85 p., This thesis examines the practice of Obeah--an Afro-Caribbean system of healing, harming, and divination through the use of spiritual powers--within two slave communities in Berbice and Demerara (British Guiana). This study is based primarily on legal documents--including testimony from more than a dozen slaves--generated during the criminal trials of two men accused of practicing Obeah in 1819 and 1821-22. In contrast to most previous studies of Obeah, which have been based largely on descriptions provided by British observers, this project takes advantage of this complex, overlapping body of evidence to explore the social dynamics of Obeah as experienced by enslaved men and women themselves, including Obeah practitioners, their clients, and other witnesses. This study reveals that Obeah rituals could be extremely violent, that Obeah practitioners were feared as well as respected among their contemporaries, that the authority of Obeah practitioners was based on demonstrable success, and that slave communities in general were complex social worlds characterized by conflict and division as well as by support and unity--conclusions that combine to produce a fresh, humane vision of Afro-diasporan culture and community under slavery.
African American Research Center, Library, University of Illinois at Urbana-Champaign
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160 p, Twentieth-century Black literary and political figures of the United States and the Caribbean related to Africa in complex and ambivalent ways that did not prevent them from denouncing the social, economic, and political oppressions of the West against Blacks of Africa and its Diaspora from slavery through colonialism and neocolonialism.
Prime Minister Baldwin Spencer on Saturday. August 1 urged citizens to ensure that the horrible and dehumanising system of slavery is never allowed to happen again while encouraging closerunity between the Caribbean Community (CARICOM) and Africa. "Therefore celebrating our Emancipation should inspire us to unite as citistens of the Caribbean to ensure that we never allow ourselves to be subjected to any form of slavery^'Spencer said in a message marking the 175th anniversary of the end of slavery.
301 p., Throughout the 20th century, various Cuban regimes have tried to eliminate the practice of religions of African origin by combining repressive legislation and coercive social practices that stigmatized practitioners as culturally backward, socially deviant, and mentally deficient. Religious practitioners, however, used the state apparatus to continue worshipping their African deities, sometimes challenging government officials' excessive application of the law or devising ways to evade their scrutiny. Through an analysis of archival documents, newspapers, works produced by practitioners, oral history interviews and published ethnographies, this dissertation examines the strategies practitioners of Ocha-Ifá - also known as Santería - employed as they continued practicing the religion of their ancestors and participating in the national projects of the twentieth century. Focusing on the period after the 1959 revolution, this dissertation argues that revolutionary policies that were designed to discourage the practice of religions of African origin actually facilitated its continued practice and development in unintended ways.
261 p., Italian painter Agostino Brunias first traveled to the Caribbean sometime around 1770 in the employ of Sir William Young, First Baronet, a British aristocrat who had been charged with overseeing the sale of lands in the islands won by Britain from France at the end of the Seven Years War. Working primarily on the islands of Dominica and St. Vincent, as Young's official painter, Brunias was ostensibly charged with documenting the exotic bounty and diversity of the islands. For roughly the next quarter century, he painted for plantocrats and the colonial elite, creating romanticized tableaux that featured Caribbeans of color--so called "Red" and "Black" Caribs, dark-skinned Africans and Afro-Creoles, and people of mixed race. Examines how the artist's images reflected and refracted ideas about race commonly held by Britons in the colonial Caribbean during the late 18th century.
African American Research Center, Library, University of Illinois at Urbana-Champaign
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292 p., Definitive information on the identity and status of the emancipados who were a special group of Africans in Brazil, Cuba and Latin America. The author establishes that the peculiar nature of the introduction of the emacipados into Brazil and America made them free Africans, both de jure and de facto, thereby setting them apart from freed Africans or slaves in Brazilian and Cuban societies. Emancipados held a much better status within these societies.
