Suggests an orientation for the scrutiny of black lay societies in Brazil. Ethnicity in the formation and development of black lay societies; Changes in the development of black lay societies
In the Caribbean, researching women's lives in the past is made easier by the discovery of a few key sources which allow an insight into the private sphere of Caribbean women's lives. These records of women who have lived in the Caribbean since the 1800s consist of memoirs, diaries and letters. The autobiographical writings include the extraordinary record of Mary Prince, a Bermuda-born enslaved African woman. Other sources which have been examined are the diaries of women who were members of the elite in the society, and educated women who worked either in professions or through the church to assist others in their societies.
Arion explores various issues related to Caribbean culture and what he calls 'Caribbeanness,' a stage which he feels the whole region has not reached yet
History has produced a myriad of cultural overlays in the Caribbean and the adjacent region of South America, a legacy of centuries of intrusion by rival European empires and the consequent sporadic exchange between the European invaders of the various local territories and peoples they claimed to control. The result is a mixture of peoples, languages, religions, and all other aspects of human culture, reflected in enrichment of the respective European and African languages involved, as well as in creation of new hybrid languages. It is in this context that one can speak of "Caribbean" literature and art from Suriname and the Netherlands.
The importance of immigrant workers in Cuba's sugar and tropical fruit industries between independence and revolution is examined. The later anti-immigrant sentiment is also examined. SUBJECT(S); Chronicles the economic and political factors responsible for the migration of nearly 200,000 Caribbean immigrants - from Jamaica, Haiti, Puerto Rico, Barbados, Grenada, Aruba, and Curacao - to Cuba in the 1920's and 1930's
Since July 4, 1991, a new constitution has allowed Colombians to exercise their citizenship by displaying cultural diversity rather than by concealing it as required by the previous political charter. Paradoxically, invisibility continues not only to impede full ethnic inclusion of Afro-Colombians but to aggravate ethnic asymmetries that, in turn, erode nonviolent coexistence among the black and Indian people who have shared portions of the Baudo River valley (Department of Choco) for at least 150 years.
