Mixed Race Studies

Ian Thomson: Jamaica was modern before Britain

The Independent
London, England
2012-10-04

Miguel Cullen

To mark Black History Month the author of “Dead Yard: Tales of Modern Jamaica” talks to Miguel Cullen about the ways Jamaica is punching above its weight

Jamaica is a country that exceeds its limitations. For example India’s GDP is 180 times that of the West Indian country and Jamaica could fit inside it 300 times. Yet Jamaica won twice as many medals at the London Olympics, 12 to India’s six.

Musically it shines beyond its scope too: between the mid-1950s and 2000 Jamaica had produced one new music recording per 1,000 people each year – making it per capita the world’s most prolific generator of recorded music.

Jamaican culture has long been fashionable and on Google Trends, a means of measuring how highly words feature in the search engine. In the list of most-searched countries “Jamaica” comes a tight second to “Russia,” a country so big it makes Jamaica look like a minnow.

In view of Jamaica’s small financial and physical scale, it’s logical to think of it as a statistical freak of nature, an anomaly, to have such a broad world standing. How could such a tiny island, which is only this year celebrating 50 years of independence from the UK, compete with superpowers like India and Russia?

It was with this question in mind that, on the eve of Black History Month in the UK, I visited the London home of Ian Thomson, the author of the hugely successful (and controversial) Dead Yard: Tales of Modern Jamaica…

…The book won the Royal Society of Literature’s Ondaatje Prize, and the Dolman Travel Book of the Year. It combines serpentine, fragile descriptions of Jamaica’s natural beauty with an unafraid look at the horrors of Jamaican violence, in a way that is intransigent and unique.

“Jamaica was modern before Britain was,” Thomson tells me, sitting in his study overlooking the greenery of Alexandra Park. “What fascinated me about these Caribbean countries was that for me they’re the first modern societies – they were the first countries to have intermingling, mixed race people, across the colour bar.”

“When Jamaicans came to Britain in the 1950s and 1960s, they were often very surprised by the conservative reactions to some of them being mixed race – mixed racing had been going on for centuries in the Caribbean. So in a sense you could say that although Jamaica is in some ways parochial, in other ways it’s incredibly forward-thinking.”…

Read the entire article here.

The Fifth Figure

Bloodaxe Books
2006-09-28
80 pages
Paperback ISBN-10: 1852247320; ISBN-13: 978-1852247324

Jean ‘Binta’ Breeze

Jean ‘Binta’ Breeze is a popular Jamaican Dub poet and storyteller whose performances are so powerful she has been called a ‘one-woman festival’. The Fifth Figure is a book-length sequence mixing poetry and prose which chronicles the lives of five generations of Caribbean and Black British women of mixed ancestry.

Part novel, part poem, part family memoir, its structure is based on the Jamaican quadrille, a hybrid version of the dance brought from Europe by the island’s former colonial masters. Beginning in the late 19th century with her great-great grandmother’s first quadrille, Breeze tells a many-layered tale of love and betrayal, innocence and suffering, hardship and joy over a hundred years as each mother sees her daughter join a dance that shapes her life.

The Fifth Figure is her fifth book, and sees Breeze breathing new life into the dramatic monologue. Steeped in the history of Jamaica, the book develops the possibilities of narrative, voice and rhythm, offering an eloquent and empowering vision of Caribbean lives and culture.

In 2011 Bloodaxe published Jean ‘Binta’ Breeze’s Third World Blues: Selected Poems, a DVD-book selection of new and previously published work with live performances on the accompanying DVD. This does include work from The Fifth Figure, which remains available as a separate edition.

The colour of money in multiracial Jamaica

The Jamaica Gleaner
Jamaica, West Indies
2012-09-23

Carolyn Cooper, Professor of Literary and Cultural Studies
University of the West Indies, Mona, Jamaica

On a flight from Miami several years ago, I sat next to a little girl who seemed to be about 10 or so years of age. She was looking through a magazine and came across a picture of three little girls – black, white and brown. I mischievously asked her, “Which one of them looks like you?” She picked the black child.

