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The period of Indian Indentureship was a time of remarkable change for our ancestors as traditional caste barriers, deeply ingrained in Indian society, began to crumble. In particular, the proximity of high and low caste Indians in Immigration Depots, aboard ships, and across the Caribbean played a pivotal role in this dramatic shift. Imagine the impact when people from different castes found themselves side by side, sharing physical spaces, resources, and experiences. This forced interaction challenged the long-standing prejudices and hierarchies that shaped Indian communities for generations. As they embarked on a new life in a foreign land, our ancestors had to rely on each other, breaking down the walls of caste that once separated them. The consequences of this radical transformation were profound. Some suggest that the breakdown of caste opened doors to unprecedented social and economic mobility. Individuals from lower castes were no longer confined by the limitations imposed by their birth. Others argue that the erosion of traditional caste distinctions meant the loss of cultural practices and values that were deeply intertwined with caste identities. As our ancestors embraced a new reality, some aspects of their heritage and customs were diluted or even lost, leaving a bittersweet legacy. Join us on the Pepper Pot Podcast as we delve deeper into this chapter of our history in Episode 6: Caste Away. In this episode, we explore the impact of the dismantling of caste barriers, the triumphs, the dilemmas, and the enduring lessons we can learn from this momentous transformation. Together, let's uncover the layers of our shared heritage and celebrate the resilience and strength of our ancestors. Follow and connect with The Peppa Pot Podcast online, we'd love to hear from you! Instagram YouTube LinkedIn Credits Beats and Music by Noyz Research by Ryan N. Ramdin Creative Direction by Sara-Sati Ramprashad Produced by WESTINDIECO Resources Bahadur, G. “Coolie Woman: the Odyssey of Indenture” (The University of Chicago Press: 2014). Basu, S. (2016 Sept. 28), “Solah Shringar: The science behind it” Times of India. Available at: https://timesofindia.indiatimes.com/life-style/beauty/solah-shringar-the-science-behind-it/articleshow/54520592.cms Bronkhurst, H.V.P. (1888) “Among the Hindus and Creoles of British Guiana and its Labouring Population,” Woolmer, London. Christian, R. “‘They Came in Ships...' Indo-Caribbean Women and their Construction of Safe Spaces in the Caribbean” in Lurdos, M. & Misrahi-Barak, J. (dir.), “Transport(s) in the British Empire and the Commonwealth.” “I am a Coolie: Identity and Indenture,” Moray House Trust. Available at: https://www.youtube.com/watch?v=dUirPfa8Fjg&t=1811s Jayawardena, C. (1966) “Religious Belief and Social Change: Aspects of the Development of Hinduism in British Guiana,” Comparative Studies in Society and History, 8(2), pp. 211-240. Khanan, B.H. & Chickrie. R. (2009) “170th Anniversary of the Arrival of the First Hindustani Muslims from India to British Guiana,” Journal of Muslim Minority Affairs, 29(2). Mahabir, K. (ed.) (2004) ‘The Massacre of Indians in the 1884 Hosay” Indian Arrival Day, 5(1). Mahase, R. (2005) “Caste, Religion and Gender Differentiations amongst Indentured Labourers from Bihar to Trinidad, 1870 to 1900,” in Samaroo, B., Bissessar, A-M. (eds.) “The Construction of an Indo-Caribbean Diaspora” (UWI School of Continuing Studies, St Augustine, Trinidad). Moore, B.L. (1979) “Retention of Caste Notions Among the Indian Immigrants in British Guiana in the Nineteenth Century” Comparative Studies in Society and History. “Tracing Roots to India,” Trinidad & Tobago Guardian. Available at: https://www.guardian.co.tt/article-6.2.423197.55992c06ab
Did you know that by the late 1700s, the County of Demerara had over 300 distilleries producing unique flavors and styles of rum? The success of the rum industry reflects the wider social and economic changes that were taking place across the Caribbean. However, the story of Caribbean rum goes much deeper as it is intertwined with the Systems of Indentureship and Slavery. While Slavery and Indentureship have ended, millions of gallons of rum remain as a reminder of the legacy of both systems and its impact on the Caribbean's culture and history. From “Treasure Island” to the daily ration of grog issued to British sailors, the history of rum is both fascinating and complex. Don't miss this episode of the Peppa Pot podcast where we dive into the rich history of rum in the Caribbean and explore its social, cultural, and economic impact. Follow and connect with The Peppa Pot Podcast online, we'd love to hear from you! Instagram YouTube LinkedIn Credits Beats and Music by Noyz Research by Ryan N. Ramdin Creative Direction by Sara-Sati Ramprashad Produced by WESTINDIECO Resources Allahar, A. L. (1993) “Unity and Diversity in Caribbean Ethnicity and Culture,” Canadian Ethnic Studies, 25(1). Bahadur, G. “Coolie Woman: the Odyssey of Indenture” (The University of Chicago Press: 2014). Gramaglia, L. “Colonial Psychiatry in British Guiana,” in White K. (ed.), “Configuring Madness: Representation, Context and Meaning,” (Inter-Disciplinary Press, Oxford: 2009). Gramaglia, L. ‘Migration and Mental Illness in the British West Indies 1838-1900: The Cases of Trinidad and British Guiana' in Cox, C. & Marland, H. (eds.) “Migration, Health and Ethnicity in the Modern World,” (Palgrave Macmillan: New York, 2013). “I am a Coolie: Identity and Indenture,” Moray House Trust. Available at: https://www.youtube.com/watch?v=dUirPfa8Fjg&t=1811s Moss, K., Adams, E. & Toner, D. (2022) “Immigration, Intoxication, Insanity, and Incarceration in British Guiana” Slavery & Abolition: A Journal of Slave and Post-Slave Studies, 43:4. Ramsarran, P. (2008) “The indentured contract and its Impact on Labour Relationship and Community Reconstruction in British Guiana,” International Journal of Criminology and Sociological Theory, 1(2). Persaud, S. (2022) “No Sovereign Remedy: Distress, Madness, and Mental Health Care in Guyana.” World Health Organization, (2008) WHO-AIMS Report on Mental Health System in Guyana.
Manoj Patel in conversation with Emma Golby-KirkThe Journey Project is a Heritage Lottery funded project undertaken by Unity`101, intended to show the motivation, changes and the experiences of people that have travelled from around the world to make Hampshire their home. Consisting of Oral History Testimonies, information and other conversations that tell the stories of a changing Southampton and Hampshire.Thanks to the work of volunteers and a small staff team a resource will be created that will be held in Southampton Archives as a record and resource for people in the future.
Did you know that between 1834 and 1917, more than one million Coolies were taken across the Kala Pani, or Dark Waters, to the plantations of Malaya, Mauritius, Fiji, Trinidad, British Guiana, Jamaica, and British Honduras? In “Coolie Woman: the Odyssey of Indenture,” Gaiutra Bahadur describes how the British and other Colonial Powers transformed generations of skilled Indians into an “indistinguishable mass of plantation laborers.” Part of that transformation took part during the journey from India to the Caribbean which, for many, was unimaginably excruciating. In fact, poor ventilation, outbreaks of disease, and a lack of food was common aboard the ships used to transport Indentured Indians. When they reached their destination, they were met with a hostile and unfamiliar environment and forced to work long hours for low wages. But despite all odds, they persevered and laid a foundation that future generations would build on. Learn more about the strength, resilience, and legacy of the Indo-Caribbean community in Episode 2 of The Peppa Pot Podcast: Camphor on the Dark Waters. Follow and connect with The Peppa Pot Podcast online, we'd love to hear from you! Instagram YouTube LinkedIn Credits Beats and Music by Noyz Research by Ryan N. Ramdin Creative Direction by Sara-Sati Ramprashad Produced by WESTINDIECO Resources Bahadur, G. “Coolie Woman: the Odyssey of Indenture” (The University of Chicago Press: 2014). Balachandran, G. (2011) “Making Coolies, (Un)making Workers: ‘Globalizing' Labour in the Late-19th and Early-20th Centuries,” Journal of Historical Sociology, 24(3). Beaumont, J. (1871) The New Slavery: An Account of the Indian and Chinese Immigrants in British Guiana, W. (Ridgway, London). Breman, J. & Daniel, E.V. (1992) “Conclusion: The Making of a coolie,” Journal of Peasant Studies, 19 (3-4). Deolall, I. (2018 July 19) An unquiet wait, Stabroek News, available from: https://www.stabroeknews.com/2018/07/19/features/first-person-singular/an-unquiet-wait/ Dookhan, I. (1975) ‘The Gladstone Experiment: The Experience of the First East Indians in British Guiana', Symposium on East Indians in the Caribbean, University of the West Indies, St Augustine, Trinidad. Isba, A. (2003) Trouble with Helen: The Gladstone Family Crisis, 1846-1848. History, 88(2). Johnson, A. (8 Jan. 1977) “Guyanese man beaten, kicked at subway station in week's 3rd race attack,” The Globe and Mail. Johnson, A. (1977 March 24) “Unhappy with Canada, subway beating victim hangs himself,” The Globe and Mail. Joshua Bryant (1824) “Account of insurrection of the negro slaves in the colony of Demerara.” Kamath, M. V. (1977 April 10) “Paki-bashing on the rise in Canada,” The Times of India. Kumar, M. (2013) “Malaria and Mortality Among Indentured Indians: A Study of Housing, Sanitation and Health in British Guiana (1900-1939)” in Proceedings of the Indian History Congress, Vol. 74, pp. 746-757. Mehta, B., Diasporic (Dis)locations: Indo-Caribbean Women Writers Negotiate the Kala Pani. (Jamaica: UWI Press, 2004). Mishra, S. (2022) “Violence, Resilience and the ‘Coolie' Identity: Life and Survival on Ships to the Caribbean, 1834–1917,” The Journal of Imperial and Commonwealth History, 50(2), 241–263. Misrahi-Barak, J. (2017) “Indentureship, Caste and the Crossing of the Kala Pani” Studies in Humanities and Social Sciences, 14(2). Roopnarine, L. (2012) “A Comparative Analysis of Two Failed Indenture Experiences in Post-Emancipation Caribbean: British Guiana (1838-1843) and Danish St. Croix (1863-1868),” Iberoamericana. Nordic Journal of Latin American and Caribbean Studies. 62(1-2). Roopnarine, L. (2010) “The Indian Sea Voyage between India and the Caribbean during the Second Half of the Nineteenth Century” The Journal of Caribbean History, 44(1). Roopnarine, L. (2009) “The Repatriation, Readjustment, and Second-term Migration of Ex-Indentured Indian Labourers from British Guiana and Trinidad to India, 1838-1955,” New West Indian Guide/Nieuwe West-Indische Gids, 83 (1-2). Sheridan, R. B. “The conditions of the slaves on the sugar plantations of Sir John Gladstone in the colony of Demerara, 1812-49.” The Globe and Mail, (1977 Feb. 18) “Man pleads guilty to assault on immigrant in subway station,” The Globe and Mail.
