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The notion that Columbus “discovered” the Caribbean has been prevalent for centuries. This then became the beginning of a series of distorted truths that eventually negatively impacted the Caribbean Region and its inhabitants, both past and present. Because of the idea of his (Columbus’s) discovery of the Caribbean, it has been etched in our thinking to always see ourselves as less than or in superior to European nations in the past and even up to this day. This danger of a single story told from a Eurocentric perspective advertently painted a negative picture of uncivilized and cannibalistic Native Peoples, with the need for a saviour and law-maker, nearly entirely stripping a people from their culture, identity and history all together.

Today, due to evidence found by revisionist historians, we can discern the many flaws of this single story told by the Europeans, namely the primitive nature of the Indigenous Peoples. Denoting the primitive nature of the First Peoples hints to them being in the early stages of development incapable of fending for themselves, however evidence has shown that the persons Columbus encountered on his first voyage (as like the others) were already developed in their own sense. Hence, the statement made that the “New World” only experienced civilization after Columbus’s arrival is highly inaccurate, with much reason to believe so.

The early inhabitants of the Caribbean cultivated their own civilization throughout the many years, developing and improving on skills within their own society, possessing their own religious beliefs and maintaining their unique economic activities. According to Morgan, there were many misconceptions of the indigenous tribes in the “New World” spread throughout European accounts, used for the justification of colonization. However these so-called uncivilized Natives were seen to move from a nomadic to a settlement lifestyle throughout time, a transition known as Neolithic Revolution. The complexity of their culture in regards to the societal structure of the First Peoples can be noted to justify the inaccuracies of historic European accounts. Within Taino living arrangements houses were built of a particular shape to reflect societal status of their owners from nobleman/chiefs to tribesman/lower class man in particular; likewise they also had systems of gender and age roles in allocating persons to specific tasks, (Morgan). Additionally, it must also be noted, the Neo-Indian settlers displayed exquisite skills in animal husbandry and crop cultivation, were fully literate and had skilled craftsmen (of whom made various tools and hammocks), all of which were revealed as a result of revisionism (which incorporates various disciplines such as Sociology, Natural Sciences and Archaeology etc.) to allow such truths to be uncovered.

Therefore, stating that the “New World” only experienced civilization after Columbus, based on evidence observed is imprecise and misleading, and it can be seen that such proclamations were used only to belittle, enslave, conquer and exploit hidden under the excuse of civilizing a people.

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To begin the discussion the term “chattel slave” must be defined in order to make the comparison of white bonded labour and “chattel slavery” within the Caribbean. A “chattel slave” is a piece of property with no rights. This was the term used to define the West African slaves that came into the Caribbean to work on the plantations after the failure of bonded white labour scheme. Solely by definition, it can be noted that bonded white labour was in no means equivalent to chattel slavery, but some similarities arise.

After the mass genocide and extreme exploitation of the Native Indians, a new group of labour force was needed to work within the Caribbean. For most poor folk from countries such as England, Scotland or Ireland signing a contract of five to seven years, offered a life of betterment with grants of land, freedom and cash at the end of the period seemed attractive, (Besson). Whereas many labourers wished to work voluntarily, it must be noted that there were others who were taken or even kidnapped, denoting that there were some white labourers who involuntarily taken. However, whether servitude was willing or not, these bonded servants were still required to work for a limited number of years, (Hogan et al). This can be contrasted to that of chattel slavery where all of the African slaves were taken regardless of status against their will, were not paid and they, as well as their offspring were slaves till death. Unfortunately, according to Tritton, the treatment of the white bonded labourers were still appalling. Slaves were whipped and fined if they assaulted their masters or another slave and these workers were greatly affected by the harsh weather conditions. This resulted in many servants not living through their full servitude on the plantations as many committed suicide or died due to overwork, (Hogan et al). Although, as stated by Hogan et al white labourers endured harsh conditions, West African slaves under chattel slavery were treated as livestock, incapable of having a human soul, and were “bred”, and were severely discriminated against because of their skin colour, in addition to being severely punished, and vast amounts dying because of inhumane treatment.

