Post #1: A Blog for HRGC

A "Zemi" from the St. John's River Site (GREN-G-8) that has never been published or featured anywhere

All of us in HRGC are academics, so we do a lot of writing. And yet, a lot of this writing never goes anywhere-- it ends up as outtakes or shortened footnotes. Like this zemi from the St. John's River site (above), so much work never sees the light of day. There are also lots of common questions people often ask that would not normally go in academic writing (e.g., it's "St. George's Town" but "St. George Parish"-- we'll get to that later).

So we thought a blog would be a good place to deposit these sundry scraps of knowledge. Hope you enjoy!

-JAH

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Marking an ‘X’: Exploring the History of Grenada’s Surnames

Despite the widespread belief that most Grenadian surnames today are derived from plantation/slave owners, many former enslaved men actually used their first (and only) names to create their family names. This is the case for a plurality of both English and French-derived surnames today. That means your surname may contain a clue to the name of your last enslaved male ancestor. A smaller percentage of Grenadian surnames, both English and French, are derived from plantation owners, and this often indicates a blood connection. Maybe we can see these surnames as more a creation of the newly freed Grenadians to establish identity, rather than something imposed upon them, as was the case in other countries. Malcolm X, the son of Grenadian Louise Langdon Norton Little (1895/6-1989), made famous the identity struggles of Black people in the diaspora when he replaced his family name of Little (or what has also been termed his “slave name”) with an ‘X’ to signify his lost or robbe

“Slave Pens” in Grenada? Finding Ancestry in the Historical Landscape

Tours of estates like Dougaldston, St John, or River Antoine and Belmont, St Patrick today will reveal little to nothing of slavery unless one has knowledge of what took place here beyond the cocoa trees, sugar-cane fields, and old waterwheel technology that dates to the 18th and 19th centuries (Figures 1, 2). There were no family heirlooms to pass down, no shackles or whips that tell of the brutality, no memory of tears that tell of the suffering, no ruins of thatched houses that reveal the hearth of everyday (enslaved) lives, no drums beating out rhythms of melancholy melodies, no cultural artifacts that linger in museums, and no monuments that sing praises to heroic ancestors. It is a landscape and heritage barren of slavery except in the enduring nightmare of it all. Figure 1. River Antoine estate in St Patrick still producing rum utilizing slavery-era technology in its waterwheel and aqueduct system (courtesy Grenada National Museum) The current relic landscape, particularly the p

Le Bourg du Grand Marquis

What do the ruins in this village tell us about Grenada's history? The name “Marquis” was quite common in 17th century France (also used as a title for nobility), and several colonists of the La Grenade colony carried the name. For instance, “Fort Marquis” in Beausejour (yes, Beausejour) was named after its commander Lieutenant Le Marquis (later convicted for assisting a rebellion with one Major Le Fort). It was also the name given to an indigenous “Captain” on the eastern side of the island who presumably lived in the area of Marquis, St. Andrew today. 1 The remains of his village were mostly destroyed when the French town of Grand Marquis was built, but there are still some remnants left. Indeed, unbeknownst to most people, the pre-Columbian site at Grand Marquis is one of only a handful that date before ~AD 500 in Grenada. Figure 1: Some artifacts from the Grand Marquis site (GREN-A-2, Hanna 2019) The Earliest Human Presence In 1992 (and again in 1994), archaeologi

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