Attempts to understand what the presence of Black music means in the absence of Black people. Is this an expression of a global circulation of Afro-Caribbean cultural trends as symbols of belonging and difference among urban youngsters? Does it take us back to the history of Quintana Roo as a Caribbean region and the Black Atlantic? Is it a form of revision of Mexican national ethnic mixture and inclusion of other population groups? Adapted from the source document.
Explores the way writers address the formation and fate of the contemporary American working class in an age of neoliberal globalization. Specifically, the essay examines Russell Banks's 1985 novel Continental Drift, which interweaves the stories of two characters who pull up stakes and head to Florida in search of a better life: an oil furnace repair man from New Hampshire and a young, single mother from Haiti.
The concept of limping is widespread in various forms of music and dance in the northern Cibao region of the Dominican Republic. A limp is said to characterize the way in which accordion and percussion instruments interpret rhythms in merengue típico music, and some consider it a feature distinguishing the típico style of merengue from other styles around the country. Traditionally, merengue típico is also danced with a limping movement. Moreover, the typical Carnival characters of the Cibaeño cities Santiago and La Vega are also meant to move with limps. Musicians, dancers, and Carnival celebrants give various verbal explanations to explain the limp’s history and importance, and many of these tie it to stories about devils or other amoral characters. The limp is, however, not only a local stylistic feature, but one that connects Cibaeño culture with other expressions involving limps around the Caribbean region, from blues rhythms to zydeco dancing to the so-called pimp walk. The connective tissue between all these diverse cultural expressions might be Esu, Elegguá, or Papa Legba, the deity of the crossroads who limps, is sometimes syncretized with the Christian devil, and is invoked at the beginning and end of vodou and santería ceremonies. This article uses data collected through interviews with merengue típico musicians and dancers, four years’ participation in Santiago Carnival, and the theories of Henry Louis Gates and Paul Gilroy to explore Black Atlantic expressions in a Dominican context, while explaining the connections between dance and music from a Cibaeño perspective., unedited non–English abstract received by RILM] El concepto de “cojear” está muy extendido en diversos géneros de música y de baile en la región norteña de la República Dominicana denominada el Cibao. Se dice que el “cojo” caracteriza la forma en que el acordeón y los instrumentos de percusión interpretan los ritmos del merengue típico, y algunos lo consideran una característica que distingue el estilo típico cibaeño del merengue de los merengues de otras regiones el país. El merengue típico tradicional también se bailaba “cojeando.” Por otra parte, los personajes típicos del carnaval cibaeño en las ciudades de Santiago y La Vega también avanzan, según se dice, con un “cojo.” Músicos, bailarines, y carnavaleros dan varias explicaciones verbales sobre la historia y la importancia del cojo, y muchas se lo atan a historias sobre diablos y otros personajes amorales. Sin embargo, el cojo no es solamente una característica estilística local, sino una que conecta la cultura cibaeña con otras expresiones del “cojo” en toda la región caribeña, desde los ritmos blues hasta el baile del zydeco y el “pimp walk.” El tejido conectivo entre todas estas diversas expresiones culturales podría ser Esu, Eleguá, o Papa Legba, el dios de las encrucijadas que cojea, que a veces se sincretiza con el diablo cristiano, y a quien se invoca al comienzo y al final de las ceremonias de vudú y de la santería. El presente artículo utiliza los datos recogidos a través de entrevistas con músicos y bailarines del merengue típico, cuatro años de participación en el carnaval santiaguero, y las teorías de Henry Louis Gates y Paul Gilroy para explorar las expresiones del Atlántico Negro en un contexto dominicano, mientras explique las conexiones entre la danza y la música desde una perspectiva cibaeña.
The article focuses on Caribbean women who traveled to Great Britain after World War II to train as state-registered nurses and then migrated to Canada. The author provides brief biographical information about the interviewees featured in the paper, compares their recollections with the predominant images and ideas of Black women in Great Britain during that time, and discusses the women's reactions to nursing in Canada. She also explores the interviewees' revelations about their occupation, involvement in organisations that represented their interest, and the lessons they wish to pass on to future generations.
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.
