USA: Nova Science Publishers, Inc., New York, New York.
Location:
Agricultural Communications Documentation Center, Funk Library, University of Illinois Document Number: D02153
Notes:
205 pages., Examines the contradictory cultural forces and value systems of rural and industrial communications. Offers a prospective model at the intersections between agriculture and professional communication in the form of a hybrid communication, "documents of coordination," designed to "go between minds, creating meanings and accommodating novelties to existing sets of beliefs and social institutions." Uses an extension project as a case analysis.
Haight, T. (author), Buonaiuto, M. (author), Kane-Potaka, J. (author), and Ruppert, S. (author)
Format:
Report
Publication Date:
2007
Published:
International
Location:
Agricultural Communications Documentation Center, Funk Library, University of Illinois Box: 190 Document Number: D02463
Notes:
Only the title pages and content pages filed in paper form., ICT-KM Program of the Consultative Group on International Agricultural Research (CGIAR), Rome, Italy. 87 pages.
Lansford,Jennifer (Editor), Deater-Deckard (Editor), and Kirby D. Bornstein, Marc H. (Editor)
Format:
Book, Edited
Publication Date:
2007
Published:
New York: Guilford Press
Location:
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
236 p, How do some families successfully negotiate the linguistic, cultural, and psychological challenges of immigration, while others struggle to acculturate? This timely volume explores the complexities of immigrant family life in North America and analyzes the individual and contextual factors that influence health and well-being. Synthesizing cutting-edge research from a range of disciplines, the book addresses such key topics as child development, school achievement, and the cultural and religious contexts of parenting. It examines the interface between families and broader systems, including schools, social services, and intervention programs, and discusses how practices and policies might be improved to produce optimal outcomes for this large and diverse population; Includes bibliographical references and index
In creating Scourge, a full-length work of hip hop theater, Joseph digs into his ancestral roots to tell the story of Haiti, the poorest nation in the Western hemisphere with a long and violent history. The piece's main characters are two Haitian-American kids who are torn between their Caribbean roots and urban America where they have grown up.
Today Haiti is looked at as a struggling island filled with poverty and conflict. It truly gets labeled with the "Third World" stereotype. Actually, the history of Haiti is rich and shows that it was actually the home of some of the greatest heroes in the fight to end western hemisphere slavery. Haiti caused the break up of the worst form of slavery in the history of the world. This island with the largest Black population in the Caribbean has immense economic challenges. This adventure taught the Haitian survivors a great lesson: The European military machines are vulnerable and can be defeated with proper planning. When they returned to Haiti, they spread that information amongst the slave populace and the planning began. In 1791, the historical slave revolt in Haiti began. It lasted until 1804. The rebellions caused Britain to give up on the slave trade in 1807 and the rest of Europe started their withdrawal of this evil practice. Many white French settlers left Louisiana and Haiti and moved to what are now Cuba, Dominican Republic and Puerto Rico. Many of the free Haitians moved to New Orleans and those ties still exist. Haiti was the catalyst in the abolishment of slavery. Thank you my brother Haitians.
Denying Haiti credit where credit is due is an established tradition. In 1893, at the end of the century that started with Haitian Independence and the Slave Trade Act, the orator, statesman and emancipated slave Frederick Douglass told an audience at the Chicago World's Fair how Haiti "taught the world the danger of slavery and the value of liberty." He pointed out that: The world had a chance to recognize Haiti three years ago, during the celebration of Haiti's bicentennial. But once again, Haiti was penalized. On the big day, January 1, 2004, Thabo Mbeki, President of the most powerful African nation, South Africa, came to celebrate. But the former slaveholding nations, led by the United States, boycotted the events, and forced the less powerful countries of Africa and the Caribbean to stay away. Instead of sending congratulations to the Haitian people's elected representatives, the United States sent guns and money to those trying to overthrow the government. When the international spotlight came to Haiti in 2004, it was to witness the return to dictatorship rather than to celebrate freedom from slavery.
