369 p., Reconstructs the process of migration, assimilation, and the realization of full sociopolitical participation in the United States in terms of the relationship between peoples of African descent--who were compelled to migrate as slaves across the Middle Passage, and who also voluntarily immigrated from various localities within the Black Atlantic--and select groups of immigrants from other locations around the globe. The author concentrates on novels by William Faulkner, Paule Marshall, James Baldwin, and cartoonist Chris Ware, and examine closely how these authors, in their respective texts, work to restructure, reimagine, and thereby challenge the enshrined American narratives of national belonging and acculturation through literary constructions of the identities and experiences of peoples of African descent, as migrants themselves, in tandem with their social, political, economic, sexual, racial, and cultural engagements with other immigrants to the nation-state.
59 p., Investigates the demands made in negotiations between white colonists, gens de couleurs, and insurgents in the opening months of the Haitian Revolution. Argues that, at least initially, demands for general emancipation were not made, but instead that insurgents sought the amelioration of working conditions on plantations and gens de couleur asked for political rights.
169 p., Examines entanglements of race, place, gender, and class in Puerto Rican reggaetón. Based on ethnographic and archival research in San Juan, Puerto Rico, and in New York, New York, I argue that Puerto Rican youth engage with an African diasporic space via their participation in the popular music reggaetón. By African diasporic space, the author refers to the process by which local groups incorporate diasporic resources such as cultural practices or icons from other sites in the African diaspora into new expressions of blackness that respond to their localized experiences of racial exclusion. Participation in African diasporic space not only facilitates cultural exchange across different African diasporic sites, but it also exposes local communities in these sites to new understandings and expressions of blackness from other places. As one manifestation of these processes in Puerto Rico, reggaetón refutes the hegemonic construction of Puerto Rican national identity as a "racial democracy."
African Consciences is a Parisian based initiative of artistes from the `Black Atlantic' and Africa. They use music to shape a discourse on their identity in relation to Africa, strongly bound to consciousness. The musical itinerary provided by reggae and hip hop constitutes what they see as a means for action to bring alive a "global African network". In this chapter I will reconsider the practice of repatriation, and the meanings it conveys now. I will try to analyse it through African Consciences' "Door of no Return" where they intend to travel back the road of the trans Atlantic trade in Africans. African Consciences has a mediated relation to Africa through roads that join their musical practice to their understanding of African history and tradition. It also carries an ideological intent to bring forth a global Africa through the articulation of routes and roots. [ABSTRACT FROM AUTHOR].
195 p., Paule Marshall's The Chosen Place, The Timeless People (1969), Gayl Jones' Corregidora (1975), and Octavia Butler's Kindred (1979) enhance our conceptualization of black aestheticism and black nationalism as cultural and political movements. The writers use the novel as genre to question the ideological paradigm of a black nationalist aesthetic by providing alternative definitions of community, black women's sexuality, and race relations. Because of the ways in which these writers respond to black aestheticism and black nationalism, they transform our understanding of movements often perceived as sexist, racist, homophobic, and anti-Semitic.
Reads Carnival-related performances in relationship to the colonial and national histories of the circulation of Indian and black women's bodies in Trinidad and Tobago, asking what is at stake in these occupations of genre, form, and performative presence in the latest global scenes of late capitalism (where image and sound, as cultural productions, are always in circulation beyond the scope of the nation, and their own "original" referents).
In 2006, the Peruvian government passed a law that made racial discrimination a crime punishable by incarceration. This law, part of a multicultural reform in Peru, can be seen as an effective recognition of the reality of racism in Peruvian society. Such recognition, however, contrasts with official depictions of Peru as a country without racism, and of Peruvians as people who deny the existence of racism in their society.
This essay analyzes representations and imaginaries of blackness in contemporary Puerto Rico, by focusing on the debates raised by 'Raices'/(Roots) (2001), the Banco Popular video special about traditional Afro-Puerto Rican rhythms of bomba and plena. These debates divided public opinion in Puerto Rico and included members of academia, musicologists, bomba and plena groups, and the San Anton (Ponce) community residents. They refer to the ways Puerto Ricans 'speak the unspoken,' that is, the ways Puerto Ricans talk about race and its intersectionalities on the island and in the diaspora.
(NNPA) - Brazil has long been the best kept secret of the Black Diaspora. Its population of more than 100 million Blacks (51 percent of the total population) makes it at least the second largest Black population in the world. 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. Right now it is a leader of the emerging Second World nations and takes the leadership role with India at all global and United Nations conferences and summits. Brazil's President Lula da Silva proudly considers himself the leader of "People of Color". 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. It was a slam dunk! In the end it was Rio de Janeiro in first place, Madrid in second, Tokyo is third and the stinky Chicago bid dead last.