May 5th is Indian Arrival Day in Guyana Our ancestors made incredible sacrifices and endured unimaginable hardships during indentureship. From the cruelty of plantation life to the suppression of our culture, religion, and language, they overcame it all. Join us for this auditory experience and learn about the resilience and perseverance of the Indo-Caribbean community in Episode 1: The Survival Game Follow and connect with The Peppa Pot Podcast online, we'd love to hear from you Instagram YouTube LinkedIn Credits Beats and Music by Noyz Research by Ryan N. Ramdin Creative Direction by Sara-Sati Ramprashad Produced by WESTINDIECO Resources Adamson, A. “Sugar Without Slaves: the Political Economy of British Guiana, 1838-1904,” (Yale University Press, New Haven, Connecticut: 1972). Bahadur, G. “Coolie Woman: the Odyssey of Indenture” (The University of Chicago Press: 2014). Coté, J. (2004) “Slaves, Coolies, and Garrison Whores: A Colonial Discourse of ‘Unfreedom in the Dutch East Indies” in Campbell, G. & Elbourne, E. (eds.) Sex, Power, and Slavery (Ohio University Press, Athens, pp. 561-582). Patel, D. (2016 June 11) Viewpoint: How British let one million Indians die in famine, BBC, retrieved at: https://www.bbc.com/news/world-asia-india-36339524 Mahase, R., Roopnarine, L. & Hassankhan, M.S. “Social & Cultural Dimensions of Indian Indentured Labour and its Diaspora: Past and Present” (Routledge, London: 2016). Roberts, G. W. & Byrne, T. (1966) “Summary Statistics on Indenture and Associated Migration Affecting the West Indies. 1834-1918. Population Studies 20(1). “I am a Coolie": Identity and Indenture. Moray House Trust. Available at: https://www.youtube.com/watch?v=dUirPfa8Fjg&t=1811s
Jayanti Shah in conversation with Natalie Barrass (Part Two) (Unity 101).The Journey Project is a Heritage Lottery funded project undertaken by Unity`101, intended to show the motivation, changes and the experiences of people that have travelled from around the world to make Hampshire their home. Consisting of Oral History Testimonies, information and other conversations that tell the stories of a changing Southampton and Hampshire.Thanks to the work of volunteers and a small staff team a resource will be created that will be held in Southampton Archives as a record afd resource for people in the future.
Jayanti Shah in conversation with Natalie Barrass (Part One) (Unity 101). The Journey Project is a Heritage Lottery funded project undertaken by Unity`101, intended to show the motivation, changes and the experiences of people that have travelled from around the world to make Hampshire their home. Consisting of Oral History Testimonies, information and other conversations that tell the stories of a changing Southampton and Hampshire.Thanks to the work of volunteers and a small staff team a resource will be created that will be held in Southampton Archives as a record afd resource for people in the future.
Jayanti Shah in conversation with Natalie Barrass (Part One) (Unity 101).The Journey Project is a Heritage Lottery funded project undertaken by Unity`101, intended to show the motivation, changes and the experiences of people that have travelled from around the world to make Hampshire their home. Consisting of Oral History Testimonies, information and other conversations that tell the stories of a changing Southampton and Hampshire.Thanks to the work of volunteers and a small staff team a resource will be created that will be held in Southampton Archives as a record afd resource for people in the future.
Surprise Series. Episode #2 of 4. There was once a young, deaf Black man, and I'm not going to tell you his real name because those records are private, so we'll just call him Levi. Levi lived on a farm in the Hudson Valley region of New York State. According to his patient case file, he was incarcerated at the Matteawan State Hospital because he murdered his white “master” in 1870. A quick google search - let's face it, that's often our first research step! - on Levi brought me to an index on Deaf Americans maintained by Gallaudet University that claimed that he was an enslaved farm worker who killed his white master, David Hasbrouck. On this episode, we won't be talking about Levi's murder case and all the issues it raised - you'll have to read my future article for more on that. But instead, we'll learn more about one of the things that made his murderous act possible. Today, we're talking about the history of poor relief and child welfare in the United States. Find transcripts and show notes at: www.digpodcast.org Learn more about your ad choices. Visit podcastchoices.com/adchoices
Sarma Melngailis is a writer, critic and art historian who's also worked as a curator. She discusses her book 'Comptrollers: Barbitones of the 1920s' and how it relates to the essay 'Trigrams and Phylacteries' by R.U. Sirius. LEXMAN ASKS: What intrigues you about the 1920s? SAMARA MELNGAILIS RESPONDS: Firstly, I think it's an interesting decade in terms of aesthetics - there's a definite movement away from classicism and towards modernism in art, music and writing. And I
Indians were taken to Kenya as indentured labour to build the railway, or went there as part of the administration of the region by the British colonial authorities. This podcast shows how they got there, what they did, the way that the British colonial authorities created a class system that favoured the Indians but also created jealously and animosity within the local Black communities.
This episode tells the story of Indians arriving in Uganda, becoming administrative class to colonial rulers, mercenary army members, traders, police, and indentured labour. How they then progressed through business, the position given to them as a middle class and the eventual deportation by Idi Amin.
Join Allie & Katie as they talk with Diane Helentjaris about her new book The Indenture of Ivy O'Neill
The Indian indenture system was a form of debt bondage, by which 2 million Indians called coolies were transported to various colonies of European powers to provide labour for the (mainly sugar) plantations. It started from the end of slavery in 1833 and continued until 1920. … but they were often ignorant of the places they agreed to go to or the challenges they were going to face.