Historical records give evidence to show that Islam and Christianity played major parts in slavery long ago in Africa, before it became prominent in the Caribbean, (Reddie). Similarly slavery also resulted from warring groups taking captives, raiding and kidnapping, pawning and paying tribute, (Perbi pg 6). This form of enslavement however was much different to that practised in the Caribbean in the form of chattel slavery. In pre-colonial Africa slaves were needed to provide agricultural labour, domestic work, serve in the military or administrative sectors of states, kingdoms or empires, (Perbi pg 6). In regards to the treatment of said slaves, it was much better in comparison to that of “chattel” slaves in the Caribbean. West African slaves enjoyed many rights and privileges, those being rights to marriage (marriage between freed and slaves were permissible, however the offspring inherited the status of the mother), rights to inherit property of their own, legal protection as well as avenues for social and economic mobility, manumission and wages, (Perbi pgs 9-10). In comparison to a Caribbean setting in which the slave owners valued nothing but profiting from his/ her plantations the well-being of the slaves was never top priority. These slaves were, as the name suggests seen as livestock, brought down to the same level of animals in the eyes of their owners. According Padgett, many slaves were not seen as being capable of understanding Christianity, nor were they educated solely because they were not seen as human to begin with as stated before. Punishments given to the slaves were only seen to deter and humiliate and whether manumission was given to the slave was entirely dependent on the slave owner which rarely ever happened, and practice of their own religion was strictly out of the slave codes. Additionally race played a vital role in chattel slavery in the Caribbean as the slaves were denounced for their skin colour, which was not apparent in West African slavery.

As previously stated skin colour did in fact play a role in the Caribbean slave society, as this too was a means to justify the slave trader’s actions. The Bible, regarded as infallible by early Europeans, was a tool used by Europeans long ago to confirm the use of Africans as slaves. In Genesis, Africans were said to be the descendants of Ham, who according to Biblical Passage, was cursed by Noah after looking upon his naked body, moreover the descendants of Ham were “Cushites” who were persons associated with North Africa. Because, Noah cursed Ham and his descendants to be servants the Europeans made this connection between sin, slavery and skin colour to condemn the Africans, (Reddie). Additionally,  within the plantation system the likelihood of receiving better treatment from save masters, increased the lighter your skin colour, this therefore benefited most mulatto (persons of mixed- both white and black- race) slaves on the plantation, especially if the biracial child's mother was white, the child was born free. Here one sees that skin colour continued to play a major role within the planatation society, and in some instances is determining factor in some societies today.

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After the abolition of slavery, education was seen as both a form of social advancement and new form of social control. On one end, the newly freed slaves would use education as a means of moving up the social ladder, while on the other end the whites saw education as further controlling and moulding the ex-slaves into what they wanted them to be.

It was prescribed that, with the removal of controls that slavery supplied, with is removal through Emancipation there would ruin the society in the Caribbean. Education was therefore seen as a means for preventing this catastrophe, hence provision of education was a way of social control to the newly freed slaves and safeguarded the existence of the white planter class, (King). Additionally as access to education as one of the major tools in controlling slaves with the abolition of slavery in 1834, differing sects of the Christian faith such as Catholics and Anglicans, now vied for converts through schooling now that the prohibition of educating Africans were now gone, (Besson). Alongside the desire to convert, education served as another means of social divisions amongst the ex-slaves and the whites. The education system developed, were very much related to social class structure and reinforced class boundaries, (King). Most Emancipated slaves were only given primary school education, and were taught mainly in carpentry and metal work amongst males, and needle work for females, only basic schooling was observed in these schools provided to the newly freed slaves.

On the opposite of the spectrum, to the majority of newly freed slaves, education was highly sought after as a way to move up the social ladder, in essence family (in terms of marriage and building a household, education, and church was the centre of most black life after slavery. The move towards these three, was viewed as confirmation into the status quo, the movement away from the label of “slave”, Africans aspired to European values, as these were seen as markers of respectability and upward mobility in society.

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Misogyny is observed when women behave in the manner men may deem inappropriate. It mainly involves the precept that women should not hold roles of power, should not be strong-willed and should defer to the men around her, (Madison).

