21 July 2020
Tracing the History of Northern Ontario at the British Library
This post by Shaelagh Cull is part of a special Summer Scholars blog series highlighting the recent research Eccles Centre awards have supported across Caribbean, Canadian and US collections.
In January, my research into the history of art, craft, and trade in the James Bay region of Northern Ontario, Canada, took me to the Americas collections of the British Library as an Eccles Centre Visiting Fellow. Today, the region referred to as Northern Ontario stretches from the French River, Lake Nipissing, and the Mattawa River northwards to Hudson Bay, with Manitoba to its West and Québec to the East. The traditional territory of the Cree and Anishinaabe peoples, Northern Ontario has been a site of cultural contact and exchange for centuries. Beginning in the seventeenth century, the region played a central role in the British and French fur trades. Ontario’s oldest English-speaking settlement, Moose Fort (now Moose Factory), was established by the British Hudson’s Bay Company on the southern end of James Bay in 1673.1
As the fur trade expanded, a rival Northwest Company fort was built on nearby Hayes Island in 1803, and the Parisian company Revillon Frères began operating in the region in 1903. By the twentieth century, economic expansion into mining, pulp and paper, and agriculture and the development of the Canadian Pacific (begun in 1881) and National Railways (1919) created new opportunities in the North. J.B. MacDougall’s Building the North (1919), records that mines between the communities of Porcupine, Cobalt, and Sudbury were responsible for producing 61% of the gold, 91% of the silver, and 90% of the nickel in the world, with the Sudbury area alone producing two hundred and fifty million dollars' worth of nickel.2
Towns sprung up quickly around mining centres and pulp mills, drawing immigrants from a variety of cultural backgrounds – including Scots, Irish, Cornish, Italian, Chinese, Ukrainian, and Polish, amongst others – to the region.3 While mining is still a major industry in the North, local economies also diversified with communities offering ecotourism experiences and promoting art and craft. With Britain’s historical connection to the region, the collections of the British Library houses documents which record the changing names, boundaries, economic activities, and social milieu of the area.
Many of the resources in the Library’s collections relate to the establishment of the Hudson’s Bay Company and French/English presence (and occasional conflict) on James Bay. One of the earliest documents to reference the region in the Library’s collections is J. Seller’s The English Pilot, Fourth Book (1671), a treatise on seventeenth century navigation (British Library Maps: C.22.d.2 ).4 It outlines the history and topography of James Bay and Henry Hudson’s 1608 attempt to locate the Northwest Passage trade route through North America. Additionally, the manuscript contains a number of early maps charting the region, including “A Chart of the North Part of America” (Figure 1) which divided what is today Northern Manitoba and Northern Ontario into New North Wales, New Yorkshire, and New South Wales.5
Moose Fort was established two years after the publication of Seller’s manuscript and during the nineteenth century was made the administrative headquarters of the Southern Department of the Hudson’s Bay Company.6 Moose Fort Journals, 1783-85 (British Library shelfmark: Ac.8565/6) and Moose Factory 1673 to 1947 (British Library shelfmark: 10470.t.21) provide key information about the early presence of the Hudson’s Bay Company and commerce within the region.7 The Library also houses maps recording the French presence in the region, including “Carte de la Baye de Hudson” [1744] (Figure 2).
W.A. Kenyon’s book, The Battle for James Bay (1686), traces the often violent encounters between the British and French as they competed for the region’s fur resources, most notably with Captain Pierre de Troyes’ capture of Moose Fort in 1686 (British Library shelfmark: X.809/13837).8 These documents record British and French stakes in and visions for James Bay as they began colonizing Northern Ontario.
As my own research focuses on the collection and reception of art, craft, and material culture from James Bay, I was particularly interested in the Library’s resources pertaining to Indigenous material and visual culture in Northern Ontario. The Central Cree and Ojibway Crafts series published by the Indian and Northern Affairs division of the Canadian government in 1974 catalogues historical Indigenous craft to document the material history of the Cree and Anishinaabe of Northern Ontario, Quebec, and Manitoba and institutions where these objects are housed (British Library shelfmark: C.S.E.20/73).9 The Library also contains various promotional materials, catalogues, and albums (Figure 3) related to the 1967 International and Universal Exposition held in Montreal, Quebec (Expo 67) and the Indians of Canada Pavilion, a landmark in North American Indigenous art and a politically-charged critique of Canadian Confederation during the country’s one-hundredth anniversary celebrations.
The Pavilion featured the work of contemporary Indigenous artists, many of whom - such as the highly influential painters Norval Morrisseau and Carl Ray, who popularized the Woodlands Style - came from Northern Ontario. First-hand accounts such as Lillian Small’s, Indian Stories from James Bay (British Library shelfmark: YA.1998.a.12925) and a collection of poetry by Margaret Sam-Cromarty, James Bay Memoirs: A Cree Woman's Ode to Her Homeland (British Library shelfmark: YA.1994.a.12583), provide Indigenous perspectives on James Bay Cree history and culture.10
These resources are starting points for those interested in Northern Canada, the history of James Bay, and Indigenous art. Both for researchers in the UK and North America, the Americas collections of the British Library provide unique glimpses into the regional histories of communities in Canada.
Shaelagh Cull, Eccles Fellow 2019, is a graduate student at Queen's University, Ontario, Canada.
References
1 “History of Moose Factory,” Moosetalk, (Summer 1979): 4.
2 J.B. MacDougall, Building the North. Toronto: McClelland and Stuart Publishers, 1919, pp. 21-22. British Library shelfmark: 08365.g.41.
3 Kerry M. Abel, Changing Places: History, Community, and Identity in Northeastern Ontario. Kingston: McGill-Queen’s University Press, 2006, xii. British Library shelfmark: m06/28009.
4. The English Pilot. The Fourth Book, describing the North Coasts of America from Groenland to Newfoundland. [London], [1671]. British Library shelfmark: C.22.d.2. NB: There are many subsequent versions of this work; please consult the Library's catalogue.
5. “A Chart of the North Part of America” also includes a second major inlet named “The Great Bay of God’s Deliverance” beside James Bay which does not exist and was not included on subsequent historical maps of the region.
6. “Staff House at Moose Factory,” Hudson’s Bay Company, accessed June 22, 2020, http://www.hbcheritage.ca/places/forts-posts/staff-house-at-moose-factory.
7. Hudson's Bay Company, Moose Fort Journals, 1783-85. Edited by E.E. Rich. London, 1954. British Library shelfmark: Ac.8565/6; Eric Ross Arthur, Moose Factory, 1673 to 1949. Toronto: University of Toronto Press, 1949. British Library shelfmark: 10470.t.21.
8. W.A. Kenyon. The Battle for James Bay, 1686. Toronto: Macmillan of Canada, [1971]. British Library shelfmark: X.809/13837.
9. Canada. Department of Indian and Northern Affairs. Central Cree and Ojibway Crafts. Ottawa, 1974. British Library shelfmark: C.S.E.20/73.
