Colonial Violence in The Colonies and The Role of Enslaved Women in Resisting The Colonialists Oppression

Critical Examination of Bahamian Hero, "Poor Black Kate" and Comparative Colonial Atrocities:  A Global Perspective on Resistance, Injustice, and Post-Colonial Recognition

The story of The Bahamas Hero, Kate Moss, also known as "Poor Black Kate," offers a profound insight into the realities of colonial violence and the role of enslaved women in resisting oppression.

By Dr Kevin Turnquest-Alcena

Kate's resistance against her brutal treatment in The Bahamas during the early 19th century not only reflects the gendered aspects of colonial punishment but also parallels similar cases of resistance in other colonial territories such as Jamaica, India, and parts of Africa.  As nations work towards recognizing the legacies of their colonial pasts, Kate’s story deserves not only posthumous state recognition in The Bahamas but also broader acknowledgment as part of a global legacy of women who resisted colonial oppression.  In this paper, I will explore the parallels between Kate’s resistance and other instances of colonial violence against women, recommend how Kate's legacy should be honored, and argue for the establishment of a broader movement for women’s empowerment and recognition.

Kate Moss and Colonial Violence Against Women

Kate Moss’ refusal to mend her torn dress, her subsequent punishment, and eventual death serve as a stark reminder of the gendered violence that women, particularly enslaved and colonized women, faced under colonial regimes.  Kate, a domestic slave, used the torn dress as a silent but powerful symbol of her protest against sexual violence, likely perpetrated by someone in her enslaver’s household.  Her refusal to adhere to the expectations of submission and invisibility in the colonial household led to a horrific punishment: repeated whippings, confinement in stocks, and torture with red pepper.  Despite the promise of relief if she complied, Kate’s steadfastness in her resistance speaks to her extraordinary bravery and determination to expose her abuse.

This form of resistance is not unique to Kate but is part of a broader pattern of how women in colonial societies resisted gender-based violence.  As colonial authorities viewed women’s bodies as sites of both control and subjugation, enslaved and colonized women often found themselves punished for asserting their agency or protesting their abuse.  The treatment of women in colonial Jamaica, for instance, was similar.  Enslaved women who resisted their oppression, like those involved in the Baptist War of 1831–1832, were often met with violent retribution from colonial forces.

Parallels in Jamaica, Africa, and India: Gendered Colonial Punishment

Kate Moss’ story mirrors numerous incidents across the British Empire where women suffered under brutal colonial punishment regimes.  In Jamaica, Nanny of the Maroons, another national heroine, led enslaved people in revolt against British forces.  Though not a direct victim of the type of sexual violence that Kate endured, Nanny’s leadership in armed resistance against colonial authorities highlights the intersection of gender and rebellion in colonial contexts (Craton 54).  Both women, through vastly different means, defied the structures of colonial power, challenging the dominance of white male authority in the empire.

Similarly, in Kenya, during the Mau Mau Uprising (1952–1960), Kikuyu women played a significant role in resisting British colonial rule.  Many women were arrested, tortured, and even executed for their involvement in the rebellion.  The colonial authorities' treatment of women in Kenya followed the same brutal patterns seen in other parts of the empire, including sexual violence, physical torture, and psychological intimidation (Elkins 182).  These patterns reflect a global colonial strategy where women’s resistance, especially when linked to national or racial identity, was met with disproportionate and inhumane punishment.

In India, colonial violence against women was also pervasive, as exemplified by events like the Amritsar Massacre of 1919.  While the massacre targeted all Indians, women played a significant role in the independence movement, facing gendered violence from British forces.  British colonial officers, like General Dyer, who orchestrated the massacre, saw the peaceful protests—many of which involved women—as threats to colonial order and responded with excessive violence (Collett 112).  The bodies of colonized women were consistently used as battlegrounds for the assertion of colonial power, and their resistance, like Kate’s - was viewed as doubly threatening because of its intersection with both race and gender.

Post-Colonial Responses to Colonial Brutality and Resistance

The Bahamas’ decision to recognize Kate Moss posthumously as a National Hero is a significant step in addressing the legacy of slavery and colonial violence.  However, Kate’s story deserves further acknowledgment, not just within The Bahamas but also within the broader context of global colonial history.  The brutality she faced and her resistance echoed the experiences of countless women across the colonial world, many of whom have yet to be recognized or honored for their bravery.