The show brings to light a portion of our history that involves colonial indentured servants. During the research process involved with the Colonial Indentured Servants Project, Piedmont Trails has discovered many children under the age of 12 who were sold after arriving to the colonies. These children sailed alone without family members and became the property of others while they worked until the age of 21 or older. Many did not survive. The show begins the process of sharing their life story by sharing the ships involved, the ship owners and many more details. Stay tuned for updates from the research by visiting Piedmont Trails. --- Send in a voice message: https://anchor.fm/piedmonttrails/message
When this whole America project got started as a bunch of random colonies, it wasn't just the Colonists there, they brought their servants as well. While there was slavery right from the jump, nearly all the domestic help in the 17th century were actually Indentured Servants. I'm not sure the right lessons were learned.Music Credit: Fingerlympics by Doctor TurtleShow Notes: https://thehistoryofamericanfood.blogspot.com/Email: TheHistoryofAmericanFood@gmail.com Twitter: @THoAFoodWhen I figure it out - Instagram: @THoAFood
We continue talking with Tifa Wine, Mx. Quest, Bijuriya, & Sundari the Indian Goddess, 4 indenture-descendant drag artists in 3 different diaspora sites, about performing gender, being Trinidadian & Guyanese, & the complex questions of identity. Tifa Wine Ryan Persadie/Tifa Wine is an artist, educator, performer, and researcher based in Toronto, Canada. His aesthetic and scholarly work interrogates the relationships and the entanglements between queer Indo-Caribbean diasporas, Caribbean feminisms, Afro-Asian intimacies, legacies of indenture, performance, embodiment, and popular culture. His writing can be found in the Stabroek News, A Colour Deep, Gay City News, and MUSICultures. He also works with and organizes with multiple community groups including the Caribbean Equality Project, and Queeribbean Toronto. Outside of academia, he also works as a drag artist where he goes by the stage name of Tifa Wine. In this capacity, he uses embodied archives of song, dance, comedy, gesture, make-up, story-telling and fashion to pursue calls of decolonial and feminist pedagogy. He has performed across the GTA and internationally and works across mediums of live performance, video, and photography. Mx. Quest Miranda EJ. Warner is a genderqueer, mixed-race, Indo-Guyanese activist and artist of many disciplines. They are the driving force behind queer clown collective #ClownsKillEmpires, as well as a member of Les Femmes Fatales Women of Colour Burlesque. A regular fixture in drag (as Sydney Quest) and burlesque (as Imogen Quest) scenes worldwide, they have spent the pandemic taking #ClownsKillEmpires online, to showcase the most ridiculous QTBIPOC digital art they can find. Bijuriya Bijuriya is a drag queen living in Montreal/Tiohtiake, Canada. She's half Indo-Caribbean and half-Québécoise. On-stage Bjiuriya is a dazzling thunderbolt of energy and quirkiness. Bijuriya is inspired by her South Asian culture and appreciated for her proud, festive and humorous outlook on Bollywood and all things Desi! With a background as a musician and interdisciplinary artist, she is currently creating a theatrical solo show to be premiered at Montréal Arts Interculturels in March 2022. Sundari the Indian Goddess Under the stage names Sundari the Indian Goddess and International Dancer Zaman, Mohamed Afzal Amin, a native of Guyana, has over 15 years of award-winning experiences as a performer. Both as Zaman and as Sundari, Amin draws on his training in Bollywood, chutney, and multiple Caribbean and classical Indian dance styles to promote Indo-Caribbean arts and culture and the multiple, intersectional identities of LGBTQ+ Caribbean immigrants in the diaspora. Zaman is one of the founding members and the lead choreographer of the Taranng Dance Troupe (Waves of the Future), a group of diversely trained dancers amplifying visibility and unity within the Caribbean performing arts community in the New York metropolitan tri-state area. And, as an LGBTQ+ rights activist and artist, he has pioneered several historic initiatives leading to queer and drag-centric performance pieces in faith-based institutions and at religious and cultural parades and festivals under both of his ionic personalities. In 2021, Amin bridged the skills, expertise and wisdom of his performer personalities into Zamandari, a consultancy, mentorship and community engagement platform to support new and up and coming Caribbean artists and connect the public with training, volunteer, and community support opportunities.
We continue our discussion with Tifa Wine, Mx. Quest, Bijuriya, & Sundari the Indian Goddess, 4 indenture-descendant drag artists in 3 different diaspora sites, about performing gender, being Trinidadian & Guyanese, & the complex questions of identity. Tifa Wine Ryan Persadie/Tifa Wine is an artist, educator, performer, and researcher based in Toronto, Canada. His aesthetic and scholarly work interrogates the relationships and the entanglements between queer Indo-Caribbean diasporas, Caribbean feminisms, Afro-Asian intimacies, legacies of indenture, performance, embodiment, and popular culture. His writing can be found in the Stabroek News, A Colour Deep, Gay City News, and MUSICultures. He also works with and organizes with multiple community groups including the Caribbean Equality Project, and Queeribbean Toronto. Outside of academia, he also works as a drag artist where he goes by the stage name of Tifa Wine. In this capacity, he uses embodied archives of song, dance, comedy, gesture, make-up, story-telling and fashion to pursue calls of decolonial and feminist pedagogy. He has performed across the GTA and internationally and works across mediums of live performance, video, and photography. Mx. Quest Miranda EJ. Warner is a genderqueer, mixed-race, Indo-Guyanese activist and artist of many disciplines. They are the driving force behind queer clown collective #ClownsKillEmpires, as well as a member of Les Femmes Fatales Women of Colour Burlesque. A regular fixture in drag (as Sydney Quest) and burlesque (as Imogen Quest) scenes worldwide, they have spent the pandemic taking #ClownsKillEmpires online, to showcase the most ridiculous QTBIPOC digital art they can find. Bijuriya Bijuriya is a drag queen living in Montreal/Tiohtiake, Canada. She's half Indo-Caribbean and half-Québécoise. On-stage Bjiuriya is a dazzling thunderbolt of energy and quirkiness. Bijuriya is inspired by her South Asian culture and appreciated for her proud, festive and humorous outlook on Bollywood and all things Desi! With a background as a musician and interdisciplinary artist, she is currently creating a theatrical solo show to be premiered at Montréal Arts Interculturels in March 2022. Sundari the Indian Goddess Under the stage names Sundari the Indian Goddess and International Dancer Zaman, Mohamed Afzal Amin, a native of Guyana, has over 15 years of award-winning experiences as a performer. Both as Zaman and as Sundari, Amin draws on his training in Bollywood, chutney, and multiple Caribbean and classical Indian dance styles to promote Indo-Caribbean arts and culture and the multiple, intersectional identities of LGBTQ+ Caribbean immigrants in the diaspora. Zaman is one of the founding members and the lead choreographer of the Taranng Dance Troupe (Waves of the Future), a group of diversely trained dancers amplifying visibility and unity within the Caribbean performing arts community in the New York metropolitan tri-state area. And, as an LGBTQ+ rights activist and artist, he has pioneered several historic initiatives leading to queer and drag-centric performance pieces in faith-based institutions and at religious and cultural parades and festivals under both of his ionic personalities. In 2021, Amin bridged the skills, expertise and wisdom of his performer personalities into Zamandari, a consultancy, mentorship and community engagement platform to support new and up and coming Caribbean artists and connect the public with training, volunteer, and community support opportunities.
In this episode, we chat with Tifa Wine, Mx. Quest, Bijuriya, & Sundari the Indian Goddess, 4 indenture-descendant drag artists in 3 different diaspora sites, about performing gender, being Trinidadian & Guyanese, & the complex questions of identity. Tifa Wine Ryan Persadie/Tifa Wine is an artist, educator, performer, and researcher based in Toronto, Canada. His aesthetic and scholarly work interrogates the relationships and the entanglements between queer Indo-Caribbean diasporas, Caribbean feminisms, Afro-Asian intimacies, legacies of indenture, performance, embodiment, and popular culture. His writing can be found in the Stabroek News, A Colour Deep, Gay City News, and MUSICultures. He also works with and organizes with multiple community groups including the Caribbean Equality Project, and Queeribbean Toronto. Outside of academia, he also works as a drag artist where he goes by the stage name of Tifa Wine. In this capacity, he uses embodied archives of song, dance, comedy, gesture, make-up, story-telling and fashion to pursue calls of decolonial and feminist pedagogy. He has performed across the GTA and internationally and works across mediums of live performance, video, and photography. Mx. Quest Miranda EJ. Warner is a genderqueer, mixed-race, Indo-Guyanese activist and artist of many disciplines. They are the driving force behind queer clown collective #ClownsKillEmpires, as well as a member of Les Femmes Fatales Women of Colour Burlesque. A regular fixture in drag (as Sydney Quest) and burlesque (as Imogen Quest) scenes worldwide, they have spent the pandemic taking #ClownsKillEmpires online, to showcase the most ridiculous QTBIPOC digital art they can find. Bijuriya Bijuriya is a drag queen living in Montreal/Tiohtiake, Canada. She's half Indo-Caribbean and half-Québécoise. On-stage Bjiuriya is a dazzling thunderbolt of energy and quirkiness. Bijuriya is inspired by her South Asian culture and appreciated for her proud, festive and humorous outlook on Bollywood and all things Desi! With a background as a musician and interdisciplinary artist, she is currently creating a theatrical solo show to be premiered at Montréal Arts Interculturels in March 2022. Sundari the Indian Goddess Under the stage names Sundari the Indian Goddess and International Dancer Zaman, Mohamed Afzal Amin, a native of Guyana, has over 15 years of award-winning experiences as a performer. Both as Zaman and as Sundari, Amin draws on his training in Bollywood, chutney, and multiple Caribbean and classical Indian dance styles to promote Indo-Caribbean arts and culture and the multiple, intersectional identities of LGBTQ+ Caribbean immigrants in the diaspora. Zaman is one of the founding members and the lead choreographer of the Taranng Dance Troupe (Waves of the Future), a group of diversely trained dancers amplifying visibility and unity within the Caribbean performing arts community in the New York metropolitan tri-state area. And, as an LGBTQ+ rights activist and artist, he has pioneered several historic initiatives leading to queer and drag-centric performance pieces in faith-based institutions and at religious and cultural parades and festivals under both of his ionic personalities. In 2021, Amin bridged the skills, expertise and wisdom of his performer personalities into Zamandari, a consultancy, mentorship and community engagement platform to support new and up and coming Caribbean artists and connect the public with training, volunteer, and community support opportunities.
