168 p., Explores Caribbean literature that contests the privileging of nation and diaspora community models, and instead presents the spontaneous and productive formation of communities through praxis. Conceptualizing community through this lens challenges systemic emphases on unity, shared history, and shared identity, while it simultaneously incorporates difference at its very foundation. The author draws on Caribbean and postcolonial theory, subaltern studies historiography, and feminist theory in my analysis of Caryl Phillips's The Atlantic Sound , Erna Brodber's Louisiana, Zee Edgell's Beka Lamb , and Maryse Condé's I, Tituba, Black Witch of Salem.
75 p., The aim of this project is two-fold: to discuss the limits of Frantz Fanon's postcolonial theories, and to then present a possible model for turning "the `thing' colonized [into] a new man" (Wretched 2) by liberating "him" from Fanon's desire for inclusion. Or, to put this in other terms, this investigation seeks to highlight one of the most limiting factors in Fanonian postcolonial theory: Fanon's grounding in European humanism.
319 p., Examines the psychological and socio-cultural factors that influence the practice of skin bleaching in the postcolonial society of Jamaica. Additionally, the study outlined the nation's efforts to combat the skin-bleaching phenomenon. The naturalistic paradigm of inquiry was used to frame the study and to collect and analyze data. The sample consisted of fifteen participants--twelve participants (six males and six females) with a history of skin bleaching; a retailer of skin lightening products; a local dermatologist who has written and published in local newspapers on the practice; and a representative from the Ministry of Health who was integrally involved in the national educational efforts to ban the practice. The overall findings show that there is a bias in Jamaica for light skin over dark skin and these values are taught in non-formal and informal ways from very early in life.
