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2. Caribbean Diaspora in Toronto: Learning to Live with Racism
- Collection:
- Black Caribbean Literature (BCL)
- Contributers:
- Henry,Frances (Author)
- Format:
- Monograph
- Publication Date:
- 1994
- Published:
- Toronto: University of Toronto Press
- Location:
- African American Research Center, Library, University of Illinois at Urbana-Champaign
- Notes:
- 297 p
3. Ghosts in our blood: with Malcolm X in Africa, England, and the Caribbean
- Collection:
- Black Caribbean Literature (BCL)
- Contributers:
- Carew,Jan R. (Author)
- Format:
- Book, Whole
- Publication Date:
- 1994
- Published:
- New york: Lawrence Hill Books
- Location:
- African American Research Center, Library, University of Illinois at Urbana-Champaign
- Notes:
- 155 p
4. Making White Ladies: Race, Gender and the Production of Identities in Late Colonial Jamaica
- Collection:
- Black Caribbean Literature (BCL)
- Contributers:
- Ford-Smith,Honor Maria (Author)
- Format:
- Journal Article
- Publication Date:
- 1994-1995
- Published:
- Toronto: University of Toronto
- Location:
- African American Research Center, Library, University of Illinois at Urbana-Champaign
- Journal Title:
- Resources for Feminist Research
- Journal Title Details:
- 23(5) : 55-67
- Notes:
- Drawing on Jessica Benjamin's (1988) work on gender and relationships of domination and submission and on [Franz Fanon]'s work (1963; 1967) on the effect of colonial racism on ego integrity,(f.1) I will trace the racialization of power and domination in one mixed race family and the impact of this on the structure of the self. Turning to the colonial boarding school and drawing on [Michel Foucault]'s work on punishment (1979), I will trace the way that the disciplinary techniques of these boarding schools operate as the specific rituals for producing women who themselves become instruments for the exercise of power. I will also sketch a portrait of the family I studied in the context of Jamaica prior to the landmark 1938 uprising(f.2) and the relationship between the education of different classes and colours of women and the production of subjects who embrace the colonizer's values and culture. The costs borne by colonial subjects in this process will be demonstrated in discussions of the formal and informal educational histories of [Kathleen Fields] and June. Lilly's three surviving children were educated to secondary level in state-subsidized, church-run, colonial high schools intended for the middle classes who could not afford to send their children to school in England. Kathleen won a parish scholarship to one of these schools and was the first child in either Son's or Lilly's families to enter university when she won the only island scholarship for girls to university in Britain. She studied medicine and later specialized in obstetrics and gynaecology, becoming one of a handful of women doctors of colour at the time. She returned to Jamaica where she worked in the Government Health Service, the University College Hospital of the West Indies and built a large and successful private practice. She married twice, first to a white Englishman, a veteran of World War II and the RAF and then to a (brown) Jamaican doctor. Both marriages ended in divorce. She had one daughter by her first marriage. In 1994 she died in Kingston, having retired from medicine in 1990 as a result of poor health. Over three generations, Son, Lilly and their children and grandchildren and some of their nieces and nephews moved up the social pyramid, changing both their racial and class position. Many of the youngest members of the family appear either very light-skinned or white. In the 1920s Marcus Garvey, founder of the United Negro Improvement Association (UNIA), challenged white racial domination by building a huge movement in the Americas and in the Caribbean. Beginning in the United States, Garvey returned to Jamaica in 1927. Garvey's term "Race first" was an effective way to name a critique of domination which blasted away the contradictions underlying so-called ideals of equality and justice. But even Garvey in his naming of the problem and in his principles and philosophies is limited by the discursive terrain of colonial conservatism. In conceptualizing race and the elements of the values of liberal democracy, his views reinscribe racial essentialism and the familiar disapproval of interracial sex and those who resulted from it. Garvey's vision of women's role was based on the dominant ideology of women as housewives and mothers. For him there was one monolithic "black woman" who he argued needed to be treated like a queen, uplifted, to be given a weapon against the inferiority enforced by white colonial standards of beauty. She was to be chaste, to participate in voluntary service to the race, to be the culture bearer while the black man was to be the head of the household. Such anti-colonial options were highly significant in conceptualizing the importance of Africa as an economic power, and particularly in developing a movement which redressed the old violence of inferiorization, exploitation and marginalization. But they barely ruptured the complexity of the class and gender limitations women experienced in colonialism and, perhaps more important, they underestimated how deeply internalized are colonialism's lessons of culture and education.;
5. Prospero's Return: Historical Essays on Race, Culture, and British Society
- Collection:
- Black Caribbean Literature (BCL)
- Contributers:
- Rich,Paul B. (Author)
- Format:
- Monograph
- Publication Date:
- 1994
- Published:
- London: Hansib
- Location:
- African American Research Center, Library, University of Illinois at Urbana-Champaign
- Notes:
- 212 p
6. The Caribbean diaspora in Toronto: learning to live with racism
- Collection:
- Black Caribbean Literature (BCL)
- Contributers:
- Henry,Frances (Author)
- Format:
- Book, Whole
- Publication Date:
- 1994
- Published:
- Toronto: University of Toronto Press
- Location:
- African American Research Center, Library, University of Illinois at Urbana-Champaign
- Notes:
- 297 p., Begins with an introduction to the Caribbean region and the cultural and historical origins of its peoples. She focuses on the cultural practices that shape the community in Toronto, and the extent to which they facilitate or impede integration in Canadian society. Looks closely at such things as male-female relationships, forms of family organization, and patterns of religious practice, and shows that some cultural patterns have been maintained by members of the community whereas others have changed during the migration process.