I then asked her, “Which one do you look like?” And, believe it or not, she chose the brown child. ‘Mi nearly dead.’ I wondered if she had misunderstood. After all, it was a kind of trick question I was asking her about racial identity. But no, she did understand. As far as she was concerned, the black girl looked like her but she did not look like the black girl. And, in a funny way, it made perfectly good sense. It’s OK for the black girl to look like her; but not for her to look like the black girl.

So who is responsible for this crazy conundrum? Was this just an exceptional case of a little child confused by the ‘fool-fool’ questions of a nosy adult? Or were the little girl’s curious answers a sign of our collective paranoia about race in Jamaica? How does our national motto complexify the problem, as the Americans say? Oh, yes! If you can simplify, it’s perfectly logical to complexify…

Read the entire essay here.

Caribbean Fashion Week: Remodeling Beauty in “Out of Many One” Jamaica

Fashion Theory: The Journal of Dress, Body & Culture
Volume 14, Number 3, September 2010
pages 387-404
DOI: 10.2752/175174110X12712411520377

Carolyn Cooper, Professor of Literary and Cultural Studies
University of the West Indies, Mona, Jamaica

The elitist Jamaican motto, “Out of Many, One People,“ privileges racial hybridity as the quintessential marker of national identity. Conversely, populist constructions of Jamaican identity acknowledge the primacy of the African majority. The “mixed-race“ ideal inscribed in the national motto becomes the aesthetic standard for judging “beauty“ and “ugliness.“ Beauty contests, for example, become sites of contestation in which competing representations of the face of the nation jostle for recognition. Identifying with marginalized African-Jamaican aspirants who often fail to win these competitions, discontented patrons routinely claim the right to assert alternative models of beauty that challenge the authority of the “out of many one“ aesthetic. The emergence of a modeling industry in Jamaica that valorizes idiosyncratic style has opened up a space in which black images of beauty take center stage. Caribbean Fashion Week is the major platform for displaying internationally acclaimed Jamaican models. Showcasing a high percentage of decidedly black male and female models wearing spectacular designer clothes, Caribbean Fashion Week enables multiple readings of the body as cultural text. The permissive modeling aesthetic engenders capricious images of beauty that contest the very conception of the “model“ as a mold into which a singular figure of beauty is impressed.

Read or purchase the article here.

Who Is Jamaica?

The New York Times
2012-08-05

Carolyn Cooper, Professor of Literary and Cultural Studies
University of the West Indies, Mona, Jamaica

DURING last week’s independence festivities, I took out my prized commemorative plate. It was a gift from the mother of a long-ago boyfriend who, incomprehensibly, complained constantly that his mother loved me more than him. Needless to say, he didn’t last.

Source: Wikipedia

The plate has a little chip, but it’s the spirit that counts: a little bit of tactile history. It features the Carolyn Cooper. There is an Amerindian woman bearing a basket of pineapples and a man holding a bow. At school we were taught they were Arawak. These days, they are called Taino. But the distinction is academic.

The native people of Xaymaca, as the island was once called, are extinct. In their culture, the pineapple symbolized hospitality. Genocide was their reward for the welcome they gave Christopher Columbus. They survive only in the coat of arms and in the modest museum that is dedicated to their history. Perched above the man and woman is a crocodile. The reptile has fared better; its descendants live on.

Jamaica was one of the first British colonies to receive its own coat of arms, in 1661. The Latin motto grandly declaimed: “Indus uterque serviet uni” (Both Indies will serve one). From East to mythic West, colonial relations of domination were inscribed in heraldry. When we gained our independence from Britain, 50 years ago today, the motto was changed to “Out of many, one people.”

Though this might appear to be a vast improvement on the servile Indies, the new motto encodes its own problematic contradictions. It marginalizes the nation’s black majority by asserting that the idealized face of the Jamaican nation is multiracial. In actuality, only about 7 percent of the population is mixed-race; 3 percent is European, Chinese or East Indian, and 90 percent is of African origin.

It was my high school English teacher, Miss Julie Thorne, who first brought the fraudulence of the motto’s homogenizing racial myth to my attention. “Out of many, one people?” she asked the class. “Which one?”

In the highly stratified Jamaica of the 1960s, the white and mixed-race elite were the “one” who ruled the “many.”…

Read the entire opinion piece here.