Jamaica, for example, has a long tradition of honoring its national heroes, many of whom resisted British colonial rule.  Figures like Nanny of the Maroons, Sam Sharpe, and Paul Bogle are memorialized in Jamaican history books, monuments, and annual celebrations. Similarly, South Africa’s post-apartheid Truth and Reconciliation Commission (TRC) sought to address the legacies of colonial and apartheid-era violence, giving a platform for the victims of these atrocities to be heard (Tutu 134).  Kenya’s Mau Mau veterans also successfully sought reparations from the British government in 2013, marking a significant post-colonial attempt to rectify the wrongs of colonial rule (Anderson 249).

Recommendations: Kate Moss as a Symbol of Bravery and Women’s Empowerment

To fully honor Kate Moss’s legacy, the Bahamian government should consider several initiatives that go beyond the current state recognition:

1. Permanent Memorialization: The establishment of a statue or monument dedicated to Kate Moss in a prominent location, such as Nassau or Crooked Island, would serve as a perpetual reminder of her bravery.  This monument could stand alongside a plaque that details her resistance and the broader context of women’s resistance to colonialism.  This would be similar to the statue of Nanny of the Maroons in Jamaica’s National Heroes Park, which honors her defiance and leadership (Craton 68).

2. Women Empowerment Fund: The government could establish a fund in Kate Moss’s name that supports initiatives aimed at empowering women and girls, particularly those from marginalized communities.  This fund could provide scholarships, mentorship programs, and resources for women who face gender-based violence, much like the foundations established in the names of other national heroes (Patterson 143).  Such a fund would not only memorialize Kate but also help create tangible change for future generations.

3. Medal of Bravery for Women: The Bahamian government could institute an annual "Kate Moss Medal of Bravery," awarded to women who have demonstrated extraordinary courage in the face of adversity.  This would be similar to the Queen’s Medal for Courage, awarded in various Commonwealth countries.  By doing so, Kate’s story would become a symbol of empowerment, inspiring women across The Bahamas and the world to stand up against injustice.

4. Education Initiatives: To ensure Kate’s legacy is not forgotten, the government could work with educational institutions to include her story in the national curriculum.  Additionally, public lectures, seminars, and exhibitions could be held to educate both Bahamians and international audiences about her significance in the broader context of resistance to colonial rule (Beckles 157).

Conclusion: A Global Legacy of Resistance

Kate Moss’ story, though rooted in the history of The Bahamas, is part of a much larger narrative of colonial resistance.  The gendered violence she faced at the hands of the Moss family, her refusal to submit to oppression, and her eventual martyrdom are echoed in the experiences of women across the British Empire, from Jamaica to Kenya to India.  By recognizing Kate Moss as a National Hero and expanding upon this recognition with tangible initiatives, the Bahamian government can ensure that her legacy serves as both a symbol of bravery and a rallying cry for women’s empowerment.  Furthermore, this broader acknowledgment would align the Bahamas with other post-colonial nations that have taken significant steps to honor their own resistance figures and address the legacies of colonial violence.

Works Cited

Anderson, David. Histories of the Hanged: The Dirty War in Kenya and the End of Empire*. W.W. Norton, 2005.

Beckles, Hilary McD. A History of Barbados: From Amerindian Settlement to Nation-State*. Cambridge University Press, 2006.

Collett, Nigel. The Butcher of Amritsar: General Reginald Dyer*.  Hambledon Continuum, 2006.

Craton, Michael.  Testing the Chains: Resistance to Slavery in the British West Indies*. Cornell University Press, 2009.

Elkins, Caroline.  Imperial Reckoning: The Untold Story of Britain's Gulag in Kenya*. Henry Holt and Co., 2005.

Patterson, Orlando. The Sociology of Slavery: An Analysis of the Origins, Development, and Structure of Negro Slave Society in Jamaica*. Fairleigh Dickinson University Press, 2020.

Tutu, Desmond. No Future Without Forgiveness*. Random House, 1999.

By Dr. Kevin J Turnquest-Alcena 

Chairman of the Board of Governors

Rector, Michael University

LLB (Hon-1st Cl.), LLM (Hon-1st Cl.)

