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Journal articles on the topic 'Jamaica – History'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

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1

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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2

Manley, Elizabeth S. "Runway Hospitality: Air Jamaica's “Rare Tropical Birds” and the Embodied Gender and Race Politics of Tourism, 1966–1980." Hispanic American Historical Review 102, no. 2 (May 1, 2022): 285–319. http://dx.doi.org/10.1215/00182168-9653504.

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Abstract Launched in 1966, Jamaica's national airline, Air Jamaica, exclusively employed women flight attendants, dubbed “rare tropical birds,” to embody and sell its elevated hospitality. Using Air Jamaica and its flight attendants as a lens on tourism across the region, this article demonstrates how, at midcentury, the industry was a complicated and contradictory mix of optimistic visions of advancement and problematic projections of creolized citizenship, all embedded in an imagery of a consumable Caribbean island paradise. The article interrogates the critical role that Air Jamaica's flight attendants and other women played in selling a harmonious Jamaicanness and idealized island fantasy to global North travelers, particularly in contrast to the larger national project of democratic socialist reform under Michael Manley. Despite efforts to put the tourism industry back into Jamaican hands, the act of trading on a romanticized racial hybridity and gendered, exoticized servility is inextricable from the story of tourism development in Jamaica and the region and points to the many contradictions entrenched (and persistent) in the industry.

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3

Rashford, John. "Jamaican Food: History, Biology, Culture." Ethnobiology Letters 1 (August 3, 2010): 12–13. http://dx.doi.org/10.14237/ebl.1.2010.76.

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4

Coakley, John. "‘The Piracies of Some Little Privateers’: Language, Law and Maritime Violence in the Seventeenth-Century Caribbean." Britain and the World 13, no. 1 (March 2020): 6–26. http://dx.doi.org/10.3366/brw.2020.0335.

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Prior to the eighteenth century, the words ‘pirate’ and ‘privateer’ had no comprehensive English legal meanings. Scholars today who attempt to determine who in history was a ‘pirate’ run afoul of this language problem; this article aims to clarify it by tracing the etymology of ‘privateer’ in late seventeenth-century English Jamaica, where the word saw a great deal of use. Seeing Jamaica as a laboratory for language use and legal development, rather than simply a site of problematic lawlessness within the empire, it reconsiders the consolidation of English state power at the turn of the century. This article argues that ‘pirate’, an ancient but ill-defined word in early modern England, generally referred to a sea robber who acted unlawfully, but that much lawful sea raiding also occurred under various names. In about 1660, the word ‘privateer’ was born, first taking root in the new English colony of Jamaica, where it referred to the island's growing community of private seafarers. After an Anglo-Spanish treaty in 1670, Jamaicans gradually conflated ‘privateer’ and ‘pirate’, a process that culminated in a law that promised death to both. The law spread from the periphery to the metropolitan centre, but English imperial officials, prompted by the events of the Glorious Revolution, repurposed the Jamaican words, clarifying and distinguishing them to exert greater control over state violence.

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Radzikowski, Łukasz. "Dancehall w Polsce i na Jamajce - analiza porównawcza twórczości artystycznej ze szczególnym uwzględnieniem warstwy słownej." Zoon Politikon 12 (February 18, 2022): 214–49. http://dx.doi.org/10.4467/2543408xzop.21.008.15377.

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Głównym celem artykułu jest zapoznanie czytelnika z historią i różnicami pomiędzy muzyką oraz kulturą dancehall na Jamajce i w Polsce. Dodatkowym zadaniem jest ustalenie, jak kształtuje się tożsamość polskich twórców dancehallu. W artykule zestawiono dostępne badania wyróżniające główne motywy słowne jamajskiego dancehallu z analizą tekstów polskich utworów tego gatunku. Analiza pokazuje, że istnieją znaczące różnice pomiędzy praktykowaniem dancehallu w Polsce a na Jamajce. Szczególną odmienność widać w tekstach utworów. Tożsamość polskiego twórcy dancehallu wydaje się z kolei być niejasna i trudna do zdefiniowania. DANCEHALL IN POLAND AND JAMAICA – A COMPARATIVE ANALYSIS OF ARTISTIC CREATION WITH PARTICULAR EMPHASIS ON THE LYRICAL CONTENT The main objective of this article is to familiarize the reader with the history and differences between dancehall music and culture in Jamaica and Poland. An additional task is to determine the identity of Polish dancehall artists. The article compares the available research distinguishing the main lyrical themes of the Jamaican dancehall with the analysis of Polish lyrics of this genre. The analysis shows that there are significant differences between practicing dancehall in Poland and in Jamaica. A particular difference can be seen in the lyrics of the songs. The identity of the Polish dancehall creator seems to be unclear and difficult to define.