[Jean Louis]' photography's diverse portrayal of Haiti is why [Eveline Pierre] chose to showcase his work during the week of the internationally renowned art exhibit, Art Basel. "We just felt it was really important to capitalize on this time," explained Pierre, "to...give the community an understanding of who the Haitian community is through this artist."
In this issue, we'll see why [Frederick Douglass] believed Haiti not only worried but scared slave-holding Americans. We'll also discuss why he believed Haiti is a country of "firsts" and his answers to critics that the country is doomed due to its roots in voodo. His actual words will be in italics. While slavery existed amongst us, Haiti's example was a sharp thorn in our side and a source of alarm and terror.
"I say that I'm Haitian first, and then we go from there," said Patrick Marcelin, the U.S.-born son of Haitian immigrants who raps in Creole and English as "Mecca a.k.a. Grimo." "I just happened to be born in America, but really I'm a Haitian brother. And Haiti is the direct daughter of Africa." The Black History Months he remembers studying never mentioned Haiti's history, even though Haiti was a destination for Black Americans searching for their cultural roots. Marcelin now also teaches in the Haitian Heritage Museum's school outreach program, exposing students to the American history he never learned. For example, when talking about writers from the Harlem Renaissance, Marcelin points out that [Zora Neale Hurston] wrote her novel "Their Eyes Were Watching God" in Haiti in the 1930s, and the poet [Langston Hughes] wrote admiringly of the Haitian peasants who walked down mountain roads barefoot, balancing baskets on their heads, to sell their wares. "They should have been teaching this in school, that soldiers from Haiti came to fight in the American Revolution," Marcelin said. "I read about [Frederick Douglass] in the history books but I don't remember anything about him being the ambassador to Haiti. Or that the founder of Chicago was a Haitian brother."
"I knew in some quarters that linking the virus to Haiti would potentially raise some concerns, but for the better part often years I have been tracking the virus from Central Africa to elsewhere-which is the roadmap for useful vaccines and other control methods," [Michael Worobey] said. "Whether it be Haitian men and women or homosexual men and women there is no sense in blaming a group of people for a virus we did not know existed. Instead we as a community should be extra sympathetic to those who are infected with the virus."
"That is the difference between the parade in Haiti and the parade in America. Here-it unites us," said [Wilner Auguste]. "I believe that if we can live with the idea of being united for one day then that idea can carry on throughout the rest of our days."
Born Francois Dominique Toussaint, he gained historical recognition as "Toussaint L'Ouverture"-the "L'Ouverture" part of his name was bestowed upon him as a result of his freedom-fighting exploits later in his life. He was a self-educated slave who joined other slaves to fight for their common goal-their freedom and the establishment of a free country. He had no military training, or formal education but he possessed a passion for freedom, and an innate ability to organize. He was born on the island of Hispaniola on the Breda plantation between 1743 and 1746 having descended from the Arrada people of the Dahomey Coast, Africa. Toussaint was the oldest son of a slave brought to the French colony of Santo Domingo located on the eastern part of the island At that time, the island was called "Hispaniola;" the name "Haiti" came later on. It was Toussaint who eventually brought Haiti into being as an independent country. His slave-master was one Count de Breda who originally named him Toussaint Breda. The master also encouraged young Toussaint to learn to read and write, a rarity for a slave-master. It was because of Toussaint's assistance, the French were victorious against the British and the Spanish forces, yet the French were not willing to grant freedom to the slaves, which was the primary teason that Toussaint had lent his expertise to them. His series of military campaigns became known as "L'Ouverture" or "the opening," because he exploited openings in the defenses of the opposition. And Francois Dominique Toussaint then became known as "Toussaint L'Ouverture." In addition to their treachery and deception, France sent more regiments to the island m furtherance their scheme to renege on the moderate terms of peace and freedom that were promised to Toussaint and his men. The French were contemptuous and they boldly proclaimed, "Did Toussaint think that they had brought half a million African slaves to the New World to make them French citizens?" As leader of the nation, L'Ouverture organized a structured government and instituted public improvements. He was widely renowned, revered by Blacks and detested by Whites-the French and the Americans. L'Ouverture's activities did not go unnoticed by the U.S., a country that was prospering off slaves and their free labor. In his book "In the Matter of Color," author and noted jurist, A. Leon Higginbotham noted a French historian and politician who at that time wrote, "Thus it is that in the U.S., the prejudice rejecting the negroes seems to increase in proportion to their emancipation." (These events apparently propelled Nat Turner's rebellion as he attempted to follow the footsteps of L'Ouverture in Virginia).
