480 p., By the end of 1825, 6,000 African Americans had left the United States to settle in the free black Republic of Haiti. After arriving on the island, 200 immigrants formed an enclave in what is now Samaná, Dominican Republic. The Americans in Samaná continued to speak English, remained Protestant (in a country of devout Catholics), and retained American cultural practices for over 150 years. Relying on historical archaeological methods, this dissertation explores the processes of community formation, maintenance, and dissolution, while paying particular attention to intersections of race and nation.
African American Research Center, Library, University of Illinois at Urbana-Champaign
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311 p, An examination of slavery that covers the Spanish, Portuguese and French regions of Latin America and examines the latest findings on the plantation system, demography, the slave trade, the construction of the slave community and Afro-American culture; Includes index./ Bibliography: p. 273-294.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
Based on papers delivered at sessions held during 1969-1970 at Western College, Oxford, Ohio, United Theological Seminary, Dayton, Ohio, and Payne Theological Seminary, Wilberforce, Ohio., 390 p., Includes Leonard E Barrett's "African religion in the Americas : the islands in between" and Fred Gillette Sturm's "Afro-Brazilian cults."
African American Research Center, Library, University of Illinois at Urbana-Champaign
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247 p., A study of the interchange between Cuba and Africa of Yoruban people and culture during the 19th century, with special emphasis on the Aguda community.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
246 p., With the abolition of the slave trade in 1807 and the emancipation of all slaves throughout the British Empire in 1833, Britain washed its hands of slavery. Not so, according to Marika Sherwood, who sets the record straight in this provocative new book. In fact, Sherwood demonstrates Britain continued to contribute to and profit from the slave trade well after 1807, even into the twentieth century. Chapter 4 is about Cuba and Brazil, pp. 83-111.
168 p., Explores Caribbean literature that contests the privileging of nation and diaspora community models, and instead presents the spontaneous and productive formation of communities through praxis. Conceptualizing community through this lens challenges systemic emphases on unity, shared history, and shared identity, while it simultaneously incorporates difference at its very foundation. The author draws on Caribbean and postcolonial theory, subaltern studies historiography, and feminist theory in my analysis of Caryl Phillips's The Atlantic Sound , Erna Brodber's Louisiana, Zee Edgell's Beka Lamb , and Maryse Condé's I, Tituba, Black Witch of Salem.
271 p., Uses W.E.B. Du Bois' reference to the worlds 'within and without the veil' as the narrative setting for presenting the case of an African-Bahamian urban cemetery in use from the early 18th century to the early 20th century. The author argues that people of African descent lived what Du Bois termed a 'double consciousness.' Thus, the ways in which they shaped and changed this cemetery landscape reflect the complexities of their lives. Since the material expressions of this cemetery landscape represent the cultural perspectives of the affiliated communities so changes in its maintenance constitute archaeologically visible evidence of this process. Evidence in this study includes analysis of human remains; the cultural preference for cemetery space near water; certain trees planted as a living grave site memorial; butchered animal remains as evidence of food offerings; and placement of personal dishes on top of graves.
