This study offers a new and challenging look at Christian institutions and practices in Britain’s Caribbean and southern American colonies. Focusing on the plantation societies of Barbados, Jamaica, and South Carolina, Nicholas M. Beasley finds that the tradition of liturgical worship in these places was more vibrant and more deeply rooted in European Christianity than previously thought. In addition, Beasley argues, white colonists’ attachment to religious continuity was thoroughly racialized. Church customs, sacraments, and ceremonies were a means of regulating slavery and asserting whiteness. Drawing on a mix of historical and anthropological methods, Beasley covers such topics as church architecture, pew seating customs, marriage, baptism, communion, and funerals. Colonists created an environment in sacred time and space that framed their rituals for maximum social impact, and they asserted privilege and power by privatizing some rituals and by meting out access to rituals to people of color. Throughout, Beasley is sensitive to how this culture of worship changed as each colony reacted to its own political, environmental, and demographic circumstances across time. Local factors influencing who partook in Christian rituals and how, when, and where these rituals took place could include the structure of the Anglican Church, which tended to be less hierarchical and centralized than at home in England; the level of tensions between Anglicans and Protestants; the persistence of African religious beliefs; and colonists’ attitudes toward free persons of color and elite slaves. This book enriches an existing historiography that neglects the cultural power of liturgical Christianity in the early South and the British Caribbean and offers a new account of the translation of early modern English Christianity to early America.

This study represents a contribution to the pre-Colonial archaeology of the Windward Islands in the Caribbean. The research aimed to determine how the Ceramic Age (c. 400 BC - AD 1492) Amerindian inhabitants of the region related to one another and others at various geographic scales, with a view to better understanding social interaction and organisation within the Windward Islands as well the integration of this region within the macro-region. This research approached the study of intra- and inter-island interaction and social development through an island-by-island study of some 640 archaeological sites and their ceramic assemblages. Besides providing insight into settlement sequences, patterns and micro-mobility through time, it also highlighted various configurations of sites spread across different islands that were united by shared ceramic (decorative) traits. These configurations were more closely examined by taking recourse to graph-theory. By extending the comparative scope of this research to the Greater Antilles and the South American mainland, possible material cultural influences from more distant regions could be suggested. While Windward Island communities certainly developed a localised material cultural identity, they remained open to a host of wide-ranging influences outside the Windward Island micro-region. As such, rather than representing a cultural backwater operating in the periphery of a burgeoning Taíno empire, it is argued that Windward Island communities actively and flexibly realigned themselves with several mainland South American societies in Late Ceramic Age times (c. AD 700-1500), forging and maintaining significant ties and exchange relationships. Alistair Bright was a member of the Caribbean Research Group at Leiden University from 2003 to 2010 and participated in numerous archaeological surveys and excavations in the Caribbean during that time. His research interests include the archaeology, ethnohistory and ethnography of the Caribbean and South America, as well as the archaeology of island societies throughout the world in general.

Prior to the Quakers' large scale migration to Pennsylvania, Barbados had more Quakers than any other English colony. But on this island of sugar plantations, Quakers confronted material temptations and had to temper founder George Fox's admonitions regarding slavery with the demoralizing realities of daily life in a slave based economy one where even most Quakers owned slaves. In The Quaker Community on Barbados, Larry Gragg shows how the community dealt with these contradictions as it struggled to change the culture of the richest of England's seventeenth century colonies. Gragg has conducted meticulous research on two continents to re create the Barbados Quaker community. Drawing on wills, censuses, and levy books along with surviving letters, sermons, and journals, he tells how the Quakers sought to implement their beliefs in peace, simplicity, and equality in a place ruled by a planter class that had built its wealth on the backs of slaves. He reveals that Barbados Quakers were a critical part of a transatlantic network of Friends and explains how they established a ¿counterculture¿ on the island one that challenged the practices of the planter class and the class's dominance in island government, church, and economy. In this compelling study, Gragg focuses primarily on the seventeenth century when the Quakers were most numerous and active on Barbados. He tells how Friends sought to convert slaves and improve their working and living conditions. He describes how Quakers refused to fund the Anglican Church, take oaths, participate in the militia, or pay taxes to maintain forts and how they condemned Anglican clergymen, disrupted their services, and wrote papers critical of the established church. By the 1680s, Quakers were maintaining five meetinghouses and several cemeteries, paying for their own poor relief, and keeping their own records of births, deaths, and marriages. Gragg also tells of the severe challenges and penalties they faced for confronting and rejecting the dominant culture. With their civil disobedience and stand on slavery, Quakers on Barbados played an important role in the early British Empire but have been largely neglected by scholars. Gragg's work makes their contribution clear as it opens a new window on the seventeenth and eighteenth century Atlantic world.

These recovered histories of entrepreneurial women of color from the colonial Caribbean illustrate an environment in which upward social mobility for freedpeople was possible. Through determination and extensive commercial and kinship connections, these women penetrated British life and created success for themselves and future generations.