Episode 09c is a post-reading conversation, diving deeper into the questions of identity, language, writing and words. ~ An Indenture Writer's Round Table ~ This special three-part episode brings together five diasporic writers with indenture origins from two hemispheres, from Eastern Africa's Mauritius to the Caribbean's Guyana, Trinidad, and Suriname, to talk about identity, language, these artists' craft of words, and to read some of their work. Kama La Mackerel (they/them) - @kamalamackerel, Karimah Rahman (she/her) - @karimah__kr, Rajiv Mohabir (he/him) - @rajivmohabir, Siela Ardjosemito-Jethoe (she/her), and Ryan Persadie (he/him) - @tifa.wine graced us with their presence and magic! Give the episode 9 series a listen to hear about how these writers locate themselves and their identities with words and hear their artistry, ranging from poetry and spoken word to short stories and article excerpts. Working across several time zones and a difference of 6 hours came with some challenges, but we made it happen! However, the universe did not allow everyone to stay the entire recording session. Either way, a HUGE thank you to these 5 writers for joining us!
Episode 09b is where the magic happens. Come listen to Kama La Mackerel, Karimah Rahman, Rajiv Mohabir, Siela Ardjosemito-Jethoe, and Ryan Persadie share their writing! Readings include: Kama's “Your Body is the Ocean” from their book ZOM-FAM, Karimah's “Belonging Nowhere but Unapologetically Me: Muslim Indo-Caribbean and More” in Blooming Through Adversity: A Collection of Short Stories, Rajiv's “Coolie Oddity” from his book Cutlish, and excerpts of spoken word pieces by Siela and a forthcoming article excerpt by Ryan. ~ An Indenture Writer's Round Table ~ This special three-part episode brings together five diasporic writers with indenture origins from two hemispheres, from Eastern Africa's Mauritius to the Caribbean's Guyana, Trinidad, and Suriname, to talk about identity, language, these artists' craft of words, and to read some of their work. Kama La Mackerel (they/them) - @kamalamackerel, Karimah Rahman (she/her) - @karimah__kr, Rajiv Mohabir (he/him) - @rajivmohabir, Siela Ardjosemito-Jethoe (she/her), and Ryan Persadie (he/him) - @tifa.wine graced us with their presence and magic! Give the episode 9 series a listen to hear about how these writers locate themselves and their identities with words and hear their artistry, ranging from poetry and spoken word to short stories and article excerpts. Working across several time zones and a difference of 6 hours came with some challenges, but we made it happen! However, the universe did not allow everyone to stay the entire recording session. Either way, a HUGE thank you to these 5 writers for joining us!
Episode 09a starts off the series with introductions and discussions of identity with the five writers of the round table. ~ An Indenture Writer's Round Table ~ This special three-part episode brings together five diasporic writers with indenture origins from two hemispheres, from Eastern Africa's Mauritius to the Caribbean's Guyana, Trinidad, and Suriname, to talk about identity, language, these artists' craft of words, and to read some of their work. Kama La Mackerel (they/them) - @kamalamackerel, Karimah Rahman (she/her) - @karimah__kr, Rajiv Mohabir (he/him) - @rajivmohabir, Siela Ardjosemito-Jethoe (she/her), and Ryan Persadie (he/him) - @tifa.wine graced us with their presence and magic! Give the episode 9 series a listen to hear about how these writers locate themselves and their identities with words and hear their artistry, ranging from poetry and spoken word to short stories and article excerpts. Working across several time zones and a difference of 6 hours came with some challenges, but we made it happen! However, the universe did not allow everyone to stay the entire recording session. Either way, a HUGE thank you to these 5 writers for joining us!
In this week's episode, Emma tells Eva about the history of domestic work, and the patterns of colonialism and racism that still permeate this area of employment. Plus, a rundown of some major successes in domestic worker collective organizing that have resulted in better wages, better working conditions, and more rights for these workers. Cover image: Colonial Dining by William Henry Jackson, 1895 Show notes: Modigliani, Kathy. “BUT WHO WILL TAKE CARE OF THE CHILDREN? CHILDCARE, WOMEN, AND DEVALUED LABOR.” The Journal of Education, vol. 168, no. 3, Trustees of Boston University, 1986, pp. 46–69, http://www.jstor.org/stable/42741755. MATHER, CELIA. “Domestic Workers: Their Time Now.” International Union Rights, vol. 17, no. 4, International Centre for Trade Union Rights, 2010, pp. 17–19, http://www.jstor.org/stable/41937560. Parreñas, Rhacel Salazar. “The Indenture of Migrant Domestic Workers.” Women's Studies Quarterly, vol. 45, no. 1/2, The Feminist Press at the City University of New York, 2017, pp. 113–27, http://www.jstor.org/stable/44474112. Nanny Knows Best: The History of the British Nanny, Katherine Holden, History Press, 2013 https://www.domesticworkers.org/about-domestic-work/domestic-worker-history/ https://www.motherjones.com/politics/2007/03/hellraiser-juana-nicolas/ https://canadianlabour.ca/canadas-unions-call-for-recognition-of-the-importance-of-domestic-workers/ https://www.ilo.org/dyn/normlex/en/f?p=NORMLEXPUB:12100:0::NO::P12100_ILO_CODE:C189 https://www.ryerson.ca/socialjustice/social-justice-week/2020/10/united-for-domestic-workers-rights/ https://www.cbc.ca/archives/entry/daycare-during-wartime https://www.chicagotribune.com/news/ct-xpm-2009-09-06-0909050150-story.html https://www.cbc.ca/radio/ideas/legal-scholar-fights-to-protect-domestic-workers-from-exploitative-conditions-1.5893958 https://www.cbc.ca/news/canada/advocates-call-for-changes-to-ottawa-s-nanny-program-1.527167 https://www.canada.ca/en/employment-social-development/campaigns/foreign-worker-rights.html https://www.vox.com/2018/4/26/17275708/housekeepers-nannies-sexual-harassment-laws https://fee.org/articles/unionizing-nanny/ https://www.nytimes.com/2019/02/20/obituaries/dorothy-bolden-overlooked.html https://ca.talent.com/salary?job=nanny
In this week's episode, Emma tells Eva about the history of domestic work, and the patterns of colonialism and racism that still permeate this area of employment. Plus, a rundown of some major successes in domestic worker collective organizing that have resulted in better wages, better working conditions, and more rights for these workers. Cover image: Colonial Dining by William Henry Jackson, 1895 Show notes: Modigliani, Kathy. “BUT WHO WILL TAKE CARE OF THE CHILDREN? CHILDCARE, WOMEN, AND DEVALUED LABOR.” The Journal of Education, vol. 168, no. 3, Trustees of Boston University, 1986, pp. 46–69, http://www.jstor.org/stable/42741755. MATHER, CELIA. “Domestic Workers: Their Time Now.” International Union Rights, vol. 17, no. 4, International Centre for Trade Union Rights, 2010, pp. 17–19, http://www.jstor.org/stable/41937560. Parreñas, Rhacel Salazar. “The Indenture of Migrant Domestic Workers.” Women's Studies Quarterly, vol. 45, no. 1/2, The Feminist Press at the City University of New York, 2017, pp. 113–27, http://www.jstor.org/stable/44474112. Nanny Knows Best: The History of the British Nanny, Katherine Holden, History Press, 2013 https://www.domesticworkers.org/about-domestic-work/domestic-worker-history/ https://www.motherjones.com/politics/2007/03/hellraiser-juana-nicolas/ https://canadianlabour.ca/canadas-unions-call-for-recognition-of-the-importance-of-domestic-workers/ https://www.ilo.org/dyn/normlex/en/f?p=NORMLEXPUB:12100:0::NO::P12100_ILO_CODE:C189 https://www.ryerson.ca/socialjustice/social-justice-week/2020/10/united-for-domestic-workers-rights/ https://www.cbc.ca/archives/entry/daycare-during-wartime https://www.chicagotribune.com/news/ct-xpm-2009-09-06-0909050150-story.html https://www.cbc.ca/radio/ideas/legal-scholar-fights-to-protect-domestic-workers-from-exploitative-conditions-1.5893958 https://www.cbc.ca/news/canada/advocates-call-for-changes-to-ottawa-s-nanny-program-1.527167 https://www.canada.ca/en/employment-social-development/campaigns/foreign-worker-rights.html https://www.vox.com/2018/4/26/17275708/housekeepers-nannies-sexual-harassment-laws https://fee.org/articles/unionizing-nanny/ https://www.nytimes.com/2019/02/20/obituaries/dorothy-bolden-overlooked.html https://ca.talent.com/salary?job=nanny
