

































Silencing the Radical Black Feminist: A Book Review of Left of Karl Marx: 
The political life of Black Communist Claudia Jones 

Alexander Vesuna
University of Toronto
Curriculum and Pedagogy, OISE 

In their work Left of Karl Marx: The Political Life of 
Black Communist Claudia Jones Carol Boyce Davies 
works to rescue Claudia Jones from obscurity and bring 
the brilliant intellectual back into dominant historical 
discourse. The Radical Black Feminist was erased from 
the history books because her intellectual thought posed 
a threat to the capitalist order. Claudia Jones spent her 
life working as a journalist allowing her intellectual 
thought to be brought to the masses in an attempt to 
build the consciousness of the people. She was key 
theoretician in the CPUSA and as a Black Radical 
Feminist Jones stood at the vanguard of revolutionary 
political thought working to push Marxism further left 
to account for the intersections of race, gender, and 
class. Therefore, leftist and Marxist political thought 
needed to be pushed further left  to recognize the triple 
oppression that Black Women faced. Claudia Jones 
possessed a unique ability to speak across difference 
bringing different groups of people together. Her 
anti-capitalist political thought and this ability to bring 
people together was seen as a threat to the wealthy elite 
and the status quo, leading to her eventual deportation to 
Britain. This piece will work to highlight the life and 
contributions of Claudia Jones that has been given new 
life by Carol Boyce Davies. 

A B S T R A C T

Keywords: Marxism, Inter-
sectionality, Caribbean 

Political Thought, Black 
Radical Feminism, Historical 

Erasure

B I O

Alexander Vesuna is a graduate of University of Toronto majoring in History and 
Critical Studies in Equity and Solidarity. He is currently pursuing an MA in Curriculum 
and Pedagogy at OISE.

© 2021 Alexander Vesuna
Caribbean Studies Students’ Union, Canada - https://jps.library.utoronto.ca/index.php/cquilt/

                       This work is licensed under the Creative Commons Attribution- ShareAlike 4.0 International License. 
                       To view a copy of this license, visit https://creativecommons.org/licenses/by-sa/4.0/

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      Carol Boyce Davies, Left of Karl Marx: The Political Life of Black Communist Claudia Jones (Duke University Press, 2007), 2.
      Davies, 2
      Davies, 199
      Davies, 199
      Davies, 62
      Davies, 199
      Davies, 199 
 

    
 

 

1

Buried in Highgate Cemetery in London, 
England is someone who is considered one 
of history’s most radical thinkers. The 
cemetery in North London is the location 
where the radical philosopher Karl Marx 
was laid to rest.  The father of both 
Communism and Marxism Marx’s work 
has stood the test of time. To the social 
elite and political right Marx and his 
philosophies are seen as a dangerous 
threat. To the political left however, Marx 
is considered a radical thinker advocating 
for radical and revolutionary change. His 
critique of capitalism and socialist ideals 
have been deeply influential to the left. 
However just to the left of Marx – unbe-
knownst to most – is an intellectual more 
radical than Marx himself. Often forgotten 
by the history books, with their contribu-
tions and struggle uncredited, this intellec-
tual pushed Marxist thought further left 
and – as Carol Boyce Davies would argue 
– earned her spot being buried to the left 
of Karl Marx.  In Left of Karl Marx: The 
political life of black communist Claudia 
Jones Carol Boyce Davies works to 
retrieve the life and the brilliant work of 
the radical intellectual Claudia Jones. 
Conducting interviews, examining docu-
ments and looking through FBI files 
Davies makes use of the limited resources 
available to write an insightful biography 
on the life of Claudia Jones. Davies 
illuminates the amazing intellectual work 
that Jones produced as well as her activ-
ism and impact on the Caribbean commu-
nity. The book Left of Karl Marx: The 
Political Life of Black Communist Claudia 
Jones works to reclaim the life of Claudia 
Jones and illuminate her contributions in

 pushing the limits of Marxism further left. 

