scholarly journals Slave Women in the New World: Gender Stratification in the Caribbean.

1991 ◽  
Vol 96 (3) ◽  
pp. 1002
Author(s):  
Hilary MCD. Beckles ◽  
Marietta Morrissey
Keyword(s):  
New World ◽  
Gender Stratification ◽  
Slave Women ◽  
The Caribbean

scholarly journals Invisible woman: female slavery in the New World

1992 ◽  
Vol 66 (1-2) ◽  
pp. 83-88
Author(s):  
Marion Rust
Keyword(s):  
New World ◽  
White Women ◽  
Female Gender ◽  
Black Females ◽  
Black And White ◽  
Chapel Hill ◽  
Black Skin ◽  
Slave Women ◽  
The Caribbean ◽  
Definition Of

[First paragraph]Slave women in Caribbean society, 1650-1838, by BARBARA BUSH. Bloomington:Indiana University Press, 1990. xiii + 190 pp. (Cloth US$ 29.95,Paper US$ 12.50) [Published simultaneously by: James Curry, London, &Heinemann Publishers (Caribbean), Kingston.]Within the plantation household: Black and White women of the Old South,by ELIZABETH FOX-GENOVESE. Chapel Hill: University of North CarolinaPress, 1988. xvii + 544 pp. (Cloth US$ 34.95, Paper US$ 12.95)Slave women in the New World: gender stratiftcation in the Caribbean, byMARIETTA MORRISSEY. Lawrence: University Press of Kansas, 1989. xiv +202 pp. (Cloth US$ 29.95)In a letter to his son in 1760, Chesapeake slaveowner Charles Carrol employed a curious euphemism for woman: "fair sex." Obviously, he wasn't thinking of his slaves. An attempt to remedy his negligence by considering this popular definition of eighteenth-century womanhood in relation to the females he forgot reveals this highly restrictive code to be exclusionary as well, for the difficulty of figuring out how brown or black skin can be "fair" suggests that a bondwoman in the New World was not, according to dominant ideology, a woman. Slavery made nonsense of female gender in the case of those whose labor allo wed white society its definition. A contemporary observer reveals just how thorough was the distinction between white womanly passivity and whatever unnamed oblivion was left to black females: "The labor of the slave thus becomes the substitute for that of the woman" (Smith 1980:70; Dew 1970 [1832]:36).

Cryptotermes camelus (Isoptera: Kalotermitidae), a new drywood termite species from the Bolivian Chaco

Zootaxa ◽  
2021 ◽  
Vol 4938 (1) ◽  
pp. 145-147
Author(s):  
RUDOLF H. SCHEFFRAHN
Keyword(s):  
Exotic Species ◽  
New World ◽  
Caribbean Basin ◽  
Termite Species ◽  
The Third ◽  
Number Of Species ◽  
Asian Species ◽  
The Caribbean

Cryptotermes Banks, 1906 is the third most diverse kalotermitid genus worldwide after Glyptotermes Froggatt, 1897 and Neotermes Holmgren, 1911, with its greatest diversity found in the Neotropics (Krishna et al. 2013a). Furthermore, the greatest number of species of Cryptotermes are known from the Caribbean Basin (Scheffrahn & Křeček 1999, Casala et al. 2016, Scheffrahn 2019). Although Araujo (1977) and Bacchus (1987) list Cryptotermes domesticus (Haviland, 1898) from Trinidad (treated as mainland) and Panama, respectively, Scheffrahn & Křeček (1999) and Scheffrahn et al. (2009) doubt the existence of this Asian species in the New World. Without C. domesticus, the total extant Neotropical diversity of Cryptotermes is 29 endemic and three exotic species (Constantino 2020). 

scholarly journals Multiple Introductions of the Old World Begomovirus Tomato yellow leaf curl virus into the New World

2007 ◽  
Vol 73 (21) ◽  
pp. 7114-7117 ◽  
Author(s):  
Siobain Duffy ◽  
Edward C. Holmes
Keyword(s):  
North America ◽  
New World ◽  
Tomato Yellow Leaf ◽  
Yellow Leaf ◽  
Old World ◽  
Multiple Introductions ◽  
The Caribbean ◽  
Genomic Regions ◽  
Leaf Curl Virus ◽  
Leaf Curl

ABSTRACT A phylogenetic analysis of three genomic regions revealed that Tomato yellow leaf curl virus (TYLCV) from western North America is distinct from TYLCV isolated in eastern North America and the Caribbean. This analysis supports a second introduction of this Old World begomovirus into the New World, most likely from Asia.

scholarly journals Looking Like People; Feeling Like People: The Black Body, Dress and Aesthetic Therapy in the Caribbean

2014 ◽  
Vol 6 (4) ◽  
pp. 857-872
Author(s):  
Marsha Pearce
Keyword(s):  
Conceptual Framework ◽  
New World ◽  
Black Body ◽  
The Body ◽  
Therapeutic Discourse ◽  
Black Caribbean ◽  
Black Bodies ◽  
The Caribbean ◽  
Bodily Practice ◽  
Instrumental Role

In the Caribbean, the practice of getting dressed matters because it is a practice of attending to the body. Under a colonial regime, black bodies were ill-treated and selves were negated. Clothing played an instrumental role in the abuse of bodies and the stripping of a sense of wellbeing. Attire was one key way of demarcating master and slave and rendering some members of society null and void. Enslaved Africans, who were forcibly brought across the Atlantic to the New World, were considered chattel or commodities rather than people and clothes functioned in a way that reinforced that notion. Yet, dress became a strategy of subversion – of making chattel, property or ‘non-people’ look like people. The enslaved recognised that, through clothes, it was possible to look and feel free. Today that legacy remains. Clothing is seen not only as that which can make a people ‘look like people’ but also feel like people – clothing sets up a specific structure of feeling. This paper pivots on notions of looking and feeling like people while deploying Joanne Entwistle’s conceptual framework of dress as situated bodily practice. The article locates its investigation in the Caribbean, examining the philosophy and practice of Trinidadian clothing designer Robert Young. The article establishes him as a source of aesthetic therapeutic solutions in the Caribbean. It argues that his clothing designs produce a therapeutic discourse on the Black Caribbean body – a discourse, which facilitates a practice of getting dressed that gives a sense of agency, self-empowerment and psychic security even if that sense is embodied temporarily; lasting perhaps only as long as the garment is worn.

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