637 p., Utilizes perceptions and attitudes towards the Haitian Revolution as a means to resituate party conflict and the boundaries of American nationalism in the Early Republic. The concept of nationalism is utilized in both the shaping of political culture and in the institutional formation of the state. As a result, the Haitian Revolution generated contradictory factional responses between the Federalists and Democratic-Republicans to the emergence of revolutionary abolitionism in the Atlantic. On a more popular level, the ordeal of Haiti engendered a fear of black militant abolitionism that hardened American attitudes towards the possibility of further slave emancipation in the United States.
Batrell,Ricardo (Author) and Sanders,Mark A. (Translator)
Format:
Book, Whole
Publication Date:
2010
Published:
Minneapolis: University of Minnesota Press
Location:
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
240 p., In 1896, an illiterate, fifteen-year-old Afro-Cuban field hand joined the rebel army fighting for Cuba's independence. Though poor and uneducated, Ricardo Batrell believed in the promise of Cuba Libre, the vision of a democratic and egalitarian nation that inspired the Cuban War of Independence. After the war ended in 1898, Batrell taught himself to read and write and published a memoir of his wartime experiences,
The article presents an examination into the history and influence of the Black community of Montevideo, Uruguay during the 19th and 20th centuries. Details are given noting how the African community of Montevideo became a powerful cultural and advocacy hub for the African diaspora in Latin America. Description is provided regarding the various racial identity issues which manifested themselves in the Uruguayan community during the period along with analysis of the means by which they were addressed such as African journalism, social institutionalism and other forms of cultural production.
WASHINGTON (NNPA) - As the despair and devastation caused by the 7.0 seismic earthquake that rocked Haiti in January threatens to shift to the periphery of America's consciousness, many of the nation's most respected celebrities, activists and businessmen recently joined forces to secure long-term relief for the ravaged country. Actoractivist Danny Glover and Haitian-born actor Jimmy Jean-Louis were honored at the To Haiti with Love benefit, Sun., March 21, a gathering of Black business leaders and entertainers designed to streamline both strategic and financial relief efforts.
Journal Article, Taking an Afrocentric approach to the study of Africans who were enslaved by the Spanish in Mexico, the author traveled to Mexico on many occasions to study the retention of African cultural forms, concepts, practices, and values. This article provides the reader with a critical literature brief on the issues surrounding the current discourse.
"These talented writers are about to embark on 14 wholly different and fascinating itineraries, from exploring ancient scrolls in Timbuktu, to the Anglican Church in Uganda, to Somaliland's elections, to name a few," says Tom Burke, the Achebe Center program manager. "It is a landmark project, and our partners - large and small - across the continent have lent enthusiasm and support. It's an exciting time to watch these pilgrimages unfold, and it will be quite something to read these books once their pages are written."
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
Catalogue of an exhibition held at Tate Liverpool (Liverpool), 29 Jan. - 25 Apr. 2010., 12 p., Gilroy has argued that racial identities are historically constructed, formed by colonization, slavery, nationalist philosophies, and consumer capitalism.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
432 p., Religion is one of the most important elements of Afro-Caribbean culture linking its people to their African past, from Haitian Vodou and Cuban Santeria—popular religions that have often been demonized in popular culture—to Rastafari in Jamaica and Orisha-Shango of Trinidad and Tobago. In Afro-Caribbean Religions, Nathaniel Samuel Murrell provides a comprehensive study that respectfully traces the social, historical, and political contexts of these religions.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
219 p., This book investigates Kamau Brathwaite's and Derek Walcott's postcolonial debates, reading them against the traditional sites of the Caribbean imaginary.
Explores the experiences of Caribbean women teachers who are recruited to teach in a mid sized Southern city. Narrative methods were used to analyze four Barbadian women teachers' perspectives on their: initial experiences and challenges; teaching philosophies and approaches to teaching American students; and successful transition into Louisville, Kentucky's public schools after five years of teaching. In an age where school districts across the nation seek educators from overseas to address the well-documented teacher shortage, this study has implications for helping future international teacher candidates transition into U.S. public schools.
Gonzalez,Anita, (Author), Jackson,George O. (Photography), and Pellicer,Jose Manuel (Photography)
Format:
Book, Whole
Publication Date:
2010
Published:
Austin: University of Texas Press
Location:
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
163 p, rticulates African ethnicity and artistry within the broader panorama of Mexican culture by featuring dance events that are performed either by Afro-Mexicans or by other ethnic Mexican groups about Afro-Mexicans. She illustrates how dance reflects upon social histories and relationships and documents how residents of some sectors of Mexico construct their histories through performance.
