By Lorena Madrigal
A finished learn of the microevolution of Caribbean populations of African descent, this booklet stories the stipulations continued by means of the slaves in the course of their passage and within the plantations and the way those stipulations can have affected their very own well-being and that in their descendants. offering an evolutionary framework for knowing the epidemiology of universal modern day illnesses comparable to weight problems, high blood pressure and diabetes, it additionally seems at infectious ailments and their impact at the genetic makeup of Afro-Caribbean populations. additionally coated are inhabitants genetics experiences which were used to appreciate the microevolutionary pathways for numerous populations, and demographic features together with the relationships among migration, kin style and fertility. finishing with a case learn of the Afro-Caribbean inhabitants of Lim?n, Costa Rica, this ebook is a vital source for researchers operating in organic anthropology, demography, and epidemiology, and for these drawn to the African diaspora within the New global.
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Extra info for Human Biology of Afro-Caribbean Populations
Sample text
Although midwives were respected by and necessary to the slavers, they were the recipients of suspicion of infanticide and thus could receive severe punishment if the slaver thought that they were actively sabotaging his enterprise by killing newborn babies (Moitt, 2001). The Obeah man or woman had a doubly medical and spiritual role in the community, and helped with ailments of all sorts, witchcraft included (Handler, 2002; Morrissey, 1989; O’Neal, 2001). All spiritual or religious practices of the African slaves, whether obeah, voodoo (in Haiti), or myal/mial (in Jamaica), were based on a belief in the power of mind or spirit over body, and the use of spiritual power to influence one’s future (Beckles, 2002).
In this manner, many of them achieved a distinguished status not unlike the one they would have held in Africa. These transactions would usually take place in weekend town markets, which were very active through the Caribbean, even supplying the European elite with goods. Interestingly, Christian churches tried to dissuade the slaves from engaging in such economic activities on Sunday, supposedly out of concern for the slaves’ souls but actually in fear of their increasing economic independence (Morrissey, 1989).
Surely, the house slaves received better clothing, as numerous observers attest to their impressive clothing, particularly in the more lavish “Great Houses” (Moitt, 2001). Unfortunately for the female slaves, who usually served as house slaves, tending the house was not considered a skilled position; the economic rewards noted above were associated with the skilled positions of mason, carpenter, smith, etc. Of all the household jobs, the one with the lowest status was that of washerwoman, whose job was very demanding, given that she usually had no cleaning agent to use, and frequently had to walk a long way to the river to do her wash.