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This thesis is a study of the changing way in which part of the British Empire was being governed during a period of far reaching developments both in Britain and in the plantation colonies. The colonies referred to are the old British West Indian islands -- Jamaica, the Leewards group, Barbados, Dominica, St. Vincent, Grenada and Tobago -- and those colonies conquered by Britain during the Revolutionary and Napoleonic Wars in which sugar planting was carried on by means of slave labour. The dates chosen do not denote precise limits to the period. The Colonial Office had its unintended beginnings in 1801, in 1834 slaves were emancipated in the plantation colonies, and the central years for this study lie between these dates, certain themes are followed beyond them. In this area and period an account is given of the changing of government. This concerns the institutions within the colonies and those in Britain which had a direct part in the conduct of colonial affairs; it involves the purpose of the institutions, their form and their interrelationships. At the end or the 18th century the traditional way of governing the old plantation colonies was to leave internal government to those resident In the colony and to maintain virtually only sufficient authority in Britain to ensure the preservation of the system of trade and navigation. Under the old representative system the governor, in theory, possessed wide powers, in practice his authority was narrowly confined and the regular conduct of administration was beyond his control. Colonists had developed and adapted their institutions and powers so that they largely governed themselves. In Britain there was no desire to intervene in the internal affairs of the plantation colonies, nor was there the machinery to enable the executive to do so. The institutions which existed matched the contemporary concern to maintain the system of trade and navigation. Such colonial business that there was was executed by the department with the responsibility for the relevant service: there was no department with a general responsibility for the area of the colonies, nor was there any adequate method of coordinating the activities of the different ministers and boards involved with administration in the colonies.

The tension between the leadership of technology and technology as a means of school improvement are still issues of debate. Researchers have argued that education management technology has yet to make a significant contribution to school improvement, while others have experienced small pockets of success. This study seeks to contribute to the debate by exploring the tension associated with the implementation of an education management information system (EMIS) in The Bahamas from the experiences of school leaders. More specifically, this thesis explores EMIS from the understanding of six principals in their schools and its contributions to their schools. This study develops a social constructivist view and relies on the case study approach. Among the major findings of the study was that EMIS was often perceived by principals to be associated with conflict and the primary uses of the technology were for generating report cards, facilitating school administrative tasks and monitoring. Principals' expressed concern for the lack of support from senior management and the impact of using the technology on their role as leader. As conflicts hindered the implementation of EMIS, principals adopted a shared leadership approach. This study offers pertinent information concerning the reasons why EMIS is underutilized and the important contributions of leadership to the successful implementation of the technology. Such information can be useful for understanding EMIS in education organizations.

This phenomenological study explored the perceptions and lived experiences of female West Indian immigrant students as they academically and socially acculturated while attending Florida Atlantic University (FAU). Snowball techniques were employed to select 11 female immigrant West Indian undergraduate and graduate students living in southeastern Florida and attending FAU. Data were gathered from two in-depth one-on one interviews with each participant. Stories emerged that highlight the immigrant experiences of these female West Indian students. Such narratives have been lacking in the higher education literature about how this population of women persists in colleges and universities in the United States (U.S.). Six findings emerged that constituted the acculturation and adjustment experiences of these women: 1) family influence, 2) financial difficulties, 3) emotional and physical challenges, 4) institutional support, 5) women’s empowerment, and 6) host society adaptation. In conclusion, female West Indian immigrant students are a valuable asset and provide a tremendous benefit to higher education institutions in the U.S. in terms of cultural and academic contributions that they offer. More attention needs to be paid towards better preparing university staff, administrators, and faculty. This can lead to increased retention and graduation rates. The study gives voice to these women whose lived experiences in higher education have been so seldom addressed. Analysis of their experiences suggests a plan of action that includes: family engagement programming, on-campus financial support, student health services outreach, healthier dining options, mentorship programs, immigrant student support services department, online community support, faculty, cultural awareness, and immigrant student programming. Recommendations for future research are also discussed. / Includes bibliography. / Dissertation (Ph.D.)--Florida Atlantic University, 2019. / FAU Electronic Theses and Dissertations Collection

