Tag Archives: Caribbean

The Suicide Archive: Reading Resistance in the Wake of French Empire, 28 February 2025 – Seminar write-up 

This post is part of our Research Initiation Scheme for 2024-2025. 

I recently enjoyed attending a seminar led by Dr Doyle Calhoun, University Assistant Professor of Francophone Postcolonial Studies at the University of Cambridge. This seminar sought to explore a long-overlooked consequence of the violence of French colonialism: suicide. Often uttered in whispered tones, suicide to this day remains a taboo subject, the elephant in the room that people wish to avoid discussing.   

Doyle Calhoun, personal archive

However, through his work Dr Calhoun has shone a light on the historical occurrence of suicide as an act of resistance to colonial violence, with specific reference to the time of slavery in the French-speaking Caribbean. Dr Calhoun discussed colonial records as well as contemporary African and Afro-Caribbean media and Senegalese oral history in order to reconstruct a history of the experiences of suicide among enslaved populations and their ancestors. The genesis of Dr Calhoun’s work lies in his finding that suicide was either obscured or omitted entirely in French colonial documents. Given that suicide had not previously been considered in the context of colonial violence, Dr Calhoun’s work offers a groundbreaking historical analysis, demonstrating the sombre paradoxical idea that accounts of suicide offer a fleeting glimpse into the lives of enslaved people.   

Dr Calhoun began by unpacking the notion of a ‘suicide archive’; the function it performs and the questions that arise as a result. The suicide archive reflects a scholarly desire to recover stories lost or untold. However, what authority do modern scholars possess to ‘rewrite’ such a contentious part of history? How can scholars elevate the identities of those enslaved peoples lost to suicide whilst maintaining a respectful and reverent attitude regarding their humanity? Is the very act of analysing and elevating these lost identities disrespectful in itself? What if these people did not want to be remembered? Whilst the intention to bring to light these historic injustices is noble, Dr Calhoun crucially emphasised that this work must be carried out in a respectful and delicate manner.   

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The Power of Play: Comparative Caribbean Carnival Cultures from Leeds to Martinique, 16 October 2024 – Seminar write-up

This post is part of our Research Initiation Scheme for 2024-2025.

On Wednesday 16th October 2024, for Black History Month, Professor Emily Zobel Marshall gave a talk on her research and involvement in carnival and its role in society. Her talk, ‘The Power of play: Comparative Caribbean Carnival Cultures from Leeds to Martinique’ took us on a journey explaining the beginnings of Caribbean carnival culture through to its worldwide impact today.

Red Devil troupe at Martinique Carnival, March 2024, photographed by Emily Zobel Marshall

Professor Zobel Marshall, being ‘Martinican royalty’ (according to Professor Maeve McCusker who chaired the talk) due to her famous grandfather, spoke briefly about her connection with Martinican author Joseph Zobel, and how this lineage had influenced her interests and research from an early age. Although an esteemed academic, Professor Zobel Marshall explained how her research into carnival culture was an endeavor to ‘blur the lines between academia and art’ through various projects. She spoke of this breaking down of barriers between the academic and artistic worlds and detailed just how important that is for her.

The beginnings of carnival culture across the Caribbean islands, according to Professor Zobel Marshall, started as something of a mélange culturel, or cultural mixing. She spoke of the initial introduction of the masquerade (today known familiarly as ‘mas’) as hybrid cultural form – a fusion of the religious rituals of French Catholic colonisers and the musical and performance traditions of enslaved Africans. As a form of resistance, enslaved peoples further developed their own version of the masquerade where plantation owners could be mocked and ridiculed, giving power to the disempowered.

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