African Consciences is a Parisian based initiative of artistes from the `Black Atlantic' and Africa. They use music to shape a discourse on their identity in relation to Africa, strongly bound to consciousness. The musical itinerary provided by reggae and hip hop constitutes what they see as a means for action to bring alive a "global African network". In this chapter I will reconsider the practice of repatriation, and the meanings it conveys now. I will try to analyse it through African Consciences' "Door of no Return" where they intend to travel back the road of the trans Atlantic trade in Africans. African Consciences has a mediated relation to Africa through roads that join their musical practice to their understanding of African history and tradition. It also carries an ideological intent to bring forth a global Africa through the articulation of routes and roots. [ABSTRACT FROM AUTHOR].
The article presents an examination into the history and influence of the Black community of Montevideo, Uruguay during the 19th and 20th centuries. Details are given noting how the African community of Montevideo became a powerful cultural and advocacy hub for the African diaspora in Latin America. Description is provided regarding the various racial identity issues which manifested themselves in the Uruguayan community during the period along with analysis of the means by which they were addressed such as African journalism, social institutionalism and other forms of cultural production.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
Catalogue of an exhibition held at Tate Liverpool (Liverpool), 29 Jan. - 25 Apr. 2010., 12 p., Gilroy has argued that racial identities are historically constructed, formed by colonization, slavery, nationalist philosophies, and consumer capitalism.
251 p., Argues that there is a difference between biological essentialism and racial authenticity. Essentialism is reactionary, whereas racial authenticity is thoughtful, constructed and aimed at countering common beliefs. Once authenticity is positioned as a means to an end and not an end itself, authenticity can be used as a way of reading social situations, questioning how authentic arguments are used in culture, and understanding why their use is sometimes necessary. Also, using authenticity as a way of reading social situations takes the focus off of the authentic representation of race and places attention on American society by examining how the authentic representation works in dialogue with other arguments about race. This study uses the Harlem Renaissance as a backdrop to view how Afro-Caribbeans inserted themselves into African American discourses on race. The dark skinned immigrants blended in visually, but were far removed from many of the formative racial experiences of their American peers. These people may have come to align with African Americans and fight white racism, but they were in fact taking up new identity positions and learning to perform forms of blackness on the fly. The works that are examined in the various chapters of this dissertation show Black writers as critical agents of change who work hard to balance their own personal needs with the needs of their race and position themselves within a racist society.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
221 p., Chronicling the period from the abolition of slavery in 1888 to the start of Brazil's military regime in 1964, Romo uncovers how the state's nonwhite majority moved from being a source of embarrassment to being a critical component of Bahia's identity.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
282 p., Prior tO 1640, When the Regular Slave Trade to New Spain ended, colonial Mexico was the second largest importer of slaves in the Americas. Even so, slavery never supplanted indigenous labor in the colony, and by the second half of the 17th century there were more free Afromexicans than slaves in Mexico.
Animan Akassi,Clément (Editor) and Lavou,Victorien (Editor)
Format:
Book, Edited
Language:
Spanish, English, and French
Publication Date:
2010
Published:
Perpignan: Presses universitaires de Perpignan
Location:
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
358 p., Contents include "The africans and afrodescendants who constructed Veracruz and the jarocho ethos 1521-1778" by Marco Polo Hernàndez-Cuevas; (Re)presentacién afro-panameria en pensamientos del negro cubena: pensamiento afro-panameûo de Carlos Guillermo 'Cubena' Wilson" by Laverne M. Seales-Saley; "Mâs allâ del 'folklore': bunde y bullerengue, ritmos africanos de liberacién en Panamà" by Xiomara Aldeano-Bolton; "Repensando los movimientos sociales afrodescendientes en las Américas y el espacio Caribe" by Jesiis "Chucho" Garcia; "Negrismo and négritude: reflection on two poetics of Caribbean cultural identity" by Mamadou Badiane; "Politicas culturales, la formacién de la identidad hispano-africana y el hombre y la costumbre" by Elisa Rizo; "Movimientos culturales y politicos Afroperuanos entre los arios 1980-2000" by Alexis Rossemond;
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
270 p., Cuba's geographic proximity to the United States and its centrality to US imperial designs following the War of 1898 led to the creation of a unique relationship between Afro-descended populations in the two countries. Drawing on archival sources in both countries, the author traces four encounters between Afro-Cubans and African Americans.
this article charts the connection between gendered concepts of 'whiteness' in Anglo-Caribbean contexts and in metropolitan discourses surrounding British national identity, as articulated in eighteenth-century colonial legislation and official correspondence, popular texts and personal narratives of everyday life. It explores the extent to which the socio-sexual practices of British West Indian whites imperilled the emerging conflation between whiteness and Britishness.