The chant among the enslaved Africans in Haiti was heard, "Coupe tet, boule kay!" and the Haitians complemented the rhetoric with full force-fueled by years of heartache, humiliation, torture, and inhumane treatment. The 500,000 enslaved Africans in Haiti, along with tens of thousands of Maroons, collectively took up arms and defeated the French, awarding Haiti with the title of the first Black Republic in the Western world and becoming the only people to win a slave revolution in the history of the world. The Haitians, with the support of strong leadership, were united physically and mentally. Sealing this collective support was their belief in a religion mustered trom their traditional religion in Africa. An important leader of this revolutionary period was a Voodoo priest, Dutty Boukman. Other leaders during the various stages in the revolution included Toussaint L'Ouverture, Andre Rigaud, Jean-Francois, Biassou, Jeannot, Jean-Jacques Dessalines, and Henry Christophe, many of which were former generals in the French army.
Why would [Frederick Douglass], a former slave, newspaper publisher, author and United States Minister and Consul General of Haiti, so admire Haiti, its leaders during the Revolution and its contributions to the world? And why was Douglass, despite his realistic assessment of the nation, so very hopeful about Haiti's future?
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
256 p, Introduction : The Atlantic, between Scylla and Charybdis / Nancy Priscilla Naro, Roger Sansi-Roca, and David H. Treece -- The fetish in the lusophone Atlantic / Roger Sansi-Roca -- Kriol without Creoles : rethinking Guinea's Afro-Atlantic connections (sixteenth to twentieth centuries) / Philip J. Havik -- Historical roots of homosexuality in the lusophone Atlantic / Luiz Mott -- Atlantic microhistories : mobility, personal ties, and slaving in the Black Atlantic world (Angola and Brazil) / Roquinaldo Ferreira -- Colonial aspirations : connecting three points of the Portuguese Black Atlantic / Nancy Priscilla Naro -- Agudás from Benin : "Brazilian" identity as a bridge to citizenship / Milton Guran -- Emigration and the spatial production of difference from Cape Verde / Kesha D. Fikes -- African and Brazilian altars in Lisbon--some considerations on the reconfigurations of the Portuguese religious field / Clara Saraiva -- History and memory in Capoeira lyrics from Bahia, Brazil / Matthias Röhrig Assunção -- The "Orisha religion" between syncretism and re-Africanization / Stefania Capone -- Undoing Brazil : hybridity versus multiculturalism / Peter Fry; includes bibligraphical information.
[Leon D. Pamphile], executive director of the Functional Literacy Ministry of Haiti, talked last week about his book, "Haitians' & African Americans' Struggle Against Racism Through the NAACP," as part of Harvard Law School's Charles Hamilton Houston Institute for Race & Justice Lecture Series. "Haiti was able to fulfill what the American and the French Revolutions could not do," said Pamphile. "Haiti witnessed the fulfillment of equal rights for all men, and this is what made the Haitian Revolution such a powerful force."
