Notes Introduction 1. Hilary McD. Beckles, “Capitalism, Slavery and Caribbean Modernity,” Callaloo 20, no. 4 (1997): 782. 2. Christian Advocate, February 28, 1831, [4]. 3. Moira Ferguson, ed. The History of Mary Prince: A West Indian Slave. Related by Herself (London: Pandora, 1987); Henry Louis Gates, Jr., ed. The Classic Slave Narratives (New York: Penguin, 1987). 4. Gillian Whitlock, The Intimate Empire: Reading Women’s Autobiography (London: Cassell, 2000), 6, 4. She alludes to Leigh Gilmore, Autobiographics: A Feminist Theory of Women’s Self-representation (Ithaca, NY: Cornell University Press, 1994). 5. David Scott, Conscripts of Modernity: The Tragedy of Colonial Enlightenment (Durham, NC: Duke University Press, 2004), 50, 94, 70, 96, 102. 6. Ibid., 94. 7. Ferguson, introduction to Nine Black Women: An Anthology of Nineteenth-Century Writers from the Unites States, Canada, Bermuda and the Caribbean, ed. Moira Ferguson (New York: Routledge, 1998), xiii. 8. Scott, Conscripts of Modernity, 127, 119, 129. On page 127 he is quoting C. L. R. James, The Black Jacobins, 2nd ed. (New York: Vintage, 1963), 5. 9. Sylvia R. Frey and Betty Wood, Come Shouting to Zion: African American Protestantism in the American South and British Caribbean to 1830 (Chapel Hill, NC: University of North Carolina Press, 1998), 118. 10. D. Bruce Hindmarsh, The Evangelical Conversion Narrative: Spiritual Autobiog- raphy in Early Modern England (Oxford: Oxford University Press, 2005), 79. 11. Maureen Warner-Lewis, Archibald Monteath: Igbo, Jamaican, Moravian (Kingston: University of the West Indies Press, 2007), 18. 12. Gauri Viswanathan, Outside the Fold: Conversion, Modernity, and Belief (Delhi: Oxford University Press, 1998), 39. 13. Ibid., xiv. 14. Sarah Richardson, “Women, Philanthropy, and Imperialism in Early Nineteenth- century Britain,” in Burden or Benefit? Imperial Benevolence and Its Legacies,ed. Helen Gilbert and Chris Tiffin (Bloomington: Indiana University Press, 2008), 91–92. 172 ● Notes 15. Jon Sensbach, Rebecca’s Revival: Creating Black Christianity in the Atlantic World (Cambridge, MA: Harvard University Press, 2005), 235–236. 16. Michael Craton, Testing the Chains: Resistance to Slavery in the British West Indies (Ithaca, NY: Cornell University Press, 1982), 252. 17. Anu Koivunen, “An Affective Turn? Reimagining the Subject of Feminist The- ory,” in Working with Affect in Feminist Readings: Disturbing Differences,ed. Marianne Liljeström and Susanna Paasonen (London: Routledge, 2010), 19. 18. Anne Gilbert, letter to Mrs. Luckock, in William Dawes, letter to the Secretaries of the Church Missionary Society (CMS), August 24, 1824, in Church Mission- ary Society Archive. Section V (Marlborough: Adam Matthew, 1999), C W M1, Reel 2. Unless otherwise noted Dawes’s letters are in this section of the CMS Archive. Female Refuge Society, Fourth Annual Report of the Female Refuge Soci- ety (1819). Anne Gilbert, letter to Mrs. Luckock. David B. Weaver, “English Harbour, Antigua: The Rise and Fall of a Strategic Military Site,” Caribbean Quarterly 48, no. 4 (2002): 8. 19. Edward L. Cox, “Ralph Brush Cleghorn of St. Kitts (1804–1842),” Slavery and Abolition 28, no. 1 (2007): 41. He is quoting Arnold A. Sio, “Marginality and Free Coloured Identity in Caribbean Slave Society,” Slavery and Abolition 8, no. 1 (1987): 167. 20. Catherine Hall, Civilising Subjects: Metropole and Colony in the English Imagina- tion 1830–1867 (Chicago: University of Chicago Press, 2002), 65. 21. Paul Carter, The Calling to Come (Sydney: Museum of Sydney on the Site of First Government House, 1996), 81–82. 22. Phyllis Mander-Jones, “Dawes, William (1762–1836),” in Australian Dictio- nary of Biography, online ed. (Canberra: Australian National University, 2006), accessed March 7, 2009, http://www.adb.online.anu.edu.au/adbonline.htm; Derek Howse, “Dawes, William (1762–1836),” in Oxford Dictionary of National Biography (Oxford: Oxford University Press, 2004), accessed March 7, 2009, http://0-www.oxforddnb.com. 23. Eugene Stock, The History of the Church Missionary Society: Its Environment, Its Men and Its Work (London: Church Missionary Society, 1899); Roberts, From Oral to Literate Culture: Colonial Experience in the English West Indies (Kingston, Jamaica: University of the West Indies Press, 1997), 260, 246, 212, 273. 24. Peter Linebaugh and Marcus Rediker, The Many-headed Hydra: Sailors, Slaves, Commoners, and the Hidden History of the Revolutionary Atlantic (Boston: Beacon, 2000), 289. 25. Quoted in Malcolm Chase, “The People’sFarm”: English Radical Agrarianism 1775–1840 (Oxford: Clarendon Press, 1988), 93. 26. Royal Gazette (Jamaica), Supplement, March 15–22, 1817, 10. 27. Chase, “The People’sFarm,” 84–85. 28. Royal Gazette (Jamaica), Supplement, March 15–22, 1817, 11. 