Claudia Jones was born in Port of Spain, 
Trinidad on February 21st, 1915 and 
immigrated with her family to Harlem, 
New York as a child; seeking the imagined 
American dream and instead receiving a 
nightmare  of rampant urban poverty and 
racial oppression. Her working-class 
family faced oppression both because of 
their class position and status as Caribbean 
immigrants. This discrimination that her 
family faced, the poor economic situation 
and the denial of Black citizen rights led to 
Jones to organizing for and believe in the 
need for Black liberation.  Jones grew up 
during a time when Jim Crow laws still 
existed in the United States and Black 
People were subjugated to white violence. 
Claudia Jones organized against Jim Crow 
and the racist discrimination it stood for.  
During this time, her mother passed away 
at the young age of thirty-seven at a 
workstation in the garment shop where she 
worked.  This was a pivotal moment in 
Jones’s life as she considered her mother’s 
death to be as a result of the extreme 
exploitation of the capitalist system and 
saw it as endemic of the ways in which 
millions of working-class men and women 
suffer under this capitalist system. 

Claudia Jones eventually began writing for 
an American-West Indian newspaper in 
which her father was the editor and 
throughout her life worked as a journalist 
to build the political consciousness of the 
working class.  Working as a journalist 
outside of traditional academia, Jones’ 
theorizations and politics was able to go 

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      Davies, 72
      Davies, 200
      Davies, 31
      Davies, 30
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      Davies, 194
 

    
 

 

8

directly to the people. Carol Boyce Davies 
argues that intellectual activity is not 
always located within the ‘academy’ and 
Jones’s followed a long tradition of Black 
activists and radical Black intellectuals 
who used newspapers to communicate 
with the public.  Jones wrote for the Young 
Communist League’s Weekly Review, 
CPUSA’s Daily Worker, and her “Half the 
World” column, and after her deportation 
to Britain, founded the West Indian 
Gazette and Afro-Asian Caribbean News.  
In 1936 Claudia Jones officially joined the 
Communist Party and throughout her time 
in the party she wrote nine essays on 
women’s rights  as well as continued her 
work as a journalist.  In CPUSA Jones 
fought for the equality of women and was 
a leading theorizer linking issues that 
women faced to class struggle, anti-impe-
rialism, and the anti-war movement.  
Jones’s saw the exploitation and oppres-
sion of women as a result of capitalism 
which maintains patriarchal relations as a 
key component.

This oppression of women is also part of a 
global struggle and a key to ending this 
oppression would be the dismantling of 
the capitalist system, which espouses 
patriarchal power relations, replacing it 
with a socialist system. Even though Jones 
and the CPUSA’s Women’s Commission 
dealt specifically with the needs of U.S 
women Jones’s feminism was internation-
alist. Jones’s biggest contribution during 
her time in CPUSA was she illuminated 
the intersections of race, class, gender, and 
imperialism.  This theorization allowed 
Jones to challenge the limits of CPUSA’s 

theorization and had a profound influence 
on both Marxist thought and women’s 
movements that followed. Even though the 
CPUSA had many women in the party 
Jones had to fight against patriarchal 
power relations within the communist 
party; challenging longstanding norms in 
order for men in the CPUSA to take the 
oppression and exploitation that women 
faced seriously. Jones also fought against 
racist power relations illuminating that 
certain women held power while other 
women were subordinated based on race. 
Her theories on “triple jeopardy” of 
oppression and the intersectionality of 
race, gender, and class helped push 
CPUSA towards a truer theory of libera-
tion. Claudia Jones was also an advocate 
for peace and the peaceful relations 
between nations. She linked war to 
imperialism and to issues of women’s 
rights, black rights and labor exploitation. 
As a part of this process, she pursued 
peace work and saw achieving peace to 
being tied to the dismantling of imperial-
ism and capitalism. This is despite the fact 
that any anti-war stance in the United 
States was considered communist – 
therefore implicitly anti-America — and 
Claudia Jones was aware that her identifi-
cation as a communist would lead to her 
multiple arrests and eventual deportation. 

Throughout, her tenure in the CPUSA 
Jones faced multiple arrests under the 
Smith and McCarran-Walter Act which 
eventually led to her exile to Britain on 
October 23, 1955.  This was a result of the 
United States War on Communism which 
in actuality was a war on anything that 

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      Davies, 145
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      Davies, 6
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15

opposed the status quo.  Following World 
War II and the growth of socialist libera-
tion struggles around the world commu-
nism became constructed as a threat to 
American society. The United States elite 
feared the opposition of subjugated people 
in the United States who would throw off 
the chains of oppression and fight for 
radical change. Any political stance that 
opposed the dominant positionality, 
opposing capitalist and colonial institu-
tions was seen as communist. Therefore, 
Claudia Jones was constructed as a threat 
to America because of her socialist beliefs 
and her desire to reorient society around 
the most vulnerable – Black women. Jones 
also presented a particular threat because 
of her ability to speak across divisions and 
bring people together.  From this perspec-
tive, it is clear the Jones was deported 
because she was a Black Woman espous-
ing ‘contrary’ political beliefs and activity 
leading to her construction as an enemy of 
the state. Claudia Jones’s identification as 
a Black Woman Communist of West 
Indian descent, which put her in opposi-
tion to racial discrimination and the white 
supremacist state that is the United States.