It goes something like this: A Dr. James D. Watson made a statement in an interview with the Times of London, which was interpreted to mean that blacks are dumber than whites (those are my words). Here's what he actually said: "...there are many people of color who are very talented," ...he is "inherently gloomy about the prospect of Àfrica. ' "All our social policies are based on the fact that their intelligence is the same as ours - whereas all the testing says not really," the Times quoted him as saying. As a child growing up in Haiti, I often heard my peers making comments that would reflect views similar to that allegedly expressed by Dr. Watson. There's no truth to the belief that Haitians are inferior to citizens of other nations, but sadly, many Haitians believe that. Unfortunately, many non-Haitians believe that about Haitians as well. For as long as I can remember, there s been a cancer spread throughout that says that we as a people aren't capable of rising above our circumstances and becoming who we were created to be. It's time for all of us to recognize that all people are created in the image of God. One race or people group isn't created "better than another. We are all created equal and we are all loved equally by a Heavenly Father who desires the best for His creatures.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
209 p, Contents: Introduction -- The first human colonization of the Caribbean -- The Saladoid phenomenon -- The Taíno -- The Caribbean on the eve of European contact -- The Caribbean after the arrival of Europeans -- Conclusions
[Frederick Douglass] lamented the fact that the U.S. continues to shun Haiti although it has enriched American merchants, farmers and the country overall. He acknowledged a common complaint of Americans at the time that Haiti was more friendly to France and other European countries than the U.S. However, he partly blamed the US for not reaching out to Haiti with respect and friendship. He also cited Haiti's many institutional and cultural connections to France - language, literature, laws and government - as reasons for its friendship with France. Still, Douglass asserted that the main reason for the United States' ambiguous attitude towards Haiti was racial. In discussing Haiti's geography, Douglass lavishly praises its climate; lofty mountains; strikingly beautiful valleys, lakes, rivers and plains; blue waters and the exquisite Bay of Portau-Prince and Mole St. Nicolas. Douglass noted that the U.S. wanted the Mole for a naval station in order to dominate the area's commercial market before and after the then anticipated Nicaragua Canal was completed. The U.S. was also considering taking the Mole by force, if necessary. However, Douglass warned them that Haiti would not peacefully give up the harbor and that it would cost too much to take it by force.
"The CBC and CARICOM pledged to strengthen their relationship in a structured manner," said Dr. Ralph Gonsalves, the St. Vincent and the Grenadines prime minister and former CARICOM chairman. The congressman said if the next Conference on the Caribbean is held in New York, it would enable greater participation from the Congressional Black Caucus (CBC) and the Caribbean diaspora in New York, which has the greatest concentration of Caribbean nationals in the U.S.
Through these public outreach efforts, Boggis was able to engage Milford leaders in the project, resulting in their designating a city park as the [Harriet E. Wilson] Adams Wilson Memorial Site. Ms. Boggis was able to further increase public awareness and gain support from the community for the commission of a life-size sculpture of Harriet Wilson and on November 6, 2006 in a celebration hosted by actress and civil right activist, [Ruby Dee], the project unveiled the Wilson memorial statue which is the only public sculpture honouring a person of colour in the State of New Hampshire.
[Barbara Lee]'s bill would establish a U.S.-Caribbean educational exchange program for high school, undergraduate and graduate students, and scholars through the State Department. It would also enable the U.S. Agency for International Development (USAID) to develop a regional strategy to expand existing early education initiatives, and would allow both StateDepartment and USAID to use public-private partnerships to implement the program.
[Barbara Lee]'s bill would establish a U.S.Caribbean educational exchange program for high school, undergraduate and graduate students, and scholars through the State Department. It would also enable the U.S. Agencjrfbr International Development (USAID) to develop a regional strategy to expand existing early education initiatives, and would allow both State Department and USAID to use public-private partnerships to implement the program.
Jamaicans across the United States will commemorate the island's 45th anniversary of Independence with a variety of activities. The national theme of this year's celebration is, "Unity, Peace and Justice... The Pillars of a Strong Nation." This year also marks the 169th anniversary of Jamaica's emancipation from slavery and this major milestone is also part of this year's celebrations.
Jamaican [James Beckford], a two-time World Championship medallist, posted a long jump victory at 8.09 metres, while Trinidad and Tobago's Ato Modibo and the U.S. Virgin Islands' Láveme Jones logged victories on the track. Jones clocked a wind-assisted 22.67 seconds to land the women's 200 metres, chased by American Wyllesheia Myrick (23.05) and Britain's Emily Freeman (23.15). In the women's 400 metres, Guyana's 2002 Commonwealth Games champion Aliann Pompey clocked 52.41 seconds for the runner-up spot behind Ireland's Joanne Cuddihy (52.26).
