Addresses change and continuity in mortuary practices from the eighteenth to the twentieth centuries within enslaved and free populations on the former Danish and current US Virgin Island of St. John. St. John's former residents created diverse burial sites for practical and symbolic reasons related to environment, kinship, socio-cultural politics, and religion. Reveals how people historically transformed identities of selves and communities as they perceived and commemorated the dead through meaningful mortuary sites and practices within dynamic local and regional contexts.
The concept of a unified African-Caribbean community or identity is a modern construction in that it emerged in its present guise during the second half of the twentieth century. Prior to this, the identity politics of the ‘black’ people from this region were largely polarized. They were frequently divided along lines of island identities (Jamaica, Barbados, St Kitts etc.). Focusing on the period between 1970 and 1979, this article sketches out the ways in which the black experience within local-level football also contributed to identity change among a particular group of young sportsmen in Leicester.
A literary criticism is presented on the books "Land of the Living," by John Hearne and "Mr. Potter," by Jamaica Kincaid. Particular focus is given to the portrayal of Jewish Holocaust refugees to the Caribbean Area within the aforementioned Caribbean literature, including the relationship between Jews and black Caribbean people.
The author discusses the use of slavery reparations as a strategy for economic development. Particular focus is given to the Caribbean Community (CARICOM) Reparations Commission, which was formed in 2013 in order to address the damages caused to Caribbean nations by slavery and racism. The author argues for the creation of a reparations commission in the U.S. The book "Britain's Black Debt" by Hilary Beckles is also discussed.
Explores the routes followed by ideas and practices related to the body emerging in seventeenth-century Caribbean locales like Cartagena de Indias and Havana. Mobile and interconnected Spanish Caribbean ritual practitioners of African descent, using oral tradition, performance, and material culture, functioned as the most important links for the diffusion of ideas about corporeality in the region.
The contemporary backdrop for this essay emphasizes such contexts for future Caribbean studies and particularly for conceiving of Caribbean visual culture. It considers ways the exploration of Caribbean art practices and research of Caribbean visual culture might require reconsideration as global and interconnected structures requiring a transnational and intercultural approach. Insight of contemporary Caribbean visual culture is inextricably linked to circulation of knowledge and production of global culture and visual representation.
The article critiques several poems by African American poet of the Harlem Renaissance Langston Hughes, including "Ballad of Margie Polite," "Broadcast to the West Indies" and "Good Morning." Hughes' depiction of transnational solidarity between African Americans of Harlem, New York City, New York and blacks of the West Indies, including his use of an imaginary radio broadcast to portray this theme in the poem "Broadcast to the West Indies," is discussed.
The article discusses the transnational aspects of Harlem, New York City, New York, with a particular focus on the borough's cultural relations with the British West Indies during the 1920s and 1930s. An overview of the Caribbean immigrants in Harlem, including working class immigrants, is provided. The role that British Caribbean blacks played in the transatlantic media is discussed.
Suggests that racism was a strategic military liability in the late eighteenth and early nineteenth century wars between Britain and France in the Caribbean. The French Revolution provoked slave uprisings on many of the Caribbean islands. Both the British and French underestimated the black rebels' capabilities and routinely executed black prisoners of war rather than ransoming or imprisoning them. These tendencies made Caribbean campaigns longer and bloodier than they might otherwise have been.