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6

Sanicharan, Rachelle. "Politics, Identity and Jamaican Music." Caribbean Quilt 6, no. 2 (February 4, 2022): 132–39. http://dx.doi.org/10.33137/cq.v6i2.36920.

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Music in Jamaica has a long history that is very much intertwined with religious, social, and political factors. As the development of reggae music grew, it became increasingly popular in relation to politics and social issues. This research examines the development of reggae and dancehall music in Jamaica in relation with politics and identity. In turn, this research seeks to present the importance of Jamaican music as a voice for Jamaican people—an accurate presentation of their experiences and their beliefs.

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7

Heade, William A. "The Postcolonial Jamaican Outlaw Hero in Perry Henzell's The Harder They Come." Black Camera 15, no. 1 (September 2023): 66–93. http://dx.doi.org/10.2979/blackcamera.15.1.08.

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Abstract: Perry Henzell's The Harder They Come (1972, Jamaica) shows the harsh realities of Jamaica, an island that, since colonization, has been a compartmentalized, divided world. This article looks at how Henzell represents postcolonial Jamaica as a small place where there are two distinct social classes inhabiting the same island in the sun. After a brief history of cinema, both filmed and shown, in Jamaica, this article uses The Harder They Come to show that postcolonial Jamaica is just colonial Jamaica going by a new name. It also looks at Ivan Martin as an outlaw hero who belongs in the pantheon of other Jamaican outlaw heroes and freedom fighters such as Queen Nanny, Apongo and Tacky, Sam Sharpe, and Paul Bogle. The article further shows that, as an outlaw hero, Ivan becomes a living idea: he becomes something that, even after the last reel, cannot be killed.

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8

DeGrasse-Johnson, Nicholeen, and Christopher A. Walker. "Roots to Routes." Cultural and Pedagogical Inquiry 11, no. 3 (December 13, 2019): 13–30. http://dx.doi.org/10.18733/cpi29500.

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Presented as a retrospective dialogue between the two co-authors, this essay highlights the history of the National Dance Theatre Company (NDTC), and the Visual and Performing Arts School of Dance, Edna Manley College (EMCVPA). The essay traces the post-independence evolution of modern dance in Jamaica. Furthermore, it examines the intersections, the respective roles, functions and contributions of the two major institutions which have shaped Jamaica’s distinctive, modern dance teaching and public performances. By concentrating on their lived experiences, the co-authors explore themes of identity, educational modern dance’s history and philosophies, and Jamaican dance’s cultural and aesthetic dimensions. Finally, the essay invites a reimagining of the Caribbean contemporary dance which values folk, traditional and popular dance as sources for art and scholarship.

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9

Jones, Margaret. "A ‘Textbook Pattern’? Malaria Control and Eradication in Jamaica, 1910–65." Medical History 57, no. 3 (May 30, 2013): 397–419. http://dx.doi.org/10.1017/mdh.2013.20.

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AbstractIn 1965 Jamaica was declared free of malaria by the World Health Organisation (WHO), thus ending centuries of death and suffering from the disease. This declaration followed the successful completion of the WHO’s Malaria Eradication Programme (MEP) on the island, initiated in 1958. This account first explores the antecedent control measures adopted by the government up to the MEP. These, as advocated by the previous malaria ‘experts’ who had reported on the disease on the island concentrated on controlling the vector and the administration of quinine for individual protection. Although Jamaica suffered no catastrophic epidemics of island-wide scope, malaria was a constant cause of mortality and morbidity. Major change came in the wake of the Second World War within the changing political context of national independence and international development. In 1957 the Jamaican government joined the global WHO programme to eradicate malaria. The Jamaican campaign exposes many of the problems noted in other studies of such top–down initiatives in their lack of attention to the particular circumstances of each case. Despite being described as ‘a textbook pattern’ of malaria eradication, the MEP in Jamaica suffered from a lack of sufficient preparation and field knowledge. This is most obviously illustrated by the fact that all literature on the programme sent to Jamaica in the first two years was in Spanish. That the MEP exploited the technological opportunity provided by dichlorodiphenyltrichloroethane (DDT) with advantage in Jamaica is not disputed but as this analysis illustrates this success was by no means guaranteed.

