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Journal articles on the topic 'Blacks, jamaica'
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1
Kim, Hae-Myoung. "Marcus Garvey’s Charismatic Leadership and Black Nationalism." Korea Association of World History and Culture 63 (June 30, 2022): 211–49. http://dx.doi.org/10.32961/jwhc.2022.06.63.211.
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This paper examines the charismatic leadership and black nationalism of Jamaican-born black leader Marcus Garvey. Garvey’s charismatic leadership has created a black vision and consensus that can inspire African pride, African culture to blacks and realize a sharp sense of history and zeitgeist. He also became a political leader from a labor activist to advocate blackness, independence, and Africa for Africans, and united the black public with passion, wide-ranging insight and appealing eloquence, becoming the first pioneer of black popular movements in the world.
Garvey’s black nationalism was political nationalism, unlike Booker Washington’s economic nationalism and DuBoise’s black soul and cultural nationalism led by elite intellectuals. Garvey opposed the integration of blacks into white society and promoted the ‘Back-to-Africa’ movement and extreme black nationalism to unify blacks around the world and create an independent black country. The Back-to-Africa movement and the meeting of white racists KKK with Clark severely damaged his charismatic leadership and was eventually deported to Jamaica for mail fraud. He did not regain his previous leadership, but to this day he has UNIA branches in more than 40 countries and has greatly influenced the leadership of the fledgling African nation.
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Heuman, Gad. "1865: prologue to the Morant Bay Rebellion in Jamaica." New West Indian Guide / Nieuwe West-Indische Gids 65, no. 3-4 (January 1, 1991): 107–27. http://dx.doi.org/10.1163/13822373-90002010.
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[First paragraph]1865 was a crucial year for Jamaica. In October, the Morant Bay Rebellion transformed the colony's political structure as well as that of most of the British Caribbean. Led by a native Baptist deacon, Paul Bogle, the rebellion engulfed the parish of St. Thomas in the East. The subsequent repression by British forces and by the Jamaican Maroons resulted in the deaths of nearly 500 blacks. Yet although the rebellion itself has received considerable attention, there has been relatively little discussion about the nine months which preceded the outbreak (Craton 1988; Curtin 1955; Green 1976; Hall 1959; Heuman 1981; Robotham 1981). This is surprising in light of the highly politicized state of the island during most of 1865. This paper therefore seeks to discuss these developments; it focuses especially on island politics and on the widescale public meetings which took place throughout the island during the year.1
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Deivasigamani, T. "RACIAL DISCRIMINATION IN JAMAICA KINCAID’S THE AUTOBIOGRAPHY OF MY MOTHER." International Journal of Research -GRANTHAALAYAH 4, no. 12SE (December 31, 2016): 29–35. http://dx.doi.org/10.29121/granthaalayah.v4.i12se.2016.2476.
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Jamaica Kincaid is an American novelist, short-story writer, gardener, essayist, and reviewer. She has become one of Caribbean’s major woman writers in recent decades. Kincaid’s writings comprise exile, search for identity, and alienation. Her production strikes the reader with a balanced mixture of anger and loss. Kincaid’s great variety of issues draws so many readers to her writings. Kincaid’s novels reflect her desire to draw on the people, places, language, race, mother-daughter relationship, values, cultural traditions, and politics that have shaped her own life and that of African American people. In America, Racial discrimination is very common and hurts very much. During the slavery era, white people had black people as slaves in their own household. Black people have to satisfy their white masters. If the white people were not satisfied, they would try to hurt the black people. This paper “Racial Discrimination in Jamaica Kincaid’s The Autobiography of My Mother” focuses on how race plays a pivotal role in Africans literature and their day today life and how blacks suffered for their survival. It also reveals how Kincaid’s The Autobiography of My Mother illuminates black American experiences in the contemporary American society from various perspectives. It also shows how black women have been exploited in a white dominated male chauvinistic society. In the face of enormous problems and frequent victimization, black women are shown imitating through their sense of community and social powers.
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Forrester, Terrence, Norma McFarlane-Anderson, Rainford Wilks, Angel Puras, Richard Cooper, Charles Rotimi, Ramon Durazo, Duane Tewksbury, Linda Morrison, and Franklyn Bannet. "Angiotensinogen and blood pressure among blacks: findings from a community survey in Jamaica." Journal of Hypertension 14, no. 3 (March 1996): 315–21. http://dx.doi.org/10.1097/00004872-199603000-00007.
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Burnard, Trevor. "Slave Naming Patterns: Onomastics and the Taxonomy of Race in Eighteenth-Century Jamaica." Journal of Interdisciplinary History 31, no. 3 (January 2001): 325–46. http://dx.doi.org/10.1162/002219500551550.
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An analysis ofthe naming patterns of Jamaican slaves in the mid-eighteenth century shows that whites considered blacks to be entirely different from themselves. The taxonomic differences between European naming practices and slave naming practices were both considerable and onomastically significant. Slaves could be recognized by their names as much as by their color. Slaves reacted to such naming practices by rejecting their slave names upon gaining their freedom, though they adopted methods of bricolage common to other aspects of Afro-Caribbean expressive culture.
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Lawrence, O’Neil. "Through Archie Lindo’s Lens." Small Axe: A Caribbean Journal of Criticism 24, no. 3 (November 1, 2020): 143–63. http://dx.doi.org/10.1215/07990537-8749830.
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The “creation” of Jamaican national identity owed much to the artistic movement that preceded and followed independence in 1962. While depictions of the peasantry, particularly male laborers, have become iconic representations of “true” Jamaicans, the scholarship surrounding these works has conspicuously ignored any erotic potential inherent in them. Using the contemporaneous, mostly private homoerotic photographic archive of Archie Lindo as a point of entry, this essay questions and complicates the narrative surrounding nationalist-era art in Jamaica, particularly the ways the black male body was mobilized in the development of Jamaican art and visual culture.
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Reid-Vazquez, Michele. "Caribbean-Atlantic Discourses of Race, Equality, and Humanity in the Age of Revolution." Journal of Black Studies 50, no. 6 (May 29, 2019): 507–27. http://dx.doi.org/10.1177/0021934719851474.
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As geopolitical warfare intensified in the late 18th and early 19th centuries, free individuals of African heritage increasingly disputed European ideologies that condemned them as naturally inferior and lacking in humanity. With the onset of the Haitian Revolution (1791-1804) and the Latin American wars for independence (1810-1825), individuals and groups of African descent circulated their own views. I argue that free Blacks from colonial Saint Domingue, Jamaica, and Cuba employed similar rhetorical strategies across the French, British, and Spanish empires. Their speeches, petitions, and declarations forged distinct Afro-Atlantic counter-discourses that proclaimed their equality and advocated for their human and civil rights.
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Peng, Xu. "From History to the Future: The Chinese Experience in Margaret Cezair-Thompson's The True History of Paradise." College Literature 50, no. 4 (September 2023): 572–95. http://dx.doi.org/10.1353/lit.2023.a908888.
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ABSTRACT: This essay examines the Chinese experience represented in Margaret Cezair-Thompson's 1999 novel The True History of Paradise . By analyzing the author's characterization of the Chinese migrant Mr. Ho Sing and his Afro-Chinese Jamaican daughter Cherry Landing, this essay first elucidates Afro-Chinese intimacy in late nineteenth-century Jamaica and then investigates Jamaican Chineseness in the 1960s and 1970s. It underscores middle-class Jamaican Chinese's economic advantage in their proximity to Jamaica's Creole identity, and illuminates what appears to be the author's proposition of a reconsideration of creolization that, instead of presuming anti-Blackness or encouraging Black radicalism, negotiates the political and cultural dichotomy between Creole nationalists and the Afro-Jamaican majority. Drawing upon Cezair-Thompson's literary reworking of the Jamaican Chinese experience, I conclude that The True History of Paradise rehearses the possibilities to envision the future for the diasporic Chinese, the Jamaican nation, and Caribbean literature.
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Osborne, Myles. "“Mau Mau are Angels … Sent by Haile Selassie”: A Kenyan War in Jamaica." Comparative Studies in Society and History 62, no. 4 (September 29, 2020): 714–44. http://dx.doi.org/10.1017/s0010417520000262.