10. Lillian Small, comp. Indian Stories from James Bay. Cobalt, Ont.: Highway Book Shop, 1972. British Library shelfmark: YA.1998.a.12925.; Margaret Sam-Cromarty, James Bay Memoirs: a Cree Woman's Ode to her Homeland. Lakeland, Ont.: Waapoone, c.1992. British Library shelfmark: YA.1994.a.12583.
16 July 2020
Atomic Holiday Snaps? Depictions of ‘normality’ in the official photography of postwar atomic bomb tests
This post by Timothy Peacock is part of a special Summer Scholars blog series highlighting the recent research Eccles Centre awards have supported across the Caribbean, Canadian and US collections.
Who would ever think of a nuclear test site as a summer holiday camp?
One of the extraordinary holdings of the British Library is the 'Official Pictorial Record' of the aptly named ‘Operation Crossroads’ in 1946, containing over 200 photographs and accompanying text about the first postwar nuclear bomb test series by the United States.1 The tests, at Bikini Atoll in the Pacific, used atom bombs against a fleet of decommissioned and captured World War II ships. These detonations set precedents for the peacetime testing of more than 1,000 nuclear weapons over the following decades, displaced populations from their Pacific Island homes, and had global diplomatic impacts.2
The tests also produced some of the most recognisable images of atomic bomb detonations which not only continue to be staples of film and television but have generated sociocultural responses from mushroom-cloud hairdos to memes and protest movements. The now ubiquitous swimsuit, the bikini - which was unveiled to the world four days after the first detonation - was immediately equated by its creator with the atom: small but full of explosive potential. Yet unlike the Atoll itself, the swimsuit appears to have escaped widespread association with nuclear testing and its radioactive legacies!
However, the political, military and cultural histories merge within Operation Crossroads: the Official Pictorial Record in the most unexpected ways. Alongside images of scientific test preparations, atomic detonations and damage surveys, what is perhaps most remarkable about the Record is the number of images which capture aspects of the everyday lives of those involved in the tests, whether working or off-duty - at rest, exercise or while being entertained.
Some of the images look, at first glance, like historic holiday snapshots, the only indicators to the contrary being an ominous line in the accompanying text or occasional visual clues. Sometimes even these clues do not make it clear as to the overarching situation.
One double page in particular captures the holiday camp vibe, entitled, with unconscious irony, “IS EVERYBODY HAPPY?”. A large group of sailors are pictured paying close attention to a shirtless speaker (Figure 2), who turns out to be a Congressman observing the tests. The text explains this to have been part of a “Happy Hour”, including a quiz about nuclear physics. In perhaps a classic representation of the ‘underdog’ triumphing, it proudly records the ships messboys’ victory over the scientists in their quiz knowledge.
Alongside this image, the other page displays pictures which continue the seaside resort theme. One of these (Figure 1) is a close-up photograph of women on a beach, surrounding one man, with another in the background, all wearing what appears to be beachwear, some smiling for the camera. It is only through the caption that we learn of their affiliation as Army nurses serving with the Task Force, with the explanatory caption “relax with friends”. The description and framing of the image are notable for reinforcing the vacation motif, and also for blurring the distinction regarding the professional identity of the subjects.
The other image on the page (Figure 3), a large beach scene, filled with off-duty personnel enjoying themselves through such activities as swimming or sunbathing, features some on a landing craft, but the overall ethos is not dissimilar from the pictorial framing of typical holiday scenes. The caption does, however, include a final line about banning swimming temporarily because of radiation concerns after the Test Able detonation, quickly following this up by saying it was allowed again once safety was ensured. The attempt to normalise the tests through juxtaposing the photograph and caption is significantly portentous, given the subsequent history of the radioactive transformation of the landscapes depicted.
The sardonic humour of the photographs, characteristic in 1940s civil and military life, is incongruous with the overarching seriousness of the nuclear test situation. Figure 4 shows a 'reboarding party' surveying a target ship for damage after one of the nuclear detonations. The message chalked onto the ship’s hull, “Attention visitors, No Smoking, No Souvenirs”, is a seemingly self-conscious pastiche of signs aimed at tourists in hotel resorts, juxtaposed with the military regulations in place surrounding the tests. Such writing also echoes related traditions of chalking messages onto bombs during the War, or indeed, of naming some individual nuclear weapons after famous figures. The Bomb dropped in Crossroads Able test, for example, was christened 'Gilda', and adorned with a stencilled name and Rita Hayworth’s photograph, after the title character she played in the 1946 film Gilda – an association which was not appreciated by the film star herself! The message on the ship was likely written before detonation, a different message being shown in another photo being written by a sailor. Its presence is an insight into the attitudes of the unnamed author, a working ‘tourist’ in arguably the most exclusive and, at that moment, unappealing resort.
The radioactive seawater which enveloped the target ships during the Crossroads Baker test made most of them too radioactive to be decontaminated. It has been regarded as one of the world’s first nuclear accidents. Many of the vessels still lie sunk in Bikini Atoll, a popular location in recent years for a very different kind of enthusiast, those diving to explore the wrecks.
The world-changing effects of a seemingly microscopic globule today in some ways resonate remarkably with the transformation surrounding the splitting of the atom. The official photographs from Crossroads serve not only as a scientific and military record of early nuclear testing, but also as a poignant example of the final moments for those individuals involved of the ‘normality’ of the world as it was, and the end of the holiday.
Dr Timothy Peacock, Eccles Fellow 2019, is a Lecturer in Modern History at the University of Glasgow. He is on Twitter @DrTimPeacock
References:
1. Joint Task Force One. Operation Crossroads: The Official Pictorial Record. New York: Wm. H. Wise & Co. 1946, p. 71. British Library shelfmark: W67/5211. This item is also available digitally courtesy of the Biodiversity Heritage Library.
2. For further information about Operation Crossroads, see Jonathan M. Weisgall, Operation Crossroads: The Atomic Tests at Bikini Atoll. Annapolis, Maryland: Naval Institute Press, 1994. British Library shelfmark: Document Supply 94/14429.
NB: Readers may also be interested in a blog about Operation Crossroads by Mark Eastwood, who undertook a PhD placement with the Eccles Centre in 2016.
14 July 2020
Colonial Training in Canada
This post by Marie Ruiz is part of a special Summer Scholars blog series highlighting the recent research Eccles Centre awards have supported across the Caribbean, Canadian and US collections.
My research focuses on Victorian emigration societies as well as migration infrastructures such as colonial training centres for female and male emigrants. In the second half of the 19th century, the growing need for qualified emigrants to people the British Empire led to the creation of colonial training centres for gentlemen and gentlewomen in Britain as well as in the colonies.
My study mainly focuses on the British Women’s Emigration Association (1884–1919). Its periodical, The Imperial Colonist (Figure 1), being completely accessible at the British Library, my Eccles Centre Visiting Fellowship allowed me to study the journal in depth and focus on the articles relating experiences of colonial training.