Facing deportation Jones desired being 
sent to Britain and comparably Britain 
thought this was better than her going to 
the Caribbean because they would be 
better equipped to handle her politics 
there.  This is because during Jones’ 
deportation, the Caribbean was embroiled 
in revolutionary struggles for liberation 
and Britain did not want to risk a radical 
figure like Jones amplifying these voices. 
Her exile in England altered the nature of 

her work as the Communist Party in 
Britain was excessively racist and she did 
not have the energy nor patience to fight 
against the same racism that she had 
fought to illuminate in the United States 
party.  Davies illuminates that her emigra-
tion to the U.S lead to Jones facing racism 
while with her migration to Britain she 
saw similar trends of racism leading to 
Pan-African politics of resistance and the 
internationalizing of her understanding of 
racism.   This led her to focus more 
directly on the developing of a Caribbean 
community in England, pan-Africanism 
and internationalism. Claudia Jones 
worked closely with the Caribbean/Afri-
can diaspora community as well as the 
Asian community and Eastern Europeans.  
Jones became a leading figure in the 
Caribbean community in Britain and she 
founded the West Indian Gazette which 
later became the West Indian Gazette and 
Afro-Asian Caribbean News in 1957.  This 
newspaper was central to the development 
of a Caribbean community in Britain and  
she developed her internationalist politics 
covering issues in the Africa, Asia, and the 
Caribbean and connecting these issues to 
capitalism and the anti-imperialist strug-
gle.

Jones journalism was key to developing a 
political consciousness for those that read 
but illuminating the social relations 
relating these groups to come together in 
solidarity. Claudia Jones helped develop 
the growing London Caribbean communi-
ty through her journalism, activism and 
the establishing of the London Carnival. 
The carnival was part of Caribbean culture 

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      Davies, 6
      
      
 

 

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and this event worked to resist, 
“Euro-American bourgeois aesthetics, 
imperialism and cultural hegemony, and 
political and racial oppression. Carnivals, 
in the African diaspora tradition, demon-
strate the joy that its people experience in 
‘taking space.’ A number of scholars have 
LGHQWL¿HG�WKH�JHQHUDWLQJ�HOHPHQWV�RI�
Caribbean carnivals generally.”  As Jones 
shows through her work with the London 
Carnival, culture is important in the 
development of sustainable communities 
and Jones saw that community was key to 
the development to the success of any 
struggle against capitalism and colonial-
ism. Davies says, “for Jones, as the title of 
her article indicates, art and culture, if 
linked deliberately to human freedom as 
fundamental aspects of human self-asser-
tion and expression, provide the impetus 
for human liberation: A people’s culture is 
the genesis of their liberation!”  In this 
way, Jones sees culture as integral to any 
and all liberation struggles. Colonialism 
fought to erase the history of the colonized 
as well as their culture enforcing Eurocen-
tric traditions upon the subaltern. They 
called this a civilizing mission, but they 
did this to weaken the people’s resistance 
to the colonial system therefore culture is 
key to its destruction. In the individualiz-
ing system of capitalism and the erasure of 
the colonized culture, cultural resurgence 
is integral to uniting the colonized people 
and mobilizing against these racist 
systems. The capitalist and colonial 
powers may have guns or tanks, but the 
colonized people have culture, and they 
have community. 