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10

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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11

Hutcheon, J. "Patrick Browne’s History of Jamaica." Journal of the Royal College of Physicians of Edinburgh 43, no. 4 (2013): 377–78. http://dx.doi.org/10.4997/jrcpe.2013.420.

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12

Ledgister, F. S. J. "The Jamaica Reader: History, Culture, Politics." Caribbean Quarterly 67, no. 3 (July 3, 2021): 357–59. http://dx.doi.org/10.1080/00086495.2021.1957498.

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13

Dick, Devon. "The Role of the Maroons in the 1865 Morant Bay Freedom War." International Journal of Public Theology 7, no. 4 (2013): 444–57. http://dx.doi.org/10.1163/15697320-12341311.

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AbstractThis article considers the role of the Maroons in Jamaican history. Mindful that, today, Jamaica still experiences tension between the descendants of the Maroons and of Paul Bogle, this article examines the historical roots of this tension and suggests that there is scope for healing across both parties. Regardless of the present-day implications of these historical debates, however, the article is essentially an historical investigation that seeks to uncover what actually happened and what were the dominant motivations of the key players.

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14

Meyers, Allan D. "Ethnic Distinctions and Wealth among Colonial Jamaican Merchants, 1685–1716." Social Science History 22, no. 1 (1998): 47–81. http://dx.doi.org/10.1017/s0145553200021702.

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For most of the late seventeenth and early eighteenth centuries, Jamaica was the center of trade and commerce in the English Caribbean. Its economic growth was influenced little by the planter class, which was slow to develop and would not fully emerge until the mid-eighteenth century (Dunn 1973: 204; Sheridan 1965: 292–311). Jamaica grew prosperous, instead, from a merchant class that mediated international trade on one level and distributed goods to the island's inhabitants on another. It was the capital derived from such trade and commerce that ultimately fueled the island's agricultural revolution (Zahedieh 1986b), because many merchants became affluent from trade and then financed investments in sugar plantations, livestock, and secondary staples (Claypole 1970: 174–95). So, unlike other colonies in the Caribbean, where most capital investment originated in England and was sustained by agriculture, Jamaica's capital was locally generated with predominantly external commodities. The early merchants thus have a prominent position both in the history of the island and in Caribbean history in general.

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15

Seth, Suman. "Materialism, Slavery, and The History of Jamaica." Isis 105, no. 4 (December 2014): 764–72. http://dx.doi.org/10.1086/679423.

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16

May, W. E. "THE GENTLEMAN OF JAMAICA." Mariner's Mirror 73, no. 2 (January 1987): 149–65. http://dx.doi.org/10.1080/00253359.1987.10656134.

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17

Burley, David V., Robyn P. Woodward, Shea Henry, and Ivor C. Conolley. "JAMAICAN TAÍNO SETTLEMENT CONFIGURATION AT THE TIME OF CHRISTOPHER COLUMBUS." Latin American Antiquity 28, no. 3 (July 31, 2017): 337–52. http://dx.doi.org/10.1017/laq.2017.14.

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Stranded in Jamaica for a year in AD 1503, Christopher Columbus and crew became reliant on the Taíno village of Maima for provisions. Recent archaeological survey and excavations at this site document a sizeable hillside settlement established early in the White Marl period of Jamaican culture history with continued occupation up to Spanish contact. Beginning by 13th to 14th century AD, the people at Maima expanded their settlement capacity across the hillslope through construction of house terraces and platforms employing large volumes of limestone rock and gravel fill. Archaeological excavation on these features has exposed at least one circular, center-pole Taíno house with a surprisingly limited floor space. A review of Jamaican archaeology suggests both hillside terracing and small house form is characteristic of Jamaican Taíno village configuration more broadly. This pattern stands in contrast to other areas of Taíno settlement in the Caribbean, and to the small number of Spanish chronicles in which Taíno villages and houses are described.

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18

Plummer, Nicole. "Fear, Sufferation, and Mythology in the Metamorphosis of Ivan to Rhygin." Black Camera 15, no. 1 (September 2023): 45–65. http://dx.doi.org/10.2979/blackcamera.15.1.07.