251 p., Analysis of characteristic traits of Afrodescendants in the Atabaque and the Conférence Haïtienne des Religieux et Religieuses research work. These publications are used to bring to light the Afro-Brazilian and Haitian theological reflection as an expression of their commitment to multicultural and mestizo Brazil as well as black Haiti. Based on the comparative study of the content of these theologies developed in Brazil and in Haiti, highlights two separate currents from 1986 to 2004 in theological databases. This delimitation corresponds to the phase of publication of results of three consultations about black theologies in Brazil in 1986, in 1995 and 2004. The CHR's works date from 1991 to 1999. This study aims to trace their practice of the Christian faith, as well as their development and their evolution.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
263 p., A study of the poetics of experimental writing, focusing on the work of W. E. B. Du Bois, Nathaniel Mackey, Suzan-Lori Parks and Kamau Brathwaite. Arguing that conceptions of time tend to be at the heart of political concerns throughout the sites of the African diaspora, this project challenges those notions of black writing that rest on the binary or oppression/resistance. Specifically concerned with poetry, Kamau Brathwaite and Nathaniel Mackey specifically confront and contravene the legacy of the lyric voice in both the presentation and topics of their work. Brathwaite invents a shifting system of fonts, margins and a capacious first-person singular/plural to articulate a time and a "we" of the Caribbean and the diaspora.
The use and abuse of alcohol is prevalent in many nations across the globe, but few studies have examined within-group differences found in people of African descent in the United States, in Africa, and in the Caribbean. A review of current research about alcohol use, abuse, and treatment in people of African descent is presented, including information about risk factors and contributors to alcohol use.
Wintersteen,Benjamin (Author) and Browne,Katherine E. (Author)
Format:
Book, Whole
Publication Date:
2010
Published:
Lewiston, NY: Edwin Mellen Press
Location:
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
136 p., Examines the religious, mythological and performance elements of the Afro-Caribbean street festival. Using the theories of performance, political economy and symbolic analysis, this work shows how elements of African, European and South American cultures interact to produce a unique understanding of the colonial and post-colonial experience.
151 p., Black ethnic groups are often grouped together under global headings, ignoring the variations that may lead to different manifestations and expressions of depressive symptoms. Identifying intrapersonal, cultural and environmental pathways to successful mental health functioning among Black ethnic minority groups and subgroups is pivotal to the provision of culturally relevant mental health services. Methods. The purpose of this study is to explore the effect of variables that have been previously mentioned in the literature, such as cultural resources, psychosocial variables, neighborhood characteristics and perceived discrimination, on the levels of depression among Afro-Caribbean and African American and between Afro-Caribbean Blacks.
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).
251 p., Argues that there is a difference between biological essentialism and racial authenticity. Essentialism is reactionary, whereas racial authenticity is thoughtful, constructed and aimed at countering common beliefs. Once authenticity is positioned as a means to an end and not an end itself, authenticity can be used as a way of reading social situations, questioning how authentic arguments are used in culture, and understanding why their use is sometimes necessary. Also, using authenticity as a way of reading social situations takes the focus off of the authentic representation of race and places attention on American society by examining how the authentic representation works in dialogue with other arguments about race. This study uses the Harlem Renaissance as a backdrop to view how Afro-Caribbeans inserted themselves into African American discourses on race. The dark skinned immigrants blended in visually, but were far removed from many of the formative racial experiences of their American peers. These people may have come to align with African Americans and fight white racism, but they were in fact taking up new identity positions and learning to perform forms of blackness on the fly. The works that are examined in the various chapters of this dissertation show Black writers as critical agents of change who work hard to balance their own personal needs with the needs of their race and position themselves within a racist society.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
204 p., International adoptions are both high-profile and controversial, with the celebrity adoptions and critically acclaimed movies such as Casa de los babys of recent years increasing media coverage and influencing public opinion. Neither celebrating nor condemning cross-cultural adoption, the author considers the political symbolism of children in an examination of adoption and migration controversies in North America, Cuba, and Guatemala. The book tells the interrelated stories of Cuban children caught in Operation Peter Pan, adopted Black and Native American children who became icons in the Sixties, and Guatemalan children whose 'disappearance' today in transnational adoption networks echoes their fate during the country's brutal civil war. Drawing from extensive research as well as from her critical observations as an adoptive parent, the author aims to move adoption debates beyond the current dichotomy of 'imperialist kidnap' versus 'humanitarian rescue.'.
[Mireille Durocher Bertin], 24, was crowned Miss Haiti after Magali Febles, former director of Miss Puerto Rico, organized a modest Miss Haiti contest as a way to promote the beauty of the Haitian people. Bertin, who speaks four languages, lost her luggage on the way to Las Vegas, along with all her pageant gowns, shoes, accessories, but fellow contestants and supporters have loaned her replacement items.
Examines the impact of the Universal Negro Improvement League (UNIA) on the British colony of Bermuda where the majority black population was segregated and disenfranchised while white elites enjoyed total political and economic power. The efforts of UNIA leaders like Marcus Garvey made UNIA a global organization and strongly influenced Caribbean regional politics. Attention is given to the impact of tourism which became Bermuda's primary industry in the 1920s when blacks were evicted from their homes to make room for white resorts.