Carol Boyce Davies illustrates how 
Claudia Jones has expanded and pushed 
Marxist theory further left to include both 
race and gender as the work of Karl Marx 
and Marxist theorists before Jones lacked 
an analysis of these perspectives. These 
theorizations chose not to illuminate the 
racist, patriarchal and white supremacist 
nature of capitalism. Davies therefore in 
her work such as An End to the Neglect of 
the Problems of the Negro Women illumi-
nate that Black Women were not simply 
discriminated and exploited based on class 
but face a “triple jeopardy” based on their 
class, race and gender.  Karl Marx saw all 
of history as being a conflict between 
classes, between the elite in society, the 
working class and the peasant class. Marx 
offers a robust critique of capitalism that 
shows that capitalism is an exploitative 
system that exploits the working class. In a 
capitalist society there is the bourgeoisie, 
capitalist or elite class that owns the land 
and means of production. The other class 
is the proletariat or working class, which 
owns neither land nor the means of 
production therefore all they have to sell 
to meet their basic needs for survival is 
their labor. The philosopher promoted a 
theory of society that saw a movement 
from feudalism through capitalist to 
socialism.  Therefore Marx promoted the 
overthrowing of the capitalist system and 
the ruling elite through revolutionary 
struggle and the establishing of a socialist 
society that is ruled by a ‘dictatorship of 
the proletariat.’  His critique of capitalism 
and socialist ideals have been deeply 
influential to the political left but a gap in 
his analysis is the question of race or 
gender. Marx could not see past his own 

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      C.L.R James, The Black Jacobins: Toussaint L’Ouverture and The San Domingo Revolution (Penguin, 1989), 329. 
      Davies, 2
      Davies, 41
      Davies, 41
      Davies, 30
      
      
 

 

26

as a white European man and this limited 
any accounts of colonization or the 
struggle of women. Even though Marx’s 
scope was limited others worked to 
expand Marxism. Lenin for example 
similarly sought to advance Marxism 
further to include issues of colonialism, 
imperialism, and provide an analysis of 
women in society.

Even with the contributions of Lenin it 
was the radical intellectuals of the Carib-
bean that pushed Marxism further left to 
illuminate how class and race were 
co-constitutes of each other.  It was the 
works of Black intellectuals such as C.L.R 
James that argue class is racialized 
because the first proletariat was the 
enslaved Black person.  James demon-
strates here, as well as other scholars in 
the Black Radical Tradition, that class and 
capitalism are both racialized. Integral to 
the development of the capitalist system 
was the dispossession of land from 
Indigenous People and the exploitation of 
enslaved Black Labor. Capitalism is built 
on not only the exploitation of the working 
class but the exploitation of a racialized 
working class. Colonization worked to 
subjugate racialized people politically, 
economically, and socially for the expan-
sion and development of the capitalist 
system. The process of colonization 
created stability for the resources of the 
colonized people to be stolen, labor to be 
exploited and a market that was controlled 
by the colonizing power. This led to the 
transferring of wealth from the Caribbean 
and the Global South to the elite in the 
Global North. Therefore, imperialism is 

directly tied to capitalism. 

Black intellectuals in the Caribbean 
worked to expand Marxism to include race 
but it was not until Claudia Jones that 
gender began to become an integral part of 
this analysis. It was the work of Black 
Women such as Claudia Jones that 
expanded Marxism to include not only 
race but gender. Claudia Jones argues that 
while all workers are being exploited 
Black Women are in a position of “super 
exploitation” because of their class, race 
and gender.  Jones theorization was 
grounded in communist theory and in the 
emancipation of all the working class but 
as a working-class Black Woman herself 
she saw that the emancipation of Black 
Women was central to full emancipation 
of the working class. Jones says that Black 
Women are “the most oppressed stratum 
of the whole population,” and then says 
“Capitalists exploit woman doubly, both as 
workers and women. Woman has to face 
special oppression in every field in 
capitalist society- as a worker- a wife, and 
a homebuilder and a citizen.”  Jones 
illuminates here that women are doubly 
oppressed because of their gender but 
Black Women are at the most oppressed 
because they are also oppressed because of 
their race. Jones then argues that Black 
Women are often the heads of households 
in Black communities and that the entire 
community would remain in poverty if 
Black Women continued to face this triple 
jeopardy.  

