Focusing on the critical years after the abolition of slavery in Guyana (1838-1900), Brian Moore examines the dynamic interplay between diverse cultures and the impact of these complex relationships on the development and structure of a colonial multiracial society.

"Seeks to determine manner in which colonial elite used culture and consensus of values to maintain their hegemony, and examines responses of the subordinate groups to these initiatives and nature of the resulting cultural fabric. His conclusion - that 19th-century Guyanese society consisted of a number of 'discrete cultural sections which shared very little with one another other than a common commitment to making money in the plantation society' - suggests the presence of acquisitive materialism that now inhibits growth of consensus-building mechanisms at the national level"--Handbook of Latin American Studies, v. 58.

In these essays the poetic vitality of the practitioner's voice meets the attentive commitment of the postcolonial scholar in a dance of "nations" across the waters.

Rediasporization: African-Guyanese Kweh-Kweh examines how African-Guyanese in New York City participate in the Come to My Kwe-Kwe ritual to facilitate rediasporization, that is, the creation of a newer diaspora from an existing one. Since the fall of 2005, African-Guyanese in New York City have celebrated Come to My Kwe-Kwe (more recently called Kwe-Kwe Night) on the Friday evening before Labor Day. Come to My Kwe-Kwe is a reenactment of a uniquely African-Guyanese pre-wedding ritual called kweh-kweh, and sometimes referred to as karkalay, mayan, kweh-keh, and pele. A typical traditional (wedding-based) kweh-kweh has approximately ten ritual segments, which include the pouring of libation to welcome or appease the ancestors; a procession from the groom’s residence to the bride’s residence or central kweh-kweh venue; the hiding of the bride; and the negotiation of bride price. Each ritual segment is executed with music and dance, which allow for commentary on conjugal matters, such as sex, domestication, submissiveness, and hard work. Come to My Kwe-Kwe replicates the overarching segments of the traditional kweh-kweh, but a couple (male and female) from the audience acts as the bride and groom, and props simulate the boundaries of the traditional performance space, such as the gate and the bride’s home. This book draws on more than a decade of ethnographic research data and demonstrates how Come to My Kwe-Kwe allows African-Guyanese-Americans to negotiate complex, overlapping identities in their new homeland, by combining elements from the past and present and reinterpreting them to facilitate rediasporization and ensure group survival.

An examination of the cultural evolution of the Jamaican people after the explosive uprising at Morant Bay in 1865. For the first time, the specific methods used by British imperial legislators to inculcate order, control and identity in the local society are described and analysed. The authors compellingly and convincingly demontrate that Great Britain deliberately built a new society in Jamaica founded on principles of Victorian Christian morality and British Imperial ideology. This resulted in a sustained attack on everything that was perceived to be of African origin and the glorification of Christian piety, Victorian mores, and a Eurocentric idealized family life and social hierarchies. This well-written and meticulously researched book will be invaluable for students of the period and those interested in Jamaican history and/or imperial history

Creole Noise is a history of Creole, or 'dialect', literature and performance in the English-speaking Caribbean, from the late eighteenth century to the early twentieth century. By emphasizing multiracial origins, transnational influences, and musical performance alongside often violent historical events of the nineteenth century - slavery, Emancipation, the Morant Bay Rebellion, the era of blackface minstrelsy, indentureship and immigration - it revises the common view that literary dialect in the Caribbean was a relatively modern, twentieth-century phenomenon, associated with regional anti-colonial or black-affirming nationalist projects. It explores both the lives and the literary texts of a number of early progenitors, among these a number of pro-slavery white creoles as well as the first black author of literary dialect in the English-speaking Caribbean. Creole Noise features a number of fascinating historical characters, among these Henry Garland Murray, a black Jamaican journalist and lecturer; Michael McTurk, the white magistrate from British Guiana who, as 'Quow', authored one of the earliest books of dialect literature; as well as blackface comedian and calypsonian Sam Manning, who along with Marcus Garvey's ex-wife, Amy Ashwood Garvey, wrote a popular dialect play that traveled across the United States. In so doing it reconstructs an earlier period of dialect literature, usually isolated or dismissed from the cultural narrative as racist mimicry or merely political, not part of a continuum of artistic production in the Caribbean.

A fresh theory on how individuals respond to inequalities occurring within their own communities. This original and insightful study draws on empirical research on the Santal people of Asia, examining power relations within social fields, and the state, to reveal a typology of power practices, and applies these to forced marriage in the West.

This collection of 21 papers, selected from presentations internationally, reflect the depth and focus of Professor Shepherd's work over the past ten years, in the areas of conquest and colonialization, slavery and anti-slavery, post-slavery society, the project of decolonialization and the role of gender.

Exposing the powerful contradictions between empowering rights and legal rites By investigating the harms routinely experienced by the victims and survivors of domestic violence, both inside and outside of law, Everyday Harm studies the limits of what domestic violence law can--and cannot--accomplish. Combining detailed ethnographic research and theoretical analysis, Mindie Lazarus-Black illustrates the ways persistent cultural norms and ingrained bureaucratic procedures work to unravel laws designed to protect the safety of society's most vulnerable people. Lazarus-Black's fieldwork in Trinidad traces a story with global implications about why and when people gain the right to ask the court for protection from violence, and what happens when they pursue those rights in court. Why is itthat, in spite of laws designed to empower subordinated people, so little results from that legislation? What happens in and around courts that makes it so difficult for people to obtain their legally available rights and protections? In the case of domestic violence law, what can such legislation mean for women's empowerment, gender equity, and protection? How do cultural norms and practices intercept the law?

The elites saw the city's markets and streets as dirty, filled with dangerous non-white crowds. The poor saw these public places as sites of play and livelihood. De Barros shows how these opposing views set the stage for a series of petty disputes and large-scale riots. The "little traditions" of Georgetown's multi-racial and multi-ethnic urban poor helped create a creole view of public spaces, articulated in the course of struggle. By uncovering the popular cultural patterns that underlay much of this unrest, De Barros demonstrates both their place within a larger West Indian cultural paradigm and the emergence of a peculiarly Guianese ritual of protest.