Deep inside the soul of Cuba are the campesinos—the men and women who have always worked the countryside across the length and breadth of Cuba, away from cities, towns, and often villages. Resilient, resourceful, and proud, campesinos are the heart and soul of Cuba. The fruit of years of travel among Cuba’s less-known and little-explored rural communities, Campesinos: Inside the Soul of Cuba is a collection of loving and intimate photographs by world-renowned photographers Chip Cooper and Julio Larramendi documenting people and places from every corner of the island nation, many never seen by Cubans themselves let alone visitors from abroad.
 
Into the center of this world traveled two photographers to document these extraordinary people. One, Julio Larramendi, was born in Cuba and has spent his whole life there. The other, Chip Cooper, came to visit for the first time from his native Alabama more than a decade ago. Together, Cooper and Larramendi have captured the light, sounds, and spirit of the campesino landscape and the humble and determined people who inhabit it, ways of living that have not changed, in many instances, for a century or more. From green tobacco fields and winding roads to the faces, both stern and smiling, of children and their close-knit families, Cooper and Larramendi have captured in this landmark volume the rhythms and traditions of contemporary rural Cuban life in ways never before documented.

Explores how perceptions and depictions of the physical landscape both reflected and influenced the history of the British colonial Caribbean

In Colonizing Paradise, historian Jefferson Dillman charts the broad spectrum of sentiments that British citizens and travelers held regarding their colonial possessions in the West Indies. Myriad fine degrees of ambivalence separated extreme views of the region as an idyllic archipelago or a nest of Satanic entrapments. Dillman shows the manner in which these authentic or spontaneous depictions of the environment were shaped to form a narrative that undergirded Britain’s economic and political aims in the region.
 
Because British sentiments in the Caribbean located danger and evil not just in indigenous populations but in Spanish Catholics as well, Dillman’s work begins with the arrival of Spanish explorers and conquistadors. Colonizing Paradise spans the arrival of English ships and continues through the early nineteenth century and the colonial era. Dillman shows how colonial entrepreneurs, travelers, and settlers engaged in a disquieted dialogue with the landscape itself, a dialogue the examination of which sheds fresh light on the culture of the Anglophone colonial Caribbean.
 
Of particular note are the numerous mythical, metaphorical, and biblical lenses through which Caribbean landscapes were viewed, from early views of the Caribbean landscape as a New World paradise to later depictions of the landscape as a battleground between the forces of Christ and Satan. The ideal of an Edenic landscape persisted, but largely, Dillman argues, as one that needed to be wrested from the forces of darkness, principally through the work of colonization, planting, cataloguing, and a rational ordering of the environment.
 
Ultimately, although planters and their allies continued to promote pastoral and picturesque views of the Caribbean landscape, the goal of such narratives was to rationalize British rule as well as to mask and obscure emerging West Indian problems such as diseases, slavery, and rebellions. Colonizing Paradise offers much to readers interested in Caribbean, British, and colonial history.