Éditeur(s) : Hyacinth M. Simpson Bowdoin College Hyacinth M. Simpson ( Manitoba, Canada ) Bowdoin College ( Brunswick, ME )
Résumé : The word macomère is widely used by women in the Caribbean to mean "my child's godmother"; "my best friend and close female confindante"; "my bridesmaid, or another female wedding member of a wedding party of which I was a bridesmaid"; "the godmother of the child to whom I am also godmother"; "the woman who, by virtue of the depth of her friendship, has rights and privileges over my child and is a surrogate mother." This name seems appropriate because it so clearly expresses the intimate relations which women in the Caribbean share, is so firmly gendered, and honors the importance of friendship in relation to the important rituals of marriage, birth, and (implied) death. Moreover, macomère is a French Creole word which, although related to the French language, has taken on a structure and meaning which is indigenous to the Caribbean. The word is spelled in this way, instead of in the clearly Creole manner (macumè, makumeh, macoomè, macomeh, and many other variants), so that the female connotations of the word are highlighted and those meanings which apply to males ("a womanish or gossipy man"; "a homosexual") are less obvious. In those islands where Krèol (linguistic term for the French patos) is the first language, the same term is used for both females and males with meaning determined by the context. In islands such as Trinidad, however, where English has overlain Krèol, the Creole (linguistic term for the English patois) has incorporated the redundant my macomè and macomè man, thus reinforcing both the perceptions of intimacy and the female quality of the term. Interestingly enough, Richard Allsopp in The Dictionary of Caribbean English Usage (Oxford University Press, 1996) has indicated the possibility that maku in Belize, with the meaning "midwife", is also derived from macomère. Hence, the word forces us to recall the continuities and correspondences in Caribbean languages and cultures, as well as the dynamic, creative, and transforming power of Creoles. In the purely English-speaking islands, the only comparable term is godmother (usually the mother's best friend). In the Hispanophone Caribbean, there is the similar comadre, although, as we would expect, some of the connotations are different. Join us in continuing to interrogate all the connotations of the meaning inherent in this culturally rich lexical item from the Caribbean Creoles.

Droits : All rights reserved by the source institution.
39971238

Éditeur(s) : Hyacinth M. Simpson Hyacinth M. Simpson ( Manitoba, Canada )
Résumé : The word macomère is widely used by women in the Caribbean to mean "my child's godmother"; "my best friend and close female confindante"; "my bridesmaid, or another female wedding member of a wedding party of which I was a bridesmaid"; "the godmother of the child to whom I am also godmother"; "the woman who, by virtue of the depth of her friendship, has rights and privileges over my child and is a surrogate mother." This name seems appropriate because it so clearly expresses the intimate relations which women in the Caribbean share, is so firmly gendered, and honors the importance of friendship in relation to the important rituals of marriage, birth, and (implied) death. Moreover, macomère is a French Creole word which, although related to the French language, has taken on a structure and meaning which is indigenous to the Caribbean. The word is spelled in this way, instead of in the clearly Creole manner (macumè, makumeh, macoomè, macomeh, and many other variants), so that the female connotations of the word are highlighted and those meanings which apply to males ("a womanish or gossipy man"; "a homosexual") are less obvious. In those islands where Krèol (linguistic term for the French patos) is the first language, the same term is used for both females and males with meaning determined by the context. In islands such as Trinidad, however, where English has overlain Krèol, the Creole (linguistic term for the English patois) has incorporated the redundant my macomè and macomè man, thus reinforcing both the perceptions of intimacy and the female quality of the term. Interestingly enough, Richard Allsopp in The Dictionary of Caribbean English Usage (Oxford University Press, 1996) has indicated the possibility that maku in Belize, with the meaning "midwife", is also derived from macomère. Hence, the word forces us to recall the continuities and correspondences in Caribbean languages and cultures, as well as the dynamic, creative, and transforming power of Creoles. In the purely English-speaking islands, the only comparable term is godmother (usually the mother's best friend). In the Hispanophone Caribbean, there is the similar comadre, although, as we would expect, some of the connotations are different. Join us in continuing to interrogate all the connotations of the meaning inherent in this culturally rich lexical item from the Caribbean Creoles.

