African American Research Center, Library, University of Illinois at Urbana-Champaign
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396 p, Contents: Foreigners : Sao Paulo, 1900-1925 -- Fraternity : Rio de Janeiro and São Paulo, 1925-1929 -- Nationals : Salvador da Bahia and São Paulo, 1930-1945 -- Democracy : São Paulo and Rio de Janeiro, 1945-1950 -- Difference : São Paulo, Rio de Janeiro, and Salvador da Bahia, 1950-1964 -- Decolonization : Rio de Janeiro, Salvador da Bahia, and São Paulo, 1964-1985 -- Epilogue : Brazil, 1985 to the new century.
African American Research Center, Library, University of Illinois at Urbana-Champaign
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422 p., A study of the politics of race, culture and identity among Garinagu in Honduras. Garinagu are a people of African and Amerindian descent deported by the British from St. Vincent to Central America in 1797. Within Honduras, they have been racially interpellated as “black” in contradistinction to the dominant mestizo, understood as the product of the racial-cultural fusion between the European and the Indian. Anthropological studies have failed to substantially investigate the relationship between Garinagu and the mestizo-dominated society and state. They have also neglected the construction of racial-cultural identity among Garinagu themselves.
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.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
369 p., Provides a history of Brazilian racial inequality from the abolition of slavery in 1888 up to the late 1980s, showing how economic, social and political changes in Brazil during the last 100 years have shaped race relations. By examining government policies, data on employment, mainstream and Afro-Brazilian newspapers, and a variety of other sources, Andrews traces pervasive discrimination against Afro-Brazilians over time. He draws his evidence from the country's most economically important state, Sao Paolo, showing how race relations were affected by its transformation from a plantation-based economy to South America's most urban, industrialized society.
We must continue to support one another for the future of our community. We need to see more African American leaders coming into the Haitian community, not just during election time but throughout the year. We need to see more solid commitment on the part of the Haitian community also to join different causes in the African American community. These are the only ways we can overcome in this struggle for equality. If we continue to treat our political interests as separate entities, we will never get to partake of the ftuits of democracy. Concerned citizens and political officials in both communities need to let people know that we don't have a Haitian/African American problem. I would hope that the Haitian community can realize that just because Mr. Duke, an African American, was defeated by Mr. [Joe Celestin], a Haitian, that Haitians are not "better" or "tougher" or "stronger" than the African American community. Likewise, the African American community needs the growing Haitian vote in the future. Haitian and African American people are one race, living through different cultural lifestyles. It's okay to have different lifestyles, as long as we respect each others' differences, without animosity or violence. For instance, the Latin community is comprised of Spanish-speaking people from different countries: Cuba, Colombia, Puerto Rico, Guatemala, Nicaragua, etc. Does anyone think that these groups are in complete harmony with one another? The answer is no. The different Spanish-speaking groups do not like one another that much but, in reality, when it comes to standing up for a common cause you see them marching side by side, taking pictures with each other and voting for each other.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
Papers presented at the Primer Seminario Internacional "La Abolición de la Esclavitud y los Procesos de Manumisión en el Perú, América Latina y El Caribe" held in 2004 in Lima., 224 p., Los ensayos reunidos aquí se proponen discutir, analizar y examinar desde una perspectiva interdisciplinaria, las representaciones de la transafricanía en América Latina y la situación de los transafrícanos a 150 años de la abolición de la esclavitud en el Perú.