The Forgotten Diaspora

The Official Gateway to Scotland
2008

Geoff Palmer, Professor Emeritus in the School of Life Sciences
Heriot-Watt University

I was born in Jamaica in 1940, the largest British island in the Caribbean. I emigrated to London in 1955 to join my mother and earn a living. She had emigrated in 1948.

In 1967 I completed a PhD at Edinburgh University. Now retired, I was a cereal grain scientist and lectured at Heriot-Watt University, Edinburgh on the science and technology of brewing and distilling. I have had the good fortune to represent Heriot-Watt and Scotland in these disciplines all over the world. A most memorable visit was to Africa to help with the growth and processing of the tropical grain, sorghum. Before a lecture a young African spoke to me in a local language believing I was a company representative. He was angry! Now, although my ancestors may have come from that part of Africa, I had no idea what was being said to me. One of my African ex-students over-heard the young man, laughed and explained he was asking, “Why is the company sending a Scotsman to speak to us?”

During a visit to Register House, Edinburgh last year I noticed a poster referring to “The distribution of Scottish people around the world”. With a smile I said to my host that I hoped people of Scottish descent in the Caribbean were included in this survey of the Scottish Diaspora. He turned and said goodbye quickly to get away from a Jamaican who had suddenly taken leave of his senses. Talking about Scottish-Caribbean history elsewhere in Scotland elicited similar responses.

In 2007, the British government decreed that the 200th anniversary of the abolition of the British slave trade should be commemorated, a trade which had started in 1562. Many commemorative events took place and I was asked to give lectures to Scottish historical societies and various organisations in Scotland and England.

In contrast to my knowledge of brewing, distilling and cereal grains, my knowledge of the history of British/Scottish slavery in the Caribbean was limited. To prepare myself for the lectures I did some research and completed a small book on the consequences of British slavery, especially with regard to Jamaicans…

…It is estimated that 20,000,000 African people were bought or captured in Africa and transported into New World slavery. Only about half survived to work on the plantations. However, even Adam Smith was impressed by the profitability of this free land, free labour, business called Chattel slavery. The terrible and unique feature of this slavery was that legally slaves had “no right to life”. The working life of a field slave was about five years. Those who compare this slavery with other kinds of inhuman behaviour such as trafficking are being unfair to all such terrible activities…

…How did the Scots join the slave business? Originally officially excluded from the English slave trade, Scots such as Colonel John Campbell left the failed Scottish colonial experiment in Darien, Panama and arrived in Jamaica between 1697 and 1700. He had a large family in Jamaica and died there in 1740, initiating the spread of the name Campbell all over the island. Today there are many more Campbells in Jamaica per acre than in Scotland. In 1707 Scottish politicians signed 25 Acts to unify the parliaments of Scotland and England. The Act that was signed first was Act 4 which allowed the Scots to join the English slave business. Young Scotsmen rushed to the Caribbean to make quick fortunes as slave masters, slave doctors and administrators. The great economic benefits of Caribbean slavery to Scotland were clearly apparent to Robert Burns who wrote a toast honouring the “Memory of those on the 12th that we lost’, commemorating one of the most gruesome and crucial naval battles fought between the French, Spanish and the British. The prize was Jamaica. Like other young Scotsmen who wanted to change their lives making money from slavery, Burns bought his ticket for Jamaica in 1786, intending to sail from Greenock with Highland Mary but his new book of poems sold well and he did not sail. Later, Burns’ new lady friend, Clarinda (Mrs McLehose), sailed to Jamaica to discuss the state of her marriage with her husband, a slave master. On her return she told Burns her husband told her to return to Edinburgh as he was quite happy in Jamaica with his “ebony woman and mahogany children”.

Many Scottish and English slave masters had children with their slaves. Robert Wedderburn (abolitionist) was the Jamaican mixed race son of Scottish slave master James Wedderburn and his black slave Rosanna. Many Caribbean people are of mixed race and many of us are descended from Scottish slave masters. It is therefore enlightening that the national motto of Jamaica is: Out of Many One People. My late mother’s family name is Larmond a mis-spelling of Lamont. The issue of surnames has been a matter of debate between the descendants of slaves but I feel that our lost African names and our present Scottish/British surnames are all part of a history that cannot be changed. My ancestors came out of a cruel slavery and chose the family surnames. I see no reason why I should alter the choice they made. I am proud that our slave ancestors endured and produced proud nations of black people in the New World. My mother’s forefathers, like others who gained a small piece of land after slavery, described themselves as “planters” the same name used to describe white slave-plantation owners. A small but significant statement of ‘equality in position’…

Read the entire article here.