Opened in 1874, the Ontario Agricultural College only accommodated male students until the founding of the MacDonald Institute of Domestic Science for women in 1903. As young women increasingly left rural Ontario for the urban centres, the MacDonald Institute was expected to increase the appeal of rural life for young men and women. The objective was to sustain rural life and solve the problem of untrained immigrants in Canada. As such, this training centre addressed concerns of the time: rural depression, colonial productivity and the surplus of women in Britain. The women involved in such emigrant training ranged from the upper-working class to the upper middle-class. Many were impoverished upper middle-class or educated upper-working class women and their migration was marked by social mobility.
At the Macdonald Institute, women were taught physiology and food science using chemical testing to determine the food structures, but also food economics to improve the health of the population and overcome poverty, and a growing interest in dietetics is evidenced by the emigrants’ careers. In 1901, only 6% of British women held occupations in farming, and they were mostly represented in small-scale farming and horticulture. Advocated by female activists, one solution to the surplus of women question was to open up women’s employment in agriculture and horticulture across the Empire.
Although there were training schools for emigrants in Britain, the colonial authorities were convinced that women could learn better in the colonies. In 1909, Mary Urie Watson, director of the MacDonald Institute, wrote to the British Women’s Emigration Association to object to the training given to emigrants in Britain before departure. She proposed setting up courses supervised by colonists in Britain, completed by training in the colonies.1 So, a farm house opened in Surrey, managed by a graduate from the MacDonald Institute, and it replicated Canadian domestic conditions in a course ‘for home makers overseas.’2
The Macdonald Institute worked closely with the British Women’s Emigration Association and in 1904 a scheme was set up to train Englishwomen as housekeepers for Canadian life. Yet, the scheme was expensive and many emigrants actually only used the opportunity to gain free passage to Canada. Whereas some emigrants had signed a contract binding them to work for free at the Macdonald Institute in exchange for free education and board, many directly moved to Canada without setting foot at the Macdonald Institute.3 After the Great War, the Macdonald Institute’s training was mostly offered to Ontario students to increase the quality of life in rural homes. Similarly, British male students at the Ontario Agricultural College represented 10.5% of all students between 1874 and 1899, and this proportion decreased to 4.8% between 1900 and 1929.
Agricultural training provided higher education for women, yet it remained home-based and in keeping with the macro-narrative on women’s role in society and in the household. Hence, the Macdonald Institute may also have been founded to encourage rural marriages as the Minister of Agriculture declared in 1904: ‘I want some one [sic] to love the girls who come to the Macdonald Institute’ to which journalist James Creelman replied ‘The College boys will do that.’4 Indeed, male and female students regularly met during mixed classes in the Ontario Agricultural College buildings and at the library.
Yet, gender segmentation was reflected in the very building of the MacDonald Institute, which was on the Ontario Agricultural College campus in Guelph, but on a hill and separated from the rest of the Ontario Agricultural College campus as well as the city,5 as the map below from the British Library shows. As such, the female students were both close enough to access the Ontario Agricultural College and the city, but protected from unwanted influence.
In conclusion, the study of colonial training centres highlights the development of scientific education for women as a response to pressing concerns about the health and welfare of the nation. Yet, the figures show that the Macdonald Institute did not train a high number of British immigrants, but farming and gardening became career options for unmarried gentlewomen in this period. This was promoted by British female activists such as Jessie Boucherett and Frances Power Cobbe who were convinced that solutions were to be found at home before considering emigration. The Macdonald Institute represented a tool in the campaign for female emancipation and imperialist propaganda, and paved the way for women’s scientific education.
Dr Marie Ruiz, Eccles Centre Visiting Fellow 2019, is Associate Professor at the Université de Picardie Jules Verne, Amiens, France.
Notes
1. ‘MacDonald Institute,’ The Imperial Colonist, April 1909, 57. (British Library shelfmark: P.P.3773.fa.)
2. N. C. Goldie, ‘Overseas Training School for Women,’ The Imperial Colonist, May 1914, 79. (British Library shelfmark: P.P.3773.fa.)
3. James Snell, Macdonald Institute: Remembering the Past, Embracing the Future. Toronto: Dundurn Press, 2003, 69.
4. ‘Locals,’ The O.A.C. Review, vol. XVII, n° 3, December 1904, 211. (Available courtesy University of Guelph: https://atrium.lib.uoguelph.ca/xmlui/handle/10214/13600)
5. Mary Margaret Wilson, ‘Cooking the books: curriculum and subjectivity at the MacDonald Institute for Domestic Science, Guelph, Ontario, Canada, 1903-1920’ (PhD thesis: University of Toronto, 2007), 143.
Suggestions for further reading:
Hammerton, James A. (1979) Emigrant Gentlewomen: Genteel Poverty and Female Emigration, 1830–1914. London: Croom Helm. (British Library shelfmark: DRT ELD.DS.79088)
Opitz, Donald L. (2013) "'A Triumph of Brains over Brute': Women and Science at the Horticultural College, Swanley, 1890-1910" Isis 104: 30-62. (British Library shelfmark: Document Supply 4583.000000)
Opitz, Donald L., S. Bergwik, and B. Van Tiggelen, eds. (2016) Domesticity in the Making of Modern Science. Basingstoke: Palgrave Macmillan. (British Library shelfmark: DRT ELD.DS.300766)
Ruiz, Marie (2017) British Female Emigration Societies and the New World (1860-1914). Basingstoke: Palgrave Macmillan. (Brtish Library shelfmark: DRT ELD.DS.437310)
Wilson, Mary Margaret (2007) 'Cooking the books: curriculum and subjectivity at the MacDonald Institute for Domestic Science, Guelph, Ontario, Canada, 1903-1920'. PhD Thesis: University of Toronto.
09 July 2020
The Black and Indigenous presence in the story of how Breadfruit came to the Caribbean
This post by Nadine Chambers is part of a special Summer Scholars blog series highlighting the recent research Eccles Centre awards have supported across the Caribbean, Canadian and US collections.