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Abstract: Mythologies have long reigned supreme in the Jamaican psyche. While there are supernatural stories such as Rivah Mumma, of note to Jamaica's history of resistance to colonialism and enslavement are antiestablishment figures like Nanny and Tacky, then colonial outlaws. More and more popular imagination is consumed by heroics of Hollywood figures such as the legendary outlaws in westerns. Utilizing Cultural Studies textual analysis, this paper explores the transformation of Ivanhoe "Ivan" Martin to Rhygin, from poor country boy to working-class urban dweller to desperate outlaw dying on his own terms. The music and language used in The Harder They Come (dir. Perry Henzell, 1972, Jamaica) will be analyzed to explore this transformation. This paper takes the view that mythmaking was the response to sufferation with fear straddling both sides of the divide—that of the wealthy and powerful whose power the poor fear; and the poor who collectively or individually and legally or illegally rise up against the system that would seek to keep them oppressed.

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19

Jacoberger, Nicole A. "Sugar Rush: Sugar and Science in the British Caribbean." Britain and the World 14, no. 2 (September 2021): 128–50. http://dx.doi.org/10.3366/brw.2021.0369.

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This article examines the contrasting evolution in sugar refining in Jamaica and Barbados incentivized by Mercantilist policies, changes in labor systems, and competition from foreign sugar revealing the role of Caribbean plantations as a site for experimentation from the eighteenth through mid-nineteenth century. Britain's seventeenth- and eighteenth-century protectionist policies imposed high duties on refined cane-sugar from the colonies, discouraging colonies from exporting refined sugar as opposed to raw. This system allowed Britain to retain control over trade and commerce and provided exclusive sugar sales to Caribbean sugar plantations. Barbadian planters swiftly gained immense wealth and political power until Jamaica and other islands produced competitive sugar. The Jamaica Assembly invested heavily in technological innovations intended to improve efficiency, produce competitive sugar in a market that eventually opened to foreign competition such as sugar beet, and increase profits to undercut losses from duties. They valued local knowledge, incentivizing everyone from local planters to chemists, engineers, and science enthusiasts to experiment in Jamaica and publish their findings. These publications disseminated important findings throughout Britain and its colonies, revealing the significance of the Caribbean as a site for local experimentation and knowledge.

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Booth, Effi. "The Most Homophobic Place on Earth? A Look Into the Anti-Homosexuality Culture of Jamaica." Perceptions 4, no. 2 (May 24, 2018): 7. http://dx.doi.org/10.15367/pj.v4i2.109.

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This paper was presented in History 3697, fall semester, 2017, a mid-level required writing course designed to link the methods of oral history with the study of issues in the contemporary history of the non-western world. The issue for all of us in this course was social change in recent times. I chose to examine the degree of acceptance of gays in Jamaica, in an era of great change in sexual mores throughout the world. I read the literature; I interviewed Julian, a recent immigrant from Jamaica, and I drew conclusions based on integrating the scholarly material with the interview revelations. The findings were important both for understanding (the lack of) change in sexual attitudes in Jamaica, and the importance of analysis of the individual and the collective together, of the interview and the scholarly data examined together. The individual, at least my interviewee, and the society, are currently resistant to change. The main conclusion: changes in sexual mores in other areas of the world are taking place at rates very different from, and, specifically in Jamaica, at rates much slower than, those in the USA.

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21

Schuler, Monica. "Jamaican Folk Tales and Oral Histories. By Laura Tanna. (Kingston, Jamaica: Institute of Jamaica Publications Limited, 1984. Pp. x, 143. Bibliography. Glossary. Index. $20.00.)." Americas 43, no. 3 (January 1987): 376–77. http://dx.doi.org/10.2307/1006776.

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22

Shepherd, Verene A. "Livestock and Sugar: Aspects of Jamaica's Agricultural Development from the Late Seventeenth to the Early Nineteenth Century." Historical Journal 34, no. 3 (September 1991): 627–43. http://dx.doi.org/10.1017/s0018246x00017520.

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The study of the agricultural history of Jamaica, particularly after the seventeenth century when England seized the island from Spain, has traditionally been dominated by investigations of the sugar industry. Recently a few scholars have deviated from this path to examine in varying degrees of detail, agrarian activities which did not represent the standard eighteenth-century West Indian route to wealth. Foremost among this growing body of literature are articles and papers on the livestock industry (and livestock farmers), arguably the most lucrative of the non-sugar economic activities in rural Jamaica, perhaps until the advent of coffee later in the eighteenth century. Intended as a contribution to the historiography of non-staple agricultural production in colonial Jamaica, this article traces the early establishment and expansion of the important livestock or ‘pen-keeping’ industry. But the history of pens must also be located within the context of the dominant sugar economy; for during the period of slavery, pens were largely dependent on the sugar estate to provide markets for their outputs. Indeed pens expanded as a result of the growth of the sugar industry and, therefore, the importance of the livestock industry in eighteenth-and nineteenth-century Jamaica is best appreciated by examining its economic links with the estates.