Droits : All rights reserved by the source institution.
39971238

Éditeur(s) : Hyacinth M. Simpson James Madison University Hyacinth M. Simpson ( Manitoba, Canada ) James Madison University ( Harrisonburg, VA )
Résumé : The word macomère is widely used by women in the Caribbean to mean "my child's godmother"; "my best friend and close female confindante"; "my bridesmaid, or another female wedding member of a wedding party of which I was a bridesmaid"; "the godmother of the child to whom I am also godmother"; "the woman who, by virtue of the depth of her friendship, has rights and privileges over my child and is a surrogate mother." This name seems appropriate because it so clearly expresses the intimate relations which women in the Caribbean share, is so firmly gendered, and honors the importance of friendship in relation to the important rituals of marriage, birth, and (implied) death. Moreover, macomère is a French Creole word which, although related to the French language, has taken on a structure and meaning which is indigenous to the Caribbean. The word is spelled in this way, instead of in the clearly Creole manner (macumè, makumeh, macoomè, macomeh, and many other variants), so that the female connotations of the word are highlighted and those meanings which apply to males ("a womanish or gossipy man"; "a homosexual") are less obvious. In those islands where Krèol (linguistic term for the French patos) is the first language, the same term is used for both females and males with meaning determined by the context. In islands such as Trinidad, however, where English has overlain Krèol, the Creole (linguistic term for the English patois) has incorporated the redundant my macomè and macomè man, thus reinforcing both the perceptions of intimacy and the female quality of the term. Interestingly enough, Richard Allsopp in The Dictionary of Caribbean English Usage (Oxford University Press, 1996) has indicated the possibility that maku in Belize, with the meaning "midwife", is also derived from macomère. Hence, the word forces us to recall the continuities and correspondences in Caribbean languages and cultures, as well as the dynamic, creative, and transforming power of Creoles. In the purely English-speaking islands, the only comparable term is godmother (usually the mother's best friend). In the Hispanophone Caribbean, there is the similar comadre, although, as we would expect, some of the connotations are different. Join us in continuing to interrogate all the connotations of the meaning inherent in this culturally rich lexical item from the Caribbean Creoles.

Droits : All rights reserved by the source institution.
39971238

Éditeur(s) : Hyacinth M. Simpson Hyacinth M. Simpson ( Manitoba, Canada )
Résumé : The word macomère is widely used by women in the Caribbean to mean "my child's godmother"; "my best friend and close female confindante"; "my bridesmaid, or another female wedding member of a wedding party of which I was a bridesmaid"; "the godmother of the child to whom I am also godmother"; "the woman who, by virtue of the depth of her friendship, has rights and privileges over my child and is a surrogate mother." This name seems appropriate because it so clearly expresses the intimate relations which women in the Caribbean share, is so firmly gendered, and honors the importance of friendship in relation to the important rituals of marriage, birth, and (implied) death. Moreover, macomère is a French Creole word which, although related to the French language, has taken on a structure and meaning which is indigenous to the Caribbean. The word is spelled in this way, instead of in the clearly Creole manner (macumè, makumeh, macoomè, macomeh, and many other variants), so that the female connotations of the word are highlighted and those meanings which apply to males ("a womanish or gossipy man"; "a homosexual") are less obvious. In those islands where Krèol (linguistic term for the French patos) is the first language, the same term is used for both females and males with meaning determined by the context. In islands such as Trinidad, however, where English has overlain Krèol, the Creole (linguistic term for the English patois) has incorporated the redundant my macomè and macomè man, thus reinforcing both the perceptions of intimacy and the female quality of the term. Interestingly enough, Richard Allsopp in The Dictionary of Caribbean English Usage (Oxford University Press, 1996) has indicated the possibility that maku in Belize, with the meaning "midwife", is also derived from macomère. Hence, the word forces us to recall the continuities and correspondences in Caribbean languages and cultures, as well as the dynamic, creative, and transforming power of Creoles. In the purely English-speaking islands, the only comparable term is godmother (usually the mother's best friend). In the Hispanophone Caribbean, there is the similar comadre, although, as we would expect, some of the connotations are different. Join us in continuing to interrogate all the connotations of the meaning inherent in this culturally rich lexical item from the Caribbean Creoles.

