It is common knowledge that slavery and indenture were characterized by long hours of physical labor, restriction of movement and other basic human freedoms, and severe punishment for violations of draconian labor laws. Less well known is the fact that nutrition was very deficient and a range of infectious diseases maimed, debilitated and killed on a large scale. In trying to narrow the knowledge gap with respect to Guyana, Ramesh Gampat shows that extremely poor sanitary conditions, hygiene and nutrition hastened infections and created a vicious cycle. The British protected its own soldiers, officials and colonists by establishing a medical enclave that lasted until Emancipation in 1838. Former slaves were quarantined to neglected and decaying villages and Indians to plantations. Concern with health conditions appeared only during periods of epidemics and even then it was essentially for the protection of Europeans. Colonial medicine opened the way for stereotyping, labeling, racialization of disease, neutralization of potential leaders in the struggle for justice, and crystallization of the view that Europeans were superior to Blacks and Indians. Shorter stature and life expectancy are good indications that slaves and indentured immigrants fared considerably less well than Europeans. Several infectious diseases sickened and fell Blacks and Indians, including malaria and undefined fevers, pneumonia and bronchitis, diarrhea, and enteritis, tuberculosis, pneumonia and hookworm. The conquest of malaria in the early 1950s initiated the epidemiological transition from communicable to chronic diseases, and today NCDs account for some three-quarters of all deaths in Guyana. Malaria has reemerged, fueled by a gold boom that consumes huge amount of mercury. The potentially adverse public health consequences of the trio have been neglected.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

Shortlisted for the Orwell Prize: “[Bahadur] combines her journalistic eye for detail and story-telling gifts with probing questions . . . a haunting portrait.” —The Independent In 1903, a young woman sailed from India to Guiana as a “coolie” —the British name for indentured laborers who replaced the newly emancipated slaves on sugar plantations all around the world. Pregnant and traveling alone, this woman, like so many coolies, disappeared into history. Now, in Coolie Woman, her great-granddaughter embarks on a journey into the past to find her. Traversing three continents and trawling through countless colonial archives, Gaiutra Bahadur excavates not only her great-grandmother’s story but also the repressed history of some quarter of a million other coolie women, shining a light on their complex lives. Shunned by society, and sometimes in mortal danger, many coolie women were runaways, widows, or outcasts. Many left husbands and families behind to migrate alone in epic sea voyages—traumatic “middle passages” —only to face a life of hard labor, dismal living conditions, and, especially, sexual exploitation. As Bahadur explains, however, it is precisely their sexuality that makes coolie women stand out as figures in history. Greatly outnumbered by men, they were able to use sex with their overseers to gain various advantages, an act that often incited fatal retaliations from coolie men and sometimes larger uprisings of laborers against their overlords. Complex and unpredictable, sex was nevertheless a powerful tool. Examining this and many other facets of these remarkable women’s lives, Coolie Woman is a meditation on survival, a gripping story of a double diaspora—from India to the West Indies in one century, Guyana to the United States in the next—that is at once a search for roots and an exploration of gender and power, peril and opportunity.

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.

Burdened with a heritage of both Spanish and British colonization and imperialism, Guyana is today caught between its colonial past, its efforts to achieve the consciousness of nationhood, and the need of its diverse subgroups to maintain their own identity. Stains on My Name, War in My Veins chronicles the complex struggles of the citizens of Guyana to form a unified national culture against the pulls of ethnic, religious, and class identities. Drawing on oral histories and a close study of daily life in rural Guyana, Brackette E. Williams examines how and why individuals and groups in their quest for recognition as a “nation” reproduce ethnic chauvinism, racial stereotyping, and religious bigotry. By placing her ethnographic study in a broader historical context, the author develops a theoretical understanding of the relations among various dimensions of personal identity in the process of nation building.

Longlisted for the PEN/Diamonstein-Spielvogel Award “A deeply felt and passionately expressed manifesto.” —Kirkus Reviews (starred) A meditation in the spirit of John Berger and bell hooks on art as protest, contemplation, and beauty in politically perilous times As people consider how to respond to a resurgence of racist, xenophobic populism, A Mouth Is Always Muzzled tells an extraordinary story of the ways art brings hope in perilous times. Weaving disparate topics from sugar and British colonialism to attacks on free speech and Facebook activism and traveling a jagged path across the Americas, Africa, India, and Europe, Natalie Hopkinson, former culture writer for the Washington Post and The Root, argues that art is where the future is negotiated. Part post-colonial manifesto, part history of British Caribbean, part exploration of art in the modern world, A Mouth Is Always Muzzled is a dazzling analysis of the insistent role of art in contemporary politics and life. In crafted, well-honed prose, Hopkinson knits narratives of culture warriors: painter Bernadette Persaud, poet Ruel Johnson, historian Walter Rodney, novelist John Berger, and provocative African American artist Kara Walker, whose homage to the sugar trade Sugar Sphinx electrified American audiences. A Mouth Is Always Muzzled is a moving meditation documenting the artistic legacy generated in response to white supremacy, brutality, domination, and oppression. In the tradition of Paul Gilroy, it is a cri de coeur for the significance of politically bold—even dangerous—art to all people and nations.

Race, Power and Social Segmentation in Colonial Society (1987) studies Guyanese society after slavery and specifically examines the area of social classes and ethnic groups. It also focuses on the theoretical issues in the debate on pluralism versus stratification and provides a detailed interdisciplinary analysis of the process of structural change in a composite colonial society over a significantly long historical period – over half a century.