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23

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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24

Gregg, Veronica M. "Commemorations in Jamaica: A Brief History of Conflicts." Caribbean Quarterly 56, no. 1-2 (March 2010): 23–67. http://dx.doi.org/10.1080/00086495.2010.11672361.

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Hall, Catherine. "Settler Jamaica in the 1750s. A social history." Slavery & Abolition 39, no. 1 (January 2, 2018): 214–16. http://dx.doi.org/10.1080/0144039x.2018.1432471.

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Brereton, Bridget. "Victorian Jamaica." Caribbean Quarterly 68, no. 3 (July 3, 2022): 459–61. http://dx.doi.org/10.1080/00086495.2022.2105046.

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McCarthy, Thomas. "Extraction, Exploitation and Degradation: A Brief Environmental History of Western Investment in Jamaica." Caribbean Quilt 3 (April 29, 2015): 171. http://dx.doi.org/10.33137/caribbeanquilt.v3i1.22623.

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Armstrong, D. V. "Settlement Patterns and the Origins of African Jamaican Society: Seville Plantation, St. Ann's Bay, Jamaica." Ethnohistory 47, no. 2 (April 1, 2000): 369–97. http://dx.doi.org/10.1215/00141801-47-2-369.

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Starr, J. Barton. "Slave trading in Jamaica." Slavery & Abolition 10, no. 1 (May 1989): 73–75. http://dx.doi.org/10.1080/01440398908574976.

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30

Topik, Steven. "Plantation Coffee in Jamaica 1790–1848." Journal of Interdisciplinary History 52, no. 1 (2021): 148–51. http://dx.doi.org/10.1162/jinh_r_01692.

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Salter, Richard C. "Sources and Chronology in Rastafari Origins." Nova Religio 9, no. 1 (August 1, 2005): 5–31. http://dx.doi.org/10.1525/nr.2005.9.1.005.

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Rastafari began in Jamaica in the 1930s and has since spread to many other countries. As it spread it drew on local sources and traditions to develop in distinctive new ways. Though most scholarship on Rastafari deals specifically with Jamaican forms of the religion, it often does so without recognizing the variety of local histories and forms that the movement actually takes. Consequently there has been an ongo-ing trend for Jamaican Rastafari to be normative for the movement as a whole, thus homogenizing what is really a diverse movement. This arti-cle explores the history and sources for a local form of Rastafari, the Dreads, in the eastern Caribbean island of Dominca. Particular attention is paid to how the Dreads formed, what their relationship with other, more normative, forms of Rastafari has been, and how they continue to negotiate a separate identity for themselves within the movement.

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Evans, Lucy, and Rivke Jaffe. "Introduction: Representing Crime, Violence and Jamaica." Interventions 22, no. 1 (December 3, 2019): 1–7. http://dx.doi.org/10.1080/1369801x.2019.1659162.

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McGeary, Stephen A. "On Fanaticism and Funding: Obeah Acts in Jamaican Moravian Missionary Communities." Journal of Moravian History 22, no. 1 (May 1, 2022): 1–19. http://dx.doi.org/10.5325/jmorahist.22.1.0001.

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ABSTRACT From the outset of the post-emancipation period in Jamaica, Moravian missionaries were forced to develop new and creative ways to acquire support for their evangelical efforts. Missionaries documented accounts of their interactions to rationalize their presence across the island and secure funds necessary to expand their outreach. During this period, Moravian missionary documents exhibited a stark increase in mentions of Obeah, a multifaceted Afro-Caribbean spiritual practice that held both restorative and destructive potential. Through an analysis of Moravian missionary documents coming out of Jamaica during the post-emancipation period, the author argues that Moravian missionaries portrayed Obeah as the antithesis to Moravian missionary work to justify their presence across Jamaica and, in turn, documented the forced confessions of Obeah practitioners to emphasize the power of their evangelical outreach for Moravian congregants and other potential supporters.

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Caldwell, J. C. "Poverty and Life Expectancy: The Jamaica Paradox." English Historical Review CXXII, no. 498 (September 1, 2007): 1063–64. http://dx.doi.org/10.1093/ehr/cem200.