Droits : All rights reserved by the source institution.
39971238

Éditeur(s) : Hyacinth M. Simpson Hyacinth M. Simpson ( Manitoba, Canada )
Résumé : The word macomère is widely used by women in the Caribbean to mean "my child's godmother"; "my best friend and close female confindante"; "my bridesmaid, or another female wedding member of a wedding party of which I was a bridesmaid"; "the godmother of the child to whom I am also godmother"; "the woman who, by virtue of the depth of her friendship, has rights and privileges over my child and is a surrogate mother." This name seems appropriate because it so clearly expresses the intimate relations which women in the Caribbean share, is so firmly gendered, and honors the importance of friendship in relation to the important rituals of marriage, birth, and (implied) death. Moreover, macomère is a French Creole word which, although related to the French language, has taken on a structure and meaning which is indigenous to the Caribbean. The word is spelled in this way, instead of in the clearly Creole manner (macumè, makumeh, macoomè, macomeh, and many other variants), so that the female connotations of the word are highlighted and those meanings which apply to males ("a womanish or gossipy man"; "a homosexual") are less obvious. In those islands where Krèol (linguistic term for the French patos) is the first language, the same term is used for both females and males with meaning determined by the context. In islands such as Trinidad, however, where English has overlain Krèol, the Creole (linguistic term for the English patois) has incorporated the redundant my macomè and macomè man, thus reinforcing both the perceptions of intimacy and the female quality of the term. Interestingly enough, Richard Allsopp in The Dictionary of Caribbean English Usage (Oxford University Press, 1996) has indicated the possibility that maku in Belize, with the meaning "midwife", is also derived from macomère. Hence, the word forces us to recall the continuities and correspondences in Caribbean languages and cultures, as well as the dynamic, creative, and transforming power of Creoles. In the purely English-speaking islands, the only comparable term is godmother (usually the mother's best friend). In the Hispanophone Caribbean, there is the similar comadre, although, as we would expect, some of the connotations are different. Join us in continuing to interrogate all the connotations of the meaning inherent in this culturally rich lexical item from the Caribbean Creoles.

Droits : All rights reserved by the source institution.
39971238

Éditeur(s) : Hyacinth M. Simpson James Madison University Hyacinth M. Simpson ( Manitoba, Canada ) James Madison University ( Harrisonburg, VA )
Résumé : The word macomère is widely used by women in the Caribbean to mean "my child's godmother"; "my best friend and close female confindante"; "my bridesmaid, or another female wedding member of a wedding party of which I was a bridesmaid"; "the godmother of the child to whom I am also godmother"; "the woman who, by virtue of the depth of her friendship, has rights and privileges over my child and is a surrogate mother." This name seems appropriate because it so clearly expresses the intimate relations which women in the Caribbean share, is so firmly gendered, and honors the importance of friendship in relation to the important rituals of marriage, birth, and (implied) death. Moreover, macomère is a French Creole word which, although related to the French language, has taken on a structure and meaning which is indigenous to the Caribbean. The word is spelled in this way, instead of in the clearly Creole manner (macumè, makumeh, macoomè, macomeh, and many other variants), so that the female connotations of the word are highlighted and those meanings which apply to males ("a womanish or gossipy man"; "a homosexual") are less obvious. In those islands where Krèol (linguistic term for the French patos) is the first language, the same term is used for both females and males with meaning determined by the context. In islands such as Trinidad, however, where English has overlain Krèol, the Creole (linguistic term for the English patois) has incorporated the redundant my macomè and macomè man, thus reinforcing both the perceptions of intimacy and the female quality of the term. Interestingly enough, Richard Allsopp in The Dictionary of Caribbean English Usage (Oxford University Press, 1996) has indicated the possibility that maku in Belize, with the meaning "midwife", is also derived from macomère. Hence, the word forces us to recall the continuities and correspondences in Caribbean languages and cultures, as well as the dynamic, creative, and transforming power of Creoles. In the purely English-speaking islands, the only comparable term is godmother (usually the mother's best friend). In the Hispanophone Caribbean, there is the similar comadre, although, as we would expect, some of the connotations are different. Join us in continuing to interrogate all the connotations of the meaning inherent in this culturally rich lexical item from the Caribbean Creoles.