We continue our conversation with our guest Karimah Rahman, exploring growing up anglo and Muslim Indo-Caribbean in francophone Quebec and life settling in other parts of Canada. Karimah (she/her) is the founder of The Muslim Indo-Caribbean Collective (MICC @muslimindocaribbeancollective) and The Muslim Indentureship Studies Center (MISC- @muslimindenturestudiescenter). She is currently pursuing her PhD in Policy Studies focused on the intersectional marginalization, lack of representation and Anti-Muslim Racism towards Muslim Indo-Caribbeans (and marginalization of Indo-Caribbeans) in policy (India's Diaspora Policy and Ontario's South Asian Heritage Act, 2001) as well as Indo-Caribbean, Indentured Diasporic, Indian and South Asian spaces. She has coined a few terms: • The South Asian/Indian "Authenticity/Purity" Hierarchy Theory • The Indian(Indentured/Indo-Caribbean)“Authenticity/Purity” Hierarchy Theory • Mainland South Asian/Indian Supremacy • Mainland South Asian/Indian Privilege • Hindu Indian/Indenture/Indo-Caribbean Supremacy • Hindu Indian/Indenture/Indo-Caribbean Privilege to unpack this along with popularizing the term Muslim Indo-Caribbean and coining the terms: • Muslim Indo-Caribbean Heritage Day • Muslim Indo-Caribbean Studies • Muslim Indentureship Studies, • (Radical) Muslim Indo-Caribbean Feminism • (Radical) Muslim Indentured Diasporic Feminism. Karimah looks at the legacy of Muslim Indo-Caribbean resistance to colonization, journey of learning/unlearning, intergenerational trauma (rooted in Indentureship, colonization, white supremacy, Hindu supremacy, Hindutva ideology, Brahmin supremacy etc.) and decolonizing (including Decolonizing Mental Health). Karimah is a published author with work ranging from academic to spoken words, she gave talks, interviews and workshops on the topics mentioned earlier. She is currently working on a documentary movie and upcoming book on Being Muslim Indo-Caribbean made by Muslim Indo-Caribbeans for Muslim Indo-Caribbeans. @DiasporicChildrenofIndenture Karimah - @karimah__kr Muslim Indo-Caribbean Collective - @muslimindocaribbeancollective Podcast Music: "A Break in the Clouds" by PNFA (2010)
In this episode with our guest Karimah Rahman, we explore the intersections of la francophonie and indenture by discussing growing up anglo and Muslim Indo-Caribbean in francophone Quebec, as well as settling in other parts of Canada. Karimah (she/her) is the founder of The Muslim Indo-Caribbean Collective (MICC @muslimindocaribbeancollective) and The Muslim Indentureship Studies Center (MISC- @muslimindenturestudiescenter). She is currently pursuing her PhD in Policy Studies focused on the intersectional marginalization, lack of representation and Anti-Muslim Racism towards Muslim Indo-Caribbeans (and marginalization of Indo-Caribbeans) in policy (India's Diaspora Policy and Ontario's 2001 South Asian Heritage Act) as well as Indo-Caribbean, Indentured Diasporic, Indian and South Asian spaces. She has coined a few terms: • The South Asian/Indian "Authenticity/Purity" Hierarchy Theory • The Indian(Indentured/Indo-Caribbean)“Authenticity/Purity” Hierarchy Theory • Mainland South Asian/Indian Supremacy • Mainland South Asian/Indian Privilege • Hindu Indian/Indenture/Indo-Caribbean Supremacy • Hindu Indian/Indenture/Indo-Caribbean Privilege to unpack this along with popularizing the term Muslim Indo-Caribbean and coining the terms: • Muslim Indo-Caribbean Heritage Day • Muslim Indo-Caribbean Studies • Muslim Indentureship Studies, • (Radical) Muslim Indo-Caribbean Feminism • (Radical) Muslim Indentured Diasporic Feminism. Karimah looks at the legacy of Muslim Indo-Caribbean resistance to colonization, journey of learning/unlearning, intergenerational trauma (rooted in Indentureship, colonization, white supremacy, Hindu supremacy, Hindutva ideology, Brahmin supremacy etc.) and decolonizing (including Decolonizing Mental Health). Karimah is a published author with work ranging from academic to spoken words, she gave talks, interviews and workshops on the topics mentioned earlier. She is currently working on a documentary movie and upcoming book on Being Muslim Indo-Caribbean made by Muslim Indo-Caribbeans for Muslim Indo-Caribbeans. @DiasporicChildrenofIndenture Karimah - @karimah__kr Muslim Indo-Caribbean Collective - @muslimindocaribbeancollective Podcast Music: "A Break in the Clouds" by PNFA (2010)
In this episode with our guest Manuela Latchoumaya, we explore the intersections of la francophonie and indenture by discussing being Indo-Guadeloupean and living in Europe, at the heart of empire. Manuela is a PhD researcher in Sociology and Politics at the University of Manchester in the UK. In her PhD, she focuses on the emergence of South Asian identities in the French public space, looking at how French South Asians, both those with an indenture background and those whose families migrated to France through more recent waves of migration, mobilise against State racism. Her academic and personal interests include questions of identity, belonging and exclusion and have been shaped by her experiences as an Indo-Guadeloupean woman both in the Caribbean and in Europe. Follow us on Instagram: @DiasporicChildrenofIndenture Manuela - @AngryWomanOfColour Spicy Devis - @SpicyDevis Podcast Music: "A Break in the Clouds" by PNFA (2010)
In this episode, we continue with the second part of our chat with our guest Manuela Latchoumaya and discus being Indo-Guadeloupean and living in Europe, at the heart of empire. Manuela is a PhD researcher in Sociology and Politics at the University of Manchester in the UK. In her PhD, she focuses on the emergence of South Asian identities in the French public space, looking at how French South Asians, both those with an indenture background and those whose families migrated to France through more recent waves of migration, mobilise against State racism. Her academic and personal interests include questions of identity, belonging and exclusion and have been shaped by her experiences as an Indo-Guadeloupean woman both in the Caribbean and in Europe. Follow us on Instagram: @DiasporicChildrenofIndenture Manuela - @AngryWomanOfColour Spicy Devis - @SpicyDevis Podcast Music: "A Break in the Clouds" by PNFA (2010)
In this episode with our guest Dr. Natasha Bissonauth, we discuss being of Indo-Mauritian heritage and growing up anglo in South Shore/Rive-Sud nestled in francophone Québec. Dr. Natasha Bissonauth joins the Visual Art and Art History department at York University (Toronto, ON). Prior to, she was Assistant Professor at the College of Wooster (OH) in Women's, Gender, and Sexuality Studies. Her research centers on contemporary artists of color, queer and feminist art-making in particular situated in contemporary global visual cultures. With an emphasis on South Asian and South Asian transnational circuits of art, select artist interviews, exhibition reviews, and book reviews include Art Asia Pacific, Art India, C Magazine, and Women + Performance. Peer-reviewed articles include “Zanele Muholi's Affective Appeal to Act” (Photography & Culture, 2014) and “Sunil Gupta's Sun City: An Exercise in Camping Orientalism” (Art Journal; 2019). Recent publication includes a book chapter on how Chitra Ganesh's speculative aesthetic intervenes in museum display (2020). She also published an article in South Asia journal on the artwork of Sa'dia Rehman titled, “The Dissent of Play: Lotahs in the Museum,” where Bissonauth lays out her ideas on play as a form of aesthetic dissent. New research interests include examining the role of the speculative in the study of indenture studies.
This episode is part 2 of our conversation with Dr. Bissonauth on being Indo-Mauritian and the intersections of indenture and la francophonie. Dr. Natasha Bissonauth joins the Visual Art and Art History department at York University (Toronto, ON). Prior to, she was Assistant Professor at the College of Wooster (OH) in Women's, Gender, and Sexuality Studies. Her research centers on contemporary artists of color, queer and feminist art-making in particular situated in contemporary global visual cultures. With an emphasis on South Asian and South Asian transnational circuits of art, select artist interviews, exhibition reviews, and book reviews include Art Asia Pacific, Art India, C Magazine, and Women + Performance. Peer-reviewed articles include “Zanele Muholi's Affective Appeal to Act” (Photography & Culture, 2014) and “Sunil Gupta's Sun City: An Exercise in Camping Orientalism” (Art Journal; 2019). Recent publication includes a book chapter on how Chitra Ganesh's speculative aesthetic intervenes in museum display (2020). She also published an article in South Asia journal on the artwork of Sa'dia Rehman titled, “The Dissent of Play: Lotahs in the Museum,” where Bissonauth lays out her ideas on play as a form of aesthetic dissent. New research interests include examining the role of the speculative in the study of indenture studies.