This thesis investigates the efforts of the West Indian Church to establish and run a fascinating Mission in an area of West Africa already influenced by Islam or traditional religion. It focuses mainly on the Pongas Mission’s efforts to spread the Gospel but also discusses its missionary hierarchy during the formative years in the Pongas Country between 1855 and 1863, and the period between 1863 and 1873, when efforts were made to consolidate the Mission under black control and supervision. Between 1873 and 1900 when more Sierra Leonean assistants were hired, relations between them and African-descended West Indian missionaries, as well as between these missionaries and their Eurafrican host chiefs, deteriorated. More efforts were made to consolidate the Pongas Mission amidst greater financial difficulties and increased French influence and restrictive measures against it between 1860 and 1935. These followed an earlier prejudiced policy in the mission that was strongly influenced by the hierarchical nature of nineteenth-century Barbadian society, which was abandoned only after successive deaths and resignations of white superintendents and the demonstrated ability of black pastors to independently run the Mission. Instrumentalism aided the conversion process and the increased flow of converts threatened both the traditional belief systems and social order of the Pongas Country, resulting in confrontation between the Mission and traditional religion worshippers, while the lack of more legitimate trade in the Pongas Country and allegations of black missionaries’ illicit sexual relations and illegal trading caused the downfall of John Henry A. Duport, the Mission’s first black Head Missionary. In the late 1800s, efforts to establish a self-supporting, self-generating, and self-propagating church together with initiatives toward African agency in the Pongas Country failed. However, it was French activities and eventual consolidation of their interests in the Pongas Country from 1890 and their demand that Mission schools teach in French, together with successful recruiting of Mission students by the Roman Catholics and Muslim clerics in Guinea, that finally crippled it. Thus, by 1935 when the Gambia-Pongas Bishopric was established in the hope of rescuing the Mission, this gender-biased Christian enterprise in West Africa was already a spent force.

It was paramount for the English-speaking Caribbean to host a successful 2007 Cricket World Cup and field an outstanding West Indian cricket team for the international sporting mega-event. For CARICOM and the West Indies Cricket Board (WICB), there were two principle goals – first, to exhibit regional Caribbean identity, and second, to be triumphant under the leadership of the West Indian cricket team’s captain, Trinidadian Brian Lara. Identities are multifaceted and intricate, negotiated and renegotiated, based on a history of economic, political and cultural forces. This thesis interrogates Caribbean identity through textual analysis of the broadcast of the opening ceremony and regional newspaper coverage of the spectacle as well as ensuing events that were held in eight of the Caribbean countries from 11 March to 28 April 2007. The thesis questions whether this mega-event served as a catalyst toward Caribbean identity construction.

This thesis investigates the efforts of the West Indian Church to establish and run a fascinating Mission in an area of West Africa already influenced by Islam or traditional religion. It focuses mainly on the Pongas Mission’s efforts to spread the Gospel but also discusses its missionary hierarchy during the formative years in the Pongas Country between 1855 and 1863, and the period between 1863 and 1873, when efforts were made to consolidate the Mission under black control and supervision. Between 1873 and 1900 when more Sierra Leonean assistants were hired, relations between them and African-descended West Indian missionaries, as well as between these missionaries and their Eurafrican host chiefs, deteriorated. More efforts were made to consolidate the Pongas Mission amidst greater financial difficulties and increased French influence and restrictive measures against it between 1860 and 1935. These followed an earlier prejudiced policy in the mission that was strongly influenced by the hierarchical nature of nineteenth-century Barbadian society, which was abandoned only after successive deaths and resignations of white superintendents and the demonstrated ability of black pastors to independently run the Mission. Instrumentalism aided the conversion process and the increased flow of converts threatened both the traditional belief systems and social order of the Pongas Country, resulting in confrontation between the Mission and traditional religion worshippers, while the lack of more legitimate trade in the Pongas Country and allegations of black missionaries’ illicit sexual relations and illegal trading caused the downfall of John Henry A. Duport, the Mission’s first black Head Missionary. In the late 1800s, efforts to establish a self-supporting, self-generating, and self-propagating church together with initiatives toward African agency in the Pongas Country failed. However, it was French activities and eventual consolidation of their interests in the Pongas Country from 1890 and their demand that Mission schools teach in French, together with successful recruiting of Mission students by the Roman Catholics and Muslim clerics in Guinea, that finally crippled it. Thus, by 1935 when the Gambia-Pongas Bishopric was established in the hope of rescuing the Mission, this gender-biased Christian enterprise in West Africa was already a spent force.

The most influential communities in modern Caribbean history have been the enslaved Africans and their descendant populations. As such, historical archaeology in the Caribbean has often focused on black lifeways under British, Dutch, and Spanish colonial powers. The utilization of various research strategies have included but not restricted to ethnoarchaeology, historical documents, material culture, oral history sources, settlement patterns, stable isotopic study, and burial practices. As one of the first historical faunal studies of the French Antilles, my work attempts to provide a contribution to the study of slave foodways. This dissertation examines the interrelationship between foodways and identity formation during the early modern French transatlantic expansion. My material evidence, exemplified via faunal remains, was retrieved from the slave village at Habitation La Mahaudière, once a prosperous sugar plantation in Guadeloupe established during the mid-18th century, whose domestic occupation spanned over 150 years and is currently a well-preserved archaeological site that offers the potential for understanding diachronic social and cultural processes of the French plantation system. My zooarchaeological results in combination with primary and secondary sources that discuss colonial subsistence practices will assist in establishing how slave foodways and French Antillean identity is created by and shaped one another. / text

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