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Extensive archival and anecdotal sources support Michael Mullin's description of slavery as it was practiced in tidewater Virginia, on the rice coast of the Carolinas, and in Jamaica and Barbados. Drawing upon case histories, Mullin offers new and definitive information about how African people met and often overcame the challenges and deprivations of their new lives through religion, family life, and economic strategies.

In the Anglophone Caribbean, international queer human rights activists strategically located within and outside of the region have dominated interventions seeking to address issues affecting people across the region; a trend that is premised on an idea that the Caribbean is extremely homophobic and transphobic, resulting in violence and death for people who defy dominant sexual and gender boundaries. Human rights activists continue to utilize international financial and political resources to influence these interventions and the region’s engagement on issues of homophobia, transphobia, discrimination, and the HIV/AIDS epidemic. This focus, however, elides the deeply complex nature of queerness across different spaces and places, and fails to fully account for the nuances of queer sexual and gender politics and community making across the Caribbean. Defiant Bodies: Making Queer Community in the Anglophone Caribbean problematizes the neocolonial and homoimperial nature of queer human rights activism in in four Anglophone Caribbean nations -- Barbados, Guyana, Jamaica, and Trinidad and Tobago -- and thinks critically about the limits of human rights as a tool for seeking queer liberation. It also offers critical insight into the ways that queer people negotiate, resist, and disrupt homophobia, transphobia, and discrimination by mobilizing “on the ground” and creating transgressive communities within the region.
 

Honorable Mention, 2022 MLA Prize for a First Book

Far from Mecca: Globalizing the Muslim Caribbean is the first academic work on Muslims in the English-speaking Caribbean. Khan focuses on the fiction, poetry, and music of Islam in Guyana, Trinidad, and Jamaica. Combining archival research, ethnography, and literary analysis, Khan argues for a historical continuity of Afro- and Indo-Muslim presence and cultural production in the Caribbean. Case studies explored range from Arabic-language autobiographical and religious texts written by enslaved Sufi West Africans in nineteenth-century Jamaica, to early twentieth-century fictions of post-indenture South Asian Muslim indigeneity and El Dorado, to the attempted government coup in 1990 by the Jamaat al-Muslimeen in Trinidad, as well as the island’s calypso music, to contemporary judicial cases concerning Caribbean Muslims and global terrorism. Khan argues that the Caribbean Muslim subject, the “fullaman,” a performative identity that relies on gendering and racializing Islam, troubles discourses of creolization that are fundamental to postcolonial nationalisms in the Caribbean.
 

In Strolling in the Ruins Faith Smith engages with a period in the history of the Anglophone Caribbean often overlooked as nondescript, quiet, and embarrassingly pro-imperial within the larger narrative of Jamaican and Trinidadian nationalism. Between the 1865 Morant Bay Rebellion and World War I, British imperialism was taken for granted among both elites and ordinary people, while nationalist discourses would not begin to shape political imagination in the West Indies for decades. Smith argues that this moment, far from being uneventful, disrupts the inevitability of nationhood in the mid-twentieth century and anticipates the Caribbean’s present-day relationship to global power. Smith assembles and analyzes a diverse set of texts, from Carnival songs, poems, and novels to newspapers, photographs, and gardens, to examine theoretical and literary-historiographic questions concerning time and temporality, empire and diaspora, immigration and indigeneity, gender and the politics of desire, Africa’s place within Caribbeanist discourse, and the idea of the Caribbean itself. Closely examining these cultural expressions of apparent quiescence, Smith locates the quiet violence of colonial rule and the insistence of colonial subjects on making meaningful lives.