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32

Claudia Jones in For New Approaches to 
Our Work Among Women illuminates that 
Black Women are restricted to the lowest 
paying jobs such as a domestic labor and 
not only makes less money than men but 
make less than half the pay of white 
women.  This illuminates that Black 
Women were being oppressed for their 
class, race and gender. Claudia Jones also 
illuminates here that certain women, while 
oppressed by men, hold positions of power 
over other women based on their racial 
position. Even in the CPUSA Jones had to 
struggle to show that mainstream femi-
nism did not account for the specific 
experiences of Black or racialized women 
and Jones struggled to fight against these 
power relations. Robin D.G Kelley says, 
“the structural position of Black People- 
Black Women in particular- in the political 
economy placed them in the vanguard of 
the revolution.”  Black Women are the 
most exploited and the most vulnerable in 
society therefore because of their position 
Jones sees them as the driving force to 
make change. This is definitely illuminat-
ed through Left of Karl Marx: The Politi-
cal Life of Black Communist Claudia 
Jones which similarly demonstrates the 
ways in which Claudia Jones and the 
Black Women she influenced are the 
vanguard of radical change.

Throughout her life Claudia Jones had 
made profound impacts on Marxism, 
Black Feminism and the developing of a 
Caribbean community in London. Jones 
pushed those on the left to include in their 
politics the super exploitation of Black 
Women and to see the intersections of 
class, race and gender. As an international-
ist Jones illuminated the social relations 

connecting the working class struggles and 
the struggles for liberation across the 
globe to an oppressive system of capital-
ism. Jones founded the London Carnival 
and worked to establish a Caribbean 
community in London. With all the labor 
and all the impact she has not received the 
credit for all her accomplishments 
throughout her life. The name Claudia 
Jones remains unuttered, slipping out of 
dominant discourses and historical narra-
tives. In this respect, Claudia Jones 
remains a forgotten, unsung hero of the 
left. In Michel-Roplh Trouillot’s Silencing 
the Past: Power and the Production of 
History the author argues that all history 
are narratives constructed by power.  
History is not about truth but constructing 
narratives that serve the ruling class and 
those in power. The elite decide what is 
allowed to be remembered and what is to 
be forgotten. Claudia Jones was someone 
that the elite in society wanted silenced 
because her radical politics could lead to 
change which threatened the status quo. 

Claudia Jones was a Black feminist, a 
Marxist-Leninist, and an internationalist 
that could speak through difference to 
unite groups of people in the struggle 
against the system of capitalism and 
colonialism. She was both anti-racist and 
anti-patriarchal seeing these being inher-
ently linked to the globalized system of 
capitalism and colonialism. Jones’s 
politics were anti-capitalist and anti-impe-
rialist threatening the agenda of the elite in 
society. She was trying to reorient society 
to take care of the people and the most 
vulnerable. Claudia Jones was erased from 
the archives of history because of this 
threat she caused to the capitalist system 

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      Davies, 4
      
 

    

 

34

and the profit of the elite in society. The 
Smith and McCarran-Walter Act were 
launched as weapons to incarcerate and 
deport radical change from occurring. 
These legal codes were used to criminalize 
all those desired the radical reorientation 
of society to be centered on the needs of 
the people and not the elite. The state’s 
goal was the stopping of these ideas from 
spreading across America causing the 
oppressed working class to rise up against 
their oppressors. They also feared the 
colonized people such as Black People 
rising up, as was occurring throughout the 
Caribbean and the Global South at the 
time. 

Claudia Jones was deported not only for 
being a communist, but a Black Woman 
that identified as a communist. Davies 
says, “Claudia was able to identify all the 
VSHFL¿F�UDWLRQDOHV�IRU�KHU�GHSRUWDWLRQ�EXW�
all of which came down to the fact that 
she, a black woman assumed the identity 
of being a communist, as did Angela Davis 
two decades later, namely someone who 
struggles through an organized Commu-
nist Party effort to bring about an egalitari-
an society free from class, race, and 
gender injustices. Her political identity as 
D�FRPPXQLVW��DGGHG�WR�KHU�LGHQWL¿FDWLRQ�DV�
Caribbean, complicated even further, in 
the view of the ins, her rights to U.S. 
citizenship.”  As a Black Women Jones 
encountered both patriarchy and 
anti-Black racism throughout her life. 
Being a Black Women she was constructed 
as a threat or a dangerous other to Ameri-
ca’s white supremacist society. Black 
Women are at the bottom of the social 
order and through their othering are 
constructed as not belonging to the central 

tenants of the American State. This 
combined with her being constructed as a 
communist, a threat to the capitalist order, 
lead to her erasure Jones similarly has 
fallen out of the history of leftist politics 
due to the ways in which she constantly 
pushed back against racism and patriarchy 
that existed amongst the left. This illumi-
nates that in liberation, revolutionary 
struggle and organizing that women are 
often told to put their dream of equality on 
hold until after the struggle at which point, 
their efforts for female liberation are again 
ignored or erased. 