Bienvenue à Diasporic Children of Indenture avec Alex Bacchus (iel | they/them), un podcast et site numerique qui concilie la signification de descendre de l'engagisme lorsque habiter en diaspora. En plus de donner des informations generales sur le projet, le premier épisode discute la signifcation de diaspora et l'engagisme, reconnaître l'occupation des terres autochtones tout en vivant•e en diaspora, en peux sur le « mot en C » et le besoin d'être inclusif•ve des autres diasporas. Venez écouter et découvrez ce qui vous attend dans cette série captivante en cours de production cet automne. musique du podcast: « A Break in the Clouds » par PNFA (2010)
Welcome to Diasporic Children of Indenture with Alex Bacchus (they/them), a podcast and digital humanities site that reconciles what it means to descend from indenture while living in diaspora. In addition to giving some background on this project, this first episode discusses the meaning of diaspora and indenture, recognizing occupation of indigenous land while living in diaspora, being in solidarity with other diasporas and a little bit on the (in)famous c-word (c**lie). Come give a listen and learn more about what to expect in this exciting series being produced this fall! Podcast Music: "A Break in the Clouds" by PNFA (2010)
It has long been argued that the enclosure of land in England facilitated the agricultural and industrial revolutions that transformed Britain into a modern capitalist state. Yet the connections between land enclosures within England and the English-led colonial enclosures that were taking place at the same time have been less explored. This session examines connections between the enclosure of land and people within England and within the colonial world (from the 16th century). In contrast to nation-bound understandings of English capitalist modernity, which focus on land enclosures, the Industrial revolution, and the formation of a new class society within England, this session is concerned with English colonial enclosures on a global scale, and with understanding Britain as an Imperial State, whose multiracial class society was forged through Empire. Keywords. Enclosure, Agrarian Revolution, Industrial Revolution, Slavery, Indenture, Waged Labour, Colonialism, Capitalism, Plantation, Factory Reading Baptist, Edward. 2014. The Half Has Never Been Told: Slavery and the Making of American Capitalism. New York: Basic Books. Bhambra, Gurminder. 202. ‘Colonial global economy: towards a theoretical reorientation of political economy', Review of International Political Economy, 28:2, 307-322 Federici, Silvia. 2004. Caliban and The Witch: Women, The Body and Primitive Accumulation. United States: Autonomedia Hayes, Nick, 2020, The Book of Trespass: Crossing the Lines that Divide Us. London, Bloomsbury. Johnson, Walter, 2004, ‘The Pedestal and the Veil: Rethinking the Capitalism/Slavery Question' Journal of the Early Republic, 24, 2, pp. 299-308 Linebaugh, Peter, 2014. Stop, Thief! : The Commons, Enclosures, And Resistance. PM Press Polanyi, Karl. 2001. The Great Transformation: The Political and Economic Origins of Our Time. Boston, MA: Beacon Press. Thompson, Edward Palmer. 1963. The Making of the English Working Class. New York: Vintage. Robinson, Cedric J. 2000. Black Marxism: The Making of the Black Radical Tradition. Chapel Hill, N.C: University North Carolina Press. Shilliam, Robbie. 2018. Race and the Undeserving Poor: From Abolition to Brexit. Newcastle UK: Agenda Publishing. Tyler, Imogen. 2020. Stigma: the Machinery of Inequality, London: Zed. [Open Access extract ‘Colonise at home!' Paupers, Serfs, Slaves and the making of the English State'] Virdee Satnam. ‘Racialized capitalism: An account of its contested origins and consolidation' The Sociological Review. 2019;67(1):3-27. Williams, Eric, 1944, Capitalism and Slavery, Chapel Hill: N.C: University North Carolina Press. Resources A Short History of Enclosure in Britain. National Archives Enclosure Maps: Right to Roam Campaign. Casualties of History podcast from Jacobin magazine focusing on EP Thompson's The Making of the English Working Class. Slavery and its Legacies Podcast. The 1619 Project podcasts – The Economy That Slavery Built. Questions What are enclosures? What is the relationship between enclosures of land and people within England and within English Colonies, that are taking place at the same time? Why is the global colonial history of enclosures important for understanding the making of the Modern World?
Jessie and Jeff take on a number of topics. Jessie travelling with oil, weather manipulation, Mockingbird media panic, Trump post 1776, the Prophetic and how to truly escape the Lucifer Slave system (intro to topic). Plus, we have some fun! Right on U Link: https://rightonu.podia.com Creating Wealth Course SAVE 40% USE Coupon Code FREEDOM Limited Time Link; Supporting Right on Radio https://patron.podbean.com/RightonRadio Digital Soldiers: Welcome to the SoS Army [Shepherds of Sheeple Army] Web Site https://sosarmy.mailchimpsites.com/ Jessie's Patreon: https://t.co/6QbQiO7VyD?amp=1 Subscribe:https://rightonradio.podbean.com/ Follow: https://gab.com/ Right on Radio Telegram: https://t.me/right_on_radio Live Right in the Real World! We talk God and Politics, Faith Based Broadcast Top level Intel by hosts Jeff and Jessie News, views, Opinions and Attitudes We are Your News Now. Keep the Faith
Between 1834 and 1920, two million men women and children were taken from India, by the British, to labour on sugar colonies across the Empire under temporary contracts called indentures. The majority of these workers never returned to India and the system of indenture, under which they were bound, has all but been erased from British colonial history. In this lecture, I reflect on how and why this silencing took place. I additionally refer to acts and forms of resistance utilised by indentured labourers and share ideas about the important contemporary contributions of the global Jahaji Bhai – the international indentured labour diaspora – who are currently working towards greater public knowledge of the system of indenture and its legacies. Readings Kaladeen, Maria del Pilar 2018. Windrushed, Wasafiri, 33:2, 22-25 Kempadoo, K. 2017. ‘Bound Coolies' and Other Indentured Workers in the Caribbean: Implications for debates about human trafficking and modern slavery. Anti-Trafficking Review, (9). Mishra, Margaret 2016. 'Your Woman is a Very Bad Woman': Revisiting Female Deviance in Colonial Fiji Journal of International Women's Studies Resources Sundar Anitha and Ruth Pearson Indentured labour from South Asia (1834-1917) Heidi Safia Mirza: 'The Golden Fleece': The Windrush quest for educational desire Maria del Pilar Kaladeen: Hidden Histories: Indenture to Windrush Deirdre Mckay: Debt bondage, domestic servitude and indentured labour still a problem in the world's richest nations Questions for discussion The majority of British people are unaware of the system of indenture across the former empire. What do you think accounts for the historical silence around this history? What do you think was significant about the ways in which labourers managed to organise and resist the system of indenture? Do you think people have the same lack of awareness in relation to contemporary forms of unfree labour? Do we make connections between the products we consume and the welfare and conditions of the people involved in their production?
We sit with Gaiutra Bahadur, author of 'Coolie Woman: The Odyssey of Indenture' and discuss the lost history of indentured women.
You may have seen the term Anti-Racist pop up on social media this past week, or before. Being anti-racist is viewing all racial groups as equal and supporting policies that lead to equality and justice. It not only means to acknowledge that racism exists, but to fight it whenever it arises. Don’t be tone deaf either. I cannot speak for my brother, for I have never walked as a minority in America. But my forebears did. They experienced racism as Irish immigrants in America, the No Irish Need Apply, and all that hardship that mentality symbolizes. Under British overlords, they were stolen or sentenced to slavery, often in Barbados, or even the U.S. “The curse of Cromwell: revisiting the Irish slavery debate” By John Donoghue, searches through the comparison between Irish and black slaves. Donoghue is an associate professor of history at Loyola University, Chicago. Published in 18th-19th Century Social Perspectives, Early Modern History Social Perspectives, Features, Issue 4 (July/August 2017), Volume 25 A few excerpts from this work, both relevant, and insightful: “Cromwell himself oversaw the first wave of colonial transportation to the Caribbean. Writing to parliament after leading the slaughter at Drogheda (Drohg heed ah) in September 1649, the general reported that the ‘officers were knocked on the head, and every tenth man of the soldiers killed, and the rest shipped for the Barbadoes’. Slipping easily into imperial voice, Cromwell argued that massacre and transportation were benevolent forms of terrorism, as they would frighten the Irish into submission and thus ‘prevent the effusion of blood for the future’. In this light, the history of Irish slavery should lead to solidarity with—rather than scorn for—the deep history driving the Black Lives Matter movement. Interracial solidarity may be the only means by which we can lift the curse of Cromwell that still haunts the Irish in America. “Importantly, Irish servants and others from England and Scotland referred to themselves as ‘slaves’. African slaves also regarded Irish field hands as slaves. An anonymous writer on Barbados, most likely Major John Scott, wrote in 1667 that the Irish were ‘derided by the negroes, and branded with the epithet of “white slaves”’. Africans referred to the Irish as slaves, as the Irish did themselves, to reflect the brutal exploitation they endured as unfree plantation workers who, having been kidnapped or transported, were violently forced to work against their will. Irish sailors voyaging to the West Indies on commercial ventures or with Prince Rupert’s Royalist fleet in 1652 would have seen Irish people subjected to plantation bondage. In 1655, Irish sailors had themselves been transported after being captured serving with Royalist forces.” The Irish race – faced 800 years of