The multivocalic rite known as Hosay in the Caribbean developed out of earlier practices originating in Iraq and Iran which diffused to Trinidad by way of South Asian indentured laborers brought to the Caribbean by the British from the mid-1800s to the early decades of the twentieth century. The rituals are important as a Shi'i religious observance, but they also are emblems of ethnic and national identity for Indo-Trinidadians. Frank Korom investigates the essential role of Hosay in the performance of multiple identities by historically and ethnographically situating the event in Middle Eastern, South Asian, and Caribbean contexts. Hosay Trinidad: Muharram Performances in an Indo-Caribbean Diaspora is the first detailed historical and ethnographic study of Islamic muharram rituals performed on the island of Trinidad. Korom's central argument is that the annual rite is a polyphonic discourse that is best understood by employing multiple levels of interpretation. On the symbolic level the observance provides esoteric meaning to a small community of Indo-Trinidadian Muslims. On another level, it is perceived to be representative of "transplanted" Indian culture as a whole. Finally, the rituals are becoming emblematic of Trinidad's polyethnic population. Addressing strategies used to resist integration and assimilation, Hosay Trinidad is engaged with theories concerning the notion of cultural creolization in the Caribbean as well as in the general study of global diasporas.
How can religious freedom be granted to people who do not have a religion? While Indian indentured workers in colonial Trinidad practiced cherished rituals, "Hinduism" was not a widespread category in India at the time. On this Caribbean island, people of South Asian descent and African descent came together—under the watchful eyes of the British rulers—to walk on hot coals for fierce goddesses, summon spirits of the dead, or honor Muslim martyrs, practices that challenged colonial norms for religion and race. Drawing deeply on colonial archives, Alexander Rocklin examines the role of the category of religion in the regulation of the lives of Indian laborers struggling for autonomy. Gradually, Indians learned to narrate the origins, similarities, and differences among their fellows' cosmological views, and to define Hindus, Muslims, and Christians as distinct groups. Their goal in doing this work of subaltern comparative religion, as Rocklin puts it, was to avoid criminalization and to have their rituals authorized as legitimate religion—they wanted nothing less than to gain access to the British promise of religious freedom. With the indenture system's end, the culmination of this politics of recognition was the gradual transformation of Hindus' rituals and the reorganization of their lives—they fabricated a "world religion" called Hinduism.
Dr. SookDeos book shows the relevance of the past to the present by using the case study of Trinidad that highlights the crippling disadvantages that accrue to any people experiencing segregation, no matter the era or system of government. The study challenges notions of free labor, caste and free immigration, especially as it applied to the Caribbean region at the end of slavery and Emancipation (1838) in the British Empire. One thread of commonality with more radical studies of the past is that colonialism perpetuated a caste society similar to the one experienced under slavery. In Trinidad, this was true not only in labor but in education and even when the authorities responded to mass festivals and other freedoms. Such a study is prescient and relevant today, where opportunities for healthy race and economic relations within nations such as Trinidad were lost. This has been to the detriment of national growth and development in all aspects of Trinidads life. The irony for the East Indians arriving in nineteenth-century Trinidad was that if some of them had left the worst features of caste-ism behind, they were entering another rigidly caste-structured society in the New World. The ostensibly free British citizens of India, coveted as substitutes for slaves after Emancipation, had the historical destiny to contribute to the free labor system in Trinidad, but they paid a heavy cost. In general studies of the island nation, Indo-Trinidadian indenture is separated from labor history; this author sees a continuum of many labor regimes including slavery, peonage, indenture of many stripes, and free labor. The US has unearthed evidence in the 1990s that new forms of indented immigration continue in our time. When East Indian history is written as part of Caribbean labor history, we see a story of courage, of pre-industrial people learning how to organize and demand human rights, to survive and make progress with the slowly increasingly opportunities of capitalism. This work reveals much about transitions in society generally, and about the transition from slavery to free labor more specifically. That transition is, for Trinidad, a summary of the daily struggles of laboring adults and children who succeeded as "immigrants" against unimaginable odds. A largely illiterate, male population - ill-prepared for western, multi-racial societies -anonymous behind studies that focus on numerous regulations, platitudes, gross statistics and averages come to life in this study. This study