'As the heirs of two oceanic histories, we are conscious of the …challenges… the Atlantic and the Pacific represented to our respective ancestors. We are committed to nurturing and supporting the techniques of survivance that have led us to find each other.' Teresia Teaiwa1
How Breadfruit came to be loved in Xamayca/Jamaica became part of my Eccles Fellowship focusing on the North American and Caribbean collections at the British Library. In my larger project, I chose to explore the ways in which existing historiography has erased (or occluded) the interrelationships between Black Caribbean and Indigenous peoples by reading in between the silences in colonial voyage narratives. I contemplate the spaces between Black and Indigenous people’s parallel and intersecting histories of displacement, migration and decolonial struggles. I seek stories of our encounters that have been ignored in academic texts or situated at a distance geographically or categorically in archived records. My focus is on the traces of contested and still largely unwritten relationships as key to current discussions about Black freedom and Indigenous sovereignty if we “were not, even in the situations of the most extreme brutality, sealed off hermetically from one another”.2
In this essay, I offer a compass with which to navigate memories, geography, sacrifice, death through the entry point of Tahitian breadfruit brought by ship into the Caribbean. I continue to be inspired by the late Teresia Teaiwa (African American and I-Kiribati), who embodies an Atlantic-Pacific connection reflected in much of her academic scholarship and poetic works; reminding us of the imposed amnesia and the need to undo its erasures.
so it’s easy to forget
that there’s life and love and learning
between
asia and america
there’s an ocean
and in this ocean
the stepping stones
are
getting real
Teaiwa, “AmneSIA”3
The first beloved place of breadfruit is in my maternal grandmother’s backyard in Constant Spring, Jamaica – a lone tree I remember while seated in carousel 333 of the British Library’s Rare Books and Music Room. I find myself travelling back and forth, through space and time and through archival texts, seeking Teresia’s stepping stones and finding the footprints of two Ma’ohi (Tahitian) men who touched down from the HMS Providence after months of sailing from the Pacific to land in Jamaica in 1793. I imagine them walking through the first place of contact – Port Henderson where my mother-line’s sea faring people still live. Their second land fall was Port Morant to travel overland to Bath...
... definitely passing through Airy Castle where my father’s people have landed history rooted by three Oteheite (ayyah) trees that bore deep purple-skinned fruit legendary in size and sweetness. Raised in Jamaica on breadfruit and apples made possible by their Ma’ohi traditional knowledge that crossed into the Caribbean, I listen for echoes of these two men’s footfall as I read a copy of The Log of H.M.S Providence by W. Bligh in the Manuscripts room on the 2nd floor of the British Library.4
Bligh – the celebrated naval captain of Bounty and Providence fame – instructed the crew to make sure that Tahitians were not to be told about the reason for the acquisition of the breadfruit.
Against this silence, I ask – so, to what purpose?
Within the library catalogue I found the oft overlooked work of an accomplished Jamaican botanist - the late Dulcie Powell and her careful attention to the plant genealogy of Jamaican botanical gardens, and the people behind it. Powell’s work, 'The Voyage of the Plant Nursery, H.M.S. Providence, 1791-1793', gives the reader the economic context to understand what drove British captains’ military and commercial ventures, coded as “botany research” and “exploration” – each opened with devastating military violence towards Pacific Indigenous peoples, appropriated plants then brought Tahitians and their intellectual acumen to the Atlantic and into the Caribbean.5 She includes an extract from writing by the well-known planter Bryan Edwards of 15,000 deaths of Black people trapped between the violence of enslavement and environmental catastrophes:
THIS NUMBER WE FIRMLY BELIEVE TO HAVE PERISHED OF FAMINE, OR OF THE DISEASES CONTRACTED
BY SCANTY AND UNWHOLESOME DIET BETWEEN THE LATER END OF 1780 AND THE BEGINNING OF 1787.6
This key excerpt from Edwards shows that the bedrock of the introduction of breadfruit to Jamaica was part of the British global imperial project, and that the breadfruit’s purpose was to sustain the life of Black people in Jamaica – solely for reaping profit from slavery.
But what about introductions between people?
The two men Maititi (Mydidee, Mideedee) and Paupo (Bobbo, Pappo) are first introduced to the reader through Bligh’s logs: the former styled as a Tahitian emissary, the other as a Tahitian stowaway. I note Captain Bligh’s first awareness of Paupo was part of a critical decision as to whether he lives or dies.
To my astonishment I found a man who had always been collecting with the botanists secreted between decks… and I had not the heart to make him jump overboard… I conceived he might be useful in Jamaica...therefore directed he should be under the care of the botanists... (July 18, 1792)7
Here, his name is not revealed on a long voyage that depended on many other racialized people who remained seen but also unnamed while assisting the survival of the floating Plant Nursery in safe harbours from storms and fresh water supplies as they sailed from the Pacific to the Caribbean. However, my central quest is Maititi and Paupo’s moment of arrival and any evidence of their encounters with people of African descent in Jamaica. Only some details are known to us, as we have to rely on 3rd Lieutenant Tobin, who observed Feb 5th, 1793 as the day Maititi and Paupo were on deck to see those “for which the benefit the voyage was chiefly promoted” – the Black people who “were loud in their praises and were constantly paddling around her [the Providence] in their canoes.”8
What might these Ma’ohi men’s thoughts have been about the excitement from the canoes or upon meeting the eyes of the paddlers? Did the paddlers notice the two men?
My reading of eighteenth-century ship’s log and crew diaries is informed by these questions – questions hardly considered at the time. In order to make visible Paupo’s landfall in Jamaica, I examine a few additional moments from Bligh’s log and find details that only relate to his relationship with the project through being listed as their ‘Otaheitian friend’ and an unpaid responsibility of Gardener Wiles who had agreed to stay on in Jamaica at Bath at £200 per annum.9 These logs render invisible and silent people of African descent who were the majority of the population: the records scarcely show any detail of these enslaved workers except in ledgers where their masters were paid for allowing them to be hired out for labour in the botanical garden.
However, finally a surprise encounter.
Somewhere in the months between landing in Jamaica and sailing for England to deliver the remainder of the botanical collection to Kew, Tobin writes this undated observation of Paupo in Jamaica:
...having many quarrels with an old negroe nurse who attended him – one day when she was oversolicitous [sic] for him to eat, after making several ineffectual attempts to explain to her that he required nothing, in rather an angry tone he said Aimak mad oboo peyak peyak “I do not want to eat, my belly is full” but taking her finger put it in his ear telling her “she might perhaps find room in his head”.10
Seventeen months away from Tahiti, this singular encounter was retold by a third party as a partial exchange of words, strong feelings and touch between a young ailing Paupo and a senior Black healer. I re-read the gesture and the translation and found myself move slowly from elation to unease. In other fleeting moments Paupo is described as cheerful; yet here his exchange seems fraught. The translation of his words is unreliable, the touch and exchange ascribed layered with complexity.
Nine months after Ma’ohi Paupo arrived to Xamayca –in the Caribbean Sea – Wiles reported Paupo’s death in The Royal Gazette printed 27th of October 1793 (British Library shelfmark: MFM.MC384) and that his last days he refused food, refused to speak before succumbing to ill health. There is no known marker to signal his resting place as part of the land at Bath; far from his island which Powell described as “about as far south of the Equator as Jamaica is north…and their climates are therefore similar”.11 However, it was not similar, neither in area nor, more importantly, in social climate.
The pages of the newspaper reflect a snapshot of this climate – his obituary placed beside a report of trade business, a military report and lists of Black ancestors who are ill and enslaved or featured in runaway ads and workhouses. This returns us to the question of what could Paupo’s relationship have been to the enslaved community, perhaps through being cared for by that nurse? Would the cost of his keep have become associated with the ‘negro labour’ ledger lines for the garden? Could one speculate he might have had a sense of being estranged from the system Black people surrounding him were chained within?
