The Dillon Family: Education in the Rural South

 The Mina Slaves of Pointe Coupee: A revolt subdued; a culture defined

Pointe Coupee Parish, Louisiana has always been known as the cradle of creole culture, with a rich heritage

Rev. Albert Nelson

rooted in diversity from its earliest settlers, French, with Spanish, Caribbean, and Indian influences. However, many of us have long forgotten the fabric of our origin rooted in a rich West African past. During the 18th century, the Mina tribe who originated in present day Benin found themselves scattered amongst various plantations in Pointe Coupee Parish. The original settlers had established plantations that harvested corn, indigo, tobacco, cotton and sugarcane on land surrounded by the Mississippi River on one side and False River on the other. This fertile land was cultivated by victims of the transatlantic slave trade that originated on the coast of West Africa and began arriving in Louisiana under the French but continued under Spanish and US rule.  Most slaves who were brought to Louisiana originated in the Senegambia region of West African, however the Mina of Pointe Coupee were from the Bight of Benin (present day Togo, Benin, Nigeria).    The foundation of the journey from Benin to Pointe Coupee began with a trading post established along the Gulf of Guinea by Portugal, under the rule of John II and Manual I. This post was known as Sao Jorge de Mina. Sao Jorge engaged in direct trade with the kingdom of Benin, east of the trading post at Mina. Slaves originating from this region were very desirable because of their strength and intelligence and became known as the Mina Slaves. Those surviving the transatlantic slave trade, arrived in Pointe Coupee, with their native customs and beliefs, including Voodoo, which originated in Benin region.  

The Pointe Coupee conspiracy of 1791 

The Minas who found themselves in Pointe Coupee parish in the 18th century were not content with their reality and planned for a way out. They were aware that the slaves in the Parish outnumbered the settlers and planned to use this to their advantage

Mariah Pierson Nelson

.   They were also privy to slave revolts in other regions, such as San Domingo, modern day Haiti. Contrary to Code Noir, laws that prohibited slaves from gathering, the Mina were a very well-organized group in Pointe Coupee parish. Men from various plantations met every Saturday for drinks, dance and music at a local cabin.  In June of 1791, Minas gathered for a dance at the cabin of Jean-Louis at False River. This gathering was hosted by Jaco, a 25-year-old Mina owned by Jaques Fabre. According to the Spanish manuscript of the investigation of the 1791 conspiracy located in the Pointe Coupee parish courthouse “The dance was supposed to have been held at Jaco’s cabin, but it was too far from the “New Road” and would have made it difficult for many of the Minas at Pointe Coupee to attend.”, so they gathered at the cabin of Jean-Louis and Jaco brought the food and drinks. In addition to Jaco and Jean-Louis, present at the dance were Francois ( owned by George Bergeron), Leveille ( Mayeaux Plantation), Cofi (Hyacinth Chustz plantation), Ata (Colin LaCour plantation), Ata ( LaCour plantation), Joseph ( Jean Baptiste Tournoir plantation), Jaco (Lablanc plantation), Thomas ( LaTendresse plantation), Joseph ( Petit George plantation),  Leveille (Robillard plantation), Cofi (Jean Francois plantation) Jaques ( Michel Lejeune plantation) Pedro ( Gabriel Roufat) and Ceasar ( a creole slave of Jamaican decent belonging to Couvillion). The Mina men were determined to obtain their freedom and conspired to kill their owners and run away. They planned to arm themselves over the next 12 days and execute their plan on Thursday July 7, 1791.  Jaco felt strongly the Minas didn’t need help from any other tribe in the area, namely Ado and Bambara tribes, he believed the Mina could carry out their plan against the French settlers alone. Two Ado slaves belonging to George Oliveau learned of plan, Dique and Venus. The documented testimony implies Dique was considering joining the Minas. Venus pleaded with Dique, “You are not a Mina, you and I are Ado, don’t join them.” Venus then visited with her godmother, a creole slave also belonging to Oliveau, she informed her of the plan in the presence of two other slaves who shared the information with their master, Oliveau. Oliveau informed Antoine Decuir and the Militia became involved. They rounded up the conspirators, most of whom were armed when captured.  

Arrival in New Orleans 

The 17 conspirators, 15 Minas, 1 Chambra who was raised by Minas and 1 creole of Jamaican descent were captured and sent to a prison in New Orleans. During transport on to New Orleans, one of the conspirators threw himself into the water and drowned.  During this time, Louisiana was under Spanish rule and then Governor Miro, didn’t know how to proceed or what to do with the prisoners. There was a delay in trial because of a language barrier. The Minas originated from Benin and spoke what is believed to be Fon or Ewe, they pretended not to understand French or English. Captain Alexander Leblanc of the Pointe Coupee militia testified, “It is true that they neither understand the authentic French language nor English, but all of them understand and explain themselves perfectly in Creole.” Eventually 2 free Minas, Antonio Cofi and Juan Bautista, were brought in as interpreters along with 2 whites who spoke French Creole. The hidden body of truth was found in the strong bond between Minas, it is believed Antonio Cofi advised the prisoners to consistently deny all involvement. They cohesively denied any knowledge of the planned rebellion, and not one of the men captured relented.  

Return to Pointe Coupee 

The matter was never resolved, as the men sat in limbo. The small farmers in Pointe Coupee wanted their slaves returned due to economic implications. So, in June 1794, 3 years after the conspiracy, the 16 surviving conspirators were returned to their masters in Pointe Coupee parish.  As time would tell, Antonio Cofi, the free Mina who acted as an interpreter in the 1791 conspiracy would eventually be implicated in the more popular Pointe Coupee Slave revolt of 1795. During that revolt, his home was found to be an arsenal. However, none of the conspirators from the 1791 event were implicated in the 1795 revolt in Pointe Coupee.  

 

So, each time I drive along False River, I think about my family, Albert, Mariah, Auguste, Josephine and the many generations of my people that labored in this place. I think about their origin, their plight to freedom, the sacrifices to educate their children and an unwavering faith in a God who would deliver.  I also stop and think about the Minas, young Jaco and Jean-Louis, their vision of freedom, their truth, journey, and more profoundly their influence on the customs and culture of this small place tucked between the currents of the mighty Mississippi and the quiet banks of False River.  

Sources :

Ricard, U. S. (1992). The Pointe Coupée Slave Conspiracy of 1791. Proceedings of the Meeting of the French Colonial Historical Society, 15, 116–129. http://www.jstor.org/stable/42952223

Jack D. L. Holmes. (1970). The Abortive Slave Revolt at Pointe Coupée, Louisiana, 1795. Louisiana History: The Journal of the Louisiana Historical Association, 11(4), 341–362. http://www.jstor.org/stable/4231151

Hall, G. M. (1992). The 1795 slave conspiracy in Pointe Coupée: Impact of the French Revolution. Proceedings of the Meeting of the French Colonial Historical Society, 15, 130–141. http://www.jstor.org/stable/42952224

Vogt, J. L. (1973). The Early Sao Tome-Principe Slave Trade with Mina, 1500-1540. The International Journal of African Historical Studies, 6(3), 453–467. https://doi.org/10.2307/216611