450 p., Examines how the development of public health, aided by the intervention of the Rockefeller Foundation, intersected with the birth of nationalism in Jamaica between 1918 and 1944. It demonstrates that a modern public health program based in western biomedicine, racial categorization and colonial modes of behavior were vital to claims of fitness for self-rule by Jamaican nationalists. In the late 1930s the demand for greater representation in government was accompanied by the scrutiny of the sexual behaviors and personal hygiene of the Afro-Jamaican masses. The author analyzes how disease and reproduction played a central role in the competing constructions of Afro-Jamaican bodies by colonial elites and ambitious middle class nationalists.
255 p., This qualitative study examines the social, spiritual and political role the Black Oneness Churches play in Black communities. It also provides an anti-colonial examination of the Afro-Caribbean Oneness churches to understand how it functioned in the formation and defense of the emerging Black communities for the period 1960-1980. This project is based on qualitative interviews and focus groups conducted with Black Clergy and Black women in the Oneness church of the Greater Toronto area. This study is based on the following four objectives: (1) Understanding the central importance of the Black Oneness Pentecostal Church post 1960 to Black communities. (2) Providing a voice for those of the Black Church that are currently underrepresented in academic scholarship. (3) Examining how the Black Church responds to allegations of its own complicities in colonial practices. (4) Engage spirituality as a legitimate location and space from which to know and resist colonization. The study also introduces an emerging framework entitled: Whiteness as Theology. This framework is a critique of the theological discourse of Whiteness and the enduring relevance of the Black Church in a pluralistic Afro-Christian culture.
"Strange as it may seem today, contemporaries drew no distinction between the mainland and the islands -- and for many, the attractions of the latter at first exceeded those of the former."
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
310 p, A revolt by black slaves in 1802 Dominica, a British island in the West Indies. As he awaits trial, Jack, the novel's hero, reflects on his life as a slave in Africa and the Caribbean
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
210 p, Explores the social context of regimental life, disease problems, civil-military relations, and the eventual disbandment of the West India regiments. (JSTOR)
East Lansing Mich.: Michigan State University Press
Location:
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
260 p., “They offer insights into in demographic, diplomatic, economic, medical, military, and political history, containing the latest research and revising ideas about the French presence overseas. Among the subject areas explored are: the French Revolution in Martinique, eighteenth-century medical practice along the Mississippi River, a family plantation on St-Domingue, Anglo-French diplomatic problems over Newfoundland fishery, and French trading posts on the Great Lakes in the eighteenth century.” (Alibris)
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
Originally published: London, J. Cape, 1937., 398 p, When the British Parliament in 1833 freed the slaves, it provided for a transitional period of apprenticeship for the liberated negroes. This monograph shows details how this plan was worked out, especially in Jamaica, where Governor and Assembly were on bad terms, the planters were often harsh and the negroes turbulent, and the Special magistrates imported to supervise the scheme were not always equal to their task.
The French called the Island St. Domingue, and began importing thousands of African slaves to clear much of the land and build plantations. By the late 1700s, there were over half a million African slaves in St. Domingue, and dose to 40,000 whites, as well as almost as many "mulattos." (The word "mulatto" derives from the Spanish term meaning a young mule.) They were the "free people of color," the result of white men taking many slave women. [Adam Hochchild] goes on to tell us how very rich France became through its plantocracy on St. Domingue alone: "The colony's eight thousand plantations accounted for more than one third of France's foreign trade, and its own foreign trade equaled that of the newly born United States." White planters and merchants on the island lived a life of luxury unrivaled in "the New World." Hochchild tells us that on that fateful August night "a large group of slaves representing many plantations met under the night sky in a remote spot called Alligator Woods..." and these are the words reportedly shouted to the throng by a revolt leader: '"Throw away the image of the god of the whites who thirsts for our tears, and listen to the voice of liberty which speaks in the hearts of all of us."
