August 1, 1834 was eagerly anticipated. The excitement had been building for months. Enslaved persons wondered what would freedom feel like. As the day grew, closer preparations were made to ensure that the day was memorable. At last emancipation day arrived.

The formerly enslaved experienced the first breaths of freedom lodges, friendly societies and other mutual-benefit organisations gathered in their meeting halls formally attired in their regalia, and marched to their respective parish churches for services of thanksgiving for the gift of emancipation, which they considered was divinely inspired.

For decades this was an annual religious observance. The processions to the parish churches were entertaining spectacles. After a few decades of this type of emancipation ritual, the formerly enslaved members of the friendly societies passed away. They were replaced by members who were born free. They did not consider emancipation as a divinely inspired gift, but rather as a birthright.

Enthusiasm for the religious observance waned, but the members retained the practice not working on the day, and for acquiring finery for the day to prepare festive tables for the celebration. They then had gatherings for picnics and friendly games. It was this new celebration that in 1902 morphed into the Cup Match we observe today.

The Black population yearned for Emancipation Day to be an official holiday, but their pleas were ignored because they had no political power. However, the merchants noted the increased economic activity during the Cup Match period and in the 1940s decided to make the holiday official. They did not attend the event, but advertised Cup Match specials to increase their sales. For several years thereafter, the daily newspaper published the increased amount of currency that was in circulation locally during Cup Match.

We heartily embrace the Cup Match traditions, but the sentiments of the formerly enslaved Blacks are missing in the present equation.

On August 1, 1834, 3,600 persons got the first taste of what it felt like not to be the property of another. No longer were they compelled to be at the beck and call; the fruit of their labour would benefit them personally. They marched jubilantly into houses of worship, giving thanks for this God-inspired decision that was truly life-altering with generational benefits.

We dishonour them by omitting the religious aspect of the emancipation narrative.