humanizes "caste" and "outcaste" groups who knew nothing of Trinidad and it shows what indenture contracts meant in the "East Indians" day to day life on Trinidads plantations. Many Indians who did not succumb during the three-month voyage from British India to British Trinidad, died of poor health and diet on the plantations, or after expulsion from the estates when they could no longer work, some were found dying on the roads. Individual deaths on ships, beatings and whipping of indented workers and leaders, medical and food inadequacies (on Walkinshaws Estate in 1846), abuse of indented laborers, their wives and children are connected with real people and names. Especially damning of British-sponsored indenture was its relegating of Indians to pass-carrying prisoners of an anachronistic apartheid state; Indians became the largest sub-group of prisoners allegedly for violating rules that were unfair or hard to understand. The untruths told Indians about high wages at nearby "farms" and outright abductions of men and women, and capricious extension of "contracts" are juxtaposed with other contemporaneous labor migrations. In other words, Portuguese, Chineseand free African indented migration to Trinidad occured at this very moment in time, yet Indians were probably the most abused single group. SookDeos study connects this to the "spirit of the times" where colonial elites and pla
How colonial categories of race and religion together created identities and hierarchies that today are vehicles for multicultural nationalism and social critique in the Caribbean and its diasporas. When the British Empire abolished slavery, Caribbean sugar plantation owners faced a labor shortage. To solve the problem, they imported indentured ÒcoolieÓ laborers, Hindus and a minority Muslim population from the Indian subcontinent. Indentureship continued from 1838 until its official end in 1917. The Deepest Dye begins on post-emancipation plantations in the West IndiesÑwhere Europeans, Indians, and Africans intermingled for work and worshipÑand ranges to present-day England, North America, and Trinidad, where colonial-era legacies endure in identities and hierarchies that still shape the post-independence Caribbean and its contemporary diasporas. Aisha Khan focuses on the contested religious practices of obeah and Hosay, which are racialized as ÒAfricanÓ and ÒIndianÓ despite the diversity of their participants. Obeah, a catch-all Caribbean term for sub-Saharan healing and divination traditions, was associated in colonial society with magic, slave insurrection, and fraud. This led to anti-obeah laws, some of which still remain in place. Hosay developed in the West Indies from Indian commemorations of the Islamic mourning ritual of Muharram. Although it received certain legal protections, HosayÕs mass gatherings, processions, and mock battles provoked fears of economic disruption and labor unrest that lead to criminalization by colonial powers. The proper observance of Hosay was debated among some historical Muslim communities and continues to be debated now. In a nuanced study of these two practices, Aisha Khan sheds light on power dynamics through religious and racial identities formed in the context of colonialism in the Atlantic world, and shows how today these identities reiterate inequalities as well as reinforce demands for justice and recognition.
How colonial categories of race and religion together created identities and hierarchies that today are vehicles for multicultural nationalism and social critique in the Caribbean and its diasporas. When the British Empire abolished slavery, Caribbean sugar plantation owners faced a labor shortage. To solve the problem, they imported indentured “coolie” laborers, Hindus and a minority Muslim population from the Indian subcontinent. Indentureship continued from 1838 until its official end in 1917. The Deepest Dye begins on post-emancipation plantations in the West Indies—where Europeans, Indians, and Africans intermingled for work and worship—and ranges to present-day England, North America, and Trinidad, where colonial-era legacies endure in identities and hierarchies that still shape the post-independence Caribbean and its contemporary diasporas. Aisha Khan focuses on the contested religious practices of obeah and Hosay, which are racialized as “African” and “Indian” despite the diversity of their participants. Obeah, a catch-all Caribbean term for sub-Saharan healing and divination traditions, was associated in colonial society with magic, slave insurrection, and fraud. This led to anti-obeah laws, some of which still remain in place. Hosay developed in the West Indies from Indian commemorations of the Islamic mourning ritual of Muharram. Although it received certain legal protections, Hosay’s mass gatherings, processions, and mock battles provoked fears of economic disruption and labor unrest that led to criminalization by colonial powers. The proper observance of Hosay was debated among some historical Muslim communities and continues to be debated now. In a nuanced study of these two practices, Aisha Khan sheds light on power dynamics through religious and racial identities formed in the context of colonialism in the Atlantic world, and shows how today these identities reiterate inequalities as well as reinforce demands for justice and recognition.