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.
"I don't want to look arrogant, especially with [Cornel West]. But I believe he sat on the side of something he doesn't actually know," [Nancy Morejon] said of the open letter West and 59 other African Americans sent to Cuban President Raul Castro late last year. In it, they accused his government of mistreating civil rights activists and a "callous disregard" for its Black population. "Yes, there is racism in Cuba," Tomas Fernandez Robaina, a prolific writer about the social condition of Black Cubans, told me. The country "engaged in romanticism" when Castro ordered an end to racial discrimination nearly a half-century ago, Fernandez said. "Now we understand it will take more than goodwill to get rid of it, something Americans should know better than Cubans."
96 p., Recent research indicates that among the different ethnic groups in the United States, African Americans report the highest level of self-esteem (Twenge & Crocker, 2002). However, the literature offers a monolithic categorization of African Americans. Black individuals from countries where Blacks are the majority are socialized to think differently about matters of race compared with the thinking of African Americans. Likewise, membership in the minority group will have different implications for Black Caribbeans. The current study examined the effects of racial socialization and resilience on the self-esteem of two groups of Black girls: African Americans and Black Caribbeans. Because of the theorized difference in racial socialization, it was hypothesized that the two groups would differ in their levels of self-esteem and that resilience would moderate the relationship between racial socialization and self-esteem. Participants consisted of 25 African American and 26 Black Caribbean high school students.
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.
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.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
221 p., Chronicling the period from the abolition of slavery in 1888 to the start of Brazil's military regime in 1964, Romo uncovers how the state's nonwhite majority moved from being a source of embarrassment to being a critical component of Bahia's identity.
Reiter,Bernd (Editor) and Mitchell,Gladys L. (Editor)
Format:
Book, Edited
Publication Date:
2010
Published:
Boulder, CO: Lynne Rienner Publishers
Location:
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
251 p., Tackles issues ranging from white privilege to black power, from government policy to popular advocacy, and from historical injustices to recent victories. Includes Gladys L. Mitchell's "Politicizing blackness : Afro-Brazilian color identification and candidate preference," Angela Figueiredo's "Out of place : the experience of the black middle class," Mónica Treviño González's "Opportunities and challenges for the Afro-Brazilian movement," Keisha-Khan Y. Perry's "Racialized history and urban politics : black women's wisdom in grassroots struggles," Sales Augusto dos Santos' "Black NGOs and 'conscious' rap : new agents of the antiracism struggle in Brazil," Fernando Conceição's "Power and black organizing in Brazil," and Renato Emerson dos Santos' "New social activism : university entry courses for black and poor students."
Explanations of the Abolitionist movement's success in Brazil (1888) have, since the 1960s and 1970s, emphasized the movement's material context, its class nature, and the agency of the captives. These analyzzes have misunderstood and gradually ignored the movement's formal political history. Even the central role of urban political mobilisation is generally neglected; when it is addressed, it is crippled by lack of informed analysis of its articulation with formal politics and political history. It is time to recover the relationship between Afro-Brazilian agency and the politics of the elite. In this article this is illustrated by analysing two conjunctures critical to the Abolitionist movement: the rise and fall of the reformist Dantas cabinet in 1884-85, and the relationship between the reactionary Cotegipe cabinet (1885-88), the radicalisation of the movement, and the desperate reformism that led to the Golden Law of 13 May 1888.
In Message from the Grassroots, perhaps his most powerful speech, Malcolm X reminded us that "you don't catch hell because you're a Methodist or Baptist, you don't catch hell because you're a Democrat or a Republican, you don't catch hell because you're a Mason or an Elk... You catch hell because you're a black man.... All of us catch hell for the same reason." Malcolm could just as easily have said that we don't catch hell because we're Haitian or African American. A white supremacist system sees us as Black people. Abner Louima was not tortured because he was Haitian, nor was Amadou Diallo gunned down by the police because he was from Guinea. The offending officers saw no difference. In their eyes they were inferior, scorned Black men. Malcolm saw Black unity/ solidarity as the counter and corrective of racism and white supremacy.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
48 p., Examines black history from 1968 until 2008, discussing race relations around the world, apartheid in South Africa, genocide in Rwanda, the assassination of Martin Luther King, affirmative action programs, Hurricane Katrina, artists and important figures of the twentieth and twenty-first centuries. Includes sections on "Black and British" and "Caribbean independence."