A Classic Study of the History of Caribbean Women

H-Caribbean Reviews, H-Net Reviews
December 2008

Barbara Bush

Lucille Mathurin Mair. A Historical Study of Women in Jamaica, 1655-1844. Kingston: University of the West Indies Press, 2006. 496 pp. $60.00 (cloth), ISBN 978-976-640-166-5; (paper), ISBN 978-976-640-178-8.

I first encountered Lucille Mathurin Mair’s work during the 1970s when I read her seminal article, “The Arrivals of Black Women,” published in Jamaica Journal in 1975. Her work, which influenced me and a number of other pioneering historians in the field, was seminal in developing research in gender and slavery. Mair’s research, however, went beyond Jamaican slave women of African origin; it also embraced white and mulatto, or “brown,” women, slave and free. Her doctoral thesis, supervised by Elsa Goveia, the first woman professor of history at the University of the West Indies, Mona Campus, Jamaica, was awarded in 1974. Mair (née Waldrond) went on to become a well-known Jamaican historian, author, teacher, activist, and diplomat, but her dissertation remained unpublished. Verene A. Shepherd and Hilary McD. Beckles, both professors of history at the University of West Indies who have made a significant contribution to gendered perspectives on Caribbean history, are thus to be commended for transforming this monumental study into a published monograph.

The book is divided into three main sections that map Mair’s original structure. Part 1 addresses the origins of Jamaican society and examines female arrivals from 1655 to 1770. Part 2 focuses on creole slave society, while the final part, “Postscript, 1834-1844,” explores the beginnings of a free society. Each section weaves together the lives of white, black, and mulatto women, and explores their relationships to each other as well as to white, black, and mulatto men. Shepherd and Beckles have skilfully and sensitively edited the original text, making the minimum of changes. Their introduction effectively contextualizes Mair’s study in relation to developments in the field of women’s, gender, and feminist history since the 1970s, and its impact on the postcolonial historiography of slave and post-slave societies…

…One of Mair’s most interesting contentions is that the “original creole matriarch may not have been black but brown” (p. 292). Free brown women, she argues, tended to live in families dominated by women and looked down on black women and brown men, whom they regarded as “helpless.” These matriarchies may reflect the particular location of mulatto women in slave societies. Brown women were the cultural conduits between black and white worlds, as the mistresses of white men and as “grog house” keepers. But, observes Mair, their position in Jamaican society was ambivalent. As the object of white male desire, they could prosper but they could never match the ideal of white womanhood and achieve respectability. Religion was the other end of the spectrum of approved means of brown upward mobility, but, argues Mair, before the abolition of slavery in 1838, there does not seem to have been the same development of philanthropy and sense of civic duty as was found among the Barbadian urban free colored population. With emancipation, however, there was a decline in concubinage, a reflection of the pervasive emphasis on “respectability” in post-slavery society that separated the “civilized” and aspiring mulattos and blacks from their “primitive” African past…

Read the entire review here.

A Historical Study of Women in Jamaica, 1655–1844

University of The West Indies Press
2006
400 pages
6 x 9
Paper ISBN: 978-976-640-178-8

Author:

Lucille Mathurin Mair (1925-2009)

Edited by:

Hilary McD. Beckles, Principal
University of The West Indies, Cave Hill, Barbados

Verene A. Shepherd, University Director
Centre for Gender & Dev Std-RC: Centre Research/Teaching
University of The West Indies, Mona

