies & Ancient Architectural Engineering. He has performed as a percussionist in professional settings such as the “VI Folklife Festival”, “VI Emancipation Enactments”, “Fiyahbun/October 1st Celebrations”, and a host of other historical & educational presentations.
Anubi D. Kahina (Chautauqua Musician/Lead Drummer), raised & educated in Frederiksted, St. Croix, has been involved in performing and traditional arts for 10+ years. Mr. Kahina is a trade journeyman who earned his HS Diploma in 2003 and is a graduate of the NCCER Trade Certification Program with Pinnacle Services, LLC on St. Croix. He is a lead drummer, poet and tradition bearer of Per Ankh Neteru Ankhsamble & Per Ankh, Inc.
Anuka D. Kahina (Chautauqua Musician/Drummer) is a native Crucian & Virgin Islander who serves as a rhythm drummer and dancer for the Per Ankh Neteru Ankhsamble. He is a secondary student of Per Ankh Institute’s VI Homeschooling and Natural Educators Association and aspires to be a wood sculptor, performing artist & naturalist.
Dr. ChenziRa D. Kahina (Chautauqua Producer/Director) is a native of Afrakan Caribbean heritage who has embraced and integrated performing arts, culture, education, technology and spirituality in all facets of her work and life practices. Dr. Chen is the Co-Founder and Managing Executive Director of Per Ankh, Inc. and serves in the same capacity for the Per Ankh Neteru Ankhsamble. She has traditional & performing arts training and professional performance experiences from the School of Performing Arts (NJ), Crossroads Theatre Company (NJ), Virginia Laidlaw Chu (NY), Alvin Ailey Dance School (NY), Diamano Coura Arts Ensemble (CA), FWA Ensemble (MX) & others that have extended her work and education in North, Central & South America, the Caribbean, Europe, the Polynesian isles and Afraka.
Excerpts from the Three Queens Chautauqua
Script written and copyrighted by Per Ankh, Inc.
Welcome to the 1st VI Chautauqua that honors the contributions, progressive
actions, historically accurate role and long-term impact along with acknowledging
the counter-productive and anti-emancipation based actions of three of the Queens
of the Virgin Islands. Your interaction, constructive questions & comments, along
with your open embrace of this cultural and educational experience is encouraged.
This is a We The People Project Initiative that will be enhanced, improved and
heightened for our best possible growth and development as we embrace the sweet
and bitter truth of our Queens of the VI.
The Queens of the VI Chautauqua includes presentations of and by: Queen Breffu,
who has been recognized for her hidden role in the revolt of enslaved Afrakans of St.
John in 1733 -1734; Queen Mary who has been recognized for her activism and
social upheaval during the Great Fireburn of 1878 on St. Croix; and Queen Coziah
who has been recognized as a forerunner of the non-violence movement for her
short-lived yet powerful leadership in the Coal Miner’s Strike of 1892 on St. Thomas.
The positive and negative actions that have been documented about these women
shall be shared. It is important to note that the biased versions of “documentation”
provided by most 18th -21st scholars has been cautiously integrated to insure that the
integrity of the historical accuracy of these women may be maintained while more
intensive research is still being uncovered to present a more truthful and balanced
portrayal of these Queens of the Virgin Islands. Queen Breffu, Queen Mary and
Queen Coziah represent the ancestral, traditional, customary and contemporary
essence that lies dormant amongst many women in our society and is often shunned
or ostracized in our women who reflect these great women’s pioneering and
championship causes for life, inspiration, freedom and education—LIFE.
For the purposes of this VIHC sponsored VI Chautauqua Series, with presentations
produced by Per Ankh, will have each queen sharing her historical narrative
monologue and addressing your questions in character. When we have completed
the question and answer period at the end of our presentation, then the Chautauqua
Queens/Actresses will express their additional scholarly commentary with the
community audience. A Chautauqua is a community presentation that highlights
the collaboration and integration of art, culture, language, tradition, spirituality and
education in a manner that enhances understanding and humanitarian comraderie
amongst all members of our communities. So, get ready to share your knowledge,
ask your constructive questions and participate in our historic opening of our 1st VI
Chautauqua!
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While contemporary historians and scholars identify 5 women as historical Queens
of the VI, it is important to note that there were many more women who earned the
title as “queens” in various aspects of pre and post colonial VI society. From
ancestral times, Afrakan culture and the nations of long-standing strength, were and
are matrilineal and in limited instances matriarchal in societal hierarchy. So, it is
common for women to be recognized as “queens”. It is customary and part of the
cultural traditions of people of Afrakan ancestry to honor women as “queens” based
on their leadership, service to the people of their respective community, spiritual &
healing gifts, and for their enduring strength as the mothers, nurturers, warriors,
healers and caretakers of our communities in Afraka and abroad that have benefited
as well as challenged humanity.