The article discusses the findings of an ESRC funded project (RES-062-23-1880) which used in-depth interviews to explore the educational experiences and strategies of 62 Black Caribbean parents; the biggest qualitative study of education and the Black middle class yet conducted in the UK. The article focuses on the parents' interactions with their children's teachers and, in particular, their experience that teachers tend to have systematically lower academic expectations for Black children (alongside a regime of heightened disciplinary scrutiny and criticism) regardless of the students' social class background. The parents' accounts highlight the significance of a cumulative process where a series of low level misdemeanours sometimes build into a pattern of seemingly incessant and unfair criticism that can have an enormously damaging impact on their children. Although our data suggest that these processes can involve children of both sexes and of any age, the parents report a particular concern for Black young men, whom they perceive to be especially at risk. Our findings demonstrate the continued significance of race inequality and illuminate the intersectional relationship between race and social class inequalities in education. This is particularly important at a time when English education policy assumes that social class is the overwhelming driver of achievement and where race inequity has virtually disappeared from the policy agenda. Our findings reveal that despite their material and cultural capital, many middle-class Black Caribbean parents find their high expectations and support for education thwarted by racist stereotyping and exclusion.
An essay on the gendered aspects of war and revolution in Cuba and Nicaragua. According to the author, militarized violence in these states was hierarchical and ultimately created alternative privileged masculinities despite revolutionary movements' ideological commitments to equality. Details related to racial and gender binaries are also presented.
Dwayne is a Grade 6 student who came to Canada from Jamaica at the age of seven. Upon arrival in a new school Dwayne had to adapt to a new culture. In addition, Dwayne was identified as having severe behavioral problems and learning difficulties, and it was recommended within the first month of school that the boy be medicated in order for him to cope. His mother refused. Through interviewing Dwayne's mother and his teacher, a case study details Dwayne's experiences of schooling. The story of Dwayne illustrates how experiences of disablement are interrelated with experiences of migration and racialization.
Discusses the AIDS Coalition to Unleash Power (ACT UP) protests in 1992 against detaining HIV-positive Haitian refugees on Guantánamo Bay, Cuba. Suggests that the issue received national attention in the U.S. in 1992 with the help of Damned Interfering Video Activists (DIVA TV).
Probes the anticipated implementation challenges of the freedom-of-information (FOI) law in Jamaica, and the lessons Ghana stands to learn to improve on its FOI bill, currently at a deliberative stage. The lack of transparency in government or the public sector as a result of lack of access to governmental or public information will be tackled in this study.
This study examines African Americans', Black Caribbeans', and non-Hispanic Whites' perceptions of closeness to other racial and ethnic groups. The study uses data from a national probability sample, the National Survey of American Life (N = 6,082), and provides the first investigation of this topic among Black Caribbeans. Study findings reveal both similarities and significant differences between African Americans and Black Caribbeans in their levels of closeness to other groups. African Americans and Black Caribbeans were similar in their levels of closeness to Whites, American Indians, and Asian Americans. African Americans felt significantly closer to Black people in the United States than did Black Caribbeans. Conversely, Black Caribbeans felt significantly closer than African Americans to Black people from the Caribbean, Spanish-speaking people, and Black people in Africa. Non-Hispanic Whites felt significantly closer to Asian Americans than did either African Americans or Black Caribbeans. These and other findings are discussed in detail and reaffirm the continued importance of race in American life and intergroup relations.
Objectives. Although there is evidence in the USA and UK to suggest that ethnic minority groups have an inferior experience of cancer care, few studies investigate ethnic disparities in satisfaction and care experiences among survivors. Patients' illness perceptions (lay explanations for illness) and coping styles (emotional and behavioural) are influenced by ethnicity-related cultural beliefs and expectations. Depressive illness or fears of recurrence of cancer may also lead to poorer recovery and function. This paper investigates whether ethnic influences explain different coping behaviours, care experiences and help-seeking behaviours. Design. Eight participants of African or Black Caribbean origin were recruited from a London support group for a series of qualitative in-depth interviews. The interviews were recorded and transcribed, and the transcripts analysed using a framework method of qualitative data analysis. The emergent themes were tested and documented to reflect the issues of importance to patients. Results. Lay explanations of causes of cancer were complex and diverse reflecting cultural influences and the impact of contact with health professionals. Generally, positive views about cancer care were found, especially at the secondary care level. Primary care attracted mixed views. In contrast to American studies, no acknowledgement of discrimination on the basis of ethnicity was reported. The need to be resilient and think positively were widely acknowledged as coping strategies. Some coped by avoiding contemplation of their condition or diagnosis. Religious beliefs and practices provided coping mechanisms for some, and a means to improve confidence and avoid distressing contemplation about their condition. Family, friends and charitable groups also provided emotional and practical support. Conclusions. Subjects were generally satisfied with their care; different coping styles included positive attitudes, minimisation of difficulties or more realistic consideration of the impact of cancer.
