Glen reviews "The History of Early Methodism in Antigua: A Critique of Sylvia R. Frey and Betty Wood's Come Shouting to Zion: African American Protestantism in the American South and British Carribean to 1830 (University of North Carolina Press, 1998).;
Pointed out the temptation of historians to set aside religious motivations for mission because 'we live in an era that is not thus motivated'. Rejects social upgrading as a motivation for missionaries
The article discusses the history of Santo Domingo (which was renamed the Dominican Republic) under the French General Jean-Louis Ferrand from 1804 through 1809. Particular focus is given to Ferrand's efforts, under the direction of the French Emperor Napoleon I, to re-enslave Santo Domingo and overthrow Haiti's ruler Toussaint Louverture. An overview of the slavery laws in Santo Domingo is provided. Ferrand's use of black Haitian captives as slaves, including the Haitians captured by the French who lived near the border with Santo Domingo, is provided.
Examines the relations between the state and the church in the Dominican Republic during three distinct phases. Relations during the First Republic from 1844 to 1861; Spanish annexation 1861-1865; Early period of the Second Republic from 1865 to 1879; Policy implications.;
Internal, indentured and regional migration were tightly interlinked in post-emancipation Martinique by both contemporary perceptions and migrant actions. Anticipating a flight from the estates, colonial elites were committed before emancipation to constructing a replacement workforce through immigration. Indentureship was therefore a reaction to a crisis of labour relations rather than of labour supply. Such schemes also stimulated regional movements, from marronage by indentured Africans and Asians to recruitment efforts in the British West Indies. Viewed together, the three faces of post-emancipation migration reveal the continuing tension between the colony's search for coerced labour and the migrants' assertions of agency. [abstract];
" While the black man's paintings or carvings were considered works of the Devil, music, on the other hand, did not cause much inconvenience. The plantation owners in Cuba, for example, allowed their slaves to beat their drums and dance every evening because this showed that they were in good health and that their "ebony flesh' was fit for hard labour. Meanwhile, the slaves listened to what they heard around them. During the sixteenth century, when they were first taken to America, they assimilated Spanish ballads, songs from Portugal and even French square dancing. They discovered musical instruments unknown in their own lands and learned to play them." --The Author
Discusses the emergence of an Afro-Cuban aesthetic. Notes the major contributions of Cuban writers Félix Tanco, Antonio Zambrana, Nicolás Guillén, Miguel Barnet, and others to the literary movement. Remarks that these authors give us a view of Latin American history from "below the deck of a slave ship" - a view that is very different from the traditional one.;
