Watson investigates the emigration of indigenous Amerindians in the West Indies during the period 1834-1900 and their replacement with enslaved Africans. After the emancipation of the slaves in 1833, the poor whites, who used to perform militia service on plantations in the West Indies, were forced to emigrate due to lack of employment opportunities.;
Special journal issue., 211 p., During the colonial era, after abolition of slavery in 1833, the British faced extreme shortage of labor for sugar plantation in their sugar producing colonies of the Caribbean. To overcome this problem, over half a million Indians were transported to the region as indentured workers (often called as Indian coolies) with false hopes and promises.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
Papers presented at a conference held in 2011., 270 p., Illustrates the neglect of emotions and feelings in the historiography of the people of the Bhojpuri areas in India who migrated to the plantation colonies in the Caribbean; analyses assimilation, mainly in the form of Christian conversion of Hindu and Muslim migrants, which resulted in the absence of mandirs and mosques, and the virtual lack of traditional Indian festivals and ceremonies in Belize, Venezuela and St. Lucia; deals with the plurality of ethnic identities, which is in fact the opposite of assimilation; and discusses the social adaptations and reproductions in forms such as Islamic spaces in politics as well as Bollywood movies.
"This article investigates the efficacy of community organizing by African Caribbean migrants in Toronto, Ontario. The author argues that community organizing was an instinctive initiative of African Caribbean people. Historically, Black community organizational agenda, although owing much to its own resourcefulness and fortitude, was intimately connected to the influence and strength of the larger White population. Racism and social exclusions were the major external factors influencing the majority of African Caribbean institutional building." [ABSTRACT FROM AUTHOR];
The article reports on a conference on the history of the Caribbean and Atlantic Ocean regions, held in Berlin, Germany, from July 2-3, 2012. Topics of discussion included creole and African diasporic identities, racism, nationalism, and ethnic relations in Caribbean states such as Cuba, Jamaica, and the Dominican Republic, and migration.
Just as dance forms originating from Saint-Domingue made their way into southern culture, religion also left its indelible marks. It is well documented that the Vodou religion in New Orleans began to blossom around 1800 with Sanite Dede, a free woman of color who arrived from Saint-Domingue. The Saint-Domingan Vodou priestess was replaced in 1820 by New Orleans's native Marie Laveau, who became legendary. Haitians were for the most part Catholic; their presence in the various U.S. cities where they settled gave rise to the establishment of a number of biracial congregations. In Baltimore, in 1829, four colored Saint-Domingan women--Elizabeth Lange, Marie Magdelene Baas, Marie Rose Boegue, and Marie Therese Duchemin--established the Oblate Sisters of Providence, the world's first Black religious community, and founded the School for Colored Girls.