Droits : All rights reserved by the source institution.
39971238

Résumé : The slides were taken on collecting trips sponsored by the William L. Bryant Foundation, where books, music and art indigenous to the regions were gathered. The are organized by geographical location.
A woman in a white uniform walks along this Rock Sound neighborhood street on Eleuthera, Bahamas. Nearby are two men, Berkeley F. Jones (wearing a white hat) and a travel companion. In 1948, both men traveled on a fishing trip with William Junior Bryant in the Bahamas. Slide labeled BFJ RM Rock Sound '48.
Bahamas -- North America -- Rock Sound, Eleuthera

Droits : All rights to images are held by the respective holding institution. This image is posted publicly for non-profit educational uses, excluding printed publication. For permission to reproduce images and/or for copyright information contact Special Collections & University Archives, University of Central Florida Libraries, Orlando, FL 32816 phone (407) 823-2576, email: speccoll@mail.ucf.edu
CFM1972_01a
Sheet 4:1
http://ufdc.ufl.edu/AA00028383/00001

Résumé : The slides were taken on collecting trips sponsored by the William L. Bryant Foundation, where books, music and art indigenous to the regions were gathered. The are organized by geographical location.
Two men sit on steel drums, next to bags of produce, on the wharf by the Nassau Harbor, while a woman stands next to sailboats being used to carry cargo. In the background can be seen Hog Island Light (now Paradise Island).
Bahamas -- North America --Nassau, New Providence Island

Droits : All rights to images are held by the respective holding institution. This image is posted publicly for non-profit educational uses, excluding printed publication. For permission to reproduce images and/or for copyright information contact Special Collections & University Archives, University of Central Florida Libraries, Orlando, FL 32816 phone (407) 823-2576, email: speccoll@mail.ucf.edu
CFM1972_01a
Sheet 14:18
http://ufdc.ufl.edu/AA00029396/00001

Résumé : The slides were taken on collecting trips sponsored by the William L. Bryant Foundation, where books, music and art indigenous to the regions were gathered. The are organized by geographical location.
Although the photographer did not name the building in this photograph, making it difficult to identify, it is a typical catholic church, possibly dating back to the 17th or 18th century. It is obvious that the church is open for visitors due to the street venders selling t-shirts on the bottom right and the woman standing in front of the iron gate is possibly there to collect tickets or charge admission.
Cuba -- Caribbean region

Droits : All rights to images are held by the respective holding institution. This image is posted publicly for non-profit educational uses, excluding printed publication. For permission to reproduce images and/or for copyright information contact Special Collections & University Archives, University of Central Florida Libraries, Orlando, FL 32816 phone (407) 823-2576, email: speccoll@mail.ucf.edu
CFM1972_01a
Sheet 27: 20
http://ufdc.ufl.edu/CA01200439/00001