Contents

• List of Tables
• Editors’ Introduction: Hilary McD. Beckles and Verene A. Shepherd
• Author’s Preface
• Part 1: The Female Arrivants, 1655-1770
  • Chapter 1: The Arrivals ofWhite Women
  • Chapter 2: The Arrivals of Black Women
  • Chapter 3: The Growth of the Mulatto Group
• Part 2: Creole Slave Society, 1770-1834
  • Chapter 4: The White Woman in Jamaican Slave Society
  • Chapter 5: The White Woman: Legal Status, Family, Philanthropy and Gender Constraints
  • Chapter 6: The Black Woman: Demographic Profile, Occupation and Violent Abuse
  • Chapter 7: The Black Woman: Agency, Identity and Voice
  • Chapter 8: The Mulatto Woman in Jamaican Slave Society
• Part 3: Postscript, 1834-1844
  • Chapter 9: The Beginnings of a Free Society, 1834-1844
  • Afterword: Recollections into a Journey of a Rebel Past
  • Appendix: Population: St James Parish
• Notes
• Author’s Bibliography
• Editors’ Selected Bibliography
• Index
• About the Author

Film Review: Marley

Film Journal International
2012-04-18

Marsha McCreadie

Marley, the documentary by Oscar-winning Kevin Macdonald about the legendary musician and national and international symbol for individual rights, should sparkle and sing—OK, there’s some of that—but it just sort of hums along. Maybe you can’t catch this particular lightning in a bottle, but there might be another way than this respectful, straightforward, admiring approach.

 If anyone could display the spectacular yet contradictory parts of Bob Marley—a multi-talented half-black/half-white womanizer who loved spiritually and pan-nationally; a mesmerizing performer who was a quiet guy; a pride-instiller for his dirt-poor country and religious proselytizer who lived by his own rules—it should be Macdonald. The Oscar-winning British director made the tyrant Idi Amin likeable and the charming James McAvoy despicable in The Last King of Scotland; he set our hearts to pounding with the jarring edit of massacred Israeli Olympians in One Day in September. Marley is thorough, revelatory and completely fair-minded. It’s just not very exciting. Wrong for Bob Marley…

…The Marley family-approved doc includes rare, candid interviews with his children (well, two of the eleven), and three—wait, four—of his seven women. Marley comes across as introspective, also extremely competitive (one too many shots of him at soccer), emphasizing the psychoanalytic angle that he was so driven because he never really knew his white father, married to his mother Cedella but mainly absent until he died when Bob was 10. We see a photo of Norval Marley, learn what little there is to know about this British Marine captain, and find that Bob always saw himself as an outsider: never part of the white community nor of the black, as he was considered a half-caste, not black enough. In the black Jamaican community, it was rumored his white half caused his melanoma, from which he died at 36…

Read the entire review here.

The Legend of Marley: Kevin Macdonald considers reggae, Rasta and politics in new documentary

Film Journal International
2012-04-19

Doris Toumarkine

It’s taken several decades and faced many frustrating setbacks, but a richly documented and worthy film about the late reggae superstar Bob Marley has at last been realized.

Previously attached to Martin Scorsese and Jonathan Demme, Marley has been brought to life by Oscar-winning Scottish director Kevin Macdonald (One Day in September), who was persuaded to board the project by executive producer Chris Blackwell, the man who signed Marley to his influential Island Records label.

Just as important, Hollywood producer/financier Steve Bing’s money kicked in (through his Shangri-La Entertainment) and Marley’s family finally acceded to full cooperation and access after much dissension. Marley’s son Ziggy is an exec producer and Bing is a producer.

Expectations are no doubt soaring high for this first full-blown documentary, not just for hard-core Marley and reggae fans but for all those who value pop music and its evolution as integral to Western culture.

Providing a wealth of visual material, music and testimony from talking heads close to Marley, the Magnolia release initially conveys the artist’s extreme poverty in his native Jamaica, where he grew up the mixed-race son of a teenage black mother and older, largely absent white British father, a military man who sailed the seas or just plain drifted…

…Maybe not everything was captured. Marley had a reputation for the wandering eye (he had 11 children) and smoked a lot of weed, aka ganja, but Marley mostly stays clear of those topics.

 More to the point, the doc provides a wealth of music and suggests why the Marley reggae sound caught on so big. Music abounds, including hits from the album Exodus and the reggae smash “No Woman, No Cry,” whose rhythms were unique because, as the doc shows, Marley shifted the traditional beats…

…So what was the most surprising thing Macdonald learned about Marley?

 “I discovered how Marley was such an outcast, such an outsider even in his native country,” he replies. “As a mixed-race man, he was never really respected and he was even looked down upon because he was a Rastafarian. Yet he found his identity as a Rasta and when he became successful, everything changed.”…

Read the entire review here.