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This anthology of Caribbean feminist scholarships exposes gender relations as regimes of power and advances indigenous feminist theorizing. A particularly strong section of the book deconstructs marginality and masculinity in the Caribbean and provides ground-breaking research with policy implications. Of interest to scholars of feminist theory, gender studies, gender and development, post-colonial theory, and literary and cultural studies.

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The British Parliaments decision to abolish the slave trade in 1807 had disastrous implications for plantation societies, such as Jamaica, in regards to the health and the labour of the enslaved population. Many of the Jamaican sugar planters could not accept the fact that the 1807 Abolition Act was a watershed moment which demanded a more conciliatory form of management and a willingness to implement critical labour reforms, such as task work. The failure to introduce these necessary internal reforms resulted in the continuing decline in the plantations crude production figures and in their productivity levels, despite the introduction of steam engines on many estates. The numerical strength of the enslaved population was also decreasing, and most important the health of the enslaved Africans was seriously declining. The planters failure to also eliminate their ambiguous management structure further hastened their own demise and the profitability of slavery in Jamaica.

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Using a range of primary sources from imperial, colonial and local government records, Rockefeller Foundation Archives, memoirs and reports, this study provides the most comprehensive account to date of public health in Jamaica in the post-emancipation colonial period to the onset of the Second World War. The account is framed by two pivotal Jamaican experiences that were vital in precipitating significant policy changes at the imperial centre. An examination of the development of the part-time colonial medical service reveals it to be underresourced and inadequate. Most Jamaicans accessed Western medical aid through the Poor Law, a distinguishing feature of the British West Indian colonies, and the issues around the intermeshing of medical and Poor Law aid is a vital contextual question. Chapters on the epidemic and endemic diseases of smallpox and malaria expose the attitudes and the nature of the responses of government, elites and the medical services to such threats. The International Health Division of the Rockefeller Foundation was active in Jamaica from 1919 until 1950. A detailed analysis of their hookworm campaign, public health education programme and tuberculosis work contributes to a critical understanding of this philanthropic endeavour.

The contribution of Jamaica to a new imperial development policy, as exemplified in the 1940 Colonial Development and Welfare Act, is also assessed. A story of government and elite reluctance to finance public health services emerges in which Jamaicans were frequently blamed for their own ill health. Socio-economic causation was sidestepped as class and race perceptions, underpinned by the legacy of slavery, held sway.

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Paulette Ramsays study analyses cultural and literary material produced by Afro-Mexicans on the Costa Chica de Guerrero y Oaxaca, Mexico, to undermine and overturn claims of mestizaje or Mexican homogeneity.

The interdisciplinary research draws on several theoretical constructs: cultural studies, linguistic anthropology, masculinity studies, gender studies, feminist criticisms, and broad postcolonial and postmodernist theories, especially as they relate to issues of belonging, diaspora, cultural identity, gender, marginalization, subjectivity and nationhood. The author points to the need to bring to an end all attempts at extending the discourse, whether for political or other reasons, that there are no identifiable Afro-descendants in Mexico. The undeniable existence of distinctively black Mexicans and their contributions to Mexican multiculturalism is patently recorded in these pages.

The analyses also aid the agenda of locating Afro-Mexican literary and cultural production within a broad Caribbean aesthetics, contributing to the expansion of the Caribbean as a broader cultural and historical space which includes Central and Latin America.

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First published in 1976, work is a masterful analysis of the dynamics of slave labor in the economic growth of early-19th-century Jamaica.

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The Empowering Impulse is a significant contribution to the historiography of Barbados and will inform discourses on Barbadian nationalism. In Barbados, as elsewhere in the Caribbean, national identity historically emerged in response to economic, political and cultural forms of domination. The authors of these chapters proffer comments on how Barbadian attitudes and modes of behaviour have been shaped by class rule and hegemony, state policy, public institutions, and class resistance. The book makes available data on the Barbadian nationalist enterprise, with the hope that it will stimulate more research by other historians, social scientists and social commentators on the issues addressed in the work.

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This study documents how William Hart Coleridge, the first Anglican bishop of Barbados and the Leewards, executed the new mandate of the Anglican church between 1824 and 1842. When the British Government turned to the Established Church for assistance in the amelioration of the condition of the enslaved population in the West Indian colonies, two new Sees of Jamaica and Barbados and the Leeward Islands were created in 1824 and two new Bishops were appointed, Coleridge and Christopher Lipscomb. The book focuses on Coleridge's episcopate in Barbados, discussing the Colonial Church before his appointment, the circumstances of his appointment, his role, and the question of his jurisdiction; how he increased accommodation for worshipers by providing Chapels of Ease and Chapel Schools; how he set up the administration in his diocese, recruited clergy, and provided training by reorganizing Codrington College; his work in education, especially among the working class; how he guided the pastoral care of the Church, especially for the enslaved population; his involvement in emancipation and apprenticeship and his promotion of social institutions to help emancipated slaves live as free citizens; and his departure from the island and his diocese due to failing health, how it was administered in his absence, and its division into three Sees in 1842

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More than two and a half centuries after it was first outlawed in Jamaica in 1760, obeah remains illegal in most territories of the former British West Indies. Yet, opinions on the meaning and essential nature of this controversial Afro-Caribbean spiritual phenomenon vary widely. While many contemporary West Indians hold negative views of obeah, viewing it as evil witchcraft or sorcery, others point to its widespread use in healing, protection from harm and solving a wide range of everyday problems  positive views that were also commonly held by enslaved West Indians in earlier generations.

Despite the scholarly attention obeah has received, relatively little has been written about the many laws enacted against it in different territories at different periods. Offering a perspective on obeah that challenges conventional conceptions of this widely misunderstood aspect of West Indian society and culture, the core of this book is a detailed examination of anti-obeah laws, and their socio-political implications, in seventeen jurisdictions of the English-speaking Caribbean from the period of slavery to the present.

Aside from chronologically tracing in each territory the development of these laws and their major provisions, the book also examines how anti-obeah legislation has helped to create and perpetuate cultural distortions that resound into the present. Anti-obeah legislation, particularly after the end of slavery in the nineteenth century, played a central role in creating public misunderstandings of the meaning and role of obeah among the West Indian masses, and led to the stigmatization and devaluation among future generations of African-derived spiritual beliefs and practices.