Discusses aspects of violence in Jamaica and the efforts to improve the life of women in the country. Cites that the country has one of the highest per capita homicide rates in the world and that gender stereotyping is extensive and pronounced.
Reviews the book "Berg Encyclopedia of World Dress and Fashion," volume 2, entitled "Latin America and the Caribbean," edited by Margot Blum Schevill, Blenda Femenías, and Lynn Meisch.
This essay seeks to cross temporal, scalar, and disciplinary boundaries while revisiting tropes of queer invisibility that mark representations of same-sex desire in the Caribbean. Cycling from the world described in the 1901 erotic novel Une nuit d'orgie à Saint-Pierre, Martinique to field notes taken in 2010 among men who frequent Les Salines, this essay unites, in a provisional way, a scattered archive of same-sex desire on the island, while relating these desires critically to place.
In the 20th century jazz most of the time cannot be separated from definitions of African-American identity, American culture, Caribbean culture, and to some extent European culture. Jazz served as the metaphor for race-related differences, but also as a means to overcome these. Some of those basic premises, by which the consideration of the musicians and their music shows their cultural and historical significance within the Atlantic area, are discussed., unedited non–English abstract received by RILM] Im 20. Jahrhundert war Jazz die meiste Zeit nicht von Definitionen afroamerikanischer Identität, amerikanischer Kultur, karibischer Kultur und teilweise auch europäischer Kultur zu trennen. Jazz diente hierbei als Metapher für rassenbedingte Unterschiede, aber auch als Mittel, diese zu überwinden. Der Aufsatz thematisiert einige jener grundlegenden Prämissen, durch die die Betrachtung der Musiker und ihrer Musik auch deren kulturgeschichtliche Signifikanz innerhalb des atlantischen Raumes aufzeigt.
Examines how a Caribbean thinker, Theophilus Scholes, used the figure of the "white Negro" to expose the linkages between ethnological preoccupation with black bodies and an imperial network of power that held implications for political equality.
This paper explores how French activists use claims about the history and legacies of slavery to combat stigmas associated with their group membership. Using a case study of a French Caribbean association (CM98) and a pan-African association (COFFAD), I examine how two organizations produce competing models for challenging and reversing the stigma of slavery. Through a process of normative inversion, activists assert the moral inferiority of dominant groups. CM98 rejects both a racial and an African identity, and seeks recognition for 'French descendants of slaves', using the language of citizenship to criticize the French government. COFFAD, by contrast, asserts an Afro-centric black identity and stigmatizes white Europeans. I argue that both destigmatization strategies unwittingly reinforce the stigma of historical enslavement.
In the Canadian context, reform efforts that address the criminalization of HIV non-disclosure have been hampered by the absence of data on the contours, scale, and outcomes of criminalization. This article pays particular attention to the following key findings: a sharp increase in criminal cases that began in 2004; the large proportion of recent criminal cases involving defendants who are heterosexual Black, African, and Caribbean men; and the high proportion of criminal cases resulting in conviction.