An “illuminating” survey of Caribbean history from pre-Columbian times to the twenty-first century (Los Angeles Times). Combining fertile soils, vital trade routes, and a coveted strategic location, the islands and surrounding continental lowlands of the Caribbean were one of Europe’s earliest and most desirable colonial frontiers. The region was colonized over the course of five centuries by a revolving cast of Spanish, Dutch, French, and English forces, who imported first African slaves and later Asian indentured laborers to help realize the economic promise of sugar, coffee, and tobacco. The Caribbean: A History of the Region and Its Peoples offers an authoritative one-volume survey of this complex and fascinating region. This groundbreaking work traces the Caribbean from its pre-Columbian state through European contact and colonialism to the rise of U.S. hegemony and the economic turbulence of the twenty-first century. The volume begins with a discussion of the region’s diverse geography and challenging ecology and features an in-depth look at the transatlantic slave trade, including slave culture, resistance, and ultimately emancipation. Later sections treat Caribbean nationalist movements for independence and struggles with dictatorship and socialism, along with intractable problems of poverty, economic stagnation, and migrancy. Written by a distinguished group of contributors, The Caribbean is an accessible yet thorough introduction to the region’s tumultuous heritage which offers enough nuance to interest scholars across disciplines. In its breadth of coverage and depth of detail, it will be the definitive guide to the region for years to come. Praise for The Caribbean “The editors of this volume have successfully assembled a survey of historical and contemporary issues which serves as an excellent introductory text for newcomers to the region, as well as a resource for more experienced researchers searching for a concise reference to any historical period.” —Journal of Caribbean History “This collection provides an engaging introduction to the history of a region defined by centuries of colonial domination and popular struggle. In these essays readers will recognize the Caribbean as a garden of social catastrophe and a grim incubator of modern global capitalism, as well as of people’s continuous attempts to resist, endure, or adapt to it. Scholars and students will find it to be a very useful handbook for current thinking on a vital topic.” —Vincent Brown, professor of history and of African and African American studies, Duke University
This book is the third publication originating from the conference Legacy of Slavery and Indentured Labour: Past, present and future, which was organised in June 2013 by the Institute of Graduate Studies and Research (IGSR), Anton de Kom University of Suriname.
Honorable Mention, 2022 MLA Prize for a First Book Far from Mecca: Globalizing the Muslim Caribbean is the first academic work on Muslims in the English-speaking Caribbean. Khan focuses on the fiction, poetry, and music of Islam in Guyana, Trinidad, and Jamaica. Combining archival research, ethnography, and literary analysis, Khan argues for a historical continuity of Afro- and Indo-Muslim presence and cultural production in the Caribbean. Case studies explored range from Arabic-language autobiographical and religious texts written by enslaved Sufi West Africans in nineteenth-century Jamaica, to early twentieth-century fictions of post-indenture South Asian Muslim indigeneity and El Dorado, to the attempted government coup in 1990 by the Jamaat al-Muslimeen in Trinidad, as well as the island’s calypso music, to contemporary judicial cases concerning Caribbean Muslims and global terrorism. Khan argues that the Caribbean Muslim subject, the “fullaman,” a performative identity that relies on gendering and racializing Islam, troubles discourses of creolization that are fundamental to postcolonial nationalisms in the Caribbean.
When asked to distinguish between different faiths, Mughal prince Dara Shikoh is said to have replied, “How do you draw a line in water?” Inspired by this question, the essays in this volume illustrate how ordinary people in South Asia and the diaspora negotiate their religious identities and encounters in creative, complex, and diverse ways. Taking the approach that narratives “from below” provide the richest insight into the dynamics of religious pluralism, the authors examine life histories, oral traditions, cartographic practices, pilgrimage rites, and devotional music and songs. Drawing on both ethnographic and historical data, they illuminate how, like lines in water, religious boundaries are dynamic, fluid, flexible, and permeable rather than permanently fixed, frozen, and inviolable. A distinct feature of the volume is its proposition of a fresh and innovative typology of boundary dynamics. Boundaries may be attractive or porous, firmly drawn or transcended. Attractive boundaries invite confluence while affirming the differences between self and other, whereas permeable boundaries facilitate exchanges that create new identities and in turn form new lines. Although people may recognize the significance of religious borders, they can choose to transcend them. Throughout this volume, the authors highlight the fascinating range of South Asian religious and cultural traditions.
A contemporary overview of festival activity based on over 30 international case studies. It demonstrates how the nature of festivals crosses borders, how they are a recognisable and growing part of societal and cultural delivery around the globe and that their impacts, economic, social and cultural are a major driver in their development.