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AbstractThis article traces the impact of Kenya's Mau Mau uprising in Jamaica during the 1950s. Jamaican responses to Mau Mau varied dramatically by class: for members of the middle and upper classes, Mau Mau represented the worst of potential visions for a route to black liberation. But for marginalized Jamaicans in poorer areas, and especially Rastafari, Mau Mau was inspirational and represented an alternative method for procuring genuine freedom and independence. For these people, Mau Mau epitomized a different strand of pan-Africanism that had most in common with the ideas of Marcus Garvey. It was most closely aligned with, and was the forerunner of, Walter Rodney, Stokely Carmichael, and Black Power in the Caribbean. Theirs was a more radical, violent, and black-focused vision that ran alongside and sometimes over more traditional views. Placing Mau Mau in the Jamaican context reveals these additional levels of intellectual thought that are invisible without its presence. It also forces us to rethink the ways we periodize pan-Africanism and consider how pan-African linkages operated in the absence of direct contact between different regions.
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Robinson, Tracy. "Mass Weddings in Jamaica and the Production of Academic Folk Knowledge." Small Axe: A Caribbean Journal of Criticism 24, no. 3 (November 1, 2020): 65–80. http://dx.doi.org/10.1215/07990537-8749782.
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In Jamaica in the 1940s and 1950s, prominent women and women’s organizations led a notorious campaign to promote mass weddings. The campaign targeted working-class black Jamaicans living together in long-term heterosexual relationships and was aimed at improving the status of women and children and readying working-class Jamaicans for citizenship. This essay explores mass weddings as a form of women’s activism in the mid-twentieth century, and it reflects on M. G. Smith’s trenchant critique of mass weddings in his introduction to Edith Clarke’s iconic study My Mother Who Fathered Me. Smith identifies a governor’s wife as the instigator of the campaign, not the black Jamaican middle-class nationalist feminists who were responsible, yet his account has ascended to a form of academic folk knowledge that is oft repeated and rarely probed. As a valued resource for understanding late colonialism in the Caribbean, it has caricatured Caribbean feminist interventions in nationalist projects, and it contributes to the feminization of an enduring Caribbean “coloniality.”
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Lewis, Jovan Scott. "The Limits of Repair." Small Axe: A Caribbean Journal of Criticism 26, no. 1 (March 1, 2022): 191–204. http://dx.doi.org/10.1215/07990537-9724205.
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In this response essay, the author returns to his arguments in Scammer’s Yard: The Crime of Black Repair in Jamaica (2020) to further consider the limits of repair as advanced by the book’s crew of Jamaican lottery scammers. The author reconsiders some of the arguments to examine more deeply the issues of respectability, violence, and refusal, doing so in conversation with Patricia Noxolo, Beverley Mullings, and Kevon Rhiney—Caribbean and Caribbeanist geographers who help explore the scam as representative of repair within Jamaica’s violent, impoverished, and seemingly inescapable circumstances. Further analyzing the possibility of repair as advanced by the scammers, the essay identifies and contests the normative terms of politics that complicate those reparative claims, arguing that the scam moves past the politics of social incorporation and resistance in Jamaica and instead represents a form of political suspension that avoids the reconciliation of respectability and refusal typical of Caribbean postcolonial social production.
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Cerbon, Danielle, Matthew Schlumbrecht, Camille Ragin, Priscila Barreto Coelho, Judith Hurley, and Sophia George. "Comparing breast cancer characteristics and outcomes between black U.S.-born patients and black immigrant patients from individual Caribbean islands." Journal of Clinical Oncology 38, no. 15_suppl (May 20, 2020): e13633-e13633. http://dx.doi.org/10.1200/jco.2020.38.15_suppl.e13633.
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e13633 Background: Caribbean-born black immigrants (CBI) represent 57% of all black immigrants in the US; they come mainly from Haiti, Jamaica, Dominican Republic (DR), and Cuba. Breast cancer (BC) is the leading cause of cancer deaths in women living in the Caribbean, however, our previous retrospective cohort of 1131 black women with BC shows that CBI have a better overall survival compared with US-born black (USB). The Caribbean has a majority of African ancestry; nonetheless, different ancestral populations differ in genetic composition, making the Caribbean a distinct population with several health disparities within it. Therefore, we stratified our study by each Caribbean country compared to USB patients with the objective of further studying the difference in BC outcomes between USB patients and CBI. Methods: We identified BC patients through a Safety Net and Private Hospital Tumor Registries. We selected the most populace sites: Haiti, Jamaica, Bahamas, Cuba and DR; and used data from 1,082 patients to estimate hazard rations (HRs) using Cox proportional hazards regression and Kaplan Meier analysis for overall survival; Chi Squared and independent sample t-test to verify associations in categorical variables. Results: The study has 250 Haitian, 89 Jamaican, 43 Bahamian, 38 Dominican, 38 Cuban and 624 USB women. Haitians underwent less surgery (HB 61.2% vs USB 72.9%; P = 0.001) and had less triple negative BC (18% vs USB 27.8%; P = 0.006). Bahamians were the youngest at diagnosis (50.5 years vs. USB 57.6 P < 0.001) and presented at more advanced stages (stage 3/4, 54.3% vs USB 35.3%; P = 0.02). Jamaicans and DR underwent more radiation therapy (43.8%, P = 0.002 and 44.7%, P = 0.028 vs. USB 28%). Jamaican women had a better overall survival compared to USB patients (median of 154.93 months, 95% CI: 114.1-195.5 vs 98.63 months, 95% CI: 76.4-120.8; Log-Rank Mantel Cox P = 0.034). Favorable factors for survival were: radiation therapy in Haitian and USB (aHR = 0.45, 95% 0.27-0.77; P = 0.004); and surgery in USB (aHR = 0.26 (0.19-0.36), p < 0.001), Bahamians (aHR = 0.05 (0.01-0.47), p = 0.008) and Jamaicans (aHR = 0.08 (0.03-0.24), p < 0.001). Conclusions: This study underlines the vast heterogeneity in the Caribbean population and demonstrates that Jamaican immigrants with BC have a higher overall survival compared to USB patients, proposing that genetic and other cancer related factors inherent to country of origin impact survival within Caribbean immigrants and highlighting the need for further studies in this immigrant sub-group.
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Pak, Yumi. "“Through some kind of veil”: Queering Race and the Maternal in Patricia Powell’s The Pagoda." Women, Gender, and Families of Color 9, no. 1 (April 1, 2021): 42–60. http://dx.doi.org/10.5406/womgenfamcol.9.1.0042.
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Abstract Patricia Powell’s The Pagoda, published in 1998, is an aesthetic actualization of the in-betweenness of Jamaica’s purported self-definition as diasporic, hybrid, multiple. Jamaica, as with many countries in the Caribbean that withstood and resisted their respective European colonizing nations, is a site that makes visible its histories of Indigenous servitude and genocide, the importing of African slaves and subsequent indentured laborers from Asia, and the continuous presence of hegemonic systems of repressive and ideological powers. Taking place in 1893, after the abolition of slavery in the British Empire but well before Jamaican independence, Powell’s novel harkens back to Olive Senior’s parrot that finds itself caught between what was, what is, and the unavoidable shifts wrought by the invasion that is the British Empire (Senior 2005). Inasmuch as Senior’s parrot can be read as a reflection of Jamaica’s diasporic, hybrid, and multiple self-definition, I turn to Powell’s characters—specifically her protagonists Lowe and Miss Sylvie—to consider what purpose such an in-between can serve. I begin by arguing for a reading of Lowe as one who brings to the forefront the tensions of colonial logic by virtue of his race, gender, and sexuality, none of which are easily categorized, or indeed, easily known. I propose that, by situating Lowe, a Chinese Jamaican, both within and outside expected codes of racialized, gendered, and sexualized behaviors, The Pagoda lays bare the ways in which colonial logic—manifesting as demands for purity and order—derails any move toward liberation. If Lowe functions as the primary conduit of this argument, I contend that Miss Sylvie, his wife, offers an alternative venue for radical possibilities that fall outside the rigid conventions of 1890s Jamaica, a Black maternal that is always already the queer maternal, what I call in this article the “Black queer maternal”—a maternal that does not rely on reproduction, either literal or figurative, as its raison d’être. Powell challenges the colonial logic of discrete identity markers and categorizations in Lowe’s adopted country of residence, not to reverse it but to illuminate the unexpected possibilities that arise from the space of refusal, and the space of the diasporic, hybrid, multiple that is Jamaica.
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Shotwell, Mark. "The Misuse of Genetics: The Dihybrid Cross & the Threat of “Race Crossing”." American Biology Teacher 81, no. 1 (January 1, 2019): 3–10. http://dx.doi.org/10.1525/abt.2019.81.1.3.