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Our Queens of these Beloved Virgin Islands represent women of strength, anger,
displaced rage, ethnic imbalance, leadership, arrogance, aggression, compassion,
intolerance, non-violence, endurance, humility and a plethora of other human
qualities, principles and characteristics. At least for some, these women who we
honor and acknowledge as queens reflect and exemplify a spirited emancipation that
has permeated a liberating vibration that existed in ancient times, through precolonial
America, throughout the transition from feudalism to mercantilism to
industrialism and capitalism, throughout the enslavement experience & still is present
in the 21st century. (This welcome and opening shall be condensed for verbal presentation
and included in an informational tract for distribution to the community audience
participants.)
(Interlude of Traditional West Afrakan drum rhythms)
Queen Breffu, was a Freedomfighter and pioneer revolutionary leader within the St.
John Insurrection by enslaved Afrakans of 1733-1734. Queen Breffu was an enslaved
Afrakan from the continental motherland of Afraka of the Akan ethnic group of the
Gold Coast region of West Afraka (Ghana) in an area near the El Mina Castle &
Fort—hence they are commonly misnamed as the “Amina” ethnic group. Queen
Breffu’s contributions to the revolt and temporary control of St. John with a
historically powerful maroonage stronghold in Estate Fortsberg by enslaved Afrakans
in 1733 exemplified her loyalty to family, freedom, liberation, harsh warriorship and
emancipation. Queen Breffu’s active participation, leadership and warrior challenges
in the stability of the Estate Fortsberg stronghold following the actual attacks against
the landed plantocracy of St. John exemplify a Candace & Amazonian type training
that was common amongst the royal warrior class of the Gold Coast.
I introduce to you Queen Breffu of the St. John Revolt of 1733
Queen Breffu
I am Queen Breffu
I am a Warrior Queen
I am one of the women who lead our war for the liberation
Of Our people stolen from our home along the Gold Coast of West Afraka
We are not slaves to do the bidding of these pale and cruel enslavers
Our experience as enslaved ones here on St. John
Is for those that are part of the slave class
I come from one of the most powerful nations of the Gold Coast
I am of the Akan nation amongst a people who speak the Twi language
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From the El Mina region who has no fear to use force
No matter how cruel to free we deserving ones from these colonialists
Who are beneath us
Many in the west have created a term for us as the “Amina” people or “Amina Negroes”
In Arabic, Amina means truthful and is the name of Prophet Muhammad’s mother
Forcing an incorrect name upon us is a violation of our self-determination
We know to govern ourselves
Within the Akan nation, even the Ashanti and Fante have developed confederacies
That remain powerful throughout the 17th and 18th century
Our neighbors of the Akwamu nation are the forerunners of the source of slaves for
We are ready to govern St. John our way
We have captured a fort to protect us along land and sea
We will see them before they see we
The planters stay on St. Thomas more than St. John
& The overseers left behind cannot rule much less control us well
The spring and summer of 1733 was hot and the drought left we desperate for food
The great gale of July 1733 destroyed what bit of food and shelter many had
Our drum and dance gatherings around our quiet fires frightened the planters too
Governor Phillip Gardelin issued a proclamation
On September 5th, 1733 with harsh controls
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Kanta, an Afrakan king & a slave driver in St. John
Claeus, a royal prince
Myself and other warrior queens set our plan in motion
We gathered the morn’ of November 23rd by the Coral Bay Fort
We carry wood supplies to the fort just like any other day
This day, we hid cutlasses and weapons inside our wood bundles
We entered & killed the guards, Magistrate Soedtmann, his family & others
But John Gabriel escaped by canoe to St. Thomas to share his panic, terror and grief to others
In desperation many claim we are savage…lest reflect on our recent enslavers as teachers…
Some of we travel north to kill all the oppressors in sight—pale ones and our own—
Not being the savages they claim we are, some of my people spared Dr. Cornelius Bodger, his
amily and overseer as they were “fair” in their dealing with enslaved Afrakans—What’s fair?
Some of we travel south to kill our enemies to find many flee after being warned by turncoats
Our own people are our greatest defeat
We say “The ruin of a nation begins in the home of its people.”