“I do not want to eat, my belly is full” but taking her finger put it in his ear
What more could have been recorded?
Instead, it is easiest to know more about the thoughts of the leadership of the plantocracy behind the Providence project. The Royal Gazette stated:
…In less than twenty years, the chief article of sustenance for our Negroes will be entirely changed; - plantains, yams, cocoa, and coffee, will be cultivated only as subsidiary, and used merely for change; whilst the breadfruit, gaining firm hold in the earth by the toughness and strength of its root, will bid defiance to storms.12
Official letters stating the plants did well came from Wiles who reported regularly to his patron Joseph Banks of their progress; in October 1793 they were “thriving with astonishing vigor” on the eastern side of the island. Wiles found “everyone exceeding anxious to get plants of it,” although some “old conceited & prejudiced [enslaved] creoles” said they preferred plantains and yams.13
In truth, Breadfruit survived but took decades to become part of everyday people’s preferred local diet.14 I continue to wonder sometimes if by chance, in those brief months whether Paupo had time to personally introduce breadfruit preparation to the healer’s community? What would that have looked like–practical trade or tentative trust-building? Or like breadfruit; in the healer’s mind was Paupo separate and associated with a garden of unfamiliar plants and closer to the owners in an enslaved society?
The difficult purpose of this small essay is to reframe Paupo’s story within the context of the Black population. Yes, slavery and hunger were the terrible impetus of our forgotten introduction to Tahitians who brought uru and other botanical riches of the Pacific. The difficult social climate that structures his introduction to the healer I overcome by thinking about a Tahitian story in a time before time as we know it. It is said a Ma’ohi family survived a famine when the father transformed himself - with hands becoming leaves; arms and body, the trunk and branches; his head – the breadfruit in the place known now as Tua’uru – the Place of Breadfruit.15 I think of this as I consider how this plant was transported in 1793 to deal with starvation in the Caribbean. Today, uru lives – included when Jamaicans state the word ‘food’ defined as specific reference to the circle of beloved ground provisions our Black ancestors refused to abandon even in those hard times.
Breadfruit.
First in the Valley of Tua’uru then in Bath, St. Thomas with Paupo - a Ma’ohi stone within the Jamaican landscape. Māuruuru.
Nadine Chambers, Eccles Centre Visiting Fellow, is a PhD candidate at Birkbeck, University of London.
References
1 Teaiwa, Teresia; Ojeya Banks, Joy Lehuanani Enomoto, Courtney-Savali Leiloa Andrews, Alisha Lola Jones, and April K Henderson. ‘Black and Blue in the Pacific: Afro-Diasporic Women Artists on History and Blackness.’ Amerasia Journal, vol. 43, no. 1, (2017), pp. 145-193. (British Library shelfmarks: Science, Technology & Business (P) CP 25 -E(1); Document Supply 0809.655000; )
2 Paul Gilroy, The Black Atlantic: Modernity and Double Consciousness. Cambridge, Mass: Harvard University Press, 1993, p. 2. (British Library shelfmark: YC.1994.b.3724.)
3 Teresia Teaiwa, ‘We sweat and cry salt water, so we know that the ocean is really in our blood’, International Feminist Journal of Politics, 19:2 (2017), p. 133-136. (British Library shelfmark: ZC.9.a.5571)
4 William Bligh, The Log of HMS Providence, 1791-1793 (British Library, MS Facsimile 832 (1976).
5 Dulcie Powell, ‘The Voyage of the Plant Nursery, HMS Providence, 1791-1793,’ Economic Botany, vol. 31.4 (1977): 387-431. (British Library shelfmarks: Document Supply 3651.700000; Science, Technology & Business (P) CP 25 -E(10))
6 B. Edwards, The History, Civil and Commercial, of the British Colonies in the West Indies. Dublin, 1793, Vol. 2. Dublin, capitals in the original.(British Library shelfmark: Mic.F.232 [no. 44458])
7 Bligh, ibid.
8 Journal of Lieutenant George Tobin on HMS Providence 1791 -1793, Mitchell Library, State Library of New South Wales http://acms.sl.nsw.gov.au/_transcript/2011/D04424/a1220.htm [accessed online July 2, 2020].
9 Bligh, ibid.
10 Journal of Lieutenant Tobin, ibid.
11 Dulcie Powell, ibid.
12 The Royal Gazette, Feb 9, 1792 – Misc section, unknown publisher Kingston, Jamaica. (British Library shelfmark: MFM.MC384)
13 Wiles quoted in Newell, Jennifer. Trading Nature: Tahitians, Europeans, and Ecological Exchange. University of Hawaii Press, 2010. (British Library shelfmark: Document Supply m10/21589 )
14 Higman, Barry W. Jamaican Food: History, Biology, Culture. Kingston, Jamaica: University of West Indies Press, 2008. (British Library shelfmark: YC.2009.b.918)
15 Henry, Teuira and John Muggridge Orsmond. Ancient Tahiti. Honolulu: B.P Bishop Museum, 1928. (British Library shelfmark: Ac.6245/3.(48.))
07 July 2020
Dancing in the archives...
This post by Robert Hylton is the first in a special Summer Scholars blog series highlighting the recent research Eccles Centre awards have supported across the Caribbean, Canadian and US collections.
In the early 1980s this thing called hip hop suddenly arrived in the UK from North America through videos like Malcolm McLaren's Buffalo Gals (1982) and films such as Wild Style (1983). It marked the start of a global cultural change and, unbeknown to me, would help develop my future world as a choreographer, researcher and teacher.
In time, my curiosity would take me beyond the South Bronx of the 1970s to '50s jazz dance, Whitey’s Lindy Hoppers and, eventually, minstrelsy.
Minstrelsy and blackface was something I was aware of growing up in the 1970s as a mixed race child in the North East of England: The Black and White Minstrel Show was still on TV and racial relics were never far away. Years later I began looking past the racially charged media of minstrelsy, seeing instead an innovative dance form which laid the foundations not only for hip hop dance but for entertainment as we know it today. And so I began to ponder on the question: What happened before minstrelsy? Which is what brought me to the Eccles Centre and the British Library.
My approach at the Library was to explore African diaspora dance practices in the United States from the early 1800s. My prior knowledge of African based social dances was mostly limited to the 20th century and I knew there was so much more: More threads and meeting points detailing the myriad ways in which the African diaspora experience was carried to the US, became fractured and disrupted through slavery, and morphed into gospel, blues, ragtime, jazz, funk and hip hop. My research enabled me to understand how African dance, including Gelede and Calenda, were exchanged and disrupted through gatherings such as corn shucking meets, leading in turn to secular dances like the turkey trot and the camel walk.