Commemorating the Bi-Centenary of the abolition of the Trans-Atlantic Slave Trade, the exhibition called "Lest We Forget: The Triumph over Slavery" serves as a historic canvas portraying the horrific experience of the enslaved Africans during the 'triangular' slave trade between Europe, Africa and the U.S. during the 15th through 19th centuries. The exhibition, which opened to a packed room, included speeches by His Excellency Ambassador Philip Sealy, Permanent Representative of Trinidad & Tobago to the UN who serves as chair of the CARICOM Caucus; His Excellency, Ambassador Joe Robert Pemagbi, Permanent Representative of Sierra Leone to the UN, and chairman of the African Group of States; and Ambassador Nirupam Sen, Permanent Representative of India to the UN.
-, Participants in this first year of Caribbean Culture week include educational institutions - Little Flower Day Care and Preparatory School and Nazareth Regional High School in Brooklyn as well as Munroe College in New Rochelle which will host special programs. From the culinary arena, Blue Mahoe Restaurant in Manhattan, Caribbean Island and Gabrielle's restaurants in the Bronx, Clippers Restaurant in Queens and Royal Caribbean Bakery in Mount Vernon stepped forward to take up the mantle by offering special pricing for the week and hosting receptions. CCW receptions will also be hosted by The Caribbean Cultural Centre and Savacou Gallery in Manhattan and Clinton Hill Simply Art and Framing Gallery and Caribbean American Weekly newspaper in Brooklyn, which will also host fine art exhibits during the week. Look out for authors and spoken word artists celebrating the literary arts of the region at each of the receptions mentioned.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
509 p., Presents a diverse, richly textured picture of Africans' experiences during the era of the Atlantic slave trade and offers the most comprehensive explanation of how African lives became entangled with the creation of the modern world. Includes Emmanuel Kofi Agorsah's "Scars of brutality : archaeology of the Maroons in the Caribbean."
Launch of Caribbean Culture Week on January 18 at Savacou Gallery, NYC. Loris Crawford is Director of the Savacou Gallery, which hosted Caribbean Culture Week.
Resolutions have been passed to add the "Day of Africa" and "Day of the Black Women in Latin America and the Caribbean" to the official calendar of events in São Paulo, Brazil, thanks to the efforts of São Paulo City Councilwoman Claudete Alves.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
289 p, explores the multiple ways that Africans have affected political, economic, and cultural life throughout the region. Focusing on areas traditionally associated with Afro-Latin American culture such as Brazil and the Caribbean basin, this innovative work also highlights places such as Rio de La Plata and Central America, where the African legacy has been important but little studied.
Flags flailed - both by the breeze and by the hands of proud people - to the live onstage musical performances. The stage was set large enough to support a full band and back-up singers, and to support the energy of every performer. The program included several international, big time and small time, artists. Some on the bill were reggae star Tony Rebel, (reggae, Jamaica); Bunji Garlin (Soca, Trinidad); Ken Boothe (Vintage Reggae, Jamaica); Slice International (Soca/Calypso band); Everton Blender (Cultural Reggae, Jamaica); Dadou Pasquet (Kompas, Haiti); Omar Reid (Jamaica's 2006 Festival Song winner) and Dias and the Charms (R&B).
For [Heidi Rondon], the opportunity to express her African roots through music and dance was a calling. "In our veins we carry the African feeling," she explained. "We are direct descendants of slaves that cultivated cocoa and coffee in the central coast of Barlovento many years ago." "These Africans were Latin America's first liberators," says historian and activist Jorge Guerrero Valez accompanying the group. A dignified Venezuelan enormously conscious of his African heritage and history, Jorge spoke eloquently about the solidarity Afro-Venezuelans, as they call themselves, feel with their African American brothers and sisters in the United States and the need to enhance the relationship.