As we have our own king, queen and leaders of our new St. John
We have united to control St. John, Tortola and all the isles of the West Indies
We will not burn the factories and buildings that support our new nation & flag as free people
We plan to divide these plantations our way
The weaker Afrakans outside our nation will become our laborers, servants and yes even slaves
The Danes and British are unable to control our united strength
Their hatred of each other has worked to insure some longevity in our revolt
Danes have sent their loyal creole negroes like Mingo Tamaryn to hunt us
A captain of the Free Negro Corp since 1721, seeing we Afrakans as enemies
With 300 loyal slaves and free Afrakans
Mingo hunts down maroon rebels on St. John
And receives praise by Danes, British and French
For killing and capturing we
Just because we seek to govern ourselves just as they do By May 24th, 1734 scouts shared reports of 24 rebellious maroons found dead at Mary’s Point
(Ram’s Head) in a case of our people choosing freedom in death before bondage in life
Many claim I was one of those found dead in this unbroken circle of broken muskets, blood
and corpses
We Afrakans wage war against our enemies without remorse
Like our ancestress Queen Amina of the Hausa Empire
I am a proud and independent warrior Queen fearless to enter into battle fiercely…
We say “You must act as if it is impossible to fail”
I say to you…I say to all ah you…
Remember the source and roots you grow from…
Know the shoulders that you stand upon as warriors for freedom and we as a people
Listen to the voice of our ancestors in the wind
My life and yours are one
Learn from my experiences and the stories that follow to gain and keep
Your physical and mental liberation for generations to come
Remember
I am Queen Breffu
A Warrior Queen from West Afraka
A Warrior Queen of the St. John Revolt of 1733
Queen Mary
Queen Mary was a Freedomfighter, leader and
women of revolutionary change within the St. Croix Fireburn of October 1878 by
enslaved Afrakans.
Queen Mary was a laborer who worked on sugar plantation and records of her life
affirm she had a free-spirited mind of her own. After VI Emancipation of 1848,
forced by the potential uprisings of enslaved Afrakans who were about to riot
anyway, imbalances and inequities in labor matters were felt by virtually everyone.
Former slavers, overseers, pirates, indentured servants, free and wage laborers alike
suffered during these challenging times of mercantilism transitioning into industrial
capitalism.. Hence, traditional affairs of Contract Day (October 1st) were severely
modified and created much unrest within the Cruzan community. The role of
Queen Mary as a voice of freedom, her shared leadership amongst other Queens&
men who supported a vision for liberty, freedom and real emancipation became
central to this period. The harsh punishments Queen Mary and other
freedomfighters endured in St. Croix, Denmark & again in St. Croix for their
liberation actions against the mercantilist and developing capitalists is a story needing
to be shared for times immemorial. Let’s take a glimpse and journey with Queen
Mary, a queen of the Great Fireburn of 1878.
(Interlude of Quelbe Song “Queen Mary”)
Queen Mary:
I am a Freedom Queen
I am a Freedom Fighter Queen
I am Queen Mary
My birth name is Mary Thomas
I live here and tis’ a Cruzan I be by de sweat of me brow
I was born in Antigua of the British West Indies
I larn’ dat my people come from Afraka so I come from a long bloodline of matriarchs
From a long line of queens who lead de people which part dey deh
I livin’ on de westend plantation in Estate La Grange
I am one of the Queens of the Great Fiyahbun of 1878
I iz a canefield worker
Who iz tiyahd of de oppression
Being imposed upon us
By our exploitative slave massas dem
Dere iz many reasons why we havin’ de Great Fiyabun of 1878
I have had a hawd’ life…& Me pickni’ dem need betta dan’ wha ah could gi’ dem…
Some say I neglect and abuse me youngins’
Dey say me a tief’ and rabblerousah’
But what me do for me pickni’ dem when I take food tis to feed me family
But when Buckra take tings, dey take de whole plantation, nation and even de people!
Dey claim I iz a troublemaker always making nar’
I jus wan freedom and gon’ clear de road to help we all be free…
We need to stop slavin’ for massa dem
O’ we jus’ gon’ deaden’ right now..
I tiyad of dis here foolishness dey call contract buz’nes…
Our people want freedom
Yuh ear’ what I say?
We want freedom
We gon’ clear de road
Cuz’ we need ah’ we freedom
We iz a people who iz blessed chirren
We iz to be treated like people worthy of
Respect, dignity, justice and liberation
Dem’ dey say that we iz only canefield workers…
But…we iz much more dan’ dat’
Do yuh understan’ what I say?
