Brazil: Study on freed slaves' letters reveals conditions for freedom

The notary offices of Salvador, in the state of Bahia, hold valuable records that provide detailed insights into the formation of the Brazilian people and the social structures that persist into the 21st century. Colonial-era notary books document transactions involving the sale and purchase of enslaved people, letters of release, and wills—not only of slave owners but also of freed black men and women.

For decades, historian and professor Urano de Cerqueira Andrade has focused his research on these documents, specializing in the social and economic history of colonial Brazil. An expert in digitizing and preserving historical records, he serves as the technical coordinator of the Digitizing Threatened Manuscript Sources project: The Notary Books of Bahia, Brazil (1664–1889), funded by the British Library.

A team effort led to the scanning of 1,465 notarial books, ranging from the first in 1664 to the early 1920s.

Within this period, which spans four centuries, 19,726 letters of release registered from 1800 to 1855 were tabulated in spreadsheets, which include the name of the person released, age, gender, parents' names, origin, color (black or brown), trade, amounts paid, and conditions imposed by the masters for granting the release.

Salvador's registry offices hold valuable records for understanding in detail how the Brazilian people were formed and how social relations were established that still persist in this 21st century. In notary books from the colonial period, notaries recorded transactions involving the sale and purchase of enslaved people, letters of release, and wills of slave masters and mistresses, as well as freed black men and women. 

For decades, these documents have been the research focus of historian and professor Urano de Cerqueira Andrade, who specializes in the social and economic history of colonial Brazil. An expert in the digitization and preservation of documentary collections, he is the technical coordinator of the Digitizing Threatened Manuscript Sources project: The Note Books of Bahia, Brazil, 1664-1889, funded by the British Library.

A work team has scanned 1,465 notarial books, from the first in 1664 to the early 1920s.

Spanning four centuries, this period includes 19,726 letters of release registered between 1800 and 1855, tabulated in spreadsheets. The data covers details such as the name, age, gender, parents' names, origin, color (black or brown), occupation, amounts paid, and the conditions imposed by masters for granting the release.

"Studying history means understanding the past, interpreting the present, and working to improve the future," says the historian and professor. "We can't shape a better future without reflecting on the past—acknowledging our mistakes and making changes," he explains.

Below are the main excerpts from Urano Andrade's interview with Agência Brasil.

Agência Brasil: How many cases of enslaved people gaining freedom have you identified?

Andrade: Exactly 19,726 cases have been tabulated, spanning from 1800 to 1855.

Agência Brasil: In this tabulation, do you have the name of the enslaved person, their owner, and the date of their freedom? Is there any additional information about the enslaved person?

Andrade: We have data on gender, name, age, nation, origin, and color. The definitions are quite general. The enslaved individuals were brought from specific regions of the African continent, many with names like 'Angola,' 'Cabinda' (today's province of Angola), or 'Calabar' (now a city in Nigeria). We also have records of Creoles, or black people born in Brazil. There are sub-groups, where they were labeled 'mulatos' or 'mulatas.' Additionally, we have information on their occupation, mother's name, father's name, the date of the letter of release registration, the date of actual release, the value paid, conditions, and various other observations.

Agência Brasil: With this information, is it possible to map the specific origins of the enslaved people in Bahia?

Andrade: It's quite general. Even with the nomenclature provided in the document, we can't be 100 percent certain. A more advanced study is needed for an accurate definition. However, statistical data can still be gathered. There's also the issue of the flow [of the slave trade] over time. For example, from 1719 onward, there was a strong presence of the Nagôs. Many people came from what is now the Benin region, which was heavily impacted by slavery. There were also individuals from Sudan and North Africa.

Agência Brasil: You mentioned that the letters of release outlined conditions for gaining freedom. Could you elaborate on what those conditions were?

Andrade: When we tabulate the data, we find that 70 percent of these freedoms were conditional. Freedom was not granted as a gift by the master. It could have been purchased or offered as reparation—in exchange for something. There were various conditions attached. If these conditions were not met, even after being freed, individuals could be returned to slavery.

Agência Brasil: What conditions did you identify?

Andrade: The conditions varied widely. The most common one was that the enslaved person had to live with their master or mistress until their death—meaning they only truly gained their freedom after the master's passing. There were also instances of freedom through exchange. For example, an enslaved person offered cattle or even another enslaved person in return for their own freedom. Some letters of release included more specific conditions, such as a woman being required to marry her master and live with him "behind closed doors"—inside the house but not in public.

