African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
247 p., A study of the interchange between Cuba and Africa of Yoruban people and culture during the 19th century, with special emphasis on the Aguda community.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
307 p, Contents: On diaspora and the Akan in the Americas -- Quest for the river, creation of the path: Akan cultural development to the sixteenth century -- History and meaning in Akan societies, 1500-1800 -- The most unruly: the Akan in Danish and Dutch America -- The antelope (adowa) and the elephant (esono): the Akan in the British Caribbean -- All of the Coromantee country: the Akan diaspora in North America -- Diaspora discourses : Akan spiritual praxis and the claims of cultural idenitity
Archaeologists are studying changes in slaves' lives in the Caribbean and the United States. Some 57,000 artifacts have been recovered from Papine, ranging from tools to ceramics to glass bottles to beads. A number of ackee trees grow on the site, and oral tradition has it that ackee and other fruit trees are good indicators of historic habitation sites.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
409 p., Contents: 1. pt. La comunidad afroporteña -- 2. pt. Disciplinamiento y mundo popular --
3. pt. Una comunidad en conflicto (tirando de las hilachas del folleto de Rolón).
335 p., A central premise of this project is that individuals and communities perceive the significance of history differently depending on their historical conditions. Indeed, much of the emphasis on memory studies in the last two decades has been informed by an awareness of changing perspectives on the past. Thus, given its focus on black peoples in the United States and the Caribbean, this dissertation aims to illuminate an emergent historical consciousness in the African Diaspora in the late 20th century. This dissertation is divided into two sections. In Part I, "Ancestors: Exploring Historical Inheritances," I analyze Maryse Conde's Les derniers rois mages (1993) and Patrick Chamoiseau's Texaco (1993) as they interrogate the concept of familial lineage and query the significance of the past imagined as an inheritance. Whereas Chamoiseau questions the ability of written history to represent memory and experience, Conde empties the idea of heritage of all significance as new relationships to the past come to the fore. In Part II, "New Birth: Exploring Discourses of Reproduction," I focus on Gayl Jones' Corregidora (1975) and Audre Lorde's Zami: A New Spelling of My Name (1982) as they reveal the limitations of genealogical discourse. By creating their pasts and imagining their heritage, the characters in these texts challenge the primacy of lineage as they point toward other, more viable networks of community and belonging.
Brazil was discovered and, claimed by the Portuguese in 1500. By 1525, the first slave ships started to arrive. It was the first Western Hemisphere nation with slavery and it was the last (ending in 1888) to have this vile practice cease. The memories are bitter and hang over the head of this nation's history. This nation has been a sleeping giant in the global arena but is taking big steps to enter into the distinction of a First World Nation. Brazil's President Lula da Silva proudly considers himself the leader of "People of Color". He has even chastised President Barack Obama for not having enough concentration in this area. On the other hand, Brazil's bid via Rio de Janeiro was a super winner. It vowed to rebuild the slums of Rio and empower the masses. The infrastructure, job opportunities and contractual bidding would be thoroughly diverse and would make the Olympics Committee proud.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
241 p, In Blackness in the White Nation, George Reid Andrews offers a comprehensive history of Afro-Uruguayans from the colonial period to the present. Showing how social and political mobilization is intertwined with candombe, he traces the development of Afro-Uruguayan racial discourse and argues that candombe's evolution as a central part of the nation's culture has not fundamentally helped the cause of racial equality. Incorporating lively descriptions of his own experiences as a member of a candombe drumming and performance group, Andrews consistently connects the struggles of Afro-Uruguayans to the broader issues of race, culture, gender, and politics throughout Latin America and the African diaspora generally.