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Biology teachers consider basic Mendelian genetics to be value-free, objective science, immune to misinterpretation and misuse. It may thus come as a surprise to learn that in the early days of genetics a cornerstone of genetics education, the dihybrid cross, was employed to support claims of the racial superiority of whites over blacks and to provide a “scientific” rationale for laws prohibiting interracial marriages. In 1917 the prominent eugenicist Charles B. Davenport warned of the danger of “disharmonious combinations” of physical and behavioral traits in the second generation of “wide race crosses,” equivalent to the F2 generation of a dihybrid cross. He tried and failed to find data to support his arguments in a study of the mixed-race inhabitants of Jamaica. Davenport's analysis was deeply flawed, especially by the racist assumptions underlying this work. Although these events occurred a century ago, biology teachers may still be able to use this regrettable episode as an example of how even the most basic science may be misapplied by those with a social or political agenda.
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Shepherd, Verene A. "Indians and blacks in Jamaica in the nineteenth and early twentieth centuries: A micro‐study of the foundation of race antagonisms." Immigrants & Minorities 7, no. 1 (March 1988): 95–112. http://dx.doi.org/10.1080/02619288.1988.9974679.
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Modest, Wayne, and Rivke Jaffe. "New Roots." African Diaspora 7, no. 2 (2014): 234–59. http://dx.doi.org/10.1163/18725465-00702004.
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This article explores contemporary ontologies of blackness in the Caribbean island of Jamaica. Approaching blackness as an ontological issue – an issue that pertains to the being, or the existence, of a category of people – we emphasize the spatial dimension of such ontologies. Drawing on Jamaican contemporary art and popular music, we propose that the site of blackness, as it is imagined in Jamaica, has shifted from Africa towards ‘the ghetto.’ Tracing changing Jamaican perspectives on race and nation, the article discusses how self-definitions of ‘being black’ and ‘being Jamaican’ involve the negotiation of historical consciousness and transnational connectivity. During much of the twentieth century, various Jamaican social and political movements looked primarily to the African continent as a referent for blackness. In the twenty-first century, the urban space of the ghetto has become more central in Jamaican social commentary and critique. By tracing the historical shifts of the spatial imaginary onto which racial belonging and authenticity are projected, we seek to foreground the mutability of the relation between blackness and Africanness.
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KITLV, Redactie. "Book Reviews." New West Indian Guide / Nieuwe West-Indische Gids 70, no. 3-4 (January 1, 1996): 309–81. http://dx.doi.org/10.1163/13822373-90002626.
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-Bridget Brereton, Emilia Viotti Da Costa, Crowns of glory, tears of blood: The Demerara slave rebellion of 1823. New York: Oxford University Press, 1994. xix + 378 pp.-Grant D. Jones, Assad Shoman, 13 Chapters of a history of Belize. Belize city: Angelus, 1994. xviii + 344 pp.-Donald Wood, K.O. Laurence, Tobago in wartime 1793-1815. Kingston: The Press, University of the West Indies, 1995. viii + 280 pp.-Trevor Burnard, Howard A. Fergus, Montserrat: History of a Caribbean colony. London: Macmillan Caribbean, 1994. x + 294 pp.-John L. Offner, Joseph Smith, The Spanish-American War: Conflict in the Caribbean and the Pacific, 1895-1902. London: Longman, 1994. ix + 262 pp.-Louis Allaire, John M. Weeks ,Ancient Caribbean. New York: Garland, 1994. lxxi + 325 pp., Peter J. Ferbel (eds)-Aaron Segal, Hilbourne A. Watson, The Caribbean in the global political economy. Boulder CO: Lynne Rienner, 1994. ix + 261 pp.-Aaron Segal, Anthony P. Maingot, The United States and the Caribbean. London: Macmillan Caribbean, 1994. xi + 260 pp.-Bill Maurer, Helen I. Safa, The myth of the male breadwinner: Women and industrialization in the Caribbean. Boulder CO: Westview, 1995. xvi + 208 pp.-Peter Meel, Edward M. Dew, The trouble in Suriname, 1975-1993. Westport CT: Praeger, 1994. xv + 243 pp.-Henry Wells, Jorge Heine, The last Cacique: Leadership and politics in a Puerto Rican city. Pittsburgh PA: University of Pittsburgh Press, 1993. ix + 310 pp.-Susan Eckstein, Jorge F. Pérez-López, Cuba at a crossroads: Politics and economics after the fourth party congress. Gainesville: University Press of Florida, 1994. xviii + 282 pp.-David A.B. Murray, Marvin Leiner, Sexual politics in Cuba: Machismo, homosexuality, and AIDS. Boulder CO: Westview, 1994. xv + 184 pp.-Kevin A. Yelvington, Selwyn Ryan ,Sharks and sardines: Blacks in business in Trinidad and Tobago. St. Augustine, Trinidad: Institute of social and economic studies, University of the West Indies, 1992. xiv + 217 pp., Lou Anne Barclay (eds)-Catherine Levesque, Allison Blakely, Blacks in the Dutch world: The evolution of racial imagery in a modern society. Bloomington: Indiana University Press, 1993. xix + 327 pp.-Dennis J. Gayle, Frank Fonda Taylor, 'To hell with paradise': A history of the Jamaican tourist industry. Pittsburgh: University of Pittsburgh Press, 1993. ix + 239 pp.-John P. Homiak, Frank Jan van Dijk, Jahmaica: Rastafari and Jamaican society, 1930-1990. Utrecht: ISOR, 1993. 483 pp.-Peter Mason, Arthur MacGregor, Sir Hans Sloane: Collector, scientist, antiquary, founding Father of the British Museum. London: British Museum Press, 1994.-Philip Morgan, James Walvin, The life and times of Henry Clarke of Jamaica, 1828-1907. London: Frank Cass, 1994. xvi + 155 pp.-Werner Zips, E. Kofi Agorsah, Maroon heritage: Archaeological, ethnographic and historical perspectives. Kingston: Canoe Press, 1994. xx + 210 pp.-Michael Hoenisch, Werner Zips, Schwarze Rebellen: Afrikanisch-karibischer Freiheitskampf in Jamaica. Vienna Promedia, 1993. 301 pp.-Elizabeth McAlister, Paul Farmer, The uses of Haiti. Monroe ME: Common Courage Press, 1994. 432 pp.-Robert Lawless, James Ridgeway, The Haiti files: Decoding the crisis. Washington DC: Essential Books, 1994. 243 pp.-Bernadette Cailler, Michael Dash, Edouard Glissant. Cambridge: Cambridge University Press, 1995. xii + 202 pp.-Peter Hulme, Veronica Marie Gregg, Jean Rhys's historical imagination: Reading and writing the Creole. Chapel Hill: University of North Carolina Press, 1995. xi + 228 pp.-Silvia Kouwenberg, Francis Byrne ,Focus and grammatical relations in Creole languages. Amsterdam/Philadelphia: John Benjamins, 1993. xvi + 329 pp., Donald Winford (eds)-John H. McWhorter, Ingo Plag, Sentential complementation in Sranan: On the formation of an English-based Creole language. Tübingen: Max Niemeyer, 1993. ix + 174 pp.-Percy C. Hintzen, Madan M. Gopal, Politics, race, and youth in Guyana. San Francisco: Mellen Research University Press, 1992. xvi + 289 pp.-W.C.J. Koot, Hans van Hulst ,Pan i rèspèt: Criminaliteit van geïmmigreerde Curacaose jongeren. Utrecht: OKU. 1994. 226 pp., Jeanette Bos (eds)-Han Jordaan, Cornelis Ch. Goslinga, Een zweem van weemoed: Verhalen uit de Antilliaanse slaventijd. Curacao: Caribbean Publishing, 1993. 175 pp.-Han Jordaan, Ingvar Kristensen, Plantage Savonet: Verleden en toekomst. Curacao: STINAPA, 1993, 73 pp.-Gerrit Noort, Hesdie Stuart Zamuel, Johannes King: Profeet en apostel in het Surinaamse bosland. Zoetermeer: Boekencentrum, 1994. vi + 241 pp.
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Lindsay, Keisha. "Amy Bailey, Black Ladyhood, and 1950s Jamaica." Small Axe: A Caribbean Journal of Criticism 24, no. 3 (November 1, 2020): 128–42. http://dx.doi.org/10.1215/07990537-8749818.