Agência Brasil: The letters were written in old Portuguese and in a font that is difficult to decipher today. How were you able to read this material?

Andrade: I studied paleography at university, but it’s also about practicing with the documents. You learn to recognize the different letters and abbreviations. Some notaries couldn’t even write legibly, but we adapted to each one. When it came to transcribing, we'd think: "How did this notary write the C? The P? The capital A? The lowercase n?" It’s all about practice, day in and day out. I’ve worked on a wide range of research projects. Over nearly 20 years, I’ve completed almost a thousand studies in various fields. These days, I’m focusing more on digitization.

Agência Brasil: Some argue that slavery in Brazil, unlike in other countries, was less brutal. Do the letters of release offer any evidence to support this claim?

Andrade: No, Brazil is no different from other parts of the world. Slavery, in any form, anywhere, and at any time, is inherently cruel. We have many stories, some of them deeply shocking. I published an article about a mother who was separated from her daughter in Africa, only to later find her being sold in Salvador. The mother was already free, and with the money she had, she bought her daughter. She went to the registry office, declared, "She's my daughter, she's free, and she can go wherever she wants. Her name will be Felicidade (Happiness)."

Agência Brasil: It is also claimed that there is a lack of comprehensive documentation on slavery in Brazil because Rui Barbosa (a prominent Brazilian politician and writer, known as a key figure in the abolitionist movement) allegedly ordered the destruction of records to prevent landowners from demanding compensation from the state.

Andrade: That’s a myth. The documentation is extensive. Here in Bahia, we have an archive considered the second best in Brazil, both in quality and quantity, after the National Archives. We also have the Municipal Archive of Salvador, which holds a fascinating collection of records on the buying and selling of enslaved people. This documentation allows us to trace the amounts spent on both purchases and freedoms, as well as the timing of these transactions. There is a study soon to be published estimating Brazil's GDP between the 16th and 18th centuries. During this period, it was slave labor that generated wealth—not for the enslaved, but for white masters and mistresses.

Agência Brasil: In addition to the sale and purchase records, are there wills from those who were freed?

Andrade: Yes, it´s documentation that we can tabulate.

Agência Brasil: With these records, can we trace the history of certain individuals during slavery?

Andrade: From the moment they arrived, we can trace their lives up until their death. It all begins with their arrival in Conceição da Praia. We have the ship entry books, which are quite rudimentary in the municipal archives, but there is a wealth of documentation available. The baptismal records, for example, are online on the Mormon website. When an enslaved person arrived, their baptism was recorded, which served as a formal acknowledgment of ownership. Baptisms were mandatory by the Catholic Church, and sometimes even took place on the ship. Later, there are records of purchase and sale transactions. A few notorious dealers are well-documented, and their transactions have been tabulated. Some traders also went inland, buying and selling enslaved people as far as what is now the interior of São Paulo and Paraná. For those enslaved here, there may be additional records of any police occurrences. As for those who were freed, there are letters of release. They lived as free people, and near the end of their lives, they may have written wills, inventories, and left behind their legacies.

Agência Brasil: You mentioned the importance of baptism. Some researchers argue that the Catholic Church provided the ideological framework that helped normalize and justify slavery.

Andrade: Exactly. The Church granted religious approval. However, this can be seen differently in the letters of release and wills. At the end of their lives, some individuals sought to save their souls by granting freedom to the enslaved as an act of kindness. Often, in a bid to avoid the "flames of hell," they acknowledged in their wills several children born to enslaved women they had abused and raped.

Agência Brasil: Can we say that this fear of hell still persists today?

Andrade: Absolutely.

Agência Brasil: You taught in the public school system in Bahia. How would you assess the teaching of African history in schools?

Andrade: There are dedicated teachers who work extensively with texts, but there is still room for improvement. One major issue is the reliance on textbooks as the sole source of education. We need to focus more on available documentation, such as newspapers digitized by the National Library. I'm not suggesting that historical documentation always provides the full truth—quite the opposite. However, it must be read and interpreted critically.

Agência Brasil: You discovered that Maria Quitéria, a national heroine, owned enslaved people, which sparked controversy. Does this reaction reveal deeper issues about how we understand slavery?

Andrade: Maria Quitéria, like Joana Angélica—martyr of Brazilian independence, lived according to the realities of her time. I emphasize this often in various articles, including on my own blog. We cannot judge the past through the lens of the present. Both Joana Angélica and Maria Quitéria owned enslaved people—something that was common and legally sanctioned at the time. If it happened, it must be acknowledged. History should not be hidden, ignored, or left untold.