Dat in 1877 the Colonial Council of St. Croix as an economy saving measure
Abolished all military forces outside of Christiansted town with few police for
De entire island…we laborers wanting freedom watch and observe alla dis here..
Some say dey’ should have ended the Labor Act before removing the jeandamme dem’
Dey’ left less than 60 soldiers in Christiansted which made we feel to rise up ‘gainst dem
Just like the stories we hear of our ancestors uprising in a St. John in 1733
Our plantation work mek’ less money dan’ the factory work
Workers could earn up to 35cents ev’ry day much more dan’ 10 cents ev’ry day in the fields
Dis remind us of the division forced amongst we field and house slaves—same ting
Yo’ know when dey don’t like you dey give you basket to carry watah
Even wid de winds of change smashing dem in dey face and dey losing money
De Planters and Buckra still using de Labor Act of 1849 that violates our human dignity
And the Colonial Law of 1863 that held no candle of hope to the emancipation of our
Brothers and sisters in mainland America
These two very harsh rules degraded us and cut our ways to being a people free from slavery
De Buckra dem always underestimate we workers who willing to work for we freedom
Dey say in de papers dat:
(Express in Eurocentric dialect)
“Forced labor, under whatever name disguised, apprenticeship or other…
Always odious, becomes doubly so,
When applied to a special caste or race of men…
The Danish…can only…blight instead of foster,
Stunt, not promote development, besides giving rise to deep ill-feeling,
Mistrust, and eventual resistance; the sure consequences of class legislation,
Whatever pretext.”
Knowin’ dis being said of demselves by dey own people
Dey continue to have the police, judges, prison system enforce laws to
Keep us as working slaves who could easily be jailed for trespassing even begging
Dey should know it was jus a matta of time before the fiyah bun all ovuh St. Croix
From long I does tell we people dem
Bear em til October come!
To dem’ Danes, October 1st of ev’ry year is Exchange Day
A day to leave you job to find anotha’ wid’ no problem
You could even move to another village or leave the isle of St. Croix
But times becoming so hard dese’ years coming to come
Times so hard dog an’ all ah lookin’ work on Contract Day!
Wonderin’ why dey call me queen?
I gon’ tell you wha’ you know from long
On all de plantations we women keep our workers togeda’
Doze’ ah’ we dat lead de workers dem’ on de plantations
Doze’ ah’ we dat lead our famalies’
Doze’ ah’ we dat lead our estates
Doze’ ah’ we dat lead our culcha’ traditions
Doze’ ah’ we dat lead our drum and dance gatherins’
Doze’ ah’ we dat lead all kin’ ah’ tings
We iz called de queens…
The kettle start to burn up long before October 1st, 1878
On October 1st, 1878 fiyah break loose after de police dem murder one ah we
Even if he was a drunken man…he was still a man and one ahwe
In Frederiksted town one ahwe dey say was a drunken vagrant get dead
& de buckra say we jus went wild starting all sorts of chaos through town
De people rush to the dead body and den’ dey just start to yell out
“Our Side or Iron Side!”
We rush de fort and the guards couldn’t stop we…it was burned down
I ask de people dem to bun’ up all the rum barrels and
De store house dem and the stores of the massa dem
‘Cuz we see dem tings mean more to dem slave massas than we do!
I gon’ share wha’ happen after October 1st
Many buckra and turncoat negroes were killed—some were innocent others weren’t
Massa Fontaine was one of de first to dead…he was hated by many…
So it go…
Looting, burning continued for hours
The people of Christiansted heard nothing of the Fiyahbun that 1st night..so dey say
By October 2nd, Governor Garde was notified and garrisons were sent west
The Governor declared St. Croix an isle under siege
By October 3rd de soldiers, planters and dey loyal slave workers gather to come from
Christiansted westward to stop we
We was more than 300 strong and reached Estate Anna’s Hope when the soldiers fired at will
Some ah we scattered and fell from de shots..some ran to Estate Hope Carlton
As de buckra soldiers kill some ah we…dey too was kill and butchered by enraged ones
By sunset, the soldiers marched into Frederiksted and found almost half the buildings
As ashes including Customs House, main warehouses and other planters’ homes
Ships were brining more supplies and food for the soldiers and citizens within the fort
By October 4th the French battleship La Bourdonnais was asked to assist in Frederiksted
Even the United States battleship Plymouth was asked to assist…we really frightened dem..
