Argues that the emergence of hip hop in the South Bronx can be explained by the way in which several social-political factors dictated by the needs of the world economy converged with the resistance and labor of black people in the United States and the Anglo-Caribbean in the late 1960s and early 1970
Reports on the researchers' findings 20 years after Lord Gifford's inquiry into race relations in the city after the 1980s Toxteth riots. Gifford reported on the prevalence of racial attitudes, racial abuse, and racial violence directed against the Black citizens of Liverpool. The authors' research focused on education and specifically the low percentage of Black teachers compared to the whole teaching workforce and the percentage Black population in the city.
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.
Reviewing the 22 years that have elapsed since Gifford's 1989 report labelled Liverpool as racist, the authors focus on the fact that in a city which has had a British African Caribbean community for over 400 years, there is minimum representation of that community in the city's workforce.
Considers how dance, rhythm and the body become forces of social differentiation. In Cuba, many Afro-Cuban cultural practices, such as rumba, have been subject to social and spatial exclusion. In this context, sites such as the home, the street and the family emerge as highly significant for the learning and performance of Afro-Cuban music and dance.
Drawing on data collected during a 2-year Economic and Social Research Council-funded project exploring the educational perspectives and strategies of middle-class families with a Black Caribbean heritage, this paper examines how participants, in professional or managerial occupations, position themselves in relation to the label 'middle class'.
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.
The African heritage hypothesis posits that the substantial African ancestry of Puerto Ricans explains why this group is less segregated from African-Americans than non-Hispanic whites. This pattern is unlike that of other Hispanic groups, who have been found to be highly segregated from African-Americans but modestly segregated from whites. The research presented here shows that Dominicans, another Hispanic group with substantial African ancestry, are also less segregated from African-Americans than whites. Dominicans, therefore, also appear to be conforming to the African heritage thesis by residing in neighborhoods with greater proximity to African-Americans than whites.
A critical analysis of Henry Louis Gates, Jr.'s PBS documentary film series Black in Latin America. The author discusses Gates' exploration of the history of early race mixture, the contemporary valorization of Blackness, and racial inequality in Brazil.