attempts to euthanize us. An Gorta Mor, The Great Hunger, whose epicenter was Black 47, is only the most famous. Still they, and we, stand. The Jewish race - faced the Holocaust, and 6 million of them were murdered. Still they, and we, stand. The American Indian race – Driven from their centuries long owned land, treaties violated and starvation. Still they, and we, stand. The Black and Brown race – faced Slavery. Still they, and we, stand. Unfortunately, I am sure there are other such defining cultural attempts at systemic euthanasia. Why did so many Irish become cops, lawyers and then judges, with each succeeding generation following, even to today? This doesn’t lessen the Black cause, it validates it. Despite attempts by others, an equal opportunity gained through hard work, perseverance, wisdom and planning was available to us, often with a hand down for the ones coming after. Blacks did not, and some still do not, have that. To revisit Donaghue above, “… approximately twelve million Africans who endured the Middle Passage to the Americas from the early sixteenth century through to the late nineteenth century, who, if they lived (approximately two million of them perished), faced perpetual slavery for themselves and their children, something whites never or almost never experienced.” The difference for the Irish is that it did not pass on to their children. You cannot equate Irish bondage with perpetual, racial slavery, as experienced by Black slaves. Similarities, certainly. Understanding and empathy, certainly. But surely you can see the systemic racism evident past and present, not just in America, but systemic here for sure. Is silence consent? Are you, like me, afraid to speak up at times, for fear of saying the wrong thing to our brothers and sisters, and be accused of being a racist, which would crush my human loving soul, while really just wanting to help? In both interest and profession, I study our Irish and American history, and in overlap, I know just a little of what Black history is. But, just a little. I listen, I strive to understand, to do more than just empathize, and then, do whatever I can to help. I asked a friend and former colleague, Ken Surratt, who is black, for advice - I feel helpless - what can I do? His response was, “Whenever you see racism, Stand Up - each and every time.” Simple and direct, impactful and powerful – repetition and perseverance wear away the stone. And illuminates. NYT: May 29 there was a column titled An Antiracist Reading List. Ibram X. Kendi wrote on books to help America transcend its racist heritage. It is NOT absolutist. He is NOT saying ALL whites, or all Americans. He is just saying that: No one becomes “not racist,” despite a tendency by Americans to identify themselves that way. We can only strive to be “antiracist” on a daily basis, to continually rededicate ourselves to the lifelong task of overcoming our country’s racist heritage. We learn early the racist notion that white people have more because they are more; that people of color have less because they are less. I had internalized this worldview by my high school graduation, seeing myself and my race as less than other people and blaming other blacks for racial inequities. To build a nation of equal opportunity for everyone, we need to dismantle this spurious legacy of our common upbringing. One of the best ways to do this is by reading books. Not books that reinforce old ideas about who we think we are, what we think America is, what we think racism is. Instead, we need to read books that are difficult or unorthodox, that don’t go down easily. Books that force us to confront our self-serving beliefs and make us aware that “I’m not racist” is a slogan of denial. Check out The Times for the list, if you are interested. In the first letter to the Corinthians, Paul is providing instruction to the faithful and trying to describe what the Spirit provides for the Church. He writes, “There are many different gifts, but it is the same Spirit; there are many different ways of serving, but it is the same Lord. There are many forms of activity, but in everybody it is the same God who is at work in them all. The particular manifestation of the Spirit granted to each one is to be used for the general good”. History tells us we cannot seek the easy way out, it only prolongs the end of a society, whether it be Roman Society, or American. You know that being an American is more than a matter of where your parents came from. It is a belief that all men are created free and equal and that everyone deserves an even break. Free speech carries with it some freedom to listen. No color, No religion No nationality Should come between us. We are all children of God – said Mother Theresa Harry S Truman said that the hyphenated American refers to the use of a hyphen (in some styles of writing) between the name of an ethnicity and the word "American". It was an epithet used from 1890 to 1920 to disparage Americans who were of foreign birth or origin, and who displayed an allegiance to a foreign country through the use of the hyphen. It was most commonly directed at German Americans or Irish Americans (i.e. Catholics) who called for U.S. neutrality in World War I. Former President Theodore Roosevelt in speaking to the largely Irish Catholic Knights of Columbus at Carnegie Hall on Columbus Day 1915, asserted that,[4] There is no room in this country for hyphenated Americanism. When I refer to hyphenated Americans, I do not refer to naturalized Americans. Some of the very best Americans I have ever known were naturalized Americans, Americans born abroad. But a hyphenated American is not an American at all ... The one absolutely certain way of bringing this nation to ruin, of preventing all possibility of its continuing to be a nation at all, would be to permit it to become a tangle of squabbling nationalities, an intricate knot of German-Americans, Irish-Americans, English-Americans, French-Americans, Scandinavian-Americans or Italian-Americans, each preserving its separate nationality, each at heart feeling more sympathy with Europeans of that nationality, than with the other citizens of the American Republic ... There is no such thing as a hyphenated American who is a good American. The only man who is a good American is the man who is an American and nothing else. Now, that is tough to hear. I consider myself a good American. Patriotic, willing to sacrifice for my country, for the greater good. I am sure I don’t believe all of what President Roosevelt said here. I understand the concept, but … I know the power of my community when we stand together. We all walk in many communities. So, I guess I get it, even if I do not subscribe completely, at least not yet. Mind you, this contemplation is coming from a guy who publishes an Irish-American newspaper, Irish books, this Irish-American podcast, and has had a great life because of the support of this Irish-American community. I am not looking a gift horse in the mouth. Where I came from made me. Who I am, and choose to be though, will make me better. That does not mean I cannot see others not as fortunate, or in need of help. A clear conscience is usually the sign of a bad memory. I can see need, and I can fight those who ignore it, intentionally or not, side by side with those in need. Isn’t that reaching a hand down to pull them up, too? A great friend and civic leader, Marilyn Madigan, posted on FB a graphic that said, “Injustice anywhere is a threat to justice everywhere.” I believe that is true. We cannot walk out of church with a replenished soul, and then stomp, or kneel on the neck, of someone that we disagree with or meet up with. We cannot protect one person’s rights, and ignore another’s, let alone a whole race’s. An officer’s indefensible actions, once, over a career, or over 9 minutes… ? It is much more than being just about justice. It is about Human Rights, which transcend, pretty much anything. Every man, woman and child’s rights. I understand, as a white male, that I will never understand what it is to be black in America. Yet, I understand some of it, in shared experiences, in No Irish Need Apply, and all the symbolism and racism attached to that, in my roots. A person is just about as big as the things that make them angry. Injustice makes me angry. Disregard for Human Rights makes me angry. Disregard for God’s creation, makes me angry. In my daily movements, instead of seeing a transaction needed to be completed before moving on to the next item on my to-do list, what if I saw each person I meet, as they are - a gift of God, loved beyond measure? There would be fewer transactions, but many more encounters with the living God. For me, this life is temporary; I strive to live in a way aimed at earning the next one. A man wrapped up in himself makes a very small package indeed. Would this difference in approach, this taking of a breath, a moment in a busy day, yield a different result, and relationship? It did, it does, for me. So then, as for me? I will choose love. *** As always, I end with a bit of the Irish: Nuair a stadann an ceol, stadann an rince (When the music stops, so does the dance) Keep playing your music. Wider audiences need to hear it. Thank you to all the gang here at WHKRadio, especially the production genius, Josh Booth, as well as Gerry Quinn and Tim Vaughn. Your endless support is so appreciated. We drop a new podcast every 2nd Friday at 5 pm, alternating weeks with our two times a month eBulletin that goes out to over 12,000 opted-in subscribers. I hope you will sign up for that too, on either our web or Facebook page. For a list of events to come, stories and much more, check out the website, or follow our FB, Twitter and Instagram pages to keep up with all the shenanigans to come. If you are like me, and like to hold the paper in your hands when reading, pick up your copy of the Ohio Irish American News at any one of 211 locations in and around Ohio. The list and archived interactive copies are also on the website, at ohioianews.com. There are many more songs and stories; I hope we will write new ones - of joy, of unification. Here, and across the pond. We are closer to a One Ireland than we have been in more than 800 years. We’ll save those songs and stories for next time, June 19th, when we drop Episode 6. See omnystudio.com/listener for privacy information.
