The recent discovery of the remains of the ship Clotilda in the murky waters of the Mobile-Tensaw Delta have rekindled interest in one of the most intriguing but melancholy chapters in Alabama history. The ship’s notorious voyage in 1860, noteworthy as the last documented arrival of African slaves into the United States, is a moving story laying bare the brutal nature of the slave trade despite its taking place entirely illegally. The ship’s owner, acting on a bet he could bring slaves to the shores of the Gulf Coast in defiance of longstanding federal prohibition on their importation, undertook to equip the ship for the covert mission both for potentially lucrative profits and no small measure of perverse satisfaction. He and his compatriots succeeded in the undertaking, and attempted to burn and sink the ship they used to bring over 110 Africans across the Atlantic and into the Mobile River on a dark and steamy summer night just months before the outbreak of the Civil War.
But instead of quietly disappearing as the orchestrators of the enterprise planned, the ship, its passengers, and the stories both tell continue to echo through the state’s history. Back in 2007, historian Sylviane Anna Diouf provided what still stands as the best account of the famed voyage and the lives of the passengers in Dreams of Africa in Alabama: The Slave Ship Clotilda and the Story of the Last Africans Brought to America. I recently had an opportunity to listen to an audiobook version of the publication. Diouf is currently a visiting scholar at the Center for the Study of Slavery and Justice at Brown University and an authority on slavery and the African Disapora. Her award-winning book chronicles the story of the Clotilda and tracks the lives of those transported within its hold during and after the voyage. With gritty detail she relates how the effort to purchase them came about, their sale to Americans by other Africans, their heartrending experiences in the voyage across the Atlantic, and their years as slaves on south Alabama plantations prior to emancipation at the end of the Civil War. Over half of the book is devoted to telling the story of one of the most unique legacies of the shipmates in the form of a community some of them eventually established called African Town.
Located adjacent to and north of the city of Mobile, this community traces its origins to a small group of the formerly enslaved men and women who arrived in the area on the Clotilda. It survives today as a highway-bisected, heavily industrialized and rather nondescript suburb of Mobile known as Africatown. Still, it is a significant historic site whose origins speak of an era about as far removed from current circumstances as can be imagined. As candidly admitted by Diouf in the narrative, however, there are many details about it, its inhabitants, and to what degree they had any connections with other shipmates scattered across Alabama and beyond in the chaotic years of Reconstruction that are lost to history. What is known and related about the community in Dreams of Africa is nonetheless a compelling tale of perseverance and determination of a proud and confident small group of people. The true African-Americans featured in the book held fast to the culture of their native lands even after decades of life in America. They came from sophisticated societies and did their best to hold on to valued traditions despite their circumstances. The book is, in summary, an enlightening overview of an aspect of Alabama’s rich history that for too long has been scarcely known beyond its most basic sensationalized facts and surrounded in mystery or buried within inaccurate supposition. Diouf deserves credit for fleshing out this remarkable tale in comprehensible fashion.
The true value of Diouf’s book for historians may ultimately lie less in the attempt to piece together the fragmentary evidence of what life was like in the small community of African Town (whose cohesiveness as some sort of African exile in truth continues to be exaggerated) than in providing a contextual case study of what life was like for black people in the American South in the era. The narrative the author tells centers on a few key individuals whose documentary record is robust enough to build a story around. Through their biographies, put together via an impressive demonstration of research that involved combing seemingly every source imaginable including family lore, Diouf illustrates in rare form how former slaves transitioned into the quasi-freedom of late nineteenth century Alabama. The Africans at the heart of the story were clearly a unique subset of that population, viewed as outsiders to a degree even by other blacks during and after enslavement, but the trials and tribulations of the main characters in the book are a powerful testimony to aspects of shared heritage nonetheless.
African Town existed as a unique settlement, if not an organized town in the American sense, for as long as its founders lived. It seems that the community ultimately came to the attention of the wider world as its pioneers were passing off the scene. In stories recorded by writers such as the noted Zora Neale Hurston in the early twentieth century, African Town became a curiosity viewed as an abstract physical connection to a troubled past. It intrigues still to this day, due in no small part to two especially resonant tangible aspects of its special saga; the few seconds of grainy footage of African Town’s most famous resident, Cudjo Lewis (Kossola), shot in 1928, and the recent discovery of the ship that brought him here. African Town’s story promises to be more widely known and commemorated than ever in the years to come. Certainly other historians will take a look at what Diouf has chronicled, and perhaps they will be also able to add to our knowledge in their own way. But Dreams of Africa is a landmark publication that promises to be essential reading for anyone interested in the Clotilda, African Town, or post Civil-War Alabama for many years.
JMB