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This essay explores how and with what effect Amy Bailey, a teacher, women’s rights activist, and public intellectual, cofounded the Housecraft Training Centre to educate working-class Jamaican women in cooking, cleaning, childcare, and other “domestic sciences.” Newspaper articles, unpublished interviews, and other texts reveal that Bailey used the center to articulate a vision of working-class black ladyhood that advanced black women’s sense of racial dignity by valorizing elitist, patriarchal narratives at work in 1950s Jamaica. In doing so, Bailey ultimately fostered, as well as stymied, the possibility that Jamaica would come to realize what its national ethos professed—that it was an increasingly plural, prosperous, and egalitarian state well positioned for political independence from Britain.
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Schaub, Christoph. "Multidirectionality and Collaborative Practice: Reggae and Dancehall Music between Germany and Jamaica." Seminar: A Journal of Germanic Studies 58, no. 4 (November 1, 2022): 405–23. http://dx.doi.org/10.3138/seminar.58.4.3.
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Against the backdrop of the global circulation of reggae and dancehall music, the article argues that the emergence of these genres in Germany resulted from multidirectional collaborations among musicians in Germany, Jamaica, and other places. Focusing on Gentleman and Seeed, Germany’s two most successful reggae artists, the article examines specific aesthetic forms and cultural practices as sites of multidirectionality and collaborative practice, such as the riddim, the feature song, the use of Jamaican Patois, and the journey to Jamaica. In the German case, the global dissemination and appropriation of Jamaican popular music resulted in the formulation of heterogeneous visions of transnational communities related to collaborative musical practices. At the same time, the article explains Gentleman’s and Seeed’s appropriation of this Black popular music culture as responses to their experiences in postwall Germany.
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Pauyo, Patricia, Margrethe Horlyck-Romanovsky, and Naudia Jones. "Generational Differences in Food Perception and the Risk of Chronic Disease Among Jamaican Immigrant Families Living in New York City." Current Developments in Nutrition 4, Supplement_2 (May 29, 2020): 262. http://dx.doi.org/10.1093/cdn/nzaa043_113.
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Abstract Objectives A Quarter of all US-based Jamaicans live in New York City (NYC) (N = 178,750). Compared to African Americans, Black Caribbeans experience lower rates of obesity (36% vs. 29%) and hypertension (38% vs 35%), but similar rates of diabetes (13% vs. 15%). Little is known about how diet and acculturation affect risk of chronic disease among Jamaican immigrants of different age groups. The aims of this study were to identify among three generations of Jamaicans living in NYC: a) how food experiences influence food perceptions and dietary behaviors; and b) how acculturation, social norms, socio-economic status and trans-national movements affect diet and risk of chronic disease. Methods Group and individual interviews with youth (n = 10), parents (n = 6) and grandparents (n = 8) used open-ended questions, were recorded and lasted 45 – 90 min. Participants received $20 gift cards as incentives. Recordings were transcribed, and analyzed using Dedoose 7.0. Results Three major themes emerged: Food perceptions and the concept of clean food impelled participants from all generations to consume a healthier diet consisting of more fresh fruits and vegetables and less processed foods. Among youth, remote acculturation to the US culture and global foods made it more acceptable to replace traditional home cooked foods with processed foods. Third, acculturation provided older Jamaican immigrants with easier access to healthcare and health education. The health advice provided by doctors, dietitians and other healthcare professionals was well respected and older Jamaicans reported high levels of compliance. Conclusions Among youth, early exposure to US culture and foods while living in Jamaica may increase future risk of chronic disease by making it more acceptable to replace cultural foods with American foods. Food perceptions and the concept of clean food play an important role in the way that Jamaicans of all ages think about, purchase and eat food. Truly valuing fruits and vegetables made adult Jamaican immigrants more receptive to health education and more likely to lower their risk of chronic disease. Funding Sources CUNY Graduate School of Public Health and Health Policy, Dean's Dissertation Grant (Dissertation research support for author Horlyck-Romanovsky).
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Ellis, Harold. "Mary Seacole: Self Taught Nurse and Heroine of the Crimean War." Journal of Perioperative Practice 19, no. 9 (September 2009): 304–5. http://dx.doi.org/10.1177/175045890901900907.
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Mary Jane Seacole was born Mary Grant in Kingston Jamaica in 1805. Her father was a Scottish army officer and her mother a free Jamaican black, (slavery was not fully abolished in Jamaica until 1838). Her mother ran a hotel, Blundell Hall, in Kingston and was a traditional healer. Her skill as a nurse was much appreciated, as many of her residents were disabled British soldiers and sailors. It was from her mother that Mary learned the art of patient care, and she also assisted at the local British army hospital.
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Foner, Nancy. "Race and Color: Jamaican Migrants in London and New York City." International Migration Review 19, no. 4 (December 1985): 708–27. http://dx.doi.org/10.1177/019791838501900403.
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This article explores the significance of race among Jamaicans in New York City and London. What it means to be a black Jamaican, it is argued, depends on the racial context of the receiving area. Although in the United States and Britain Jamaicans face racial prejudice and discrimination, there are advantages to living in New York. Being part of the larger black population cushions Jamaican migrants in New York from some of the sting of racial prejudice and provides them with easier access to certain occupations and social institutions.
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Semaj-Hall, Isis. "Constructing a dub identity: What it means to be “Back Home” in Jamaica." Cultural Dynamics 30, no. 1-2 (February 2018): 96–108. http://dx.doi.org/10.1177/0921374017752272.
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In this essay, Isis Semaj-Hall explores the intersections of being Jamaican, American, black, woman, and mother. Using what she terms a dub aesthetic, Semaj-Hall juxtaposes her circular migration with the Dominican characters in Junot Diaz’s fiction as well as the autobiographical story told by Jamaican author Anthony Winkler. Using Trinidadian-Canadian author Ramabai Espinet as a literary anchor, Semaj-Hall questions how the familiar memory becomes unfamiliar in the moment that it collides with present reality. Finally, Claudia Rankine is brought in as a way for the author to honor the impact that her black American experience with racism shades her perspective on Jamaican colorism. This article takes readers on an unexpected walk through Kingston, Jamaica, revealing Semaj-Hall’s daily negotiations with what it means to be “Back Home” in the place she had for so long nostalgiaized.
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Jones, Christopher Cannon. "“A verry poor place for our doctrine”: Religion and Race in the 1853 Mormon Mission to Jamaica." Religion and American Culture 31, no. 2 (2021): 262–95. http://dx.doi.org/10.1017/rac.2021.9.
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ABSTRACTThis article examines the first Mormon mission to Jamaica in January 1853. The missionaries, facing opposition from both black and white Jamaicans, returned to the United States after only a month on the island, having made only four converts. Latter-day Saints did not return to Jamaica for another 125 years. Drawing on the missionaries’ personal papers, church archives, local newspaper reports, and governmental records, I argue that the 1853 mission played a crucial role in shaping nineteenth-century Mormonism's racial theology, including the “temple and priesthood ban” that restricted priesthood ordination and temple worship for black men and women. While historians have rightly noted the role twentieth-century missions to regions of the African Diaspora played in ending the ban, studies of the racial restriction's early scope have been discussed in almost exclusively American contexts. The mission to Jamaica, precisely because of its failure, helped shape the ban's implementation and theological justifications. Failing to make any inroads, the elders concluded that both Jamaica and its inhabitants were cursed and not worthy of the missionaries’ time, which anticipated later decisions to prioritize preaching to whites and to scale back and ultimately abandon efforts to proselytize people of African descent.
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Barreto Coelho, Priscila, Danielle Cerbon, Matthew Schlumbrecht, Carlos Parra, Judith Hurley, and Sophia George. "Differences in breast cancer outcomes amongst Black United States-born and Caribbean-born immigrants." Journal of Clinical Oncology 37, no. 15_suppl (May 20, 2019): 1088. http://dx.doi.org/10.1200/jco.2019.37.15_suppl.1088.
