By N. Aljoe
Analyses the relationships one of the socio-historical contexts, well-known kinds, and rhetorical concepts of British West Indian slave narratives. Grounded by means of the syncretic theories of creolisation and testimonio it breaks new flooring via analyzing those dictated and fragmentary narratives all alone phrases as examples of 'creole testimony'.
Read or Download Creole Testimonies: Slave Narratives from the British West Indies, 1709–1838 PDF
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Extra info for Creole Testimonies: Slave Narratives from the British West Indies, 1709–1838
Sample text
This happened on Friday. I went to the field on Saturday. I told the driver I could not work as I had a pain in my loins he directed me to go to the manager. I did go, and was sent to the hospital, remained there a day, the doctor examined me and said there was nothing the matter with me, and that sitting down was not good.
Thistlewood’s sharing of his plans for the future with Phibbah suggests that this was different that the usual Caribbean concubinage relationship of sex and convenience. Through his relationship with Phibbah, Thistlewood offers glimpses of the complex power relationships operating in plantation discourse and particularly highlights the power Phibbah asserted, albeit in complicated ways. For example, Phibbah gives Thistlewood a gold ring “to keep for her sake,” in effect marking him as her own. Phibbah’s alliance with Thistlewood also affords her access to certain luxuries: “Took up of Mr.
Thistlewood’s gifts of fabric and money would probably have been considered a sign of Phibbah’s distinction. Rather than wearing the rough fabric of most slave women or second-hand clothing from the mistress, Phibbah had access to new material and a great deal of it. Her access to soap and a lock also probably 42 C r e ol e Te s t i mon i e s provided her with luxuries that might not have been available to even some creole whites on the island. Although Thistlewood was generous with his gifts, Phibbah did not “need” him to give them to her.