The key thing I realised through this research, however, wasn't even about dance. It was about how information was passed, gathered and coded through slavery. It was about the interactions between different African practices. I began looking beyond West African traditional dance forms to broader African practices. This led me to explore the Muslim experience within Africa, the United States and slavery. One story I came across was that of a 35-year old male Muslim slave in Sierra Leone during the eighteenth century. Waiting in irons for departure, sometimes he would sing a melancholy song and sometimes a Muslim prayer. The song would eventually arrive in America to be heard by other Africans who may not have understood Arabic. Yet the cadence, experience and emotion enabled an experience of empathy that transcended words. It was decoded through human consciousness as emotional unity through sound and movement. It was understood, or misunderstood, and developed identity, social communication and African American culture. These rhythms and experiences would resurface and be remixed into early blues; a remix that I suggest echoes into the sampling culture of hip hop.
Traces of Muslim practice may also relate to the Ring Shout (ceremonial dance) and the Kaaba and walking anti clockwise as prayer. These exchanges of different African cultures, through shared experience and slavery, led me to think more about the subtleties and nuances of human exchange, gesture, symbolism and the cadence of both sound and movement: how scales of emotion and the body being read and misread is very much part of human learning, social patterns and coded cultures.
The African diaspora experience of slavery is one of the most heartless in human history and yet people survived, grew and emerged. Of course, resilience in itself is a built-in human trait but how many times must it be tested and inflicted from one human to another to the degree of slavery and many other forms of violence, where carried trauma and disrupted African experiences seem to be in constant recovery and where culture acts to navigate and find better ways of living.
I think this research more than anything has led me to a deeper understanding of cultural development, human exchange, histories (my own) and the traces of experience that we carry and that are passed through generations. Which brings me to the present, to my own creative practice and towards Afro futurism and how one can begin to develop African diaspora history(s) through speculation as a way to navigate future possibilities. My hope is to develop projects embedded in my Eccles Centre research through dance, hip hop, visual art and education, exploring the question: What is hip hop's place in the twenty first century?
Robert Hylton, Eccles Centre Visiting Fellow, 2019.
Suggested Reading:
Abbott, L and Seroff, D. Ragged but Right: Black Traveling Shows, "Coon Songs," and the Dark Pathway to Blues and Jazz. Jackson: University Press of Mississippi, 2007. (Shelfmark: m07/.15598 DSC)
Austin, A. African Muslims in Antebellum America: Transatlantic Stories and Spiritual Struggles. New York; London: Routledge, 1997. (Shelfmark: YC.1997.a.3453)
Diouf, S. Servants of Allah: African Muslims Enslaved in The Americas. New York University Press, 1998. (Shelfmark: YC.1999.a.80)
Emory, E. Black Dance: From 1619 to Today. London: Dance, 1988. (Shelfmark: YM.1989.a.111)
Gay, K. African American Holidays, Festivals, and Celebrations: the History, Customs, and Symbols Associated with Both Traditional and Contemporary Religious and Secular Events Observed by Americans of African Descent. Detroit, MI: Omnigraphics, 2007. (Shelfmark: YD.2007.a.7641)
Glass, B. African American Dance: An Illustrated History. Jefferson, N.C; London: McFarland & Company, Inc., Publishers, 2007. (Shelfmark: m07/.12508 DSC)
Hammer, J. Safi, O. The Cambridge Companion to American Islam. Cambridge University Press, 2013. (Shelfmark: YC.2014.a.828)
Robinson, D. Modern Moves: Dancing Race During the Ragtime and Jazz Eras. (Oxford; New York, NY: Oxford University Press, 2015) (Shelfmark: YC.2015.a.12024)
Thompson, K. Ring Shout, Wheel About: the Racial Politics of Music and Dance in North American Slavery (Urbana: University of Illinois Press, 2014) (Shelfmark: m14/.11623)
Visual References:
Ring Shout: https://www.youtube.com/watch?v=NQgrIcCtys0
Buzzard Lope: https://www.youtube.com/watch?v=3dGamWaYcLg
Audio Reference:
Alan Lomax Recordings - Levee Camp Holler: https://www.youtube.com/watch?v=5EH3jsnUo38
20 March 2020
Dancing in the archives...
In the early 1980s this thing called hip hop suddenly arrived in the UK from North America through videos like Malcolm McLaren's Buffalo Gals (1982) and films such as Wild Style (1983). It marked the start of a global cultural change and, unbeknown to me, would help develop my future world as a choreographer, researcher and teacher.
In time, my curiosity would take me beyond the South Bronx of the 1970s to '50s jazz dance, Whitey’s Lindy Hoppers and, eventually, minstrelsy.
Minstrelsy and blackface was something I was aware of growing up in the 1970s as a mixed race child in the North East of England: The Black and White Minstrel Show was still on TV and racial relics were never far away. Years later I began looking past the racially charged media of minstrelsy, seeing instead an innovative dance form which laid the foundations not only for hip hop dance but for entertainment as we know it today. And so I began to ponder on the question: What happened before minstrelsy? Which is what brought me to the Eccles Centre and the British Library.
My approach at the Library was to explore African diaspora dance practices in the United States from the early 1800s. My prior knowledge of African based social dances was mostly limited to the 20th century and I knew there was so much more: More threads and meeting points detailing the myriad ways in which the African diaspora experience was carried to the US, became fractured and disrupted through slavery, and morphed into gospel, blues, ragtime, jazz, funk and hip hop. My research enabled me to understand how African dance, including Gelede and Calenda, were exchanged and disrupted through gatherings such as corn shucking meets, leading in turn to secular dances like the turkey trot and the camel walk.
The key thing I realised through this research, however, wasn't even about dance. It was about how information was passed, gathered and coded through slavery. It was about the interactions between different African practices. I began looking beyond West African traditional dance forms to broader African practices. This led me to explore the Muslim experience within Africa, the United States and slavery. One story I came across was that of a 35-year old male Muslim slave in Sierra Leone during the eighteenth century. Waiting in irons for departure, sometimes he would sing a melancholy song and sometimes a Muslim prayer. The song would eventually arrive in America to be heard by other Africans who may not have understood Arabic. Yet the cadence, experience and emotion enabled an experience of empathy that transcended words. It was decoded through human consciousness as emotional unity through sound and movement. It was understood, or misunderstood, and developed identity, social communication and African American culture. These rhythms and experiences would resurface and be remixed into early blues; a remix that I suggest echoes into the sampling culture of hip hop.
Traces of Muslim practice may also relate to the Ring Shout (ceremonial dance) and the Kaaba and walking anti clockwise as prayer. These exchanges of different African cultures, through shared experience and slavery, led me to think more about the subtleties and nuances of human exchange, gesture, symbolism and the cadence of both sound and movement: how scales of emotion and the body being read and misread is very much part of human learning, social patterns and coded cultures.
The African diaspora experience of slavery is one of the most heartless in human history and yet people survived, grew and emerged. Of course, resilience in itself is a built-in human trait but how many times must it be tested and inflicted from one human to another to the degree of slavery and many other forms of violence, where carried trauma and disrupted African experiences seem to be in constant recovery and where culture acts to navigate and find better ways of living.
