King points out in the first of twelve chapters that Saint Domingue's free coloreds had more reason than whites to legitimate their lives by availing themselves of the costly services of notaries, for a rising tide of legally-sanctioned discrimination was attempting to regulate, among other things, what clothes they could wear, what jobs they could hold, and even what surnames they could use.
If King is correct, then a most ominous de velopment was occurring in the prerevolutionary decades, particularly for lower-class whites, as free coloreds were acquiring an ever-increasing proportion of the value of Saint Domingue's capital goods.
A generational strategy, familiar to students of Latin American peasants, also existed by which single, young adult free coloreds from rural families left home to seek their fortune in urban areas and, if successful, they then married and returned to the countryside.
Gordon states her chief themes explicitly: "first, that the Christianization of approximately half the population by the end of slavery was overwhelmingly the achievement of black and colored teachers, both independent preachers and the leadership of the dissenting chapels; second, that the conversion was progressively associated with the growing aspirations, both for freedom and sociopolitical recognition, of slaves and free coloreds and blacks of many generations; third, that by 1838 there was a dawning awareness of a Jamaican identity among the colored population, if only because they had nowhere else to go.
Gordon points out that the CCU's failure to expel the missionaries resulted less from the efforts of the colonial authorities than from those of the free colored congregations who rallied in defense of their chapels.
3) To what extent did the Christianization of the slaves and free people of color help create a common creole culture, or did the persistence of African religion among the oppressed, and the allegiance of the free colored to the European missionary chapels, maintain "Two Jamaicas,"(4) or even Three Jamaicas, in a state of continuing conflict?
He was an all right colored man, bailed out the coloreds when they got arrested; and coloreds were always getting arrested, you know, because every week bad a Saturday in it and every Saturday night some fool was going upside some other fool's head and the white folks was calling my daddy.
Truth is, I couldn't much stand to look at a white man, let alone work for one, and the only business coloreds had that I cared to know about was running numbers or joints, and I was already in that business.
The 1950s yielded A Raisin in the Sun, the '60s Dutchman, the '70s for colored girls who have considered suicide/when the rainbow was enuf, and the '80s The Colored Museum.
The premise of The Colored Museum involves exhibiting culturally specific characters, situations, and behaviors with the goal of having African Americans evaluate them to determine which are assets and which are detrimental to our progress.