223 p., Argues that certain iconic poems have shaped the canon of American poetry. Not merely "canonical" in the usual sense, iconic poems enjoy a special cultural sanction and influence; they have become discourses themselves, generating our notions about American poetry. By "iconic" the author means extraordinarily famous works like Henry Wadsworth Longfellow's "Paul Revere's Ride," Walt Whitman's "Song of Myself," and Claude McKay's "If We Must Die," that do not merely reside in the national memory but that have determined each poet's reception and thus have shaped the history of American poetry.
Harriet Tubman, William Hall and Mifflin Wistar Gibbs were among those whose courage and conviction advanced our nascent society's ideals of freedom and equality. Thousands braved a perilous path to freedom through the Underground Railroad, conducted by valiant leaders like Harriet Tubman.
Manuel,Zapata Olivella (Author) and Darío,Henao Restrepo (Author)
Format:
Book, Whole
Language:
Spanish
Publication Date:
2010
Published:
Bogotá: Ministerio de Cultura
Location:
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
667 p, An extensive novel on the African diaspora in the Americas covering five hundred years of history. Covers black heroes, Yoruba religion, fairy tales and songs of African tradition.
Euba,Akin (Editor) and Kimberlin,Cynthia Tse (Editor)
Format:
Book, Edited
Publication Date:
2010
Published:
Pt. Richmond, CA: MRI Press
Location:
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
202 p., Includes Tan Sooi Beng's "African music in Asia, Europe, and Latin America. Asia meets Africa: cross-cultural communication through the Rainforest World Music Festival, Sarawak."
Discusses representations of the 'Afro-Cuban-occupied house' in Cuban-American autobiographical narratives of a 1990s return to Cuba. A trope in which island Afro-Cubans inhabit houses once owned or lived in by white Cuban-Americans, the Afro-Cuban-occupied house appears repeatedly in Cuban-American literary and film texts during the period. The article argues that the trope, more than another example of 'literary Afro-Cubanness,' discloses Cuban-American whiteness and its constitutive element, privilege, thus inviting Cuban-American literary and cultural studies to engage in conversations along the lines of a critical Latino whiteness studies.
Examines three ‘cosmopolitan’ traditions in the Caribbean. While the first tradition derives from the universalist intellectual tradition of the European Enlightenment, the other two are linked to vernacular, local Caribbean traditions.
221 p., Carmen (Mérimée 1845, Bizet 1875), the story about the (in)famous Gypsy dancer from Spain, is the second most adapted narrative in the history of world cinema, with over eighty global versions officially recognized to date. Despite the global reach of the Carmen phenomenon, many scholars claim that this tale has hardly been reworked in Spanish America and never in the Caribbean. Following Carmen from Spain to Spanish America, the author shows how the template of Carmen (a love story that reveals the racio-ethnic and gender stratification in Spain) has been artfully but unsuspectingly reappropriated and "creolized" in postcolonial Cuba in the controversial film María Antonia (1991) by Afro-Cuban filmmaker Sergio Giral, based on the landmark play María Antonia (1964) by Afro-Cuban playwright Eugenio Hernández Espinosa.
Due to political infighting and wrangling between 1996 and 2008, the Caribbean Cultural Festivities Association (CCFA), was served by five different presidents. The wrangling intensified in 2009 when a feud erupted between CCFA and the Montreal Carnival Development Foundation (MCDF) in order to determine the coordinator of the parade. Caught in the middle, the City salvaged the parade by offering each group a permit under two names and $10,000 each. In "A Deeper Look At The Perils Of Our Community" (26-8-10), Dr. Clarence Bayne took a more satirical look at the situation. He likened our existence to a minority who lives in a trap and those leaders in this arena are perceived as tricksters and community leeches that employ deception and treachery that help to keep us in chains. These are those, he noted whom Bob White has given the title "poverty pimps". Such personalities, he lamented behave like crabs in a bucket (barrel). In a commentary entitled "Community Must Stand Against Disunity and Disrespecf (20-5-10), [Egbert Gaye] asserts that "blame in this situation must be placed at the unwashed feet of the collection of invalids who chose not to come together to salvage the parade and a bit of our dignity".
This article presents a conceptual and empirical synthesis of ‘critical action learning’ (CAL) and ‘policy learning’ (PL). We pursue this undertaking by reflecting upon a five-year inquiry into an initiative that aimed to provide business support to an action learning set comprising eight African-Caribbean entrepreneurs. CAL and PL share commitments that are riven with tensions, which we explore in our inquiry in relation to three themes that arose during the course of the investigation.
The CIA created a covert operation called JM WAVE which was based in South Miami. It's mission was to assassinate [Fidel Castro] and repatriate this area's Cubans back to their land. This undertaking had over 15,000 exiles on it's bankroll and had a budget of over $50 million dollars, which is worth over $350 million dollars in today's market.