Résumé : (Donation) This report was donated by Gaiutra Bahadur who came across it in when doing research for her soon to be published book "Coolie Woman" "Coolie Woman" is scheduled to be published in 2012 by The University of Chicago Press in the US and Hurst & Co. in the UK. An excerpt from the book first appeared in the Spring 2011 issue of the U.S. literary magazine The Virginia Quarterly Review (http://www.vqronline.org/articles/2011/spring/bahadur-coolie/) and was then reprinted in India in the Sept. 2011 issue of The Caravan magazine. The whole excerpt is up at the Caravan's Web site: http://www.caravanmagazine.in/Story/1058/Her-Middle-Passage.html
(Internal Comments) Notes from the Report Arrived October 31, 1898 Dr. Arthur Harrison, SS G.H. Rock, Captain 673 landed 436 men // 438 embarked 191 women // 192 embarked 19 boys 19 girls 8 infants 9 births 4 deaths, one a baby born on board 54 marriages 37 served before in BG, 21 in other colonies * measles epidemic early in voyage until they crossed the Equator, 38 days in, almost daily there were heavy squalls with rain; misery of seasickness, vessel pitching and rolling heavily * got to sea July 14 - the very worst month of the whole year, having to face the full force of the southwest monsoon, Sujaria's would have been the same timing the coal of inferior quality and ran short, meaning water and cooked meals less for immigrants surgeon's journal: july 28: no 167 baijooporai, m, 20, was reported missing at 3 p.m. [cause of death in death list "lost over board" no. 178 lachman states that on 25th instant at sunset baijoo was in his berth suffering from seasickness; later on he saw him take his blanket, get up and go away... lachman states baijoo was a very quiet well-behaved man, shewing no signs of mental aberration, but was very seasick. no further information could be obtained regarding his disappearance. from the emigrants or crew. ... september 25: "No 696, Nobibux, m., 20 years, and No 351 Mohangu, m, 22 years, were caught about midnight by a sirdar named Rambocus committing sodomy. When brought up before the Captain and myself they both confessed their guilt. Nobibux stated that for the last ten years he had allowed men to commit acts of beastliness: he had no doubt induced Mohangu to do this criminal act. Nobibux was put in irons and Mohangu, after blistering his penis, was made to holystone [scrub the decks] from 6 a.m. to 6 p.m. daily." [latitude 35.17 s. and longitude 22.10 e.] [nobibux handcuffed every night from sept 25 to landing on oct 31, as was a man who had jumped overboard and was rescued] criminal charges brought against two immigrants; in CO marginalia, discussion over the legality of the punishment and doubt expressed over whether there was any sodomy committed at all; indication there wasn't enough proof to prosecute: "the men should have been put in confinement and tried in British Guiana for an offense committed on the high seas on board a British vessel..."; fine the surgeon but should he be barred from re-employment? inspector general of police investigated; attorney general decided not to prosecute; IAG criticizes SS for punishing the two without fully and carefully enquiring into the case. violated Rule 165 relating to colonial emigration, which strictly prohibits harsh treatment of the people The contract with the surgeon superintendant enclosed shows that each was granted a pint of wine per day and stout. This surgeon was given 20 shillings per immigrant landed alive. for immigrants classified as invalids on embarking, if they died during voyage, he received a pro-rated amount, based on how long they lived; wife not allowed to go along. Arthur Harrison, SS, states on November 4, 1898: [on 25th Sept, when near the Cape of Good Hope, his compounder Abdul Wahed reported to him at 8 a.m. that he heard two men had committed sodomy during the night. he told the compounder to take the men to the hospital, where he would question them.] [witness, the sirdar Rambuccus, brought in with the two men. questioned in front of them, he said that he was on watch in between decks at midnight and "saw something unusual between these two men, they being under one blanket; he pulled off the blanket and saw them committing sodomy." he called the head sirdar