Depicting and Defining the Plantation in the Early English Caribbean, 1625–1675

Reviewed by: Everyday Life in the Early English Caribbean: Irish, Africans, and the Construction of Difference by Jenny Shaw David M. Stark (bio) Everyday Life in the Early English Caribbean: Irish, Africans, and the Construction of Difference JENNY SHAW Athens: University of Georgia Press, 2013 259pp. Try to imagine what life was like on a sugar plantation in the seventeenth-century English Caribbean, where African slaves and Irish servants lived and worked together under the watchful eye of English planters. How did they view each other? What were their interactions like? How did they negotiate status and hierarchy? These are important questions because they speak to broader debates about the origins of racism and slavery: the “origins debate” in the English colonies. The long-standing assumption is that difference was based solely on race. With the rise of the sugar plantation economy in the mid-seventeenth century, the need for [End Page 825] labor increased and greater numbers of Africans were brought to English colonies. As this process unfolded, society became racially bifurcated, and labor was used to separate individuals into distinct categories consisting of those who were free (whites) and those who were unfree (blacks). Jenny Shaw challenges this view in her well-written and convincing book Everyday Life in the Early English Caribbean. She notes that Africans were not the only (or the first) unfree laborers in the early modern English Atlantic world. Europeans, more specifically Irish Catholic indentured servants, were sometimes used like slaves. In addition, she explores how race was not the only factor that shaped prejudice; religion also played a prominent albeit overlooked role in the construction of difference. Shaw is part of a growing number of scholars who argue that the racial bifurcation model needs to be revised, and she provides a much-needed, more nuanced account of how difference was constructed in the early English Caribbean. The everyday experiences and interactions among Irish servants, African slaves, and English planters contributed to the construction of difference. However, the lack of surviving source material from this period has complicated our understanding of this process. To recover the everyday life of ordinary colonial subjects, Shaw (re)reads traditional sources (plantation records and inventories, wills, deeds, and travelers’ accounts) as much for what they omit as for what they include. Her methodology of focusing on the “presence of absence” allows readers to learn more about marginalized populations who left little (if any) paper trail and who are largely invisible in the historical record. English ideas about difference were initially worked out in Ireland, the site of England’s first imperial project. Through the lens of their own ideas about what constituted civilized behavior, the English perceived Irish cultural practices related to land use, sexual mores, clothing, and religion as barbaric. This became the basis of the perceived inferiority of the Irish. The English would later draw attention to similar cultural practices among Native Americans and Africans as markers of uncivilized peoples. They believed that cultural differences among inferior peoples, such as the Irish, could be overcome if they adopted Protestantism. However, the 1641 Ulster uprising, which devolved into an ethnic conflict between Irish Catholics on one side and English and Scottish Protestants on the other, hardened attitudes toward the Irish. Following the Cromwellian war in England [End Page 826] (1649–53), the English deported about fifty thousand Irish Catholics as indentured laborers, many to the West Indies, and their persecution of Irish Catholics intensified both at home and abroad. By then the English no longer believed the Irish capable of redemption, and religion became the most important cultural marker of difference. This influx of Irish in Barbados and the Leeward Islands coincided with the rise of the sugar plantation economy across the English Caribbean. To meet the increased need for labor, English plantation owners imported large numbers of African slaves. Before long Irish servants and African slaves outnumbered English colonists, prompting concerns about the destabilizing potential of subjugated populations. Colonial authorities found it necessary to identify and count disruptive populations, as the English had done in Ireland with the Down Survey in 1652. English authorities attempted to minimize—in their minds, at least—the threat holding people...

Local Maritime Jurisdiction in the Early English Caribbean

The seventeenth-century Caribbean was a space of fierce interimperial contestation, as religious wars in Europe spilled into the American Mediterranean. Spain, with its claims to the Americas legitimized by Papal Bulls and the Treaty of Tordesillas of 1494, “conquered” the Caribbean in the sixteenth century, and in doing so perfected their model of colonization—displacing the indigenous inhabitants and taking possession of the territory through ceremonial acts. The ideology behind colonial counting was most specifically articulated in Ireland where policies connecting numeracy and the management of the body politic became part of theimperial vision for the island. In the 1650s William Petty created the “Down Survey,” an assessment of the island that distinguished between “profitable” and “unprofitable” lands and mapped the population of the country according to political and religious factions in order to improve the island. In the early decades of English Caribbean colonization accounting for the people who inhabited the islands was an impressionistic affair, more art than science.

Set along both the physical and social margins of the British Empire in the second half of the seventeenth century, Everyday Life in the Early English Caribbean explores the construction of difference through the everyday life of colonial subjects. Jenny Shaw examines how marginalised colonial subjects - Irish and Africans - contributed to these processes. By emphasising their everyday experiences Shaw makes clear that each group persisted in its own cultural practises; Irish and Africans also worked within - and challenged - the limits of the colonial regime. Shaw's research demonstrates the extent to which hierarchies were in flux in the early modern Caribbean, allowing even an outcast servant to rise to the position of island planter and underscores the fallacy that racial categories of black and white were the sole arbiters of difference in the early English Caribbean. The everyday lives of Irish and Africans are obscured by sources constructed by elites. Through her research, Jenny Shaw overcomes the constraints such sources impose by pushing methodological boundaries to fill in the gaps, silences and absences that dominate the historical record. By examining legal statutes, census material, plantation records, travel narratives, depositions, interrogations and official colonial correspondence, as much for what they omit as for what they include, Everyday Life in the Early English Caribbean uncovers perspectives that would otherwise remain obscured. This book encourages readers to rethink the boundaries of historical research and writing and to think more expansively about questions of race and difference in English slave societies.

(2018). Everyday Life in the Early English Caribbean: Irish, Africans, and the Construction of Difference. Caribbean Quarterly: Vol. 64, No. 3-4, pp. 587-589.