Kingston, Jamaica: University of the West Indies Press
Location:
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
252 p., Contents: Arriving, departing and arriving again -- In search of gender trails : archive, folklore and cultural memory -- Laying foundations : a patchwork gendered history of Frankfield -- The rural black Jamaican gender system : case study, Frankfield -- Storying gender through personal narratives -- A metaphor comes to life : service learning, HIV/AIDS and cross-cultural knowledge -- Reflections on the culture-gender spiral.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
Originally published: London : Latin American Bureau, 2006., 205 p., Relates the story of Grupo Cultural AfroReggae, an organization based in Rio de Janeiro, Brazil, that employs music and an appreciation for black culture to inspire residents of shantytowns to resist the drugs that are ruining their neighborhoods.
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.
This study examines the demographic correlates of psychological distress and psychological well-being among older African American and black Caribbean adults.
Former Herbert Morrison Technical star also sprinted his way into the history books, becoming the first athlete to win back-to-back 100m titles at the Championships.
A study based on a small survey of food and nutrient intakes and traditional dietary habits of African-Caribbean adults living in Staffordshire. Methods: A questionnaire, designed to collect demographic data and information on medical status, physical activities, dietary, cooking and food shopping habits was administered to a convenience sample of 39 adults.
Animan Akassi,Clément (Editor) and Lavou,Victorien (Editor)
Format:
Book, Edited
Language:
Spanish, English, and French
Publication Date:
2010
Published:
Perpignan: Presses universitaires de Perpignan
Location:
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
358 p., Contents include "The africans and afrodescendants who constructed Veracruz and the jarocho ethos 1521-1778" by Marco Polo Hernàndez-Cuevas; (Re)presentacién afro-panameria en pensamientos del negro cubena: pensamiento afro-panameûo de Carlos Guillermo 'Cubena' Wilson" by Laverne M. Seales-Saley; "Mâs allâ del 'folklore': bunde y bullerengue, ritmos africanos de liberacién en Panamà" by Xiomara Aldeano-Bolton; "Repensando los movimientos sociales afrodescendientes en las Américas y el espacio Caribe" by Jesiis "Chucho" Garcia; "Negrismo and négritude: reflection on two poetics of Caribbean cultural identity" by Mamadou Badiane; "Politicas culturales, la formacién de la identidad hispano-africana y el hombre y la costumbre" by Elisa Rizo; "Movimientos culturales y politicos Afroperuanos entre los arios 1980-2000" by Alexis Rossemond;
Analyzes the educational progress of 530,000 pupils in England between age 7 in 2000 and age 11 in 2004. The results show that Black Caribbean boys not entitled to free school meals, and particularly the more able pupils, made significantly less progress than their White British peers. There is no evidence that the gap results from Black Caribbean pupils attending less effective schools. The results suggest the poor progress of Black Caribbean pupils reflects a systemic issue rather than the influence of a small number of "low quality" schools.
Florida-based [Andre Berto], holder of the World Boxing Council (WBC) welterweight title, announced in a press release last month that he was ""physically and emotionally unable to prepare" for his clash with [Shane Mosley] and withdrew from the Jan. 30 main bout in Las Vegas. "I'm sorry for the losses that Andre and all of the Haitian people are suffering. I have everyone in my prayers," Mosley added.
Examines the process of producing a play script based on data generated through oral history interviews undertaken with people from the Caribbean who came to Alberta in the 1960s to early 1970s. This process resulted in unearthing of new knowledge, insights, and understandings within African-Canadian communities in Alberta.
African American Research Center, Library, University of Illinois at Urbana-Champaign
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369 p., This title includes discussions of Ernest Hemingway's life and works. Includes Philip Melling's "Cultural imperialism, Afro-Cuban religion, and Santiago's failure in Hemingway's The old man and the sea."
This article compares the transformation of carnival celebrations in Buenos Aires, Argentina and Montevideo, Uruguay at the beginning of the 20th century. It argues that changes in carnival practices in the River Plate region was linked to the rise of a vacation culture in Montevideo. The article also assesses the historiography on Montevideo's carnival which has cast a negative light on the impact of modernization and the festival. In comparison to Buenos Aires', carnival in Montevideo was fomented by governmental regulation. Finally, the article examines the relationship between carnival and each of the city's African-descent populations.
Objectives: Compare the risk for schizophrenia in immigrants to countries of recent and longstanding immigration. Compare prevalence and incidence rates in black subjects under different conditions. Method: An electronic literature search was complemented by review articles and cross-references. Studies reporting standard diagnosis and incidence or prevalence rates were included. Results: Immigrants had an increased risk for schizophrenia in countries of longstanding immigration, but with lower risk ratios than in those of recent immigration. The risk was higher in black immigrants and the black population living in the United States. But incidence and prevalence rates in Africa and the Caribbean were similar to those of international studies. Conclusion: Comparing the most recent generation of immigrants with descendants of previous ones may account for the lower risk ratios observed in countries of longstanding vs. recent immigration. Two neurobiological hypotheses are proposed to explain the epidemiological findings in black populations and in immigrants.