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1088 Background: The Black population in the US constitutes of 4 million immigrants, with 50% from the Caribbean. It has been shown that breast cancer is responsible for 14%-30% of cancer deaths in the Caribbean; this is up to two times higher than the USA. Methods: Retrospective cohort of 1369 self-identified Black women with breast cancer. Data was obtained from Jackson Memorial Health Systems and University of Miami Health System Tumor Registry. Individual-level data from 1132 cases was used to estimate hazard rations (HRs) of women born in the Caribbean (CB) or in the USA (USB) using Cox proportional hazards regression analysis for overall survival. Median follow-up was 115 months (interquartile range, 91.9-138.1 months) per participant. Results: Data from 622 (54.9%) USB women and 507 (45%) CB women diagnosed with breast cancer between 2006-2017. 90% (n = 1232) of the cohort is of non-Hispanic ethnicity. Caribbean immigrants from Haiti (18.3%), Jamaica (6.5%), Bahamas (3.1%), Cuba and Dominica Republic (2.8% each), Trinidad and Tobago (1%) and other nationalities from the Organization of Eastern Caribbean States were included, mean age 55.7 [95% CI, 54.7-56.8]; USB mean age 57.6 [95% CI, 56.4-58.7] (P = 0.02). Compared to USB, CB had lower BMI at diagnosis 29.6 [95% CI, 28.9-30.3] versus 30.9 [95% CI, 30.1-31.7, P = 0.015]. Compared to CB patients, USB patients had more ER- [31.4% vs 39.1 %, P = 0.018] and triple negative breast cancers [19.6% vs 27.9%, P = 0.003]. Compared to USB patients, CB presented at more advanced stage, III and IV [44.2% vs 35.2%], p = 0.016. In spite of higher advanced stage at diagnoses, CB patients had a better breast cancer overall survival [HR = 0.75; 95%CI, 0.59-0.96; P = 0.024]. Black Hispanic patients had a better overall survival [HR = 0.51; 95%CI, 0.28-0.93; p = 0.028] compared to non-Hispanic Blacks. Compared to Hispanic Caribbean, non-Hispanic Caribbean had a worse overall survival [HR = 1.98; 95%CI, 1.00-3.94; P = 0.048]. The distribution of patients treated at the private cancer center and the safety net hospital were the same, differences in outcomes observed are due to intrinsic differences. Conclusions: This is the largest analysis to date of self-identified Black breast cancer patients in the context of nativity, race, ethnic identity and overall survival with clinico-pathologic characteristics. CB immigrants diagnosed with breast cancer have a better overall survival than US born Black patients. This finding suggests that within the African diaspora in the USA, additional factors beyond race contribute to the outcomes.
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Xu, Binghong, Su Wang, Ruth P. Brogden, Jaymie Yango, and Mary O. Adedeji. "916. Finding the Missing Millions and Addressing Health Disparities: Automated Hepatitis B Screening and Linkage to Care." Open Forum Infectious Diseases 8, Supplement_1 (November 1, 2021): S549—S550. http://dx.doi.org/10.1093/ofid/ofab466.1111.
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Abstract Background Globally, HBV is the most common blood-borne infection. An estimated 1.2 million people in the US and 350 million worldwide lived with HBV, a primary driver of liver cancer. It is endemic in many parts of the world and is a major health disparity in immigrant communities, including the US, which has the largest immigrant population in the world. Asian American Pacific Islanders are 5% of the total population in the US, but represent 50% of people living with HBV. In 2016, WHO set a goal of hepatitis elimination by 2030 but with only 10% of those living with HBV diagnosed, screening must be scaled up. Methods Modifications were made in the electronic medical record (EMR) to automate screening, with HBV (HBsAg) orders triggered by a patient’s country of birth or race. The began in the Emergency Department and later expanded to the Inpatient setting. Automated notifications are sent to nurse for eligible patients and then to the patient navigator (PN) for positive tests. The PN contacts the patient to provide education and arrange linkage-to-care (LTC) for evaluation and care. Results From Mar 2018 to Mar 2021, we conducted 23,883 HBV screenings. The patients originated from 173 countries based on registration; top 5 countries of origin were Haiti, Jamaica, Ecuador, Guyana, and Portugal. We found 228 (1.0%) patients with HBV infection, 101 (47%) were newly diagnosed and 182 (85%) were linked to care. We examined race and insurance status for any association with those previously tested versus newly diagnosed. Blacks were more likely to be newly identified HBV versus Asians (61.6% vs. 28.9%, p< .001), as were self-pay (uninsured) versus insured patients (66.7% vs 47.2%, p=0.043). Compared to the approximately 0.4% HBV prevalence in the US, the HBV prevalence in several towns around our hospital in Essex County is two to four times higher. Table 1. The HBV Prevalence in Towns of Essex County Conclusion Our community is diverse and social determinants of health, like race and insurance status, may contribute to provider behaviors of HBV screening with blacks receiving less screening than Asians. Automated testing programs can address health disparities and scale up screening. Such micro-elimination approaches are important for achieving global hepatitis elimination by 2030. Disclosures Su Wang, MD MPH, Gilead Sciences (Grant/Research Support)Gilead Sciences (Grant/Research Support)
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Sheller, Mimi. "Complicating Jamaica’s Morant Bay Rebellion: Jewish radicalism, Asian indenture, and multi-ethnic histories of 1865." Cultural Dynamics 31, no. 3 (August 2019): 200–223. http://dx.doi.org/10.1177/0921374019847585.
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The 1865 Morant Bay Rebellion in Jamaica has generally been interpreted as a struggle between the post-emancipation Black peasantry and the white colonial government, which led to a violent confrontation, military suppression, and the demise of the Jamaican House of Assembly in favor of direct Crown Colony rule. Yet, the archival record shows other more complex currents that were also at play, including multi-racial, cross-class alliances, and strong conflicts over local politics, corruption, and labor rights. This article focuses on a little noted aspect of the events of 1865: the arrest for sedition of Sidney Lindo Levien, a Jewish newspaper publisher of The County Union. Levien advocated for the poor, foreigners, and women; joined the Underhill Meetings supporting the political rights of the vast majority of people emancipated from slavery; and was arrested under martial law during the rebellion and later found guilty of sedition, serving nearly 7 months in prison of a 1 year sentence before being pardoned. Drawing on his own writings, photographs, family genealogy, and Levien’s hitherto unknown “Chronicle of 1865,” I argue that his story opens new questions about the relation between Jews and Baptists, Black and “Coloured,” Asian and Maroon, and varied elite and non-elite “White” populations in Jamaica, taking us beyond the typical Black-vs-white framing of the Morant Bay Rebellion toward a more multi-sided emphasis on cross-racial protest and multi-denominational resistance within the imperial global economy. Both dominant “White” colonial histories and subsequent Jamaican “Black” national histories have erased the more diverse actors and cross-cutting interests that shaped the events of 1865, which only come into view through a multi-ethnic history of global mobilities and shifting identities, which I refer to as a critical cosmopolitan perspective.
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Collis-Buthelezi, Victoria J. "Peter Abrahams’s Island Fictions for Freedom." Small Axe: A Caribbean Journal of Criticism 25, no. 1 (March 1, 2021): 84–101. http://dx.doi.org/10.1215/07990537-8912789.
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When South African–born Peter Abrahams moved to Jamaica in 1956, he thought he had found a racial paradise. Over the next six decades as a Jamaican, his understanding of race in Jamaica was complicated after independence. His last two novels—This Island Now (1966) and The View from Coyaba (1985)—fictionalize the transition to independence in the anglophone Caribbean and how that transition related to the set of concerns unfolding across the rest of the black world. This essay traces Abrahams’s thought on questions of race and decolonization through a close reading of his Caribbean fiction and how he came to theorize the literal and conceptual space of the Caribbean—the island—as a strategy for freedom. In so doing, the author asks, What are the limits of the Caribbean novel of the era of decolonization (1960s–80s) in the anglophone Caribbean? What constitutes it? And how does it articulate liberation?
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Hickling, F. W., K. McKenzie, R. Mullen, and R. Murray. "A Jamaican psychiatrist evaluates diagnoses at a London psychiatric hospital." British Journal of Psychiatry 175, no. 3 (September 1999): 283–85. http://dx.doi.org/10.1192/bjp.175.3.283.
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BackgroundAuthors have suggested that the high rate of schizophrenia reported for African–Caribbeans living in the UK is due to misdiagnosis by British psychiatrists.AimsTo compare the diagnoses made by a Black Jamaican psychiatrist with those of White British psychiatrists.MethodAll in-patients on four wards at the Maudsley hospital were approached for the study; 66 participated: 24 White, 29 Black African–Caribbeans and 13 Blacks from other countries of origin. F. W. H., a Black Jamaican psychiatrist, conducted his standard clinical assessment and performed the Present State Examination (PSE) on these patients. His diagnoses were compared with the case note diagnoses made by British psychiatrists, and with the PSE CATEGO diagnoses.ResultsOf 29 African and African–Caribbean patients diagnosed with schizophrenia, the diagnoses of the British and the Jamaican psychiatrists agreed in 16 instances (55%) and disagreed in 13 (45%). Hence, interrater reliability was poor (κ=0.45). PSE CATEGO diagnosed a higher proportion of subjects as having schizophrenia than the Jamaican psychiatrist did (χ2=3.74, P=0.052)ConclusionsAgreement between the Jamaican psychiatrist and his UK counterparts about which patients had schizophrenia was poor. PSE CATEGO may overestimate rates of schizophrenia.
