African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
310 p., Explores aboriginal and Creole identities in Guyanese society. Reveals how Creoles, though unable to usurp the place of aboriginals as First Peoples in the New World, nonetheless managed to introduce a new, more socially viable definition of belonging, through labor. The very reason for bringing enslaved and indentured workers into Caribbean labor became the organizing principle for Creoles' new identities.
The Cuban journey on race relations denotes an adventure driven by ideology. A doctrine of equals and the need for consensus building towards national unity called for the reversal of disenfranchisement commonly practiced prior to the revolution. Public policy has affirmed a commitment to social integration of people of color yet the residue of bigotry still inflames the Cuban populace and stymies potential maturity among its people.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
282 p., Prior tO 1640, When the Regular Slave Trade to New Spain ended, colonial Mexico was the second largest importer of slaves in the Americas. Even so, slavery never supplanted indigenous labor in the colony, and by the second half of the 17th century there were more free Afromexicans than slaves in Mexico.
Cambridge, MA: Belknap Press of Harvard University Press
Location:
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
365 p., As Louisiana and Cuba emerged from slavery in the late 19th Century, each faced the question of what rights former slaves could claim. Observes the people, places, legislation and leadership that shaped how these societies adjusted to the abolition of slavery. The two distinctive worlds also come together, as Cuban exiles take refuge in New Orleans in the 1880s, and black soldiers from Louisiana garrison small towns in eastern Cuba during the 1899 U.S. military occupation.
It goes something like this: A Dr. James D. Watson made a statement in an interview with the Times of London, which was interpreted to mean that blacks are dumber than whites (those are my words). Here's what he actually said: "...there are many people of color who are very talented," ...he is "inherently gloomy about the prospect of Àfrica. ' "All our social policies are based on the fact that their intelligence is the same as ours - whereas all the testing says not really," the Times quoted him as saying. As a child growing up in Haiti, I often heard my peers making comments that would reflect views similar to that allegedly expressed by Dr. Watson. There's no truth to the belief that Haitians are inferior to citizens of other nations, but sadly, many Haitians believe that. Unfortunately, many non-Haitians believe that about Haitians as well. For as long as I can remember, there s been a cancer spread throughout that says that we as a people aren't capable of rising above our circumstances and becoming who we were created to be. It's time for all of us to recognize that all people are created in the image of God. One race or people group isn't created "better than another. We are all created equal and we are all loved equally by a Heavenly Father who desires the best for His creatures.
"Currently the districts only dilute the voting strength of Haitian-Americans," he said. "If the county does not increase the number of seats, the chances are that within the next 10 years you will see a Haitian American and an African American fighting for the same seat," he said. "This would cause deep ethnic division. And we already have enough ethnic division." "In the past Commissioner Gwen Margolis has supported the idea in principal. And Commissioner Dorrin Rolle has questioned the timing of it," he said.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
292 p., Definitive information on the identity and status of the emancipados who were a special group of Africans in Brazil, Cuba and Latin America. The author establishes that the peculiar nature of the introduction of the emacipados into Brazil and America made them free Africans, both de jure and de facto, thereby setting them apart from freed Africans or slaves in Brazilian and Cuban societies. Emancipados held a much better status within these societies.
Benjamin,Russell (Editor) and Hall,Gregory Otha (Editor)
Format:
Book, Edited
Publication Date:
2010
Published:
Lanham, MD: University Press of America
Location:
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
211 p., Argues that the colonialism beginning in the 15th century never ended, but rather developed different forms over time. The scope of their work examines eternal colonialism in both American and international contexts. Includes Brad Bullock and Sabita Manian's "Globalization's gendered consequences for the Caribbean."
This paper reports on projections of the United Kingdom's ethnic group populations for 2001-2051. For the years 2001-2007 estimated fertility rates, survival probabilities, internal migration probabilities and international migration flows for 16 ethnic groups continue to change: the White British, White Irish and Black Caribbean groups experience the slowest growth and lose population share; the Other White and Mixed groups to experience relative increases in share; South Asian groups grow strongly as do the Chinese and Other Ethnic groups.
Studies of racial subordination in Brazil usually stress the puzzling co-existence of racial inequality with Brazil's self image as a racial democracy. Frequently, they identify the absence of racial conflict and a clear white black distinction as explanations for the low level of black political mobilization. In doing this, these studies unreflectedly take the United Sates as a universal model of racial subordination of which Brazilian difference is a mere variation.