Background. Perinatal depression among Black Caribbean women in the UK remains an intriguingly under-researched topic. Despite high levels of known psychosocial risks, Black Caribbeans remain relatively invisible among those seeking/receiving help for depression during and after pregnancy. Methods. In-depth interviews were undertaken with a purposive sample of twelve Black Caribbean women selected from a larger sample (n=101) to examine prevalence and psychosocial risks for perinatal depression among this ethnic group. The study also sought to explore women's models of help-seeking. During analysis, the context in which help-seeking/giving is mediated emerged as a key issue. We explore the nature of these encounters thereby opening up the possibility of finding common ground between service users and providers for enabling women to receive the care and support they need. Findings. Whether or not women configure depressive feelings as 'symptoms' requiring external validation and intervention is a reflection both of the social embeddedness of those individuals and of how 'help-givers' perceive them and their particular needs. We suggest that the ways in which help-seeking/giving are commonly conceptualised might offer at least a partial explanation for apparently low levels of diagnosed perinatal depression among Black Caribbean women. Conclusions. Popular approaches to health seeking behaviours within health promotion and practice focus on individuals as the fulcrum for change, tending to overlook their embeddedness within 'reflexive communities'. This might serve to reinforce the invisibility of Black Caribbean women both in mainstream mental health services and associated research. Alternative approaches may be required to achieve government targets to reduce inequalities in access, care, and treatment and to deliver more responsive and culturally-appropriate mental health services.
Problems that I think young Haitian American girls face in Bridgeport is learning about who they are as a person. Some Haitian-American girls are afraid to let people know that they are Haitians due to the fact that a lot of people who don't understand the Haitian culture sometimes tend to make fun of others. Growing up, I was one of those girls who were afraid of letting people know that I was Haitian because I always heard people make jokes about how poor and corrupted Haiti is. So, as a child I didn't want anyone to know that that was where I came from. Now that I am older, I have learned to embrace my culture and love everything about it.
The purpose of this paper is to explore how ethnicity remains relevant to the workplace experience of minority ethnic graduate employees in contemporary British organizations. Qualitative interviews were conducted with 30 British Black Caribbean graduate employees drawn from a range of public and private-sector organizations to examine the ways in which they felt their ethnicity impacted on how they experienced their places of work.
Focuses upon the welfare citizenship experiences of older women who migrated in later life to England, either as refugees or as post-retirement migrants. It reports findings from interviews and focus groups conducted with black Caribbean, Irish, Chinese and Somali older women migrants in Sheffield, Yorkshire, UK, as part of the Older Women's Lives and Voices Study.
Quito, Ecuador: Abya-Yala : Agence canadienne de développement international
Location:
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
436 p., Cómo han construido y construyen sus identidades étnicas y de género las mujeres y hombres negros del norte de Esmeraldas?, es la pregunta central de investigación que se plantea la autora. Sobre la base de un enfoque integrado de varias corrientes críticas del pensamiento social y combinando la investigación bibliográfica y el trabajo de campo en dos comunidades representativas, la autora resuelve la pregunta planteada inicialmente.
African American Research Center, Library, University of Illinois at Urbana-Champaign
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213 p., One hundred years ago in Brazil the rituals of Candomble were feared as sorcery and persecuted as crime. Its religious objects were fearsome fetishes. Nowadays, they are Afro-Brazilian cultural works of art, objects of museum display and public monuments
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
270 p., Cuba's geographic proximity to the United States and its centrality to US imperial designs following the War of 1898 led to the creation of a unique relationship between Afro-descended populations in the two countries. Drawing on archival sources in both countries, the author traces four encounters between Afro-Cubans and African Americans.
284 p., The Garifuna are a diasporic community that positions Yurumein (St. Vincent) at the center of its collective memory, and whose populations primarily reside in Belize, Guatemala, Honduras, Nicaragua, and, more recently, in urban centers in the United States. This multi-sited, historio-ethnographic study traces the group's socio-political struggles over time and space against cultural dislocation, ethnic oppression, and culturally destructive forces.
this article charts the connection between gendered concepts of 'whiteness' in Anglo-Caribbean contexts and in metropolitan discourses surrounding British national identity, as articulated in eighteenth-century colonial legislation and official correspondence, popular texts and personal narratives of everyday life. It explores the extent to which the socio-sexual practices of British West Indian whites imperilled the emerging conflation between whiteness and Britishness.
"There was a real need for a facility like this back in the 1990's," [Jan Mapou] said. "Young people needed to be more aware of their Haitian heritage . . . their real heritage." The bookstore is best known for its excellent collection of Haitian literature much of which is written by Mapou and his advocate group, Sosyete Koukouy, which means "Society of Fire Flies." There are also learning booklets, Bibles translated in French and Creole, folklore novels, paintings, Haitian periodicals, maps and figurines that make up the store's inventory. In addition, the store also offers tasty treats including Kremas Mapou - a Haitian syrupy drink made from a secret family recipe.
