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The work of Trinidad-born Caribbean intellectual C.L.R. James has made a distinct contribution to global Marxist thought which remains relevant to twenty-first-century global politics. Specifically, James’s work offers a post-Leninist reading of the character and future potential organisational forms of working-class revolt. In his major theoretical work, Notes on Dialectics , 1 and his more popular works, Facing Reality 2 and The Invading Socialist Society , 3 a central concern was to
elite against an emergent black political force.2 This chapter builds upon this framework of the waxing and waning of new and old establishments. However, it delves into the culturally embattled origins of ‘Carnival Queen’ and complicates the assumption of a polarised confrontation between black j 43 J imagining caribbean womanhood and white. Instead it approaches ‘Carnival Queen’ from the perspective of contending bourgeois programmes, whose aims for carnival-refinement often ran on parallel lines, with whites asserting a white-creole leadership akin to Herbert de
needy islands of the Eastern Caribbean, and with no plan ‘B’, the British were forced to make policy on the hoof, reverting to the only solution they could envisage – federation. They conceded that the islands, may still wish to be linked in a Federation, but their lack of resources, is such that they are unlikely to be able
personal freedom stands in contrast to the paucity that details their direct engagement in the bloody warfare that typified the relations between enslaved blacks and whites in the Caribbean. The archives yield this much about sex, race and anti-slavery politics. Reflecting notions derived from this reading of the evidence, Morrissey asserts: ‘women seldom exercised active leadership
247 Conclusion For Caribbean plantation economies to function and prosper, European colonizers needed Others –African slaves. In Empire, Michael Hardt and Toni Negri write about this production of Others, the creation of racial boundaries, and the dark Other as the negative component of European identity as well as the economic foundation of European economic systems. They identify contagious diseases as one of the most important threats to the boundaries between self and Other. For Hardt and Negri, ‘The horror released by European conquest and colonization is
feet and legs were washed. This treatment was repeated over the following days, much of which Labat passed in social visits, interspersed with religious offices and, following a visit to Michel’s sugar plant, designing a garden for the captain. The account of Labat’s arrival in his new parish which has been summarised here figures in his copious description of the Caribbean, the Nouveau Voyage, which would be published in the early 1720s.2 Within, we can glimpse the importance of the priest in assuring the spiritual needs of his parishioners, the privileged place he
Caribbean, too, attached surrealistic importance to the game and established a cricket cult there that almost defies analysis or logic. Just as excellence in soccer became synonymous with the essence of being Brazilian, cricketing excellence has come to define the modern West Indian. For a long time, too, Australians tried to define themselves in this way and offered astonishingly fierce opposition to
transatlantic nature of Caribbean enterprise. As with plantation management, kinship networks underpinned the ways in which mercantile concerns organised themselves. The partners in Houstoun & Co., the greatest of the Scottish West India houses, were among the most powerful members of Glasgow’s ‘sugar aristocracy’, which, after 1783, usurped the pre-eminent position of the ‘tobacco lords’ in
will explore Wright’s links to a network of prominent Caribbean anti-colonial thinkers, in New York, in London and in Paris. The Caribbean diaspora In the summer of 1944, in New York, Wright first met C.L.R. James, the most luminous intellectual of the twentieth-century anglophone Caribbean. James, Trinidadian born, had spent much of the 1930s as part
secured in order for the Caribbean plantations to survive and prosper maybe hints at a long-held colonial anxiety that perhaps things might not work out. 77 from slavery to indenture Perhaps unexpectedly, Madden’s reflections about a possible conciliation between masters and workers leads him to eulogise about the success of Mathew Lewis’s so-called enlightened plantership in 1815 and 1817, instead of any earlier experiment in ‘freeing’ the enslaved. Lewis had (reluctantly) inherited two plantations, and when he arrived in Jamaica in 1815 he found his properties in