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Thame, Maziki. "Jamaica, Covid-19 and Black freedom." Cultural Dynamics 33, no. 3 (May 7, 2021): 220–32. http://dx.doi.org/10.1177/09213740211014331.
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This essay is concerned with the conditions of Black life in the 21st century and the continued need to imagine Black freedom as projects of self-sovereignty, in the current moment of global protests centered on the socio-economic inequities that people especially those of color face, deepened by the devastating effects of Covid-19. The essay’s focus is on the Caribbean island of Jamaica. I highlight the articulation of race and class that springs from a world history of anti-blackness, historicized through plantation slavery. The essay addresses the enduring violence manifest in physical assaults and political projects of Development, that lead to widespread deprivation for lower-income Jamaicans. Yet the essay suggests that it is these very sordid conditions that generate alternative imaginaries for a sustainable re-ordering of life.
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Dowie-Chin, Tianna. "“We deh yah”." Annals of Social Studies Education Research for Teachers 4, no. 1 (July 31, 2023): 22–30. http://dx.doi.org/10.29173/assert56.
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In August 2022, Garvin Yapp, a 57-year-old migrant farm worker from Jamaica, was killed while working on a tobacco farm in Ontario, Canada. Yapp’s untimely and preventable death came just days after Jamaican farm workers penned a letter comparing their working conditions in Southern Ontario to “systematic slavery.” What was glaringly missing were accounts of the experiences of Black immigrants, like Yapp or my grandmother, who represent a large percentage of Black Canadians. Their stories and our stories were missing. When in reality, “We deh yah!” ). Black immigrants, specifically those from the eastern Caribbean, are a notable part of Canada’s history and present yet the Canadian curriculum often essentializes the Black American experience as representative of Black Canadians. While Black Canadians born in the US are an important part of the Black Canadian population, this essentialization of Black Canadians obscures the lived realities of Black Canadians who often experience antiblackness that is shaped by their intersectional identity, related to citizenship, language, and socioeconomic status. Thus, to truly apprehend and challenge the manifestation of antiblackness in Canada, it is imperative to recognize and understand the diversity of Black Canadians. This article offers two things educational stakeholders, like teachers, should consider in order to work towards recognizing the diversity of Black Canada
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Shah, Urvi A., Nishi Shah, Baozhen Qiao, Ana Acuna Villaorduna, Aditi Shastri, Ioannis Mantzaris, Olga Derman, et al. "The Rising Number of Adult T Cell Leukemia Lymphoma (ATLL) Cases in Non-Hispanic Blacks and Its Association with Poor Outcomes." Blood 132, Supplement 1 (November 29, 2018): 1642. http://dx.doi.org/10.1182/blood-2018-99-111721.
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Abstract Introduction Adult T-cell leukemia/lymphoma (ATLL) is a rare, aggressive T cell neoplasm associated with a retrovirus human T cell lymphotropic virus (HTLV-1) and carries a dismal prognosis. Within the United States, New York, and Florida see the majority of cases due to the concentration of Caribbean immigrants (Zell, Assal et al. 2016, Malpica, Pimentel et al. 2018). SEER data does not include states like New York and Florida where most cases are seen and therefore a true estimate of the disease burden in this country is not known (Chihara, Ito et al. 2012, Adams, Newcomb et al. 2016). Aim We aim to study the epidemiology and clinical outcomes of ATLL in the United States particularly in the state of New York. Methods Data for New York was obtained from the New York State Cancer Registry (NYSCR). Data were also retrieved from 18 Surveillance, Epidemiology, and End Results (SEER) registries in the United States. Patients with ATLL (HTLV-1 positive) (includes all variants) were categorized using the International Classification of Diseases for Oncology, Third Edition codes ICD-O-3 as 9827/3. Race/ethnicity was categorized as non-Hispanic white, non-Hispanic black, all Hispanic and other/unknown in the NYSCR whereas it was categorized as non-Hispanic white, non-Hispanic black, all Hispanic, non-Hispanic American Indian/Alaska Native, non-Hispanic Asian or Pacific Islander, and non-Hispanic unknown race in SEER. ATLL patients ≥ 15 years of age were identified from 1995 to 2014 in SEER and all ages were included in NYSCR. Survival was estimated from SEER follow-up data with Kaplan Meier survival analysis. For NYSCR mean and median survival time (month) for deceased patients - cases diagnosed through death certificate only were removed. NYSCR does not conduct active patient follow-up and assumes patients are still alive if we didn't find a deathmatch through vital record or National Death Index linkages. Results Five hundred and eleven patients with ATLL were identified in SEER. These patients had a median survival of 8 months (m) which was worse than all other subtypes of peripheral T cell lymphoma. (Figure 1) Four hundred and twenty-nine patients with ATLL were identified in NYSCR and these patients had a median survival of 4.5 m. (Figure 2) Over the years from 2000 until 2014 the number of cases diagnosed within SEER registry coverage areas has not changed. In New York state however there has been a doubling in the number of cases diagnosed from 1995 to 2014. (Figure 3A, B) The non-Hispanic black population was diagnosed at a median age of 52.5 in SEER and 54 in NYSCR while the non-Hispanic whites were diagnosed at a median age of 71 in SEER and 64.5 in NYSCR. The Hispanic patients were diagnosed at a median age of 58.5 in NYSCR and 52.5 in SEER. (Figure 4A, B) There was no gender predominance with 50% males in both registries. ATLL patients in SEER were 47.2% non-Hispanic white, 31.7% non-Hispanic black, 9.8% Hispanic and 11.4% other/unknown. There were 5.5% Japanese patients (n=28) diagnosed in SEER. NYSCR had 22.4% non-Hispanic white, 59.4% non-Hispanic black, 15.9% Hispanic and 2.3% other/unknown. (Figure 5A, B) Within SEER registries most cases occurred in New Jersey, California, Connecticut and Georgia. (Figure 6) New York state had a significantly higher number of cases than these states. Seventy four percent cases diagnosed within New York state are diagnosed in New York city and only 26% of cases are diagnosed in upstate New York. Based on reported country of birth within New York state, only 27% of the ATLL cases diagnosed are born in the US whereas 49% are born in the Caribbean (most likely to be from Jamaica, Dominican Republic and Haiti). (Figure 7A, B, C) For SEER and NYSCR the age-adjusted cancer incidence rate by race year and other factors will be presented at the meeting. Conclusions ATLL has a worse prognosis than all other PTCL subtypes. New York State has a high endemicity for ATLL with a rising number of cases. The higher percentage of non-Hispanic black patients in New York compared to the rest of the country is consistent with the diverse racial demographics in this state. Survival varied significantly by race/ethnicity and disparities were evident especially for non-Hispanic blacks who were diagnosed at a younger median age and had a shorter survival. Further research into this aggressive disease is needed to improve outcomes for these patients. Disclosures No relevant conflicts of interest to declare.
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Bell, Ph.D., Deanne. "Bearing Black." Journal for Social Action in Counseling & Psychology 5, no. 1 (April 1, 2013): 122–25. http://dx.doi.org/10.33043/jsacp.5.1.122-125.
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In this essay I critically examine the idea of race in light of the killing of Trayvon Martin, an African-American unarmed teenager, in Florida in February 2012. I utilize ideas from liberation psychology, including psychic colonization, and depth psychology, including cultural complex, to explore the racialized black as a colonized, traumatized other. I also use my autoethnographic experience (as a Jamaican who now lives in the United States) to discuss how identities built on race are a source of suffering both when we make others black and when we are made black. Bearing black robs us of the possibility of our humanity. Throughout, I ask several questions about sustaining race as a sociological idea if we truly intend to dismantle racism. I invite us to reconsider race in light of an instance where Rastafarians, a small group of Afro-Jamaicans who express profound race consciousness, determine their own image, not only as black, and as a form of resisting white supremacy.
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KITLV, Redactie. "Book Reviews." New West Indian Guide / Nieuwe West-Indische Gids 64, no. 1-2 (January 1, 1990): 51–90. http://dx.doi.org/10.1163/13822373-90002026.