Mr. Killa’s song “Rolly Polly”, at a first glance or from an initial perspective may give off the impression of empowerment or inclusion to women bigger in size, and whilst this may be true, there however other underlying views that are noteworthy.

The video portrays the singer, Mr. Killa initially in a party with, dancing with a lady whom he deems to be “magga” (very thin), presumably bored or unpleased with the current female beside him, he then turns to see another woman, of whom is bigger in size dancing by herself. Mr. Killa then leaves the woman he danced with initially, and went to dance with woman of bigger size (the “fat-gyal”). This initial scene, showing the thicker woman dancing on her own, while other slimmer girls have partners to dance with, gives off the impression that because of her size, she is seen as undesirable to most men in the party. By viewing this most may be satisfies with the notion that the attention which is indeed mainly on women of slimmer figure, is being drawn towards the woman of fuller figure but, on listening to the words of the song a few interesting points are revealed.

This introduction gives clear indication that he believes that the lady of fuller figure needed him to make her feel wanted or noticed, as though if it weren’t for him, she would have felt lonely and completely insecure because someone didn’t approach her. But the question arises, why does he think that she (the woman dancing on her own) needed him to make her feel noticed? What if, she fully enjoyed her own company?

The lines of the song, “ah want a big gyal to make me bawl holy moly”, and “every time I watch you, baby I’m challenged by your size,” raises another view point, distinctly show that to the songwriter, bigger women are seen as a challenge to him, and it’s not that he simply admires their body. In the video he is able to lift the dancer up as she ran up to him. Most men may be intimidated by bigger women, but by showing others that he is capable of not only being able to dance with her, but also lift her up showing his strength and prowess demonstrates his “manliness” to himself, and other men likewise. The idea of hegemonic masculinity, (which is the validity of one form of masculinity over another) is quite prevalent here as he proves his muscle. So not only does he believe she needed him to justify her self-worth, but it also boosts his ego.

Another point seen is the fact that these women are not praised at all for being beautiful and full figured, but rather their ability to dance, more specifically “wine”. Additionally, Mr. Killa attempts more so to prove their worth by the fact that whatever a thinner woman can do, they (bigger women) can as well, as quoted by him, “anything slim gyal do, tell them you can do it too.” In no way were these women glorified but for their skills in dancing as seen in the video. This gives the impression that the sad reality of the video is that if these women were not able to move their bodies in a manner pleasing to the songwriter, they would in no way would have been praised, if they could not have done what “thin girls” can, there wouldn’t a song to so-called “empower” them.

From these points mentioned above, it was quite clear that although this song may have been identified as one empowering women bigger in size as a whole, when the words and video was thoroughly examined it was aimed at empowering a specific group of thick women, who are glorified solely for their ability to wine, and Mr. Killa proving his masculinity to others.

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Mr Killa - Rolly Polly (Official Music Video) [Soca 2014]

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● ARTISTE: MR. KILLA ● COUNTRY: Grenada | RELEASED: 2013 ● DIRECTOR: Ronnie Homer Edited By: Ronnie Homer | Ahtik Studio Production Inc.

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Besson A. Gerard – “Education and the first Model Schools.” October 11, 2011. Retrieved June 29, 2018.

Hogan Liam, Reilly Matthew and McAtackney Laura. “The unfree Irish in the Caribbean were Indentured Servants, Not Slaves”. October 6, 2015. Retrieved June 19, 2018.

King Ruby – “Education in the British Caribbean: The Legacy of the Nineteenth Century”. Retrieved June 19, 2018.

Madison Alisha – Misogyny: “Definition and Example.” April 02, 2018. Retrieved July 09, 2018.

Morgan J.D. – “Taino and Maya- Similarities and Differences”. December 30, 2006. Retrieved June 18, 2018.

Padgett K. Jeffery – “The Christianization of Slaves in the West Indies”. Retrieved June 21, 2018.

Perbi Arkousa – “Slavery and the Slave Trade in Pre-Colonial Africa”. April 05, 2001. Retrieved June 20, 2018.

Reddie Richard – “Atlantic Slave Trade and Abolition”. January 01, 2007. Retrieved June 20, 2018.

Tritton Alec – “Indentured Servants to the West Indies”. July 21, 2012. Retrieved June 20, 2018.