The Governor of Puerto Rico offered 300+ soldiers and 2 cannons to assist de Danes too…
Many of our people were arrested or killed on sight.
By October 5th, the Danes sent out a proclamation read on every estate on St. Croix
All workers were told to go home or fear being arrested as rebels
Those having legitimate cause to leave their homes must secure passes to move about
Judging the rebels and their supporters was of high importance
12 cases were put on trial from October 7th to 13th –equally between Christiansted and
Frederiksted—all rebels on trial were found guilty and executed by shooting
From October 14th to 25th, hundreds of prisoners were taken by boat to British West Indies
Our way of life looked better on the outside while work conditions were much worse
Commissions from Denmark have increased as the freedoms they promise are false
Our songs were many but our message of “Our Side or Iron Side!”
Is rooted in that we rise up against dose that ain’ on ourside
Wid’ we iron hawksbill cutlass
Many ah we iz Cruzan by work and considered “outsiders” or “alien” by birth
During the Great Fiyahbun, we birthplace have no place we all wan’ to
Clear de road to take back all ah we freedom
More dan’ 53 Plantations loss everything and almost 900 acres bun’ down
More than 400 ah we was put in prison and in less dan 2 years almost 70 sent to jail
Dey forget that I am only one of the many Queens of the Fiyahburn of 1878
Queen Mathilde whose family name is McBean
Queen Bottom Belly whose family name is Susanna Abramson
THIS IS A FINAL SCRIPT: IMPROVISATIONAL COMPONENTS MAY BE INCLUDED FOR THIS VI CHAUTAUQUA
Queens of the VI Chautauqua by Per Ankh, Inc.—Resubmitted May 15th, 2006.Rev. May 21st, 2006
15
Queen Agnes whose family name is Axeline Solomon
The Danish government view us as the leaders of this form of riotous disobedience
On September 3, 1881, all four ah we receive life sentences for our role in the Fiyahburn
For a time of 16 years
On June 19, 1882, they send we to the women’s prison in Denmark
Queen Mathilde, a young woman not 20 years, had to leave her 3 chirren’
Queen Agnes, also a young women not 20 years had to leave 3 chirren of her own
Queen Bottom Belly, the eldest amongst us and a woman of more than 40 years,
Had to leave behind 9 chirren’
And I a woman of more than 30 years had to leave my 3 chirren’ in St. Croix
All ah we was sent back to St. Croix on December 18, 1887 to serve the rest of we time
Ceptin’ Queen Bottom Belly who de Danes pardoned on April 8, 1886 due to her age
My queenship is shared by many other women of St. Croix
All’ ah we ain’ even bawn yah’
We come from Antigua, St. Christopher, Puerto Rico, St. Dominguez, Martinique,
Guadeloupe, the Dutch West Indies, the British West Indies and other isles
I share my queen title wid Queen Agnes, Queen Bottom Belly and Queen Mathilde & othas
I am regarded as a brave Afrakan woman of St. Croix
Remember you able to walk tall, strong and long upon we shoulders
Remember how we sacrifice for we freedom and humanity
Nurture dis child of freedom so me work and dat of othas don’t die in vain
Remember Ourside or Ironside!
I am Queen Mary….
Queen Coziah was a Bamboula Queen
(Integrate commentary on the Bamboula dance and music as a source of liberating
communication).
Queen Coziah was a freedomfighter & revolutionary leader within the St. Thomas
Coal Carriers Strike (Mexican Silver Riot) by Afrakan workers & supportive
Europeans of 1892
Arona Petersen’s poem on Coal Carriers reads:
Faces so blackened
Only White of eyes clear
Flour bag shirts and pants
Once bright colored dresses now
Faded after many washings
Tally bags filled with tallies
Swinging and swaying
With movement of hips
Making sweet music
Not a troupe of Zulus
Out of merriment
But men and women
On their way home
Sweaty, bone weary
After a day of carrying
Hundred pound baskets
Of coal on their heads
Heavy baskets unloaded
They talk and laugh
In tune with jingling tallies
In pockets and tally bags
Making sweet music…
May I introduce another queen of the Virgin Islands…Queen Coziah
I am a Worker Queen
I am a Bamboula Queen
I am Queen Coziah
Ah’ queen two times ovuh’
Our Black people from times of Afraka
The thrones of we homeland in Afraka iz in our genes
We women folk are determined, proud and strong
We come from a long line of matriarchs and queen mothers of
Strength and stability
We ‘custom to workin’ through de day and night
So, workin’ as coal carriers iz’ hard but we do it feed we self & family too
Throughout all de islands, we worked in many trades
At leas’ those tha have skill and time to larn’
Dis hawd work keep our bodies in good shape
Even when we walk without carrying coal ‘pon we head
We walk with our chest up and we back straight as an arrow…
Some say we breed this body shape in all ah we children!