Ph.D. in Economics / Ph.D. in Clinical Psychology- MD/ Ph.D in Biogenetics

Ph.D. in Pharmacy (Pharm D) 

Ph.D. in Public Health / Ph.D. in Herbal and Holistic Medicine

Titular Professor Lawyer & Fellow-FCILEX; AClArb; & Snr. Fellow-AMLA

Source

See Bahamianology For Further Reading on 'Poor Black Kate' - Kate Moss

Colonialism and Neocolonialism in Jamaica and the Caribbean

For many years colonialism milked Jamaica and other Caribbean countries by imposing a false identity on our people

All the post-colonial unrest and instability in the Caribbean has the footprints of traditional colonial entities

By Maurice HAUGHTON


It is now 51 years since Jamaica had to its Independence, however, it is like a baby whose umbilical cord was never severed at birth.  The baby grows up, underdeveloped with limited mobility, still attached to its mother by an extended umbilical cord.

This attachment restricts the baby's movement while giving an uncaring mother a great degree of control; she can impose her will, put unfair demands on the child, withhold food, and take from the child if the child does not conform to her wishes.  This metaphor is a depiction of neocolonial control over Jamaica.

For many years colonialism milked Jamaica and other Caribbean countries by imposing a false identity on our people, diminishing resources that affected growth and development.  In spite of the richness of these countries, they are still referred to as Third World and underdeveloped.

All the post-colonial unrest and instability in the Caribbean has the footprints of traditional colonial entities.  They usually come into the country, attach themselves to some factions, mostly opposition parties, then supply guns and ammunition, dangle the carrots, and influence elections.

Their main objective is to prevent governments that would encourage self-reliance, equality and justice for the people.  They rather keep the masses poor and needy so they can pass their breadbasket and their offering plate in which they drop a penny and take a pound.  They come under false presence as human rights advocates, freedom fighters and stability agents, while instigating and spreading propaganda to create unrest among the people.

They create artificial shortage of basic foods like bread, milk and flour so the poor cannot eat, all to undermine the Government.  Given the circumstance, any baby would buckle under such pressure, while the mother undoubtedly grins as she gets her way, just like the old days of gestation when the baby must shuts its mouth and take whatever comes its way.

During colonialism, Jamaica had to blindly ingest the unsavory meals served up by colonial powers.  They took our harvest and gave us slaves to create more harvest.  It is true, "I and I build a cabin, I and I plant the corn.  Now you look me with a scorn then you eat up all my corn".

Marcus Garvey spoke out against it and Michael Manley tried stopping it, but overpowering forces fought back, using everything from the IMF to big businesses and capitalist tactics.  Neocolonial influence is all over the Jamaica today.

After 300 years of Emancipation, and 51 years of "Independence", people are still talking about 'God Save The Queen'.  When did the Queen ever say 'God Save Michael Manley, Portia Simpson' or any of those stuff shirts who claim to represent her.

In 2009, England suspended part of the constitution of the Turks and Caicos Islands over allegations of corruption.  Like a scolding mother, she usurped the democratically elected government and replaced elected officials with her own appointees.

For those who wish Jamaica was still under British rule, is that what you want?  Why not ask your fairy godmothers for a couple of slave masters and some backra massas too.

All elected officials in Jamaica must take the oath of allegiance to Her Majesty: "I will be faithful and bear true allegiance to Her Majesty Queen Elizabeth II, Her heirs and successors, according to law.  I remember as a young man in Jamaica watching a parliamentary debate when Michael Manley stated that he could not mean it in his heart but he was obliged to so swear.

He said, while he respects the Monarch, he did not think the people of Jamaica should have to take such an oath.  I remember the opposition pushing back on the idea.

Manley wanted true independence on all fronts and was not willing to be anybody's puppet.  He was not afraid to associate himself with those the world hated; he had a mind of his own.  Michael Manley put up a good fight against neo-colonial forces.

It's time to chase those self-serving bald heads out a town.  It's time to stand up to neocolonial forces, throw away the wigs and gowns and pay allegiance to the people of Jamaica.

Stop licking the back of Mrs Elizabeth's head on those stamps, how many Jamaicans are on British stamps? "  Jamaica, Land We Love"  - what about Jamaica's people we love.

Stop allowing the devaluation of the Jamaican dollar, stop the slave wages when people are paying an arm and leg for food.  Trinidad recently gave a 12-14 per cent wage increase across the country, it's Jamaica's time.

God bless Jamaica, but it's time the parties come together and make it about the people and not politics.

Maurice Haughton is a freelance journalist living in Philadelphia, USA. Send comments to: haughton727@ymail.com

February 03, 2014

Jamaica Observer