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There is still much to be learned about enslavement in Curaçao, where little archaeological investigation into the historical era has been carried out. This article contributes to our knowledge on this subject through the analysis of a female individual buried in Pietermaai, an 18th century suburb of Willemstad. Excavated in the 1980s by the Archaeological-Anthropological Institute of the Netherlands Antilles, the remains are only now attracting osteological attention. Isotopic analysis has shown that this individual spent her childhood in West Africa, supporting morphological and metric analyses identifying her African ancestry. At the time of death, she had an adult chronological age (over 18 years), but her physical development indicated a non-adult biological age (possibly between 12 and 15 years). Such delayed development can occur due to many factors, including hard labour and disease. In the case of this individual, evidence such as enamel hypoplasia, osteochondritis dissecans, and periostitis may indicate stressful episodes throughout the life course. Clearly defined entheses and entheseal changes at muscle attachment sites on the arms and legs may indicate a physically demanding occupation. A variety of factors could therefore have contributed to her developmental delay. In the future, further analysis of buried populations in Curaçao will help to increase our understanding of the lifeways of enslaved people here. Meanwhile, the analysis of this isolated individual is important because it situates enslavement in a real body and indicates the value of reanalysis of human remains from existing archaeological collections in the Caribbean.

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Ongoing discussions about the problems of white supremacy and colonialism in archaeology are useful but have not, thus far, fully considered the exacerbated effects of these issues on small islands. In this opinion piece, we, two white women academics from the Global North with extensive experience working in the Dutch Caribbean and the Hawaiian Islands, observe these exacerbated effects in governance, academic hegemony, and community relations, and call for more consideration of the effects of our discipline in small island contexts. Ultimately, in line with the observations of local, descendant, and Indigenous scholars, we argue that archaeologists must invest in de-colonial, antiracist, and social justice efforts in heritage fields and industries by foregrounding the wishes and needs of island communities. This may involve modifying or altogether abandoning current motivations and practices to build a discipline that can be a positive rather than a negative in island worlds.