"I'm from the United States," said Dr. [Claire-Marie Cyprien], a 43-year-old anesthesiologist who three days earlier had dropped her practice in Orlando, Fla., to rush to Haiti, the land of her birth. "And I'm a doctor." For generations, Haiti's chaos, corruption and poverty pushed out many of its most talented people. Haiti has a population of about nine million, but as many as two million more Haitians live abroad, about half a million of them in the U.S. The diaspora-Haitians refer to the émigrés as Haiti's "Tenth Province"-sends about $2 billion a year home, a sum equal to about 30% of the country's gross domestic product. Despite the money, émigrés have often been regarded warily by those who stayed behind. Emigration may offer a way to climb up or break out of Haiti's rigid class structure. But new wealth inspires jealousy, while distance from the motherland opens émigrés to accusations that they aren't as "authentic" as those who never left.
The French called the Island St. Domingue, and began importing thousands of African slaves to clear much of the land and build plantations. By the late 1700s, there were over half a million African slaves in St. Domingue, and dose to 40,000 whites, as well as almost as many "mulattos." (The word "mulatto" derives from the Spanish term meaning a young mule.) They were the "free people of color," the result of white men taking many slave women. [Adam Hochchild] goes on to tell us how very rich France became through its plantocracy on St. Domingue alone: "The colony's eight thousand plantations accounted for more than one third of France's foreign trade, and its own foreign trade equaled that of the newly born United States." White planters and merchants on the island lived a life of luxury unrivaled in "the New World." Hochchild tells us that on that fateful August night "a large group of slaves representing many plantations met under the night sky in a remote spot called Alligator Woods..." and these are the words reportedly shouted to the throng by a revolt leader: '"Throw away the image of the god of the whites who thirsts for our tears, and listen to the voice of liberty which speaks in the hearts of all of us."
First, the two armies all but destroyed the French plantocracy on the island then they defeated a Spanish force and huge English and French armies. In Adam Hochchild's book Bury the Chains, we learn that then-U. S. President George Washington and then-Secretary of State Thomas Jefferson, both slave owners, sent "a thousand muskets, other military supplies, and eventually some $400,000" of U. S. aid to quell the revolt now known as "the Haitian Revolution." Randall Robinson reveals more in his book, An Unbroken Agony: "Some . . . had been brought to Haiti [St. Domingue] from other Caribbean slave colonies men like the storied Boukman from Jamaica and the legendary Makandal from Trinidad, and the great general, Henri Christophe, who was born in Grenada." Blacks who escaped plantations in the United States also joined L'Ouverture's armies. Robinson reports that L'Ouverture had been the intellectual, "the African humanist, the military strategist, the administrator and, not insignificantly, the conciliator." Robinson also writes that [Jean-Jacques Dessalines] "had been, first and last, the hard-nosed soldier who believed that an enemy as manifestly unsalvageable as the French had to be, wherever possible, obliterated."
While helping applicants take their place on the line, Richard Champagne, current President of the Haitian Lawyers Association (HLA)stated, "This is an opportunity for the HLA and participating attorneys to give back to our community. Haitian immigrants have been suffering for a long time, and after the Obama administration granted TPS, it was our duty to assist. It has been a great opportunity to partner with the city of North Miami, given the concentration of Haitian nationals in the city.
At [Henry Christophe]'s death, Haiti was taken over by General Boyer and civil war ceased. It was Boyer who obtained Haiti's official independence from France for 150 million francs. Unfortunately, Haiti's employment is less than 30 percent and its illiteracy rate is above 50 percent. Though its official language is French, Haiti's most widely spoken language is kreyol. Ninety percent of Haitians are Catholic although 99 percent worship their native religion of voodoo. Despite its tropical resort geography, living conditions in Haiti are comparative to those of many Third World nations. The Haitian economy is almost entirely dependent upon U.S. companies who horde the country's resources and only pay slave wages.
"I could not believe it," she said. "All I could think about was my mother and two sisters who were in Haiti." Hosted by Koze Ayiti (Conversations in Haiti) and Konbit for Haiti, Pierre and several Haitians gathered in Little Haiti on Saturday to watch the televised Haitian presidential debate at the Konbit for Haiti. The debate was streamed from a restaurant in Petionville, Haiti but was interrupted by multiple power blackouts. Haiti's first-ever publicly broadcast presidential debates were organized in Haiti by KozeAyiti collaborators: Interuniversity Institute of Research and Development (INURED), which is led by Louis Herns Marcelin, an assistant professor of anthropology at the University of Miami and Haiti Aid Watchdog.