I think this research more than anything has led me to a deeper understanding of cultural development, human exchange, histories (my own) and the traces of experience that we carry and that are passed through generations. Which brings me to the present, to my own creative practice and towards Afro futurism and how one can begin to develop African diaspora history(s) through speculation as a way to navigate future possibilities. My hope is to develop projects embedded in my Eccles Centre research through dance, hip hop, visual art and education, exploring the question: What is hip hop's place in the twenty first century?
Robert Hylton, Eccles Fellow, 2019
Suggested Reading:
Abbott, L and Seroff, D. Ragged but Right: Black Traveling Shows, "Coon Songs," and the Dark Pathway to Blues and Jazz. Jackson: University Press of Mississippi, 2007. (Shelfmark: m07/.15598 DSC)
Austin, A. African Muslims in Antebellum America: Transatlantic Stories and Spiritual Struggles. New York; London: Routledge, 1997. (Shelfmark: YC.1997.a.3453)
Diouf, S. Servants of Allah: African Muslims Enslaved in The Americas. New York University Press, 1998. (Shelfmark: YC.1999.a.80)
Emory, E. Black Dance: From 1619 to Today. London: Dance, 1988. (Shelfmark: YM.1989.a.111)
Gay, K. African American Holidays, Festivals, and Celebrations: the History, Customs, and Symbols Associated with Both Traditional and Contemporary Religious and Secular Events Observed by Americans of African Descent. Detroit, MI: Omnigraphics, 2007. (Shelfmark: YD.2007.a.7641)
Glass, B. African American Dance: An Illustrated History. Jefferson, N.C; London: McFarland & Company, Inc., Publishers, 2007. (Shelfmark: m07/.12508 DSC)
Hammer, J. Safi, O. The Cambridge Companion to American Islam. Cambridge University Press, 2013. (Shelfmark: YC.2014.a.828)
Robinson, D. Modern Moves: Dancing Race During the Ragtime and Jazz Eras. (Oxford; New York, NY: Oxford University Press, 2015) (Shelfmark: YC.2015.a.12024)
Thompson, K. Ring Shout, Wheel About: the Racial Politics of Music and Dance in North American Slavery (Urbana: University of Illinois Press, 2014) (Shelfmark: m14/.11623)
Visual References:
Ring Shout: https://www.youtube.com/watch?v=NQgrIcCtys0
Buzzard Lope: https://www.youtube.com/watch?v=3dGamWaYcLg
Audio Reference:
Alan Lomax Recordings - Levee Camp Holler: https://www.youtube.com/watch?v=5EH3jsnUo38
05 February 2020
Walter Rodney's Enduring Legacy Through Archival Collaboration
Nearly forty years ago, on 13 June 1980, Guyanese historian, political activist and academic Walter Rodney was assassinated. Family, friends and fans across the world mourned the loss of Rodney. This grief expressed itself privately and publicly – through poetry, letters and protest. Traces can be found in the British Library, particularly in the archive of Andrew Salkey. P.D. Sharma – a Guyanese comrade – wrote to Salkey shortly after hearing the news. He wrote of being ‘paralyzed with grief, shock and disbelief’ as expressed in the poem below; such moving remembrances of Rodney’s continue to this day:
WALTER RODNEY IS DEAD (13th June 1980)
Weep people, cry Jesus
And drown the earth above us
Flood the oceans
Liquidify the mountains
Sink heaven.
The Eastern star is blown
No more the fairest of twinkles
Done the kingdom and the king.
Now the sun will never catch the night
The falcon god soars
And shadows we be
Our world is out.
How infinite was so brief
Too much and only but few
Except that grey men
With infants on their laps
Shall tell to eternity
Of the light that once,
Breathless and bedamned
Questioning the open
But if, what might …
(Letter from P.D. Sharma (LA) to Salkey (Massachusetts), June 1980, Walter Rodney File, Box 21, Andrew Salkey collection, The British Library)
Walter Rodney’s intellectual energy, praxis and commitment lives on. It lives on through Black liberation struggles across the world and the action and commitment of the Friends of the Huntley Archives at LMA (FHALMA). Housed at the London Metropolitan Archives (LMA), the Huntley Archives is made up of Jessica and Eric Huntley’s documents, photographs and recordings. It also holds the files of Bogle-L'Ouverture Publications (one of Britain’s earliest black publishing houses) that they collectively founded in 1968, following the banning of Walter Rodney from Jamaica.
On Saturday 22 February, the 15th Annual Huntley Conference: Rodney's Enduring Legacy will offer a space for activists, scholars, students and families to engage with this legacy through a day of discussion, film, lectures and archive tours. Supported by the Eccles Centre for American Studies at the British Library, the LMA and the Museum of London, it brings together some of London’s key cultural heritage institutions. It also builds on an ongoing collaboration between the British Library, LMA and FHALMA as part of the mass sound digitisation project Unlocking Our Sound Heritage.
Volunteering for FHALMA and helping to organise this conference has offered a brilliant opportunity to extend my Collaborative Doctoral Partnership beyond the British Library and UCL by connecting with archives and community groups across London. Related to ongoing research on Caribbean publishing as activism, the conference provides an important space to discuss the history and legacy of Caribbean intellectual thought.
Notably, the conference will include roundtable sessions called 'Groundings' which are modelled on and inspired by Rodney’s practice of talking plainly about human rights, identity and Black history directly with grassroots communities. These intergenerational conversations will explore themes of Black liberation, solidarity and class, whilst considering the role of youth, academics, communities and creative producers within historic and contemporary struggles.
Professor Patricia Daley's keynote, 'Walter Rodney: The Black Academic and the Importance of the Study of Africa for Global Black Emancipation', will reflect on Rodney's impressive contribution to radical scholarship on Africa and consider his understanding of ‘groundings’ as a form of academic and political practice, central to black emancipation globally.
Walter Rodney continues to challenge us through our archives. You can find Rodney in the British Library’s Andrew Salkey collection, from recordings of memorial lectures to Bogle-L'Ouverture book launches. Rodney also speaks to us through his many texts - published both when he was alive and posthumously - including: The Groundings with My Brothers (1969), A History of the Upper Guinea Coast, 1545-1800 (1970), How Europe Underdeveloped Africa (1972) and Walter Rodney Speaks: the making of an African Intellectual (1990).
Suggested further reading/listening:
- Bogle book launch (1985), Andrew Salkey collection, C1839/62.
- Rupert Lewis, Walter Rodney: 1968 Revisited. Barbados: Canoe Press, UWI, 1998. (British Library shelfmark: YC.2005.a.8199).
- Rupert Lewis, Walter Rodney’s Intellectual and Political Thought. Mona: University of the West Indies, 1998. (British Library shelfmark: Document Supply 99/13124).
- Manning Marable lecture (1987), Andrew Salkey Collection, C1839/45.
- Colin Prescod, ‘Guyana’s socialism: an interview with Walter Rodney’, Race & Class, 18 (1976), 109- 128. (British Library shelfmark: Ac.6236.a).
