"In this paper the process of creolisation will be considered through analysis of the wills and testaments of African, black and mixed-race women in nineteenth-century Salvador da Bahia, Brazil. As primary sources these will and testaments provide evidence concerning material, social and cultural markers of creolisation." [ABSTRACT FROM AUTHOR];
The disruptions and transformations caused by the slave trade are largely demographic and cultural. It was through this extended and traumatic forced population transfer that Caribbean colonies across the board became dominantly black communities. For these island nations and territories, the inescapable fact of their blackness had always marked a tangible and material link with their origins in Africa. Jamaica was home to more rebellions than all of the other British islands combined, proof positive of the continuing identitarian role of African culture in the Caribbean during the period of slavery. Colonization's phenomenon of ethnocultural creolization marked an interpenetration of populations and practices originating both from the colonial metropole and from the African continent, such that long-held notions of race and social stratification would be have to be revised as independence approached, posing a set of complex tensions effectively articulated in Michelle Cliff's novel Abeng.
Telephone surveys with national probability samples of English-speaking adults have suggested that popular support for punitive policies toward people living with HIV/AIDS (PLWHA) declined in the 1990s, but AIDS-related stigma persists in the United States. Our aim was to assess the prevalence and impact of AIDS-related stigma in non-Hispanic Black and Hispanic communities. A cross-sectional computer-assisted telephone-interview survey was conducted in summer 2003 with African-American, Afro-Caribbean, Haitian, and Hispanic 18–39 year-old residents of 12 high AIDS-incidence areas in Broward County, Florida. Stigma items were adopted from national surveys, but interviews were conducted in Spanish and Haitian Creole as well as in English.
This paper explores Africa's engagements with the Diaspora in South America. It argues that the linkages have far deeper roots than is generally recognized by focusing on nineteenth-century demographic and cultural flows. The paper begins by offering broad conceptual notes on the complex connections between homelands and host lands in the Diaspora experience. This is followed by a brief survey of physical movements between South America and Africa in the nineteenth century. Finally, it looks at the cultural dimensions of this relationship, specifically focusing on religious developments and exchanges.
Explores Caribbean oral tradition in youth literature. Amerindian and African influences are discussed alongside representation of oral culture in Jamaican texts. Also explains the connection between African-Amerindian oral tradition in Guyanese stories.
Ethnic and national identities of 11-16-year-old British Africans and Caribbeans were examined. Adolescents ranked ethnicity as more important than age, gender or nationality, stereotyped Caribbeans/Africans more positively than British and derived more pride from ethnicity than nationality. England was the least popular answer to 'where are you from', but more Caribbeans versus Africans chose this category and older Caribbeans described themselves as more 'British' than older Africans.
The mental health needs of African and Caribbean men is an area for public concern. A substantial body of research shows that these groups are disproportionately represented in mental health statistics. Eradicating the disparities in mental health treatment and outcomes for Black people requires changes in how these communities are viewed. Making services more humane at the interpersonal level is deeply important. Mental health services should build positive working relationships with black men and engage with the ideals they have of themselves.
Analyzes the situation of English-speaking African-Caribbeans in Canada as they strive to attain upward social & economic mobility. Census data, 1981-2007, and qualitative data obtained during 2004-2007 interviews with 90 African-Caribbeans living in Halifax, Toronto, and Calgary are drawn on to explored their employment and education experiences, along with perceptions of racism and how it has impacted their opportunities, health, and well-being.
In 2004, Eduardo Bonilla-Silva published an article in which he argued that the US system of race is beginning to resemble that of Latin America. This article is a critical reply to Bonilla-Silva’s Latin Americanization thesis. The author introduces a Latin American perspective.
The central aim of this study is to estimate prevalence, ages of onset, severity, and associated disability of anxiety disorders among African Americans, Caribbean Blacks, and non-Hispanic whites in the U.S.
[Unedited] Considering a set of selected papers and texts from the 19th and 20th c., the ethnic discourses created around the Chilean genre (zama)cueca and its consequences are discussed. From a theoretical framework rooted in the idea of textual canon, the consolidation of the mestizo idea (or mixed race idea) over indigenous and black discourses describe, on the one hand, how these discourses connect concepts such authenticity and nationality, but on the other hand, how they exclude other narratives, promoting the imaginary of the Chilean culture through essentialist speculations., [unedited non–English abstract received by RILM] El presente ensayo ofrece una reflexión sobre los discursos creados en torno a la etnicidad del género (zama)cueca a través del análisis de una selección de textos escritos entre los siglos XIX y XX. A partir de un marco conceptual centrado en la idea de canon como texto con poder representativo, se analiza la consolidación de lo mestizo al interior de estos discursos y la forma en que éstos vincularon la danza con las ideas de autenticidad y nacionalidad, excluyendo otros relatos del canon y alimentando el imaginario cultural de lo chileno por medio de especulaciones de carácter esencialista.; [Unedited] The complexity of Cuba's history, politics, and cultural makeup is surpassed only by the religious intricacies that animate its contemporary landscape. Spanish Catholicism and West African Lucumi religions, as well as their syncretized offspring, have long dominated religious scholarship. However, there is an escalating force that has the possibility to change Cuba's spiritual scene in the coming decades. Protestantism, brought to the country by American missionaries after the Spanish-American war in 1898, has been increasing in popularity in recent years. Many contemporary Cuban Protestant denominations have embraced 21st-c. modernity by incorporating popular styles into church music, using technology to increase interaction during services, and allowing charismatic worship practices to enter the church. All of these changes have made Protestantism a magnet for new believers. This dissertation examines the culture of Cuban evangelical churches and takes specific notice of an emergent genre of music that is appearing in several denominations. Alabanza y adoración (praise and worship) music, though not novel to the United States, has taken on new meaning in the worship services of Havana's metropolitan congregations. This music is significant because it marks a shift from the traditionalism of hymnody to the progressivism multi-influenced praise and worship. Popular music styles of Cuba such as salsa and son along with the global sounds of praise and worship music from the United States and Latin America have been adopted to fit the needs of Cuban congregations. I explore the world of Havana's evangelical subculture through field data gathered from interviews and observation of church services. I consider what it means to be a 'Christian' in Cuba as well as what it means to be a member of an evangelical denomination, two sources of identity in tension with one another. The Iglesia Metodista Unida (United Methodist Church), Iglesia Evangélica Pentecostal Asambleas de Dios (Assemblies of God Pentecostal Evangelical Church), and the Fraternidad Bautista (Baptist Fraternity) are the main field sites that provide case studies for this dissertation. Additionally, I examine the layered experiences within the subculture, particularly those of youth and Afro-Cuban participants.
Christina A. Sue commented on my 2004 article in Ethnic and Racial Studies on the Latin Americanization of racial stratification in the USA. Almost all her observations hinge on the assumption that racial stratification in Latin American countries is fundamentally structured around ‘two racial poles’. I disagree with her and in my reply do three things. First, I address three major claims or issues in her comment. Second, I point out some methodological limitations of American-centered race analysis in Latin America. Third, I conclude by discussing briefly the Obama phenomenon and suggest this event fits in many ways my Latin Americanization thesis.
During the early 1970s the U.S. songwriter, musician, and producer Van Dyke Parks completed work on a series of albums exploring the musical contours of the circum-Caribbean region and, through them, broader patterns and issues in 20th-century relations between the U.S. and the Caribbean.