at once. the prisoners denied it to the head sirdar but then later confessed. they were left in the charge of the hear sirdar for the rest of the night. captain also present at inquiry. while Rambuccus was giving this testimony, neither prisoner said anything.] [the head sirdar Salikram is then questioned. confirms being called as above. says he separated the men and "asked them why they were doing this wrong thing, that they at first denied it and afterwards they confessed they did it for pleasure."] [when questioned by SS, men at once confessed. Nabibux: "I have done it." Mohungu said same, "as far as I can remember. I cannot remember the words they used in confessing." Nabibux placed in irons fastened to a stanchion in the hospital. Mohangu placed in hospital and ordered to holystone from 6 a.m to 6 p.m. "I blistered the penis of Mohungu. I did so as a punishment as I thought he deserved it." did this right after enquiry concluded. the captain knew Harrison did this. "Mohungu was the man who committed the act on Nabibuccus. I blistered him as a preventitive, as he might have attempted the act again. I have known cases where the penis has been blistered as a preventitive treatment, in case of masturbation with boys."] [says he didn't see it as a crime committed against the laws of England, but "as a matter of discipline on board ship"; didn't examine their private parts for evidence] "Since this all occurred, it has come to my knowlegde that the head sirdar had threatend the two men to make them confess. Since I heard this, I have questioned them. Both denied the act and said Salikram had threatened to make them confess. My compounder's name is Abdul Wahed. I have heard from him since that the man Rambuccus who caught them had a spite against one of the men, owing to something that had occurred in the country Depot in India." ABDUL WAHED, THE CHIEF COMPOUNDER, STATES: [the inquiry occurred at about 8:30 p.m. on the 25th Sept.] "I heard Mohungu say he had put his penis in Nabibux' anus, and some days afterwards both men said to me that Rambux and Salikram had threatened to beat them throughout the voyage if they did not confess to having committed the sodomy." "Nabibux told me that he and Rambux had had a row in the Fizabad depot and he told me that Rambux had a spite against him." [the prisoners were under his charge in the hospital] [doesn't know what the depot quarrel was about. didn't ask. never noticed any ill feeling between Rambux and any of the men before this happened. never noticed Mohangu and Nabibux to be much in each other's company] RAMBUCCUS [an Ahir. says he knew Nabibuccus for a month in the Fyzabad depot, where he was a sirdar] "The men were under a platform sleeping. There were other coolies sleeping there too. The men were sleeping in their usual place... I noticed two men under one blanket. I have orders not to allow this, so I hauled the blanket off. Mohangu was on top of Nabibux who was lying on his back. Mahangu was lying on his stomach. I asked them what they were doing. They gave no reply. Mahangu came off. I did not see his private parts. His baba was loose. I did not notice the state of Nabibux' baba. He had it on, but I don't know whether the crupper of the baba was undone or not. I did not see his private parts. I did not see his anus. I did not see Mahungu's penis in Nabibux' anus, but from their position I suspected that they were committing sodomy... These two men always slept together during the voyage." SALIKRAM "They said Rambux hauled the blanket and shook them up while they were asleep. Rambuccus said they were committing sodomy but I don't think they were. They appeared to me just as if they had just been awakened. Their eyes seemed heavy with sleep." "I never knew either of these men before I met them onboard. Myself and Rambuccus do not agree. I never noticed Rambuccus and either of the two men have any quarrel. I never noticed Nabibux and Monungu keeping much company. I don't know whether these men were in the habit of sleeping alongside of one another. I never threatened these men to make them confess. I never heard the men confess they had done it. They did not confess before me." IN THE END: 50 pounds deducted from Harrison's gratuity for inflicting corporal punishment