Dey say that from 1672 when the Danish trading company take ovah St. Thomas,
Even tho’ growing sugar, cotton and tobacco was de aim, de land too steep and not right
For agriculture…even though all ah dis…we still farmin de land and feedin’ we self bes we can
Tis who in de house know de leak!
De Danes kept St. Thomas as a shipping and trade base ‘cause of de natural deep harbor
This give many ah’ we work in industry based on shipping and transport
This is why Charlotte Amalie come to be so developed for the shipping businesses
While Hassel Island became the harbor port and base for the ships to come in
The rest ah town by Fort Christiansfort turn into a trading center
So we up in de industry bringing wealth to de land!
So, we coal carriers come to be very important to keep the ships movin’ to and fro
We women in St. Thomas have to be ready to work at anytime de ships come to port
If we hear the horn at high noon…we have to rush to the port wid we basket
If we hear the horn in the midnight lamp oil hours…we have to rush to the port wid we
basket…and be ready to carry 80 to 90 pounds ah’ coal on we head
We get 1 cent for each basket so the more we carry the better we is to get pay
We work hard to feed and support our families and our community
Even if it high noon or late night after we gon’ to rest
We knew we had to work by the sound of the loud horn
Our work is the foundation of the economy of most ah we families in St. Thomas
Many women come from St.Croix, St. John and other neighbor islands to work as
House servants or as coal carriers…
The Hamburg-American steamship fleet secures piles ah coal on Hassel Island
Cuz’ only small boats able to sail right into Charlotte Amalie harbor
So most large shipping fleets set up coal company harbors outside ah town or Hassel Island
The coal we carry allow ships to travel throughout the Caribbean, Europe and foreign lands
Building dey wealth on de sweat and blood on our coal black skins and energy
Since Mexican revolutionary Santa Ana come to St. Thomas with an abundance of
Mexican silver coins, de Danes start to use it to replace gold and make quick money
Many steamship agents and government officials have taken advantage of this situation
To change gold into Mexican silver to use as collateral for business investments or to
Pay we coal carriers, dock laborers, boatmen and many others.
This is how these descendants of pirates, robbers and thieves continue
To bleed we economy even when it start to cause big trouble in St. Thomas
And all ah de Virgin Isles
Needless to say, de value of de money come to nothing in a short bit of time
The entire economy of work and business come to be unstable and worthless
Even the money they pay we with can’t buy nothin’ for we to feed we family
By August 13th, 1892 President Corneiro of the St. Thomas Bank
Make a declaration that:
“No Mexican silver will be received, at any rate on deposit!”
So you know what happen then…
Ole fire stick don’ tek long foh ketch!
Well, dey say that September 1st, 1892 is a day that we coal carriers of St. Thomas
Start a non-violent labor uprising for de first in de islands
Before we, all othas’ look to burn and bruck up everything for their freedom
We larn’ from dem that in these here times
We have to hit massa bossman in he pocket first!
From de time we money, even we 1 cent per basket come to be worthless
Ting’s change, buddy!
While the Hamburg steamships and others were in the harbor
We organize ourselves and march demanding wage increases and real money
“We want fair wages for our work!”
“No pay we in worthless silver; pay we in gold”
We march to the offices of the German< French, Italian and Danish shipping lines
Dey thought we came to burn dem down
Dey come to understand we jus want fair wages for fair work
We showed dem we is jus like dem dere
I tell de other Queens
Yeah, dey iz more dan me pushing all this wild fiyah to the steamship owners and dem
And these otha queens come from St. Thomas, St. John, St. Croix and all ovah
We alla one people with different birth place based on which part
We mothers slave, work and make free for they self
We know we hav’ tuh’ get our money
An’ we gon’ get wha’ we earn
With no bloodshed…we jus’ ain’ gon’ work and dem boat dem can’t move without we!
We queens and the other women with de men playing the kettle drumWe are the foundation for nonviolence as a movement in the late 1890’s
We have fair wages for we work cuz’
We work hard for it…
Tek time an’ yoh’ll fine ants guts
Remember wha’ me and othas do for we fair labor and freedom from money injustices
Respect de sacrifices we make for you and you and you
I am a Bamboula queen and leader of our workers
For I am Queen Coziah |
