Jamaica Ladies is the first systematic study of the free and freed women of European, Euro-African, and African descent who perpetuated chattel slavery and reaped its profits in the British Empire. Their actions helped transform Jamaica into the wealthiest slaveholding colony in the Anglo-Atlantic world. Starting in the 1670s, a surprisingly large and diverse group of women helped secure English control of Jamaica and, crucially, aided its developing and expanding slave labor regime by acquiring enslaved men, women, and children to protect their own tenuous claims to status and independence. Female colonists employed slaveholding as a means of advancing themselves socially and financially on the island. By owning others, they wielded forms of legal, social, economic, and cultural authority not available to them in Britain. In addition, slaveholding allowed free women of African descent, who were not far removed from slavery themselves, to cultivate, perform, and cement their free status. Alongside their male counterparts, women bought, sold, stole, and punished the people they claimed as property and vociferously defended their rights to do so. As slavery's beneficiaries, these women worked to stabilize and propel this brutal labor regime from its inception.

An exposure of women as agents of history - a path-breaking achievement at a time when Caribbean historiography ignored women. The white woman consumed, the coloured woman served and the black woman laboured.

The Caribbean “market woman” is ingrained in the popular imagination as the archetype of black womanhood in countries throughout the region. Challenging this stereotype and other outdated images of black women, Downtown Ladies offers a more complex picture by documenting the history of independent international traders—known as informal commercial importers, or ICIs—who travel abroad to import and export a vast array of consumer goods sold in the public markets of Kingston, Jamaica. Both by-products of and participants in globalization, ICIs operate on multiple levels and, since their emergence in the 1970s, have made significant contributions to the regional, national, and global economies. Gina Ulysse carefully explores how ICIs, determined to be self-employed, struggle with government regulation and other social tensions to negotiate their autonomy. Informing this story of self-fashioning with reflections on her own experience as a young Haitian anthropologist, Ulysse combines the study of political economy with the study of individual and collective identity to reveal the uneven consequences of disrupting traditional class, color, and gender codes in individual societies and around the world.

Sister Jamaica is about women factory workers, their households, jobs and lives in Kingston during the destabilization of the Michael Manley administration (1978-79). It shows how these working class women and their household members achieved access to scarce resources and survived a national political and economic crisis. The author argues that such achievements were the result of these women and their households exercising a variety of traditional and contemporary cultural, social and economic options. Bolles looks at the influences of race, class and gender, emphasizing women's roles in kinship, kindredship and domestic organization. Domestic chores, cash flows and networks of exchange are examined in order to illustrate which household member performed what kind of task and under what kind of circumstances. The division of labor among 127 households is examined. Finally, Bolles looks at the factories and female work forces against the background of international capitalism. This text will provide beneficial reading for introductory anthropology classes and courses in women's studies, Afro-American studies, and Caribbean and Latin American studies.

This study was specifically designed to collect information on women’s health and their experiences of violence in Jamaica. A combination of quantitative and qualitative methods was used to collect the data, including a household survey, in-depth interviews and focus group sessions. The household survey resulted in 1,340 respondents, with a household response rate of 85.5 percent and an individual response rate of 65.9 percent. The questionnaire covered, inter alia, general and reproductive health; attitudes towards gender roles; experiences with intimate partner violence; impacts and coping with intimate partner violence; and experiences with non-partner violence.

In Women and Tourist Work in Jamaica: Seven Miles of Sandy Beach, A. Lynne Bolles examines Jamaican women tourist workers and their workplaces in Negril, Jamaica. A major component of Negril’s tourism success is the labor of women tourist workers, ranging from housekeepers to hotel and business owners. Bolles’s ethnographic research examines key aspects of women’s labor in the tourist industry through the lenses of class, color, education, and training. Through the narratives of thirty interlocutors, Bolles focuses on the prescience of emotional labor and face-to-face encounters, investigating these women’s ideas about tourism on the local level and their wariness of the changing physical environment as a result of tourism expansion. For more information, check out A Conversation with A. Lynn Bolles: Women and Tourist Work in Jamaica.

In The Pursuit of Happiness Bianca C. Williams traces the experiences of African American women as they travel to Jamaica, where they address the perils and disappointments of American racism by looking for intimacy, happiness, and a connection to their racial identities. Through their encounters with Jamaican online communities and their participation in trips organized by Girlfriend Tours International, the women construct notions of racial, sexual, and emotional belonging by forming relationships with Jamaican men and other "girlfriends." These relationships allow the women to exercise agency and find happiness in ways that resist the damaging intersections of racism and patriarchy in the United States. However, while the women require a spiritual and virtual connection to Jamaica in order to live happily in the United States, their notion of happiness relies on travel, which requires leveraging their national privilege as American citizens. Williams's theorization of "emotional transnationalism" and the construction of affect across diasporic distance attends to the connections between race, gender, and affect while highlighting how affective relationships mark nationalized and gendered power differentials within the African diaspora.