Droits : All rights reserved by the source institution.

Résumé : The slides were taken on collecting trips sponsored by the William L. Bryant Foundation, where books, music and art indigenous to the regions were gathered. They are organized by geographical location.
Voodoo priest eating his meal which is on the floor. Surrounding him are attendees of the Voodoo ceremony including adults, children, and a woman holding a blue and red flag
Haiti -- Caribbean region
Haiti
Haiti
Haiti

Droits : All rights to images are held by the respective holding institution. This image is posted publicly for non-profit educational uses, excluding printed publication. For permission to reproduce images and/or for copyright information contact Special Collections & University Archives, University of Central Florida Libraries, Orlando, FL 32816 phone (407) 823-2576, email: speccoll@mail.ucf.edu
CFM1972_01a
Sheet 51: 20
http://ufdc.ufl.edu/CA01200329/00001

Résumé : The slides were taken on collecting trips sponsored by the William L. Bryant Foundation, where books, music and art indigenous to the regions were gathered. They are organized by geographical location.
A woman in front of her basket selling rice with his measuring pot at the market. Another vendor is laying down behind her.
Haiti -- Caribbean region
Haiti
Haiti
Haiti

Droits : All rights to images are held by the respective holding institution. This image is posted publicly for non-profit educational uses, excluding printed publication. For permission to reproduce images and/or for copyright information contact Special Collections & University Archives, University of Central Florida Libraries, Orlando, FL 32816 phone (407) 823-2576, email: speccoll@mail.ucf.edu
CFM1972_01a
Sheet 54:16
http://ufdc.ufl.edu/CA01200241/00001

Résumé : The slides were taken on collecting trips sponsored by the William L. Bryant Foundation, where books, music and art indigenous to the regions were gathered. The are organized by geographical location.
A woman is standing at the arched entrance of this building, which has a breadfruit tree growing nearby. As of 2013, this building, which has Caribbean Georgian architectural elements, has been the home of the Pottery Studio. For many years, the building has held the studio for Jamaican potter David Pinto, whose work is part of the permanent collection of The National Gallery of Jamaica. Slide labeled Store Hope Plantation.
Jamaica -- Caribbean region -- Falmouth, Trelawny

Droits : All rights to images are held by the respective holding institution. This image is posted publicly for non-profit educational uses, excluding printed publication. For permission to reproduce images and/or for copyright information contact Special Collections & University Archives, University of Central Florida Libraries, Orlando, FL 32816 phone (407) 823-2576, email: speccoll@mail.ucf.edu
CFM1972_01a
http://ufdc.ufl.edu/AA00030983/00001

Résumé : The slides were taken on collecting trips sponsored by the William L. Bryant Foundation, where books, music and art indigenous to the regions were gathered. The are organized by geographical location.
A woman, carrying bags in her hands, stands on a dock looking at a boat. Slide labeled strip boat + Green Turtle.
Bahamas -- North America -- Green Turtle Cay, Abaco

Droits : All rights to images are held by the respective holding institution. This image is posted publicly for non-profit educational uses, excluding printed publication. For permission to reproduce images and/or for copyright information contact Special Collections & University Archives, University of Central Florida Libraries, Orlando, FL 32816 phone (407) 823-2576, email: speccoll@mail.ucf.edu
CFM1972_01a
Sheet 19:6
http://ufdc.ufl.edu/AA00029568/00001

Résumé : The slides were taken on collecting trips sponsored by the William L. Bryant Foundation, where books, music and art indigenous to the regions were gathered. The are organized by geographical location.
Three men and a woman on a sailboat. One of the men is pushing the boat away from the dock. Slide labeled Slites.
Bahamas -- North America -- Green Turtle Cay, Abaco

Droits : All rights to images are held by the respective holding institution. This image is posted publicly for non-profit educational uses, excluding printed publication. For permission to reproduce images and/or for copyright information contact Special Collections & University Archives, University of Central Florida Libraries, Orlando, FL 32816 phone (407) 823-2576, email: speccoll@mail.ucf.edu
CFM1972_01a
Sheet 19:9
http://ufdc.ufl.edu/AA00029571/00001

Résumé : The slides were taken on collecting trips sponsored by the William L. Bryant Foundation, where books, music and art indigenous to the regions were gathered. They are organized by geographical location.
A woman who is selling breadfruits is sitting on her basket in Downtown Port-au-Prince. Hair wrapped with a handkerchief.
Haiti -- Caribbean region
Haiti
Haiti
Haiti

Droits : All rights to images are held by the respective holding institution. This image is posted publicly for non-profit educational uses, excluding printed publication. For permission to reproduce images and/or for copyright information contact Special Collections & University Archives, University of Central Florida Libraries, Orlando, FL 32816 phone (407) 823-2576, email: speccoll@mail.ucf.edu
CFM1972_01a
Sheet 55:9
http://ufdc.ufl.edu/CA01200251/00001

Résumé : The slides were taken on collecting trips sponsored by the William L. Bryant Foundation, where books, music and art indigenous to the regions were gathered. The are organized by geographical location.
A woman sits on a straw mat measuring beans with a cup. Also on the mat are ginger roots and straw works. Men are seated behind her.
Bahamas -- North America --Nassau, New Providence Island

