The author focuses on the crucial period when Indian indentured laborers became a permanent part of Guyanese society. It explores both the inner processes of Indian settlement and the beginnings of that community's political involvement with the wider society and relationships with the Afro-Guyanese.

Winner of the 2019 Gordon K. & Sybil Lewis Book Award In 1833, the abolition of slavery in the British Empire led to the import of exploited South Asian indentured workers in the Caribbean under extreme oppression. Dave Ramsaran and Linden F. Lewis concentrate on the Indian descendants' processes of mixing, assimilating, and adapting while trying desperately to hold on to that which marks a group of people as distinct. In some ways, the lived experience of the Indian community in Guyana and Trinidad represents a cultural contradiction of belonging and non-belonging. In other parts of the Caribbean, people of Indian descent seem so absorbed by the more dominant African culture and through intermarriage that Indo-Caribbean heritage seems less central. In this collaboration based on focus groups, in-depth interviews, and observation, sociologists Ramsaran and Lewis lay out a context within which to develop a broader view of Indians in Guyana and Trinidad, a numerical majority in both countries. They address issues of race and ethnicity but move beyond these familiar aspects to track such factors as ritual, gender, family, and daily life. Ramsaran and Lewis gauge not only an unrelenting process of assimilative creolization on these descendants of India, but also the resilience of this culture in the face of modernization and globalization.

Borderless Empire explores the volatile history of Dutch Guiana, in particular the forgotten colonies of Essequibo and Demerara, to provide new perspectives on European empire building in the Atlantic world. Bram Hoonhout argues that imperial expansion was a process of improvisation at the colonial level rather than a project that was centrally orchestrated from the metropolis. Furthermore, he emphasizes that colonial expansion was far more transnational than the oft-used divisions into "national Atlantics" suggest. In so doing, he transcends the framework of the "Dutch Atlantic" by looking at the connections across cultural and imperial boundaries. The openness of Essequibo and Demerara affected all levels of the colonial society. Instead of counting on metropolitan soldiers, the colonists relied on Amerindian allies, who captured runaway slaves and put down revolts. Instead of waiting for Dutch slavers, the planters bought enslaved Africans from foreign smugglers. Instead of trying to populate the colonies with Dutchmen, the local authorities welcomed adventurers from many different origins. The result was a borderless world in which slavery was contingent on Amerindian support and colonial trade was rooted in illegality. These transactions created a colonial society that was far more Atlantic than Dutch.

Shortlisted for the Orwell Prize: “[Bahadur] combines her journalistic eye for detail and story-telling gifts with probing questions . . . a haunting portrait.” —The Independent In 1903, a young woman sailed from India to Guiana as a “coolie” —the British name for indentured laborers who replaced the newly emancipated slaves on sugar plantations all around the world. Pregnant and traveling alone, this woman, like so many coolies, disappeared into history. Now, in Coolie Woman, her great-granddaughter embarks on a journey into the past to find her. Traversing three continents and trawling through countless colonial archives, Gaiutra Bahadur excavates not only her great-grandmother’s story but also the repressed history of some quarter of a million other coolie women, shining a light on their complex lives. Shunned by society, and sometimes in mortal danger, many coolie women were runaways, widows, or outcasts. Many left husbands and families behind to migrate alone in epic sea voyages—traumatic “middle passages” —only to face a life of hard labor, dismal living conditions, and, especially, sexual exploitation. As Bahadur explains, however, it is precisely their sexuality that makes coolie women stand out as figures in history. Greatly outnumbered by men, they were able to use sex with their overseers to gain various advantages, an act that often incited fatal retaliations from coolie men and sometimes larger uprisings of laborers against their overlords. Complex and unpredictable, sex was nevertheless a powerful tool. Examining this and many other facets of these remarkable women’s lives, Coolie Woman is a meditation on survival, a gripping story of a double diaspora—from India to the West Indies in one century, Guyana to the United States in the next—that is at once a search for roots and an exploration of gender and power, peril and opportunity.

Musical Life in Guyana is the first in-depth study of Guyanese musical life. It is also a richly detailed description of the social, economic, and political conditions that have encouraged and sometimes discouraged musical and cultural creativity in Guyana. The book contributes to the study of the interactions between the policies and practices by national governments and musical communities in the Caribbean. Vibert C. Cambridge explores these interactions in Guyana during the three political eras that the society experienced as it moved from being a British colony to an independent nation. The first era to be considered is the period of mature colonial governance, guided by the dictates of “new imperialism,” which extended from 1900 to 1953. The second era, the period of internal self-government and the preparation for independence, extends from 1953, the year of the first general elections under universal adult suffrage, to 1966, the year when the colony gained its political independence. The third phase, 1966 to 2000, describes the early postcolonial era. Cambridge reveals how the issues of race, class, gender, and ideology deeply influenced who in Guyanese multicultural society obtained access to musical instruction and media outlets and thus who received recognition. He also describes the close connections between Guyanese musicians and Caribbean artists from throughout the region and traces the exodus of Guyanese musicians to the great cities of the world, a theme often neglected in Caribbean studies. The book concludes that the practices of governance across the twentieth century exerted disproportionate influence in the creation, production, distribution, and consumption of music.