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35

Knight, Franklin W., and Lillian Guerra. "A Pioneer in Caribbean History: Franklin Knight Reflects on Cuba." Americas 80, no. 3 (July 2023): 471–93. http://dx.doi.org/10.1017/tam.2023.34.

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Lillian: Let's start with you telling a little about yourself.Franklin: I was born in 1942 in Jamaica. I went to elementary school, of course, and took the mandatory “Eleven-Plus” general examination in 1953. I then left elementary school and for a year attended a small private high school with my two older brothers. The school system was a little different from the United States. I know that well, because when I came here and told a group of Wisconsin school kids that I had spent six years in high school, they said, “You must have been very dumb.” To which I replied that “that was not the opinion of my teachers.” I didn't realize then that in the United States students spend four years in high school. In Jamaica we spend six, combining middle and high school years. You get in at age 12 or 13 and graduate at 18 or 19.

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Perrin-Chenour, Marie-Claude. "Jamaica Kincaid's regressive writing." Recherches anglaises et nord-américaines 46, no. 1 (2013): 163–72. http://dx.doi.org/10.3406/ranam.2013.1456.

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This article deals with Jamaica Kincaid’s “regressive style” in her novel The Autobiography of My Mother. Critics generally present this book as a quest for origins : the narrator’s desire to recapture the image of her dead mother, a Carib Indian whose community has largely disappeared, is equated to her yearning for the recovery of her lost original island. In search of a “vanishing race”, the heroine dreams of recreating an “imagined community”. However the novel documents the impossibility of reversing the course of History, of returning to the idealized pre-colonial/prelapsarian past that the protagonist fantasizes. The painful realization of this impossibility has a paralyzing effect on the girl who is left alone in an imaginary world, an “I-land” of solitude and doubt. Her feeling of stagnation and self-centeredness is conveyed through a particularly haunting prose that this article means to analyze. It explores the various narrative strategies that produce an original style wavering between the discursive regression of a text constantly returning to its starting point and thus creating its own stasis and the movement of expansion of the heroine’s inner life who, through a sensual approach to body and language, manages to counteract the effect of this stasis.

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Long, Sarah L., and Stephen K. Donovan. "A relic of Lucas Barrett's last dive (1862)." Archives of Natural History 31, no. 1 (April 2004): 44–49. http://dx.doi.org/10.3366/anh.2004.31.1.44.

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ABSTRACT: A brachiopod collected by Lucas Barrett (1837–1862), first Director of the first Geological Survey of Jamaica, is a relic of his fatal last dive and was found on his body. Now in The Natural History Museum, London, the shell is one of only two known specimens of the smooth-shelled, micromorphic brachiopod Argyrotheca woodwardiana (Davidson, 1866). Prior to his death Barrett had started collecting the Recent marine fauna around the coast of Jamaica by dredging and latterly by diving. He was interested in comparing the Cenozoic faunas of the island with the Recent fauna. Barrett particularly wanted to date the late Cenozoic deposits of Jamaica by using Lyellian percentages. This shell forms part of the collection that would have contributed to this work. Subsequent research has shown that Argyrotheca would have had little utility in biostratigraphy within the Pleistocene of eastern Jamaica because the only smooth-shelled species from the fossil record of the island are Lower Eocene and Lower Miocene. Despite this it could have contributed relevant palaeoecological data to Barrett's study of the Cenozoic rocks of the island.

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Levy, Catharine. "Historical status of geese in Jamaica and an early record of a Snow Goose (<em>Anser caerulescens</em>)." Journal of Caribbean Ornithology 32 (June 10, 2019): 53–56. http://dx.doi.org/10.55431/jco.2019.32.53-56.