Argues that patterns of gender exclusion occur on multiple levels from the transnational to the local, and identifies gender-specific obstacles in the recovery and reconstruction period. In Haiti, these include meeting family survival needs, violence and exploitation, and class and racially based stigmatization.
Objective To examine the individual association between advancing maternal age, body mass index (BMI) and racial origin with the development of gestational diabetes mellitus (GDM) and the interaction between these factors. Design Retrospective study. Setting Fifteen maternity units in northwest London between 1988 and 2000. Population The study included 1688 women who developed GDM and 172 632 who did not. All women were nulliparous. BMI was calculated at first antenatal visit and maternal age and racial origin (White European, Black African, Black Caribbean or South Asian) were self-reported. Methods Binary logistic regression analysis. Main outcome measures Development of GDM within each racial group. Results There was a strong positive association between advancing maternal age and increasing BMI, individually, and the development of GDM (P < 0.01 for both). Compared with White Europeans aged 20-24 years, the odds ratios for GDM development were significantly higher in women older than 30 years if they were White Europeans (P < 0.001), older than 25 years if they were Black Africans (P < 0.001) and older than 20 years if they were South Asians (P < 0.001). The odds ratios for GDM development were significantly higher in Black Africans and South Asians (P < 0.001 for both) irrespective of BMI, compared with White Europeans with normal BMI. Conclusion Maternal age and BMI interact with racial group in relation to the prevalence of GDM. Both factors are important in the development of GDM, particularly so in Black African and South Asian women.
Using data on U.S.-born and Caribbean-born black women from the 1980-2000 U.S. Censuses and the 2000-2007 waves of the American Community Survey, documents the impact of cohort of arrival, tenure of U.S. residence, and country/region of birth on the earnings and earnings assimilation of black women born in the English-, French-, and Spanish-speaking Caribbean.
With stark income inequalities rooted in its dual currency economy, Cuba is taxing down high and unearned incomes, while trying to raise national productivity and official salaries through performance-related pay and labor restructuring. Such measures are portrayed as an abandonment of socialism, but in Cuba are discussed in terms of historic socialist debates about distribution and the balance of moral and material incentives at work, in a society still characterized by common ownership, social protection, and collective debate.
Curdella Forbes deploys a complex of historically marked territorial metaphors - plot, plantation, squatting, trespass, and transgression - to read two apparently different texts, Maryse Condé's quasi-tragic 1976 novel Heremakhonon, which is set on the African continent, and a hilarious e-mail (which Forbes has titled 'Puncie') circulated on the Internet. Arguing that these diachronous texts exemplify a culture of ideological disobedience that is celebrated as evidence of Caribbean identity yet undercuts Caribbean (and diasporic) modes of imagining identity and relation, Forbes shows how trespass and transgression, and the enduring concepts of plot and plantation, acquire completely different contours and raise different ethical questions depending on location. Thus Africa, as an ostensibly valorized original homeland for black Caribbean people, and the no-man's-land of cyberspace produce sites of ethical discomfort that radically test the celebrations associated with transgression in a postcolonial context.
This article elaborates on some important concepts in the matter of abortion, the issue of revelant legislation, and ends with pertinent recommendations. Adopting a bioethical perspective, the paper addresses the relevant issues and perspectives on abortion and argues for clarity of concepts and understanding of the context in which a woman is pregnant and considers abortion.
Special Religion issue, Includes Martha Ellen Davis, "Diasporal dimensions of Dominican folk religion and music"; Loren Y. Kajikawa, D'Angelo's voodoo technology: African cultural memory and the ritual of popular music consumption"; Joseph M. Murphy, "'Chango 'ta vein'/chango has come': Spiritual embodiment in the Afro-Cuban ceremony, bembé"; Teresa L. Reed, "Shared possessions: Black Pentecostals, Afro-Caribbeans, and sacred music"; and Rebecca Sager, "Transcendence through aesthetic experience: Divining a common wellspring under conflicting Caribbean and African American religious value systems."
