From two leading historians of Bahamian history comes this groundbreaking work on a unique archipelagic nation. Islanders in the Stream is not only the first comprehensive chronicle of the Bahamian people, it is also the first work of its kind and scale for any Caribbean nation. This comprehensive volume details the full, extraordinary history of all the people who have ever inhabited the islands and explains the evolution of a Bahamian national identity within the framework of neighboring territories in similar circumstances. Divided into three sections, this volume covers the period from aboriginal times to the end of formal slavery in 1838. The first part includes authoritative accounts of Columbus’s first landfall in the New World on San Salvador island, his voyage through the Bahamas, and the ensuing disastrous collision of European and native Arawak cultures. Covering the islands’ initial settlement, the second section ranges from the initial European incursions and the first English settlements through the lawless era of pirate misrule to Britain’s official takeover and development of the colony in the eighteenth century. The third, and largest, section offers a full analysis of Bahamian slave society through the great influx of Empire Loyalists and their slaves at the end of the American Revolution to the purported achievement of full freedom for the slaves in 1838. This work is both a pioneering social history and a richly illustrated narrative modifying previous Eurocentric interpretations of the islands’ early history. Written to appeal to Bahamians as well as all those interested in Caribbean history, Islanders in the Stream looks at the islands and their people in their fullest contexts, constituting not just the most thorough view of Bahamian history to date but a major contribution to Caribbean historiography.

From two leading historians of Bahamian history comes this groundbreaking work on a unique archipelagic nation. Islanders in the Stream is not only the first comprehensive chronicle of the Bahamian people, it is also the first work of its kind and scale for any Caribbean nation. This comprehensive volume details the full, extraordinary history of all the people who have ever inhabited the islands and explains the evolution of a Bahamian national identity within the framework of neighboring territories in similar circumstances. Divided into three sections, this volume covers the period from aboriginal times to the end of formal slavery in 1838. The first part includes authoritative accounts of Columbus’s first landfall in the New World on San Salvador island, his voyage through the Bahamas, and the ensuing disastrous collision of European and native Arawak cultures. Covering the islands’ initial settlement, the second section ranges from the initial European incursions and the first English settlements through the lawless era of pirate misrule to Britain’s official takeover and development of the colony in the eighteenth century. The third, and largest, section offers a full analysis of Bahamian slave society through the great influx of Empire Loyalists and their slaves at the end of the American Revolution to the purported achievement of full freedom for the slaves in 1838. This work is both a pioneering social history and a richly illustrated narrative modifying previous Eurocentric interpretations of the islands’ early history. Written to appeal to Bahamians as well as all those interested in Caribbean history, Islanders in the Stream looks at the islands and their people in their fullest contexts, constituting not just the most thorough view of Bahamian history to date but a major contribution to Caribbean historiography.

The present work concludes the important and monumental undertaking of Islanders in the Stream: A History of the Bahamian People, creating the most thorough and comprehensive history yet written of a Caribbean country and its people. In the first volume Michael Craton and Gail Saunders traced the developments of a unique archipelagic nation from aboriginal times to the period just before emancipation. This long-awaited second volume offers a description and interpretation of the social developments of the Bahamas in the years from 1830 to the present. Volume Two divides this period into three chronological sections, dealing first with adjustments to emancipation by former masters and former slaves between 1834 and 1900, followed by a study of the slow process of modernization between 1900 and 1973 that combines a systematic study of the stimulus of social change, a candid examination of current problems, and a penetrating but sympathetic analysis of what makes the Bahamas and Bahamians distinctive in the world. This work is an eminent product of the New Social History, intended for Bahamians, others interested in the Bahamas, and scholars alike. It skillfully interweaves generalizations and regional comparisons with particular examples, drawn from travelers' accounts, autobiographies, private letters, and the imaginative reconstruction of official dispatches and newspaper reports. Lavishly illustrated with contemporary photographs and original maps, it stands as a model for forthcoming histories of similar small ex-colonial nations in the region.

Offers a greater understanding of the spread of Protestant Christianity, both regionally and globally, by studying local transformations in the Haitian diaspora of the Bahamas. In the Haitian diaspora, as in Haiti itself, the majority of Haitians have long practiced Catholicism or Vodou. However, Protestant forms of Christianity now flourish both in Haiti and beyond. In the Bahamas, where approximately one in five people are now Haitian-born or Haitian-descended, Protestantism has become the majority religion for immigrant Haitians. In My Soul Is in Haiti, Bertin M. Louis, Jr. has combined multi-sited ethnographic research in the United States, Haiti, and the Bahamas with a transnational framework to analyze why Protestantism has appealed to the Haitian diaspora community in the Bahamas. The volume illustrates how devout Haitian Protestant migrants use their religious identities to ground themselves in a place that is hostile to them as migrants, and it also uncovers how their religious faith ties in to their belief in the need to “save” their homeland, as they re-imagine Haiti politically and morally as a Protestant Christian nation. This important look at transnational migration between second and third world countries shows how notions of nationalism among Haitian migrants in the Bahamas are filtered through their religious beliefs. By studying local transformations in the Haitian diaspora of the Bahamas, Louis offers a greater understanding of the spread of Protestant Christianity, both regionally and globally.