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Abstract: There are no species of geese native to Jamaica. Here I discuss a patchy history of records of three vagrant species of geese that have been recorded on the island, including the Snow Goose (Anser caerulescens), Canada Goose (Branta canadensis), and Orinoco Goose (Neochen jubata). Furthermore, an illustration and description from 1758 of a Snow Goose in Jamaica has been discovered, becoming the second confirmed record for this species in Jamaica. Keywords: Anser caerulescens, Branta canadensis, Canada Goose, Jamaica, migrant species, Neochen jubata, Orinoco Goose, Snow Goose Resumen: Estatus histórico de los gansos en Jamaica y uno de los primeros registros de Anser caerulescens—En Jamaica no existen especies de gansos nativos. Aquí discuto una historia irregular sobre los registros de tres especies vagrantes de gansos que se han registrado en la isla, que incluyen Anser caerulescens, Branta canadensis y Neochen jubata. Además, se descubrió una ilustración y descripción de 1758 de un individuo de Anser caerulescens en Jamaica. Esto se convirtió en el segundo registro confirmado para la especie en el país. Palabras clave: Anser caerulescens, Branta canadensis, especies migratorias, Jamaica, Neochen jubata Résumé: Statut historique des oies en Jamaïque et mention ancienne d’Oie des neiges (Anser caerulescens)—Aucune espèce d’oie n’est originaire de la Jamaïque. Le présent article présente l’histoire fragmentaire des mentions de trois espèces d’oies erratiques sur l’île : l’Oie des neiges (Anser caerulescens), la Bernache du Canada (Branta canadensis) et l’Ouette de l’Orénoque (Neochen jubata). En outre, une illustration et une description d’Oie des neiges datant de 1758 ont été découvertes en Jamaïque, devenant ainsi la deuxième mention confirmée pour cette espèce sur l’île. Mots clés: Anser caerulescens, Bernache du Canada, Branta canadensis, espèces migratrices, Jamaïque, Neochen jubata, Oie des neiges, Ouette de l’Orénoque

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Kukoyi, Omobolawa Y., Faisal M. Shuaib, Sheila Campbell-Forrester, Lisabeth Crossman, and Pauline E. Jolly. "Suicidal Ideation and Suicide Attempt Among Adolescents in Western Jamaica." Crisis 31, no. 6 (November 2010): 317–27. http://dx.doi.org/10.1027/0227-5910/a000038.

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Background: Although extensive studies on adolescent suicidal behavior have been conducted in developed countries such as the United States, little data exist on risk factors for suicide among adolescents in culturally and socially disadvantages settings, such as Jamaica. Aims: To conduct a preliminary investigation of risk factors associated with suicide ideation and attempt among youths in Western Jamaica. Methods: We conducted a cross-sectional study of 342 adolescents aged 10–19 years from 19 schools. Results: Multivariate analysis showed that a history of self-violence, violent thoughts toward others, mental health diagnoses other than depression, and a history of sexual abuse were positively associated with suicide attempt. Sexual abuse, mental health diagnoses other than depression, self-violence, and ease of access to lethal substances/weapons were positively associated with suicide ideation. Conclusions: We found a relatively high prevalence of suicide ideation and suicide attempts among adolescents living in Western Jamaica. An accurate understanding of the prevailing risk factors for suicide attempts will promote a more sympathetic approach to victims and facilitate prevention efforts.

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Faber, Eli. "Letters from Jamaica, 1719-1725." American Jewish History 91, no. 3 (2003): 485–91. http://dx.doi.org/10.1353/ajh.2005.0004.

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Beckles. "Running in Jamaica: A Slavery Ecosystem." William and Mary Quarterly 76, no. 1 (2019): 9. http://dx.doi.org/10.5309/willmaryquar.76.1.0009.

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Burnard, Trevor. "European Migration to Jamaica, 1655-1780." William and Mary Quarterly 53, no. 4 (October 1996): 769. http://dx.doi.org/10.2307/2947143.

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McCoy, Terry L. "Class, State, and Democracy in Jamaica." Hispanic American Historical Review 67, no. 4 (November 1, 1987): 732–33. http://dx.doi.org/10.1215/00182168-67.4.732.

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McCoy, Terry L., and Carl Stone. "Class, State, and Democracy in Jamaica." Hispanic American Historical Review 67, no. 4 (November 1987): 732. http://dx.doi.org/10.2307/2516075.

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Altink, Henrice. "Conservation and Conflict in the Cockpit Country, Jamaica, 1962-2022." Historia Ambiental Latinoamericana y Caribeña (HALAC) revista de la Solcha 13, no. 2 (June 21, 2023): 21–54. http://dx.doi.org/10.32991/2237-2717.2023v13i2.p21-54.

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Cockpit Country in west central Jamaica is a unique karst landscape. Based on a wide range of published and online sources, this article examines threats to the area’s biodiversity and attempts to conserve it, from Jamaica’s independence in 1962 to the declaration of the Cockpit Country Protected Area in 2022. It focusses on several stakeholders – the government, international organisations, environmental groups, and Cockpit communities –, and argues that their interplay made conservation of the area a far from straightforward trajectory. It will show that by the late 1980s, international organisations increasingly used mainstream conservation approaches in their work to protect the Cockpit Country and that local environmental groups gradually also came to embrace mainstream conservation. But it will also highlight that Cockpit communities have had a more ambivalent attitude towards conservation of the area than local environmental groups and international organisations, and that a focus on short-term gain has made the government a reluctant and even obstructive stakeholder in the preservation of the area’s biodiversity.

