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.;
Campbell discusses the history of education in the Dominican Republic over a long period of time, from the inception of Spanish colonization in Hispaniola to the achievement of its first real independence in 1844. He seeks not to enter into postmodernist debates about the viability of the traditional historical narrative but to search for truth about what really happened through the traditional use of the sources.;
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