This podcast is provided by Ben Glass and Steve Emmert www.BenGlassReferrals.com - www.Virginia-Appeals.com Granted Appeal Summary Case JANE WASHBURN ROBINSON, TRUSTEE FOR THE JANE WASHBURN ROBINSON LIVING TRUST v. NELS P. NORDQUIST, ET AL. (Record Number 180631) From The Circuit Court of the City of Alexandria; L. Kemler, Judge. Counsel Thomas F. Urban, II (Law Office of Urban & Falk, PLLC) and Mikhael D. Charnoff (Perry Charnoff PLLC) for appellant. John D. McGavin and Dawn E. Boyce (Bancroft, McGavin, Horvath & Judkins, P.C.) for appellees. Assignments of Error The trial court erroneously granted Defendants’ Plea in Bar on the basis of improper factual findings that Plaintiff’s Trespass and Nuisance claims were “continuous” rather than “intermittent” and thus barred by the applicable statute of limitations despite admissions by Defendants and independent evidence that the trespass and nuisance did not occur each year during the winter months when a sprinkler system was turned off, as well as when Defendants did not use other watering methods, which are actions within the Defendants’ control. The trial court erred when it denied Plaintiff’s motion for leave to amend her Trespass and Nuisance claims to properly reflect the evidence adduced during discovery and reflected in attachments to Defendants’ Plea Brief. The trial court erred when it granted Defendants’ Demurrer, holding that the 1960 Deed of Bargain and Sale and Easement’s “perpetual easement” to the owner of 404 Duke Street and its successors “to keep and maintain openings on the west side of the premises: 404 Duke Street overlooking the premises 406-8 Duke Street, for the purpose of admitting light and air through said openings,” was “vague,” “ambiguous,” and therefore, “unenforceable,” which circumvented and ignored the intent of the drafters to protect the access of Plaintiff’s property to light and air for Plaintiff’s openings. The trial court erred when it held that the provision in a 1969 Deed of Indenture that created a “3-foot strip of land (herein called the Median)” that “shall forever be and remain open and free of all buildings and structures . . . except as aforesaid the same shall be and remain open yard, the right so secured hereby to be appurtenant to 404 [Duke] and enjoyed by [the owner of 404 Duke]” only protected the Median’s “open yard” from a certain class of items in a narrow definition of “buildings” and “structures,” but allowed all other types of obstructions to be placed within the defined Median, thus circumventing and ignoring the intent of the Indenture’s drafters. The trial court erred by refusing to issue a Rule to Show Cause and by entering an order restricting Plaintiff’s access to the openings on the west side of Plaintiff’s properties despite the 1960 “perpetual easement” allowing the owner of 404 Duke Street and 303 S. Royal St. (Plaintiff) access to enter the yard of 406 Duke Street “to keep and maintain openings on the west side of 404 overlooking 406-8 [Duke St.]” without any such restrictions. Source Document: http://www.courts.state.va.us/courts/scv/appeals/180631.pdf
This is the story of brotherhood, of two young boys growing up in Scarborough, a not so nice part of Toronto. These boys, Francis and Michael, like David Chariandy are or Trinidadian descent; with an overworked black mother who works double, sometimes triple shifts and an absent Indian father. Brother explores questions of masculinity, family, race, and identity as they are played out in a Scarborough housing complex during the sweltering heat and simmering violence of the summer of 1991. it’s dangerous and it’s ugly and the author doesn’t try to find beauty in it – it doesn’t exist. Yet Chariandy still manages to capture the readers imagination, his writing and story telling speak volumes.
In this episode of AAWW Radio, we host a reading on India and caste with writers Neel Mukherjee and Sujatha Gidla. Neel Mukherjee's latest novel, A State of Freedom, short-listed for the Man Booker Prize in 2014, follows the lives of five characters born to different circumstances in India navigating deeply entrenched class and caste divisions. Dalit-author Sujatha Gidla wrote the critically-acclaimed debut memoir Ants Among Elephants: An Untouchable Family and the Making of Modern India. The two authors read from their work, and afterwards have a conversation with Gaiutra Bahadur, the author of Coolie Woman: The Odyssey of Indenture. Together they discuss Dalit exclusion in the publishing industry, the connection between caste and women’s oppression, Dalit solidarity with Black Americans, their love of Samuel Beckett, and much more. Link to the video of this event on our YouTube channel: https://www.youtube.com/watch?v=lIgKFl8Dpf8 This event was cosponsored by Equality Labs.
Freedmen Bureau records are a critical resource for African American genealogical research. It would have been impossible for the Genealogy Adventures team to reconstruct many of our enslaved family lines without this vital resource. These work contracts have opened door after door of discoveries in our African American research:LINKSFreedmen's Bureau records main page on FamilySearch (FREE):https://www.familysearch.org/wiki/en/African_American_Freedmen%27s_Bureau_RecordsFreedmen's Bureau Work Contracts main page (FREE):https://www.familysearch.org/wiki/en/United_States,_Freedmen%27s_Bureau_Labor_Contracts,_Indenture_and_Apprenticeship_Records_(FamilySearch_Historical_Records)Burrell Yeldell's work contract:https://www.familysearch.org/ark:/61903/3:1:3QS7-L9ZG-Y3KL?i=526&cc=2127881Martha Brooks' contract:https://www.familysearch.org/ark:/61903/3:1:3QS7-89ZG-Y9CX?i=170&cc=2127881 Become a member at https://plus.acast.com/s/genealogy-adventures. Our GDPR privacy policy was updated on August 8, 2022. Visit acast.com/privacy for more information.
Centre for Postcolonial Studies Indenture to Windrush Professor David Dabydeen 2017 is the centenary of the abolition of indenture in the British Empire (1834-1917). Yet the system of indenture, under which the British brought Chinese and East...
Centre for Postcolonial Studies Indenture to Windrush Music in Migration Histories: Indentureship to Windrush Professor Tina K. Ramnarine and Khalil Rahman Ali 2017 is the centenary of the abolition of indenture in the British Empire (1834...
Centre for Postcolonial Studies Indenture to Windrush Oral History Panel Trevor Phillips CBE Adrian Joseph Heidi Safia Mirza Roderick Westmaas Liany Malkani Dr Mike Phillips OBE 2017 is the centenary of the abolition of indenture in t...
Centre for Postcolonial Studies Indenture to Windrush Oral History Panel Trevor Phillips CBE Adrian Joseph Heidi Safia Mirza Roderick Westmaas Liany Malkani Dr Mike Phillips OBE 2017 is the centenary of the abolition of indenture in t...
Centre for Postcolonial Studies Indenture to Windrush Professor David Dabydeen 2017 is the centenary of the abolition of indenture in the British Empire (1834-1917). Yet the system of indenture, under which the British brought Chinese and East...
Centre for Postcolonial Studies Indenture to Windrush Music in Migration Histories: Indentureship to Windrush Professor Tina K. Ramnarine and Khalil Rahman Ali 2017 is the centenary of the abolition of indenture in the British Empire (1834...
They could starve in India or work like slaves on the sugarcane plantations of British Guiana; that was the choice for thousands of Indians who left home from 1838-1917. One was journalist Gaiutra Bahadur’s great-grandmother Sajuria, who, pregnant and alone, immigrated in 1903. Bahadur seeks her story in Coolie Woman: An Odyssey of Indenture. Indenture provided cheap labor after Britain abolished slavery, and the indentured weren’t treated much better than slaves. Women had it worse, as victims of domestic violence. The abolition of indenture was “the first significant victory” for Indian nationalism, Bahadur tells a LaGuardia Community College audience.
A hugely successful businessman and entrepreneur, American candy magnate Milton Hershey and his wife Catherine were unable to have children of their own, so the couple set up a trust in 1909 and created the Hershey Industrial School for fatherless, healthy, Caucasian boys. Ever since its creation, the huge legal trust has poured profits from the candy business into this charitable venture, and is legally stipulated to do so in perpetuity. Since the inception of what is now known as the Milton Hershey School, the institution has become the nation s richest residential facility for impoverished youth and the richest private school. As Bob Fernandez reveals in The Chocolate Trust: Deception, Indenture and Secrets at the $12 Billion Milton Hershey School, the school was established to help poor children in need. In fact, Milton Hershey forced widows to sign indentures, or contracts, for their boys so that they could benefit from his charity. The boys themselves lived and worked on the dozens of dairy farms integrated into Hershey s milk chocolate empire. The author also divulges that through the years, the school has been laden with scandal, racism and sexual misconduct, and plagued with a myriad of political and financial conflicts. Throughout this thoroughly researched work, Fernandez poses serious questions about the quality of care offered over the last century by this multi-billion-dollar institution. The author also discloses how monies generated by Hershey s assets have created temptations for those overseeing the Trust, including when Trust and state officials diverted tens of millions of dollars earmarked for the students welfare into a medical center for Pennsylvania State University, claiming there were not enough orphans in America to help. The Chocolate Trust also reveals that, for years, no national experts on at-risk children, residential education, childhood education, child psychology or poverty were appointed to the Trust s board. A number of chapters in the book explore the unfortunate circumstances and scandals that have taken place throughout the school s history with response to admitting children of color, rejecting a student with HIV for admission, as well as various tragedies that occurred involving students due to the school s policies. In an ironic twist, the book s last chapter examines the role of charity-controlled Hershey Chocolate in sourcing its cocoa from African farms that utilize forced child labor.
ABI's latest podcast features incoming Robert M. Zinman ABI Resident Scholar for the Spring 2016 semester Prof. Melissa Jacoby of the UNC School of Law talking with Prof. Mark Roe of Harvard Law School about recent efforts to to postpone legislative action on a proposed omnibus appropriations rider that would amend the Trust Indenture Act of 1939. Last week, Prof. Roe joined 18 law professors on a letter sent calling for postponement to allow for legislative hearings or the opportunity for public comment on the proposed amendment.
Whose Strife Is It Anyway? Amit Chaudhuri, Gaiutra Bahadur and Aamer Ahmed Khan discuss depictions of the powerless in fiction and factual reporting with Rana Mitter. Chaudhuri has explored life in Calcutta in many of his novels and essays; Badhadur's book Coolie Woman: The Odyssesy of Indenture takes the history of her great grandmother and examines the status of women who worked as labourers on sugar plantations; Khan is an editor for the Urdu section of the BBC's World Service. Recorded on Sunday 27th October 2013 in front of a live audience at Sage Gateshead as part of Radio 3's Free Thinking festival.
Features include: Silence in Space: Heart of Gold; The Tension is Killing Them; Serenity Speculation: The Origins of Indenture; Dead System 2: Travellin' the 'Verse; Broadwaves: Homeland; How to Speak Chinese: War Stories
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