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Honeyghan, Glasceta. "Rhythm of the Caribbean: Connecting Oral History and Literacy." Language Arts 77, no. 5 (May 1, 2000): 406–13. http://dx.doi.org/10.58680/la2000116.

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Traces the author’s own literacy development to her girlhood in a village in rural Jamaica. Looks at storytelling, singing, and rhymes in the rhythm of the village; reading from the Bible and stories told at home; rhythms of song and language in church; and the rhythm of poems and stories in school. Looks at implications for literacy instruction.

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Graham, Aaron. "Towns, government, legislation and the ‘police’ in Jamaica and the British Atlantic, 1770–1805." Urban History 47, no. 1 (March 4, 2019): 41–62. http://dx.doi.org/10.1017/s0963926819000166.

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AbstractUrban renewal in the British Isles in the long eighteenth century was based on new municipal powers made possible by parliament. Focusing on Jamaica between 1770 and 1805, which passed legislation for the ‘policing’ – in the broader Scottish sense – of its towns, demonstrates that it was a global phenomenon common to the whole British Atlantic. However, the solutions it produced were also specific to local circumstances. Jamaican elites feared invasion, revolt and the dissolution of the slave society. Their police acts reflected these concerns, and demonstrate the alternative pathway that urban modernity took in this part of the British Atlantic.

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Nelson, Karlene Saundria. "A Caribbean Visionary and His Literary Collection, Karlene Saundria Nelson." Alexandria: The Journal of National and International Library and Information Issues 31, no. 1-3 (April 2021): 42–50. http://dx.doi.org/10.1177/09557490211060409.

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The voices of West Indian writers in the 1950s changed the landscape for Literature emerging out of the West Indies. These powerful literary voices were a means of creating and recording a facet of West Indian history and cultural heritage. West Indian writers wrote their stories through their own eyes. John Hearne was one of the most eloquent voices among them. He became a known voice in the West Indian literary world, using his recognition to facilitate the indigenous West Indian Literature genre’s development. He was also a prominent Jamaican political and social commentator. The John Hearne archive not only produced an important historical picture of the development of the West Indian Literature genre, but West Indian political history, and changes in the cultural and social fabric of the West Indian society, with special emphasis on Jamaica. This paper aims to present this archive as a fundamental body of primary resources for historical research.

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Greenspan, Nicole. "Barbados, Jamaica and the development of news culture in the mid seventeenth century." Historical Research 94, no. 264 (April 30, 2021): 324–50. http://dx.doi.org/10.1093/hisres/htab014.

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Abstract This article examines the production and circulation of news across the British Atlantic, focusing on two main events: the royalist rebellion at Barbados (1650-2) and the conquest of Jamaica (1655). Royalists and commonwealth supporters alike cast the rising on Barbados as an extension of the wars of the 1640s and early 1650s, which moved beyond England, Scotland, and Ireland into the Atlantic world. The conquest of Jamaica offered a new war against a different enemy, Spain, and a new imperial vision. Together, the Barbados rebellion and Jamaica conquest allow us to examine role of news in shaping political, military, and imperial goals.

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Teelucksingh, Jerome. "Diana Paton, ed., A Narrative of Events Since the First of August, 1834, by James Williams, an Apprenticed Labourer in Jamaica. Durham: Duke University Press, 2001. 141 pp. 459.95 cloth; $17.95 paper." International Labor and Working-Class History 65 (April 2004): 215–16. http://dx.doi.org/10.1017/s0147547904370134.

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This work provides a treasury of information relating to a short pamphlet, twenty-four pages in length and published in London and Glasgow in June 1837. It remains the only existing slave narrative which uses Creole or dialect as the main form of expression. The pamphlet, entitled A Narrative of Events, since the First of August, 1834, by James Williams, an Apprenticed Labourer in Jamaica, played a pivotal role in the abolition of the apprenticeship system. The book, edited by Diana Paton, a history lecturer at the University of Newcastle in Britain, illuminates the argument that historical forces which shaped Jamaica's past were unique, yet similar to those existing in other Caribbean colonies.

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