African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
371 p., The story of a Caribbean family whose history is as much their own as it is their native island's. When the narrator's forebear, Albert Louis, decides to go to Panama to make his fortune building the canal rather than stay at home cutting sugar like all his fellow blacks, he begins the ascendancy of the Louis family--a family that over the years will be divided by color (not just black and white but all the shades in between), money, and politics. In Panama, Albert finds money but not a fortune, encounters racial prejudice, learns about Marcus Garvey, and marries a Jamaican who dies giving birth to son Bert. Back home in Guadeloupe, the embittered father prospers in business but is disliked for his meanness and surly disposition. A second marriage follows, and the narrator's grandfather, the ugly but hard-working Jacob, is born. Births and deaths occur at a clip; the dead advise the living in dreams; and characters travel to New York, where more is learned of Garvey and black politics, and to France, where Bert, disowned because of his marriage to a white woman, commits suicide. Then on to Bert's niece, Jacob's daughter, pampered and indulged Th’cla, who moves to France pregnant with the narrator, whom she leaves with a white family. Abandoned by her black lover, Th’cla marries a white doctor, takes a side trip to New York, where she has an affair with a Malcolm X follower; goes to Jamaica, this time with daughter and new lover in tow; and then finally returns to her white husband in Paris, leaving daughter with grandfather and the obligation to tell ``the story of very ordinary people who in their own way had nonetheless made blood flow.'' Vivid writing, and certainly wide-ranging, though sometimes the fast pace leads to skimping on the plot. Still, a very readable story of an unfamiliar territory.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
216 p., Discusses the literary representations of Afro-descendants in mid- to late-19th century Cuba and Brazil, and how these representations impacted the development of the national narratives and mapped out the future social terrain for blacks and whites in both countries.
Conde,Maryse (Author) and Richard Philcox (Translator)
Format:
Book, Whole
Publication Date:
1998
Published:
New York, NY: Soho
Location:
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
348 p, A tale of revenge set in the Caribbean, in which the hero gets back at a rich man who stole his love by impregnating her after she becomes the man's wife. The result is tragedy, the woman dying in childbirth. By the author of Black Witch of Salem
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
318 p., In the late 20th century, Toni Cade Bambara, Paule Marshall, Gloria Naylor, Ntozake Shange, and Toni Morrison reclaim and revise cultural nationalism. The author devotes a chapter to each author. Organizing, formally on the page and thematically in the story, heals the fractured single and communal bodies in Bambara's 1980 novel The Salt Eaters. On the islands of Tatem and Carriacou, Marshall's Avey Johnson dances a cultural nation dependent on diasporic connections in Praisesong for the Widow (1983). Naylor's Willow Springs proves fertile island ground in Mama Day (1988) for women's work to map nation, unearth an archive, and mother the next generation. Shange's recipe-laden novel Sassafrass, Cypress & Indigo (1982) and later cookbook if I can Cook/you Know God can (1998) posit cooking as theory and practice of community. In Morrison's Paradise (1997), women write and paint records of their individual and collective histories. This group of writers uses Africa, the Sea Islands, the Caribbean, the American South, the kitchen, the dance floor, and the garden as spaces that help define a distinctly African American collectivity practiced in highly local, concrete work for fashioning self and community. In these practices, cultural nationalism comes to rely not on the imagined and far away, but on the lived and local.