The life of Claudia Jones demonstrates the 
ways in which women fight revolutionary 
struggles on multiple fronts. The struggle 
against capitalism or the working-class 
struggle, the struggle against patriarchy or 
for women’s equality, and the struggle 
against racism or the struggle for racial 
equality. Therefore, her identity as a Black 
Women and the fact that she would not 
wait until after the revolution to challenge 
both racist and patriarchal power relations 
led to her conflict with white men and 
women within the party. Her politics, her 
race, her gender, and her ability to build 
sodality between movements lead to her 
erasure. Davies says, “While a domestic 
8�6��DSSURDFK�LV�DSSURSULDWH�IRU�ÀHVKLQJ�
RXW�WKH�VSHFL¿FV�RI�$IULFDQ�$PHULFDQ�
feminist political history in the United 
States, such a position remains bordered 
within the U.S. narrative of conquest and 
domination and thus accompanies the 
‘‘deportation of the radical black female 
subject’’ to an elsewhere, outside the terms 
of the given U.S. discourse. For this 
reason as well, there tended to be a 
consistent deportation of class analysis 

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36

also to this elsewhere, though there would 
be fairly frequent mention of class in a 
variety of formulations.” 

Davies illuminates here the radical Black 
female subject did not belong in the U.S 
because of their race, gender and their 
politics of creating a better world. This is 
an important demonstration of the ways in 
which neoliberalism begun to seep into 
identity politics and divide the people. 
Without class analysis people began to 
only theorize the links between race and 
gender not being able to connect issues of 
racism or gender to the structural system 
of capitalism. Therefore, there was a 
weakening of political thought that led to 
people dividing themselves among their 
identities instead of bringing each other 
together against the struggle against 
capitalism. This individualism and 
division are caused by the deporting of 
class and the new neoliberal order. The 
class struggle is integral to bringing 
different groups together and demystifying 
the social relations that connect racial and 
gender struggles to the capitalist system. 
Claudia Jones’s erasure was because she 
could see these links and unite the people 
against the system of capitalism. 

The book Left of Karl Marx: The Political 
Life of Black Communist Claudia Jones 
works to recover the Radical Black 
Women and reclaim the life of Claudia 
Jones to illuminate her contributions to 
pushing the left further left. It works to 
uncover the life of a revolutionary Women 
who spent her life struggling against 
racism, patriarchy and the capitalist 
system. Jones pushed leftist political 
thought and Marxism further left by 
illuminating the intersections of race, class 

and gender. Her immigration to the United 
States and the racism she faced taught her 
the need for Black liberation. Her deporta-
tion to Britain and the racism she saw 
there furthered her political thought 
showing her that the struggle against 
racism was an international struggle. This 
led to growing of Pan-African aspect of 
her political thought. Being part of the 
African diaspora led her to not subscribe 
to a certain nationalistic identity. This 
combined with her understanding of the 
class struggle being an international 
struggle against the oppressive system of 
capitalism led her to work with people 
from different communities, races and 
political groups. This paper has sought to 
demonstrate the ways in which Claudia 
Jones’ ability to speak and unite people 
across difference ultimately lead to her 
silencing and erasure. Even with her 
silencing Davies illuminates that in the 
decades following Jones’s death there was 
a peace movement spreading across the 
United States, decolonization and socialist 
struggles across the Global South and a 
feminist movement.  Even with attempts 
by the United States to erase Jones, it is 
clear that her political thought was 
resonating throughout these movements 
and her struggle were carried on. This 
book, the work and life of Claudia Jones is 
integral for all those on the radical left 
envisioning radical different world. Carol 
Boyce Davies does a splendid job recover-
ing Claudia Jones and the Black Radical 
Women illuminating that their position to 
the left of Karl Marx has been rightfully 
earned. 

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91

Davies, Carole Boyce. Left of Karl Marx: The political life of black communist Claudia 
        Jones. Duke University Press, 2007.
James, Cyril Lionel Robert. The Black Jacobins: Toussaint L'Ouverture and the San 
        Domingo Revolution. Penguin UK, 2001.
Trouillot, Michel-Rolph. Silencing the past: Power and the production of history. Beacon 
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