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-Hy Van Luong, John R. Rickford, Dimensions of a Creole continuum: history, texts, and linguistic analysis of Guyanese Creole. Palo Alto: Stanford University Press, 1987. xix + 340 pp.-John Stewart, Charles V. Carnegie, Afro-Caribbean villages in historical perspective. Jamaica: African-Caribbean Institute of Jamaica, 1987. x + 133 pp.-David T. Edwards, Jean Besson ,Land and development in the Caribbean. London: Macmillan Caribbean, 1987. xi + 228 pp., Janet Momsen (eds)-David T. Edwards, John Brierley ,Small farming and peasant resources in the Caribbean. Winnipeg, Canada: University of Manitoba, 1988. xvii + 133., Hymie Rubenstein (eds)-Diane J. Austin-Broos, Anthony J. Payne, Politics in Jamaica. London and New York: C. Hurst and Company, St. Martin's Press, 1988. xii + 196 pp.-Carol Yawney, Anita M. Waters, Race, class, and political symbols: rastafari and reggae in Jamaican politics. New Brunswick, New Jersey: Transaction Books, 1985. ix + 343 pp.-Judith Stein, Rupert Lewis ,Garvey: Africa, Europe, the Americas. Jamaica: Institute of Social and Economic Research, 1986. xi + 208 pp., Maureen Warner-Lewis (eds)-Robert L. Harris, Jr., Sterling Stuckey, Slave culture: nationalist theory and the foundations of Black America. New York: Oxford University Press, 1987. vii + 425 pp.-Thomas J. Spinner, Jr, Chaitram Singh, Guyana: politics in a plantation society. New York: Praeger Publishers, 1988. xiv + 156 pp.-T. Fiehrer, Paul Buhle, C.L.R. James: The artist as revolutionary. New York & London: Verso, 1988. 197 pp.-Paul Buhle, Khafra Kambon, For bread, justice and freedom: a political biography of George Weekes. London: New Beacon Books, 1988. xi + 353 pp.-Robin Derby, Richard Turits, Bernardo Vega, Trujillo y Haiti. Vol. 1 (1930-1937). Santo Domingo, Dominican Republic: Fundación Cultural Dominicana, 1988. 464 pp.-James W. Wessman, Jan Knippers Black, The Dominican Republic: politics and development in an unsovereign state. Boston, London and Sidney: Allen & Unwin, 1986. xi + 164 pp.-Gary Brana-Shute, Alma H. Young ,Militarization in the non-Hispanic Caribbean. Boulder, Colorado: Lynne Rienner Publishers, Inc., 1986. ix + 178 pp., Dion E. Phillips (eds)-Genevieve J. Escure, Mark Sebba, The syntax of serial verbs: an investigation into serialisation in Sranan and other languages. Amsterdam and Philadelphia: John Benjamins Publishing Company, Creole Language Library = vol. 2, 1987. xii + 228 pp.-Dennis Conway, Elizabeth McClean Petras, Jamican labor migration: white capital and black labor, 1850-1930. Boulder and London: Westview Press, 1988. x + 297 pp.
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Sabeta, Avery. "The Erasure of a Black Sense of Place for Capital Accumulation: The Case of Little Jamaica." Flux: International Relations Review 14, no. 2 (March 29, 2024): 107–15. http://dx.doi.org/10.26443/firr.v14i2.172.
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Little Jamaica, a Black community in North-Western Toronto, has been a site of belonging for members of the Caribbean and African diaspora for more than 70 years. However, the community is on the brink of erasure due to the multi-billion-dollar Metrolinx Eglinton Crosstown Light Rail Transit (LRT) project. Due to the denial of Little Jamaica as a heritage conservation district, the city has allowed for its destruction for capital accumulation. By exploring the complex relationship between a Black sense of place, urban planning and capital interests, this paper will examine the distressing case of Little Jamaica. In order to protect Black communities and support Black futures, we must challenge systemic anti-Blackness in urban planning.
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Bainbridge, Danielle. "Sylvia Wynter, Maskarade, and Performing the State." Feminist Media Histories 8, no. 3 (2022): 75–85. http://dx.doi.org/10.1525/fmh.2022.8.3.75.
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First produced as a teleplay for the Jamaica Broadcasting Corporation in 1973, Sylvia Wynter’s Maskarade stands at the juncture of art-making and statecraft. The play centers on the Jamaican performance tradition of Jonkonnu, an African-descended carnival practice. Wynter’s state-commissioned plays funded by the now defunct JBC were part of a larger trend in the Caribbean in the mid-twentieth century, a time when governments in the region sponsored theatrical works in order to teach newly minted citizens how to relate to emerging states. These works also reconfigured and centralized the role of Black working-class and poor women in the new national imaginary through characters like Maskarade’s Miss Gatha. Using archival recovery and critical fabulation, I analyze the origins of the 1973 teleplay and subsequent 1983 published script in order to demonstrate the connection between twentieth-century Caribbean statecraft, media, and post-colonial theory (namely Wynter’s theorizations of “Indigenization”).
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Butcher, Kristin F. "Black Immigrants in the United States: A Comparison with Native Blacks and other Immigrants." ILR Review 47, no. 2 (January 1994): 265–84. http://dx.doi.org/10.1177/001979399404700207.
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This analysis of 1980 Census data shows that in 1979 immigrant black men had higher employment rates than native-born black men, but the wages of employed members of the two groups were nearly the same. Further, the wage differences that did exist between these groups appear to have stemmed from the selection process associated with migration, not (as has been argued by-some) from differences between the cultural traditions of immigrant and native-born blacks: on a variety of employment and wage measures, black Jamaican and other Caribbean immigrant men in 1979 were remarkably similar to native-born black “movers” (men who had moved out of their state of birth by the Census date).
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Pinheiro, Paulo S., Karen E. Callahan, Camille Ragin, Robert W. Hage, Tara Hylton, and Erin N. Kobetz. "Black Heterogeneity in Cancer Mortality: US-Blacks, Haitians, and Jamaicans." Cancer Control 23, no. 4 (October 2016): 347–58. http://dx.doi.org/10.1177/107327481602300406.
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Alhassan, Shamara Wyllie. "“We Stand for Black Livity!”: Trodding the Path of Rastafari in Ghana." Religions 11, no. 7 (July 21, 2020): 374. http://dx.doi.org/10.3390/rel11070374.
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Rastafari is a Pan-African socio-spiritual movement and way of life that was created by indigent Black people in the grip of British colonialism in 1930s Jamaica. Although Rastafari is often studied as a Jamaican phenomenon, I center the ways the movement has articulated itself in the Ghanaian polity. Ghana has become the epicenter of the movement on the continent through its representatives’ leadership in the Rastafari Continental Council. Based on fourteen years of ethnography with Rastafari in Ghana and with special emphasis on an interview with one Ghanaian Rastafari woman, this paper analyzes some of the reasons Ghanaians choose to “trod the path” of Rastafari and the long-term consequences of their choices. While some scholars use the term “conversion” to refer to the ways people become Rastafari, I choose to use “trodding the path” to center the ways Rastafari theorize their own understanding of becoming. In the context of this essay, trodding the path of Rastafari denotes the orientations and world-sensorial life ways that Rastafari provides for communal and self-making practices. I argue that Ghanaians trod the path of Rastafari to affirm their African identity and participate in Pan-African anti-colonial politics despite adverse social consequences.
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Miller, Alexandria. "“Lioness Order”: The Women of the Reggae Revival Speak." Women, Gender, and Families of Color 9, no. 2 (October 1, 2021): 152–66. http://dx.doi.org/10.5406/23260947.9.2.03.
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Abstract This article investigates the role of contemporary women in reggae music and details the unexpectedness of their growing role in the current industry, given their relative absence since the 1970s. Through critical studies of singers Janine “Jah9” Cunningham and Kelissa [McDonald], I historicize the evolution of female songstresses and their contributions to changing the rhetoric around women's positionalities in music and their relationship to Caribbean feminisms. Using an interdisciplinary framework that incorporates an intersectional lens with focuses on race, gender, and class, I analyze song lyrics and visual imagery that illuminate Caribbean womanhood. By critically analyzing music lyrics and videos of this movement, this essay builds on Jamaica's far-reaching history of Black resistance and highlights Jamaican twenty-first-century conversations about anti-imperialism, Rastafari, Afrocentricity, and poverty within Black feminism and women's empowerment. Lastly, I theorize concerning these women's cultural contributions as intellectual property, helping to shape the Black radical tradition through music and politics.
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Huang, Kristina. "“Ameliorating the Situation” of Empire: Slavery and Abolition in The Woman of Colour." Eighteenth-Century Fiction 34, no. 2 (December 1, 2021): 167–86. http://dx.doi.org/10.3138/ecf.34.2.167.
