A very striking and curious story, founded on fact, of the West Indies of the early nineteenth century. Robert Rutherford is sent to the Islands to learn the planter’s business from the bottom. He becomes an overseer at Rosehall, the property of a young widow, Mrs Palmer, whose three husbands have all died in curious circumstances. She takes a violent fancy to Rutherford, who is also embarrassed by the attentions of his half-caste housekeeper, Millicent. His housekeeper is urging him, with some success, to fall in with West Indian habits, when Mrs Palmer arrives. Millicent defies her and threatens her with the powers of Takoo, an Obeah man. Mrs Palmer, herself skilled in Obeah magic, puts a spell on the girl, which Takoo’s rites, shattered by the white woman’s stronger magic, are powerless to remove. “de Lisser utilizes the conventions of a romantic entanglement to investigate and debate the wider socio-political issues within the novel that relate to colonialism, Jamaican identity and culture... The White Witch of Rosehall is a delightful read, written by an author who sought not only to entertain, but also to educate.”—Donna-Marie Tuck, Society for Caribbean Studies Newsletter

In 'The White Witch of Rosehall,' Herbert G. de Lisser spins a bewitching tale of love, power, and the supernatural set against the backdrop of 19th-century Jamaica. Drawing on the rich tapestry of Jamaican folklore and colonial history, de Lisser weaves a story that is both captivating and eerie, rooted in the prototypical plantation narrative and infused with gothic elements. His prose style marries the lush descriptions of the Caribbean landscape with the haunting aura of Rosehall, the reputedly haunted great house at the story's center. The novel's exploration of complex themes such as racism, slavery, and the cultural mysticism of obeah—an Afro-Caribbean spiritual practice—places it in the larger conversation of postcolonial literature and the legacy of the British Empire. Herbert G. de Lisser (1878–1944), a preeminent Jamaican journalist and author, was a seminal figure in his homeland's literary scene. His proximity to the sociopolitical developments of his time, including the stark racial and class divisions in post-emancipation Jamaica, profoundly influenced his writing. 'The White Witch of Rosehall' is perhaps his most famous work, arising from the legendary lore surrounding the real Annie Palmer, the alleged 'White Witch' who reigned with infamy over the Rosehall plantation. De Lisser's narrative is not only an unveiling of the deep-seated superstitions of the time but also a reflection on the complexities of colonial power dynamics. Recommended for aficionados of historical fiction and gothic romance, 'The White Witch of Rosehall' invites readers to delve into the dense underbrush of Jamaica's past. De Lisser's novel is an essential entry for those intrigued by the intersection of history and myth, and it provides a critical lens through which to examine issues of cultural identity and the unseen scars of colonialism. This DigiCat Publishing edition honors de Lisser's remarkable storytelling and ensures that new generations can unearth the chilling, yet telling, chronicle of The White Witch and the hauntingly beautiful land over which she ruled.

The themes of betrayal, romance, love and mystery underpin this epic drama about Annee Palmer, one of the most memorable characters in Jamaica's history who was the bewitching owner of a plantation; Millie, a beautiful and determined slave; and John Rutherford who was caught in the middle of the torrid love story.

Popular references to the Rose Hall Great House in Jamaica often focus on the legend of the “White Witch of Rose Hall.” Over one hundred thousand people visit this plantation every year, many hoping to catch a glimpse of Annie Palmer’s ghost. After experiencing this tour with her daughter in 2013 and leaving Jamaica haunted by the silences of the tour, Celia E. Naylor resolved to write a history of Rose Hall about those people who actually had a right to haunt this place of terror and trauma—the enslaved. Naylor deftly guides us through a strikingly different Rose Hall. She introduces readers to the silences of the archives and unearths the names and experiences of the enslaved at Rose Hall in the decades immediately before the abolition of slavery in Jamaica. She then offers a careful reading of Herbert G. de Lisser’s 1929 novel, The White Witch of Rosehall—which gave rise to the myth of the “White Witch”—and a critical analysis of the current tours at Rose Hall Great House. Naylor’s interdisciplinary examination engages different modes of history making, history telling, and truth telling to excavate the lives of enslaved people, highlighting enslaved women as they navigated the violences of the Jamaican slavocracy and plantationscape. Moving beyond the legend, she examines iterations of the afterlives of slavery in the ongoing construction of slavery museums, memorializations, and movements for Black lives and the enduring case for Black humanity. Alongside her book, she has created a website as another way for readers to explore the truths of Rose Hall: rosehallproject.columbia.edu.