Droits : All rights to images are held by the respective holding institution. This image is posted publicly for non-profit educational uses, excluding printed publication. For permission to reproduce images and/or for copyright information contact Special Collections & University Archives, University of Central Florida Libraries, Orlando, FL 32816 phone (407) 823-2576, email: speccoll@mail.ucf.edu
CFM1972_01a
Sheet 15:1
http://ufdc.ufl.edu/AA00029399/00001

Résumé : The slides were taken on collecting trips sponsored by the William L. Bryant Foundation, where books, music and art indigenous to the regions were gathered. The are organized by geographical location.
Steel pan music, which evolved from African drum music, originated in Trinidad and Tobago in the early 20th century and is often a featured instrument during Carnival. As one of the national emblems of Trinidad and Tobago, steel pans were traditionally made from used steel oil drums or steel containers. The container’s head is concave and the playing surface is divided into convex sections by slants to make the pan's range of sounds. In this image are used steel oil drums, some steel pans with the Shell Oil Company logo and the word "Invaders," painted white metal steel pan stands, and breadfruit trees. One poster is advertising the Shell Invaders Steel Orchestra. Other signs includes phrases such as: "We are the greatest" and "Notice there is to be no unnecessary coasting in the yard." In the background is a woman standing on top of a concrete building's roof with laudry and men standing near the wall. Slide labeled Trin. 16.
Trinidad and Tobago -- South America -- Trinidad
Trinidad and Tobago -- Caribbean region -- Trinidad

Droits : All rights to images are held by the respective holding institution. This image is posted publicly for non-profit educational uses, excluding printed publication. For permission to reproduce images and/or for copyright information contact Special Collections & University Archives, University of Central Florida Libraries, Orlando, FL 32816 phone (407) 823-2576, email: speccoll@mail.ucf.edu
CFM1972_01a
http://ufdc.ufl.edu/AA00031210/00001

Résumé : The slides were taken on collecting trips sponsored by the William L. Bryant Foundation, where books, music and art indigenous to the regions were gathered. The are organized by geographical location.
A man and a woman sit on the beach with a light color, long haired dog. In the distance is a green painted building and antennas, which are part of the United States Air Force missile tracking station that was located on Allen Cays, Exuma, Bahamas. During February of 1957, this group of people travelled on the boat “Isabella” to many of the smaller islands of the Abacos, including Green Turtle Cay, Great Guana Cay, Allen Cay, and Grand Cay. Slide labeled Allen Cay Missile Tracking Station, Feb '57.
Bahamas -- North America -- Allen Cays, Exuma

Droits : All rights to images are held by the respective holding institution. This image is posted publicly for non-profit educational uses, excluding printed publication. For permission to reproduce images and/or for copyright information contact Special Collections & University Archives, University of Central Florida Libraries, Orlando, FL 32816 phone (407) 823-2576, email: speccoll@mail.ucf.edu
CFM1972_01a
Sheet 3:5
http://ufdc.ufl.edu/AA00028367/00001

Résumé : The slides were taken on collecting trips sponsored by the William L. Bryant Foundation, where books, music and art indigenous to the regions were gathered. The are organized by geographical location.
A man and a woman walk along a narrow road near the harbor in Cherokee Sound, Great Abaco, Bahamas. The woman, pictured, traveled with William Junior Bryant during his trip to the Bahamas in April 1965. Houses and various boats can be seen. Slide labeled Harbor Cherokee April '65.
Bahamas -- North America -- Cherokee Sound, Great Abaco

Droits : All rights to images are held by the respective holding institution. This image is posted publicly for non-profit educational uses, excluding printed publication. For permission to reproduce images and/or for copyright information contact Special Collections & University Archives, University of Central Florida Libraries, Orlando, FL 32816 phone (407) 823-2576, email: speccoll@mail.ucf.edu
CFM1972_01a
Sheet 10:18
http://ufdc.ufl.edu/AA00028944/00001