29. “Forlorn Hope,” no. 1 (1817), col. 4. 30. Barnor Hesse, “Forgotten Like a Bad Dream: Atlantic Slavery and the Ethics of Postcolonial Memory,” in Relocating Postcolonialism, ed. David Theo Goldberg and Ato Quayson (Oxford: Blackwell, 2002), 146. Notes ● 173 31. John Sekora, “Black Message/White Envelope: Genre, Authenticity, and Author- ity in the Antebellum Slave Narrative,” Callaloo 32 (Summer 1987): 511. 32. Beth A. McCoy, “Race and the (Para)Textual Condition,” PMLA 121, no. 1 (January 2006): 156. 33. Sara Salih, “TheHistoryofMaryPrince, the Black Subject, and the Black Canon,” in Discourses of Slavery and Abolition: Britain and Its Colonies, 1760–1838, ed. Brycchan Carey, Markman Ellis, and Sarah Salih (Houndmills: Palgrave Macmillan in association with the Institute of English Studies, School of Advanced Study, University of London, 2004), 125. 34. David Scott, “The Social Construction of Postcolonial Studies,” in Postcolonial Studies and Beyond, ed. Ania Loomba, Suvir Kaul, Matti Bunzl, Antoinette Burton, and Jed Esty (Durham: Duke University Press, 2005), 386. Chapter 1 1. Editorial, Antigua Observer, July 25, 1889. On the role of Nathaniel Gilbert in founding the first Methodist Society outside Britain, see Edgar W. Thompson, Nathaniel Gilbert, Lawyer and Evangelist (London: Epworth, 1960). 2. On the Hart sisters, Anne Gilbert and Elizabeth Thwaites, see Ferguson’s Intro- duction to HS,herColonialism and Gender Relations from Mary Wollstonecraft to Jamaica Kincaid: East Caribbean Connections (New York: Columbia Univer- sity Press, 1993), and her account of them in her edition Nine Black Women; Merle Collins, “To Be Free Is Very Sweet,” rev. of Subject to Others: British Women Writers and Colonial Slavery, 1670–1834, by Moira Ferguson, and The Hart Sisters: Early African Caribbean Writers, Evangelicals, and Radicals,ed. Moira Ferguson, Slavery and Abolition 15, no. 3 (1994): 96–103; John Saillant, “Antiguan Methodism and Antislavery Activity: Anne and Elizabeth Hart in the Eighteenth-century Black Atlantic,” Church History 69, no. 1 (2000): 86–115; Sandra Pouchet Pacquet, Caribbean Autobiography: Cultural Identity and Self- representation (Madison: University of Wisconsin Press, 2002), 21–27; Evelyn O’Callaghan, Women Writing the West Indies, 1804–1939: “A hot place, belong- ing to Us” (London: Routledge, 2004); Joan Anim-Addo, Touching the Body: History, Language and African-Caribbean Women’s Writing (London: Mango, 2007), 125–126; Robert Glen, “Narrative Voice in ‘Peregrine Pickle ...A Negro’ (1821),” C.L.R. James Journal 13 (2007): 99–107; and Babacar M’Baye, The Trickster Comes West: Pan-African Influence in Early Black Diasporan Narra- tives (Jackson: University Press of Mississippi, 2009). See also Frey and Wood, Come Shouting to Zion and Robert Glen, “The History of Early Methodism in Antigua: A Critique of Sylvia R. Frey and Betty Wood’s Come Shouting to Zion: African American Protestantism in the American South and British Caribbean to 1830,” Journal of Caribbean History 35 (2001): 253–284, and “ ‘The His- tory of Early Methodism in Antigua’: A Response to Frey and Wood,” Journal of Caribbean History 36 (2002): 171–178. On broader contexts of religion in the West Indies in this period, see as a sample Mary Turner, Slaves and 174 ● Notes Missionaries: The Disintegration of Jamaican Slave Society 1787–1834 (Urbana: University of Illinois Press, 1982); Michael M. Mullin, Africa in America: Slave Acculturation and Resistance in the American South and the British Caribbean, 1736–1831 (Urbana: University of Illinois Press, 1992); Catherine Hall, White, Male and Middle Class: Explorations in Feminism and History (Cambridge: Polity, 1992); Emilia Viotti da Costa, Crowns of Glory, Tears of Blood: The Demerara Slave Rebellion of 1823 (Oxford: Oxford University Press, 1994); and Hall, Civilising Subjects. As noted in my Introduction, Roberts does not mention the educational work of the Hart sisters or the Church Missionary Society project in Antigua in From Oral to Literate Culture. The fullest nineteenth-century account of the Hart sisters is offered by Rev. John Horsford, A Voice from the West Indies: Being a Review of the Character and Results of Missionary Efforts in the British and Other Colonies in the Caribbean Sea (London: Alexander Heylin, 1856), Chapters 6 and 7. 3. Internal evidence establishes that Grace Dawes is the editor. The editor is a sister of John who returned to Antigua in 1813 and worked closely with Anne in the Female Refuge Society. 4. My formulation of this point alludes to Whitlock’s study The Intimate Empire, which has also usefully renewed interest in the editing of colonial (auto)biography. 5. Francis Gilbert, A Funeral Sermon, Preached by Francis Gilbert, on Sunday