164 p., Traces the journey of blacks from the Middle Passage through urban migration northward in black fiction. Argues that the historical use of religious rhetoric is transcended in black writing of the 20th century in order to recast black victimization during slavery, counter the progress of turn-of-the-century white supremacy, and chronicle the rise of economic racism which created the 20th century black ghetto. The religious doctrines discussed in this study include Puritan missionizing and heretical purges in I, Tituba, Black Witch of Salem , the social work of the Catholic church in Contending Forces: A Romance Illustrative of Negro Life North and South , and the cultural intensity of the Pentecostal/Apostolic church in Go Tell It on the Mountain.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
187 p., Alas/ Graciela Rojas Sucre-- Y se hicieron amigos/Alicia Castro Argüello-- Amor de mulata/ Argentina Díaz Lozano-- La sombra de la otra/Victoria Urbano -- El negro/Leonor Paz y Paz -- El penador/ Luisita Aguilera Patiño -- Juan Negro / Dina del Carmen Rodas Jerez --Al negro le pagan por bailar /Matilde Elena López --Siervo de siervos/Rima de Vallbona -- ¿Hombre raro o sensitivo? / Catalina Barrios y Barrios -- ¿Y yo?/ Julieta Pinto -- Amor se escribe con G/ Rosa María Britton -- El horno de la vida / Bertalicia Peralta -- La aristócrata y su mulato /Irma Prego -- El talingo / Consuelo Tomás -- Cuando Claudina camina /Consuelo Tomás -- Hay que tener vergüenza/ Moravia Ochoa López -- El secreto de Lola / Moravia Ochoa López -- El veredicto / María Dávila -- Atrapado / Aída Judith González Castrellón -- El mulato/ Marta Susana Prieto; Includes biblipgraphical references ( 175-186)
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.
220 p., Employs a black feminist diaspora literary lens to identify, define, trace, and speak to the African Diaspora as it functions in black women's diaspora fiction and informs our understanding of black women's diaspora identity. Considers three authors and novels by women of, in, and across the African Diaspora. The study centers on Sandra Jackson-Opoku's The River Where Blood Is Born as a primary site of analysis of diaspora formation and theorization, Dionne Brand's At the Full and Change of the Moon and Maryse Condé's Desirada as comparative textual and theoretical sites.