A very striking and curious story, founded on fact, of the West Indies of the earlty nineteenth century. Robert Rutherford is sent to the Islands to learn the planter's business from the bottom. He becomes an overseer at Rosehall, the property of a young widow, Mrs Palmer, whose three husbands have all died in curious circumstances. She takes a violent fancy to Rutherford, who is also embarrassed by the attentions of his half-caste housekeeper, Millicent. His housekeeper is urging him, with some sucess, to fall in with West Indian habits, when Mrs Palmer arrives. Millicent defies her and threatens her with the powers of Takoo, an Obeah man. Mrs Palmer, herself skilled in Obeah magic, puts a spell on the girl, which Takoo's rites, shattered by the white woman's stronger magic, are powerless to remove.

For the first time the Dutch-speaking regions of the Caribbean and Suriname are brought into fruitful dialogue with another major American literature, that of the anglophone Caribbean. The results are as stimulating as they are unexpected. The editors have coordinated the work of a distinguished international team of specialists. Read separately or as a set of three volumes, the History of Literature in the Caribbean is designed to serve as the primary reference book in this area. The reader can follow the comparative evolution of a literary genre or plot the development of a set of historical problems under the appropriate heading for the English- or Dutch-speaking region. An extensive index to names and dates of authors and significant historical figures completes the volume. The subeditors bring to their respective specialty areas a wealth of Caribbeanist experience. Vera M. Kutzinski is Professor of English, American, and Afro-American Literature at Yale University. Her book Sugar's Secrets: Race and The Erotics of Cuban Nationalism, 1993, treated a crucial subject in the romance of the Caribbean nation. Ineke Phaf-Rheinberger has been very active in Latin American and Caribbean literary criticism for two decades, first at the Free University in Berlin and later at the University of Maryland. The editor of A History of Literature in the Caribbean, A. James Arnold, is Professor of French at the University of Virginia, where he founded the New World Studies graduate program. Over the past twenty years he has been a pioneer in the historical study of the Négritude movement and its successors in the francophone Caribbean.

Describes paranormal activity at haunted locations from the Ballygally Castle Hotel in Ballgally, Ireland to Hibbing High School in Hibbing, Minnesota.

Popular references to the Rose Hall Great House in Jamaica often focus on the legend of the “White Witch of Rose Hall.” Over one hundred thousand people visit this plantation every year, many hoping to catch a glimpse of Annie Palmer’s ghost. After experiencing this tour with her daughter in 2013 and leaving Jamaica haunted by the silences of the tour, Celia E. Naylor resolved to write a history of Rose Hall about those people who actually had a right to haunt this place of terror and trauma—the enslaved. Naylor deftly guides us through a strikingly different Rose Hall. She introduces readers to the silences of the archives and unearths the names and experiences of the enslaved at Rose Hall in the decades immediately before the abolition of slavery in Jamaica. She then offers a careful reading of Herbert G. de Lisser’s 1929 novel, The White Witch of Rosehall—which gave rise to the myth of the “White Witch”—and a critical analysis of the current tours at Rose Hall Great House. Naylor’s interdisciplinary examination engages different modes of history making, history telling, and truth telling to excavate the lives of enslaved people, highlighting enslaved women as they navigated the violences of the Jamaican slavocracy and plantationscape. Moving beyond the legend, she examines iterations of the afterlives of slavery in the ongoing construction of slavery museums, memorializations, and movements for Black lives and the enduring case for Black humanity. Alongside her book, she has created a website as another way for readers to explore the truths of Rose Hall: rosehallproject.columbia.edu.