Explores ethno-political identity in the English-speaking Caribbean & its Diasporas. Although being black was non-problematic in the early days of decolonization when most of the population was black, immigrants to European & North American cities where whites were the majority often suffered discrimination, a decline in social status, & a life filled with resentment. Following independence, ex-dentured East Indians, Chinese, Syrians, & light-skinned creoles in the Caribbean began to reassess their "blackness" & lighter skinned people were granted privileges not available to darker-skinned citizens. Meanwhile, black leaders who accepted the logic of capitalism ignored class critiques of capitalist structures of exploitation.
Obviously, Haitians in the country and the Haitian Diaspora must play the leading roles in rebuilding the nation. Therefore, it is not surprising that there was a flurry of meetings and conferences leading up to the major UN Donor's Conference where Haiti presented its Development Plan. The OAS convened a major meeting in Washington March 21-23 to secure the input of the Haitian Diaspora and Haiti experts. March 26-27, I was privileged to attend the conference convened by the Trotter Institute, the National Haitian American Elected Officials Network (NHAEON) and the Haitian Studies Project at the University of Massachusetts/ Boston. Organized ground the theme: Haitians Building Haiti: Towards Transparent and Accountable Development, it was an incredibly well designed and facilitated conference. I was very impressed by the genuine effort to create an environment where views of the community and the conferees could be heard on the critical issues of the principles and strategies which should guide the reconstruction process. In that regard, the sessions were profoundly enriched by the participation of leading organizations from civil society who traveled to the conference from Haiti. A recurrent refrain from these organizations was deep concern that their voices and those of grassroots organizations on the ground were not part of the process when the Government formulated the Plan that was presented at the Donor's conference. There was a sense of anger and frustration that the Plan appears to be a fait accompli without widespread engagement of the Haitian people. To his credit President [Preval] has shown a remarkable capacity to bring people from divergent political parties into his Government; indeed it is one of the unheralded achievements of his second tenure in office. Now his Government has the opportunity to utilize that attitude and posture of inclusion to conduct a National Dialogue that could become the hallmark of his presidency. The Donor Conference concluded with a pledge of $10 billion over the next four years to rebuild Haiti. If there is to be a new Haiti, however, no dollar amount will be sufficient to achieve that goal. What is required is a new way of tapping the energy of Haiti's greatest resource, its people. A National Dialogue on Building the New Haiti could give new meaning to L'Union Fait La Force in the 21st Century!
She said Jamaica is determined to become the model for economic revitalization of the hemisphere and for securing the country's well-being. During the ceremony, [Audrey Marks] was recognized by Martin O'Malley, governor of Maryland, with a citation honoring her as Jamaica's first female ambassador to Washington. The citation was presented by Jamaican-born Shirley Natham-Pulliam, the Maryland House of Assembly delegate.
After Soviet aid and trade ended Cuba was forced to reintegrate into the capitalist world economy. Needing hard currency, the government transformed the diaspora into a dollar attaining strategy, by facilitating and tacitly encouraging remittance-sending. Ordinary Cubans themselves wanted remittances to finance a lifestyle they could not otherwise afford. Despite their shared interest in remittances, the government increasingly appropriated remittances at recipients' expense.
Gerard Sekoto (1913-1993), one of the pioneers of African Modernism, left South Africa in 1947 to further his art training in France and engage with the School of Paris that had been so influential in the development of South African Modern art. Having managed to overcome the colour bar in a society that was racially divided well before the advent of Apartheid, Sekoto found himself alienated in post-war Paris. A Black African with no command of the French language, stumbling against the Euro-centrism of the Parisian art scene, he found a sense of community with the French-speaking African and Caribbean Diaspora rallied behind the concept of Negritude.
For women writers of the Caribbean as well as for larger marginalized communities, the relationship between oral traditions and written texts is a part of the defining thread of Caribbean historiography. This article draws on Waugh and Hutcheon to examine the use of such texts by women writers of the Hispanophone Caribbean in order to highlight narrative strategies of historically marginalized groups to contest hegemonic constructions of the nation.