- Kate Quinn (eds.), Black Power in the Caribbean. Gainesville: University Press of Florida, 2014. (British Library shelfmark: YC.2014.a.16051)
- Researching Walter Rodney in the Huntley Archives, London Metropolitan Archive.
Works by Walter Rodney:
- The Groundings with My Brothers. London: Bogle-L'Ouverture Publications, 1970. (British Library shelfmark: X.709/10382)
- A History of the Upper Guinea Coast, 1545-1800. Oxford: Clarendon Press, 1970. (British Library shelfmark: Document Supply 72/14824)
- How Europe Underdeveloped Africa. London: Bogle-L'Ouverture Publications, 1976. (British Library shelfmark: Document Supply 82/24897)
- Walter Rodney Speaks: The Making of an African Intellectual. Trenton, NJ: African World Press, 1990. (British Library shelfmark: YA.1992.a.9118)
Naomi Oppenheim is an AHRC Collaborative Doctoral Student, British Library and UCL researching Caribbean print cultures and the politics of history in post-war Britain. Follow her on Twitter @naomioppenheim
22 January 2020
One more step along the road I go: Tracking the first three months of my Chevening Fellowship
My first day in the UK saw me meeting with some individuals at the British Library who are integral parts of my one-year journey. I met with Jody Butterworth, curator for Endangered Archives Programme (EAP), Phil Hatfield (Head Eccles Centre for American Studies), James Perkins (Former Research & PG Development Manager British Library), Kola Tubosun (Chevening Fellow from Nigeria) and Mark Ashe (Chevening Programme officer). I was given a detailed programme overview and a warm welcome to both the British Library and the UK by everyone.
My current role
My journey in libraries began over four year ago. I entered the Library world somewhat by chance. I can safely say that this profession chose me. When I graduated from the University of the West Indies Mona, I was given my first Job at the National Library of Jamaica. I worked as a cataloguer for a year, where I managed serials and legal deposit publications. I later moved up to Special Collections.
Since working in Special Collections, I have had the great pleasure of expanding my skillsets. I not only catalogue but do reference and research work as well. My daily tasks involves me working with manuscripts, maps, photographs, postcards and newspapers. I also help to interface with researchers from all walks of life, which is the very best part of my job.
Why I applied?
I was always looking for ways to make progress both personally and professionally. During a general staff meeting at the NLJ our CEO, Miss Beverly Lashley spoke about the Chevening British Library Fellowship. She spoke briefly on the requirements and stated that the Library would give support to any staff member who applied. After the announcement I logged into my Chevening application portal and looked on the Fellowship option that was in my profile. Prior to Miss Lashley’s announcement I was well on my way in applying for a Chevening scholarship to study in the UK. Ever since I graduated from the UWI I aspired to continue my studies aboard. I had researched many opportunities for studies, however none was as comprehensive as the Chevening awards.
After many weeks of perfecting my essays I submitted two applications one for a Chevening Scholarship and the other for a Chevening Fellowship. Months passed and my anxiety was high, I was however mindful that whatever was for me would always be at the right time. After receiving numerous emails, meetings and interviews I got the life changing news. I was selected as one of 19 Chevening awardees from Jamaica and was the only Fellow.
After receiving the good news I began my preparations to live and work in one of the world’s most diverse countries.
Fellowship Focus
My Fellowship involves working with the Eccles Centre for American Studies and EAP departments. I will be doing research on digitized archives from Latin America and the Caribbean, engaging with local and international archival partners, organising, and promoting the activities of both departments.
Additionally towards the end or immediately after my fellowship I will Identify and liaise with a local partner institution in the Latin America and or Caribbean region to manage an Eccles funded conference.
EAP and Eccles centre Energetic Synergy
One of the most gratifying experiences about my fellowship is that I get the unique opportunity to work with two of the British Library’s best departments. The Endangered Archives programme (EAP) facilitates the digitisation of archives around the world that are in danger of destruction, neglect or physical deterioration. Funding comes from Arcadia, a charitable fund of Lisbet Rausing and Peter Baldwin. Since its inception, EAP has provided grants to more than 400 projects in 90 countries worldwide, in over 100 languages and scripts (Endangered Archives Programme).
The Eccles Centre connects users to the British Library’s Americas collections. They facilitate a wide range of programmes and events. Some of which include visiting Fellowships, Writer’s Award and Congress to Campus programme. The centre also compiles study resources designed to help exploration of the British Library's Canadian, American and Caribbean collections.
Both teams have ensured I have the best experience to date. They have facilitated meetings, talks, internal and external events which add to my personal and professional development. For the first time both departments have a common synergy, me.
My work so far
Currently I have two major projects I’m working on. My main project involves an in depth data visualisation of past and present projects in Latin America and the Caribbean undertaken by EAP. I have so far completed the data compilation and will continue to work on the project in the coming year.
The second major project I am working is a Bibliography of Latin America and Caribbean non-book sources before 1950 at the British Library for the centre. This project is enabling me to explore the vast Latin American collections held at the British Library.
While working on the main projects I have also learnt about other gems in the collections. The Cartonera: Latin American cardboard books, the proposition to establish the West India Company in the Stowe manuscript collection and manuscripts related to Texcoco in Mexico are just a few interesting collection items I have explored.
Chevening experience
Undoubtedly none of this would be possible without the Chevening secretariat. The Chevening team namely my programme office Mark Ashe, have been my constant guide. One of the most memorable moments on my fellowship so far was at the recent Chevening Orientation. The session had 1,750 scholars from 141 countries and territories around the world. It was truly a remarkable event.
Chevening also facilitates smaller networking sessions through its tailored events. I had the privilege of attending one such event in Manchester under the theme Cottonpolis: Fashioning the Future. Myself and over 20 scholars received a guided tour of the city of Manchester and had a very engaging session on sustainable fashion at the University of Manchester
Hopes for 2020
It is my hope that throughout the rest of my fellowship I will produce blog posts, articles and multimedia content that will track and highlight the work I am doing. I am also looking forward to the many people I will meet and new places I will visit.
Chantelle Richardson
Chevening Fellowship Awardee - Jamaica 2019/2020
Americas and Oceania Collections blog recent posts
- Two New Eccles Fellowships for Creative Practitioners!
- Delayed Promises and Steadfast Dreams: Mapping Out a Young Black Loyalist’s Fictional Journey
- Moving Texts and Individuals between New England and England in the Mid-Seventeenth Century
- On the Trail of the Contemporary Singing Voice
- Cold War Whiteness: Literature and Race between Canada and Czechoslovakia
- Antislavery Print Culture in Nineteenth Century Canada West
- Spiritualism, Creatively Reimagined
- Tracked Changes: Looking for Migrant Editors in Publishing Archives
- Why Research is Good for the Artist's Soul
- Reclaiming Fédon’s Rebellion: Identifying and Acknowledging the ‘Rebels’ in Modern Grenada
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