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In this essay, I examine how The Woman of Colour (1808) extends from the ameliorative context of the British slavery debates that were about reforming imperial rule overseas in the wake of the 1807 British abolition of the slave trade. By thinking alongside the work of Lisa Lowe’s The Intimacies of Four Continents, I argue that The Woman of Colour abstracts plantation slavery while positioning the protagonist Olivia Fairfield, a mixed-race heiress of a Jamaican plantation, as a figure of British imperial tutelage. The abstraction manifests through Dido, a secondary character whose relationship to Olivia is ambiguously presented to readers. Although the representation of Dido is akin to the grateful slave trope, the novel represents her as a dedicated servant to Olivia, implying that their relationship is benign and harmonious. By turning to Dido’s characterization and the pedagogical objectives of the novel, I identify a liberal imperial project in The Woman of Colour: the novel envisions a paternalistic notion of emancipation in Jamaica while remaining heavily invested in colonial governance of Black people.
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Varty, Nigel. "The status and conservation of Jamaica's threatened and endemic forest avifauna and their habitats following Hurricane Gilbert." Bird Conservation International 1, no. 2 (June 1991): 135–51. http://dx.doi.org/10.1017/s095927090000201x.
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SummaryDespite serious and widespread hurricane damage to the natural forests of Jamaica (43% of trees either toppled or with crowns broken in the John Crow Mountains, for instance), the populations of the endemic Ring-tailed Pigeon Columba caribaea, Crested Quail-dove Geotrygon versicolor, Black-billed Parrot Amazona agilis, Yellow-billed Parrot A. collaria, Blue Mountain Vireo Vireo osburni and Jamaican Blackbird Nesopsar nigerrimus appear to have survived Hurricane Gilbert well. However, the expected reduction in food supplies, notably for the frugivores, caused by the severe damage to many trees, coupled with continuing and in some cases increasing human destruction and disturbance of the forests, puts the longer-term survival of these species in some doubt. The establishment of functioning protected areas encompassing the key forest regions for these birds; upgrading and more rigorous enforcement of the legislation governing conservation and management of wildlife and the natural forests; and the control and improvement of agricultural practices around forest areas, would greatly help to ensure the preservation of the forest avifauna and are recommended.
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Rhiney, Kevon. "The (Im)Possibility of Black Repair." Small Axe: A Caribbean Journal of Criticism 26, no. 1 (March 1, 2022): 181–90. http://dx.doi.org/10.1215/07990537-9724177.
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This essay draws on Jovan Scott Lewis’s Scammer’s Yard: The Crime of Black Repair in Jamaica (2020), a rich ethnographic study of lottery scammers in Jamaica and the ethical logic they use to justify scamming as a form of reparations, to think about the limits of Black reparative claims. Specifically, it draws on various theorizings of Black insurgent life to explore the inherent challenges in engendering a radical politics of change premised around principles of repair, alterity, and fugitivity. The author argues that theorizing Blackness and, by extension, Black repair necessitates exploring questions of the unimaginable, the liminal, and the otherwise.
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Tantam, William. "Vybz Kartel—’British Love (Anything 4 You)‘." Suomen Antropologi: Journal of the Finnish Anthropological Society 43, no. 2 (February 6, 2019): 71–74. http://dx.doi.org/10.30676/jfas.v43i2.77689.
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In this article, I reflect on the importance of the dancehall song 'British Love (Anything 4 You)' released by Vybz Kartel in Jamaica in 2011. While undertaking ethnographic fieldwork with football players in Black River, a rural community on the South Coast of Jamaica, I received the nickname 'World Boss,' one of Vybz Kartel's nicknames. In this piece, I think through the importance of the song and the nickname for reflecting on power inequalities in Jamaica, and situated within global hierarchies.
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Noxolo, Patricia. "Inside the Circle." Small Axe: A Caribbean Journal of Criticism 26, no. 1 (March 1, 2022): 163–68. http://dx.doi.org/10.1215/07990537-9724191.
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In a discussion of Jovan Scott Lewis’s Scammer’s Yard: The Crime of Black Repair in Jamaica (2020), the book is considered as ethnography written from “inside the circle” (Sadiya Hartman) of a generation of young Black men brought up in Jamaica. Nonetheless, Lewis shows genuine appreciation of the profound differences between himself and his respondents. However, the response ends by proposing that Lewis needed to widen the circle to include those who died in the terrible violence that was a consequence of the scamming practices that he describes, and that his arguments about Black repair might have been all the more convincing had he been able to do so.
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O’Callaghan, Evelyn. "Black Irish, White Jamaican." Caribbean Quarterly 64, no. 3-4 (October 2, 2018): 392–408. http://dx.doi.org/10.1080/00086495.2018.1531553.
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Heuman, Gad. "Death of a Historian." Index on Censorship 14, no. 6 (December 1985): 52–54. http://dx.doi.org/10.1080/03064228508533999.
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Johnson, Howard. "From Pariah To Patriot: The Posthumous Career Of George William Gordon." New West Indian Guide / Nieuwe West-Indische Gids 81, no. 3-4 (January 1, 2007): 197–218. http://dx.doi.org/10.1163/22134360-90002481.
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Examines the development of the reputation of George William Gordon in Jamaican collective remembering, in relation to changing social, political, and cultural contexts. Author describes Gordon's mixed-raced/brown background and later parliamentary activities in support of poor black labourers, and how he was sentenced to death by governor Eyre for supposedly inciting the 1865 Morant Bay Rebellion led by Paul Bogle. He relates how Gordon was in British historiography depicted as a traitor, while soon after 1865 Gordon was also defended as martyr and hero, and as unjustly sentenced. He shows how up to the early 20th c. the establishment perspective of Gordon as traitor and agitator persisted, but that competing discourses also developed. These came more to the fore since the introduction of universal adult suffrage in 1944, when Gordon first was publicly recognized as a patriot, and he was increasingly seen as national hero after independence. In addition, Gordon was presented, e.g. by the JLP, as a symbol of brown-black cooperation across race and class. Author notes, however, how this was also contested, and that a reputational decline of Gordon set in since the 1980s, increasing after 1992, due to sharpened brown-black divides, related to economic decline among Jamaica's black majority and black nationalism.
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Johnson, Howard. "From Pariah To Patriot: The Posthumous Career Of George William Gordon." New West Indian Guide / Nieuwe West-Indische Gids 81, no. 3-4 (January 1, 2008): 197–218. http://dx.doi.org/10.1163/13822373-90002481.
Full textAbstract:
Examines the development of the reputation of George William Gordon in Jamaican collective remembering, in relation to changing social, political, and cultural contexts. Author describes Gordon's mixed-raced/brown background and later parliamentary activities in support of poor black labourers, and how he was sentenced to death by governor Eyre for supposedly inciting the 1865 Morant Bay Rebellion led by Paul Bogle. He relates how Gordon was in British historiography depicted as a traitor, while soon after 1865 Gordon was also defended as martyr and hero, and as unjustly sentenced. He shows how up to the early 20th c. the establishment perspective of Gordon as traitor and agitator persisted, but that competing discourses also developed. These came more to the fore since the introduction of universal adult suffrage in 1944, when Gordon first was publicly recognized as a patriot, and he was increasingly seen as national hero after independence. In addition, Gordon was presented, e.g. by the JLP, as a symbol of brown-black cooperation across race and class. Author notes, however, how this was also contested, and that a reputational decline of Gordon set in since the 1980s, increasing after 1992, due to sharpened brown-black divides, related to economic decline among Jamaica's black majority and black nationalism.
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Price, Charles Reavis. "‘Cleave to the Black’: expressions of Ethiopianism in Jamaica." New West Indian Guide / Nieuwe West-Indische Gids 77, no. 1-2 (January 1, 2003): 31–64. http://dx.doi.org/10.1163/13822373-90002528.
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Describes the development of Ethiopianism, and illustrates its ideological and thematic content and manifestations, especially focusing on Jamaica, while also referring to the US and South Africa. First, the author outlines the content of Ethiopianism, describing how it is pro-black, contests white hegemony, colonialism, poverty and oppression, looks at Africa, and points at black people's redemption. Therefore the Bible is reread, Africa (Ethiopia) the holy land, and God considered black. He discusses Ethiopianism's early origins in the slavery period, and how it could take political as well as non-political, mental forms. Author points at the 1865 Morant Bay Rebellion as the vital link in developing Ethiopianism in Jamaica, and then describes 3 groups/movements embodying the movement: the influence of the preacher Bedward and his teachings against black oppression, Marcus Garvey's teachings and activities for black progress, and the first Rastafarians between 1930 and 1938, who were in part influenced by Bedward and Garvey.