Conditional cash transfer (CCT) programs have spread throughout Latin America and beyond based on the claim that they are an effective social policy tool to combat poverty. Gender relations are shaped by these policies. Recognizes the potential for CCTs to transform gender relations should mechanisms allowing childcare facilities and encouraging male participation in domestic labor become an integral part of these programs.
Reviews the book "Women's Activism in Latin America and the Caribbean: Engendering Social Justice, Democratizing Citizenship," edited by Elizabeth Maier and Nathalie Lebon.
Explores contestations over the reality and complexity of educational underachievement and whether this relates to broader political–economic marginalization (or privileging) of boys. Argues that boys’ underachievement should neither be ignored nor be the exclusive focus of attention and that a move from ‘boys’ underachievement’ to a broader analysis of ‘gender and education’ is needed, to place the debate in a gender relational context.
Black women have lower age-standardized breast cancer incidence rates than White women in the United Kingdom. However, little is known about such differences in risk in separate age groups. Records on female residents of South East England diagnosed with breast cancer between 1998 and 2003 were extracted from the Thames Cancer Registry database. Age-specific incidence rates were calculated for each 5-year age group using 2001 Census population data for White, Black Caribbean and Black African women. Black Caribbean and Black African breast cancer patients were younger than both the White patients and those with no ethnicity recorded. Black Caribbean and Black African women in the population also had a younger age profile than White women. The computed age-specific incidence rates in women aged under 50 were similar in the different ethnic groups, whereas in women aged 50 and over White women had higher rates. The younger age of Black Caribbean and Black African breast cancer patients in South East England reflects the younger age of these populations, rather than an increased risk of disease at younger ages.
In 1996 the city of Bristol celebrated its maritime past by focusing on key explorers while forgetting to mention their involvement in transatlantic conquests, and in particular in the slave trade. This partial amnesia led to a local controversy and, as a result, Black and White liberals together with the local authority organised an exhibition in 1999 on Bristol and the Slave Trade. A year later, the exhibition was transferred from the Bristol Museum to a different site and became a permanent part of the display in the Bristol Industrial Museum. This article analyses the ways in which the period of the transatlantic slave trade was officially represented and perceived by visitors to the Slave Trade Gallery. The paper examines the politics of memory by trying to answer key questions concerning Bristol's commemoration of the past in a context in which multiculturalism was a hotly debated issue.
The singing of capeyuye (the Mascogo—Black Seminole people—equivalent of the U.S. spiritual) became a significant token of individual and communal identity in that population. The life and career of Gertrudis Vázquez are studied as emblematic of that tradition. The technical aspects of capeyuye are described and its performance is examined with the context of Mascogo society, particularly its connection with important events such as funerals, birthdays, and other festive occasions.
Looks at Barbados's experience of abortion law reform undertaken in the 1980s. The movement was led by then Cabinet Minister and lawyer Billie Miller. Documents the nuances, important moments, key strategies and major players in the reform movement, and highlights the critical role that Miller played in getting the Medical Termination Act passed in 1983. Background information on the situation of Barbadian women and the nature of parliamentary governance at that time is also addressed in order to give context to the politics surrounding the issue.
Focuses on the retrospective accounts of Caribbean-born adults who as children were serial migrants, joining their parents in the UK following a period of separation. Considers aspects of their relationships with their siblings and with their mothers and fathers.
Discusses critical discourse dealing with the lack of acceptance of homosexuality in the Caribbean. Comments on the lack of public health services for men who openly identify as homosexual. Other topics include hidden homosexual groups and erotic subjectivity.
Argues that China has gained influence in multilateral institutions, prompting them toward greater acceptance of public spending in developing countries and that recent developments in Cuba show that China is actively encouraging the Western hemisphere's only communist country to liberalize its economy. China sits at the crossroads of these local and global developments, prompting Cuba toward rapprochement with international norms even as it works to reform them.
Proposes that civilizational analysis has yet to fully address the colonial legacy and, to clarify the stakes at play, compares and contrasts the historical sociology of CLR James with the mytho-poetics of Derek Walcott. Both authors, in different ways, have attempted to endow that quintessentially un-civilizable body -- the New World slave -- with subjecthood.
The story of Carmen (Mérimée 1845, Bizet 1875), the (in)famous Gypsy from Spain, is the second most adapted narrative in the history of world cinema with more than eighty global versions officially recognized to date; however, one significant and critical version has been overlooked, the controversial 1991 film María Antonia (Cuba), by Afro-Cuban filmmaker Sergio Giral.
