Existing knowledge of supplementary education, that is education organized and run by political, faith or ethnic groups outside of formal schooling, is patchy. This article is an exploration of the histories of supplementary education in the 20th century. Presents some new historical evidence concerning African Caribbean and Irish supplementary education.
241 p., Explores the power children realize in the past, present, and future from their real or imagined connections to their absent mothers in twentieth- and twenty-first-century African diasporic women's fiction, science fiction, and film. Much of the existing scholarship on the diasporic mother focuses on her place in history, yet texts by Toni Morrison, Gloria Naylor, Gayl Jones, Octavia E. Butler, Nalo Hopkinson, Sheree Renée Thomas, Nisi Shawl, and Julie Dash suggest through their depictions of the lasting links children create with their mothers that the power of the diasporic mother and, by proxy, the black family and community extends into the future.
The festival also gathers expatriate Cuban musicians. They include Xiomara Laugart, a singer from Havana who is now a member of Yerba Buena, at the Jamaica Performing Arts Center on April 30, and the rapper Telmary Diaz at BAMCafé on April 23. The pianist Arturo O'Farrill, who leads the Afro-Latin Jazz Orchestra, brings his Family Band to BAMCafé on April 30, and on May 14 at Symphony Space the Afro-Latin Jazz Orchestra will be the centerpiece of Wall to Wall Sonidos, a marathon of Latin music featuring the premiere of O'Farrill's composition "A Still Small Voice." With luck, the festival's many multidisciplinary offerings will also give the music something it has rarely had in New York: a context.
Discusses the contribution of fostering and surrogate mothering on the presence, settlement, and communities of Afro-Caribbean immigrants in the U.S. from 1910 to 1950. Offers an overview of the Boston West Indian community in the U.S. and the successful formation of an immigrant neighborhood through childcare arrangements.
287 p., With a focus on cultural memory, this dissertation investigates French Caribbean women's plays and their performance at Ubu Repertory Theater, a pioneering French-American theatre in New York. After a theoretical introduction and a historical chapter investigating slavery and its remembrance in the Francophone Caribbean, each chapter is divided into two sections, the first examining the play, and the second its production at Ubu. The author relies on theories of collective memory and cultural trauma to read Ina Césaire's Fire's Daughters, Maryse Condé's The Tropical Breeze Hotel, and Gerty Dambury's Crosscurrents as plays that dramatize a link between the past (the Middle Passage, slavery, and sexual relations between enslaved women and white men) and present-day behaviors, attitudes, and pain. It is argued that these plays work to revise problematic practices of remembrance in France and the Antilles. These practices dissociate slavery from its local context; make the trauma of enslaved women's rape a secret; divide Antilleans of different races, ethnicities, genders, and social classes; and associate resistance almost exclusively with Haiti. In a second section of each chapter, the production and reception of these plays at Ubu are examined.
"This entire project has been embraced by the community," [Chris Purdy] said. "Although I am not from Haiti, I am a descendent of the Caribbean. And I am doing all I can to help. We are doing a good work for a good cause." Other artists who donated their time to paint the mural include Cairns "Nice" Athouris, Drew Carry, Veronica Estrada, Gino (a tattoo artist), Kyle Holbrook, Bayunga Kialeuka, [Kevin Morris] "Smurf" Morris, Addonnis Parker, Jones Pierre, Serge Toussaint and Darrin Watson. [Marie Louissaint] said Pierre, a member of the Optimist club, suggested that a statue be created to mark the anniversary, but the mural got the nod because it was "more cost and time effective."
109 p., Examines the local and global tensions which challenge inculturation in Jamaica, including the role African-derived religions play in that context. The history of Christianity in Jamaica, the development of the Roman Catholic Church's teachings with regards to culture, globalization and its impact on the local Church, and the appropriate method for doing inculturation in the Jamaica in an increasingly global context are examined.
Minister of Youth, Sport and Culture, Olivia 'Babsy' Grange, believes that newly crowned World 100m champion and the second-fastest man over 200m, Yohan Blake, is a source of inspiration for Jamaica's youth and encouraged the 21-yearold to remain humble and respectful. "I have a soft spot for Yohan and have always felt that he is a special athlete, having followed his career since he was a student at St Jago," Grange said. "So when Usain false started, I was confident that he would rise to the occasion and win. When Everyone was shocked about the false start, I was focused on Jamaica winning because I knew Yohan would make it happen."
"She is well trained and trains hard. She has injuries here or there but knows she is being depended on," he said. "She has delivered on three other occasions and will be there to deliver again." "It's kind of overwhelming in the sense that the team will be depending on me to take them to victory. Normally, it's Sheckema, now they're depending on me. I have a lot of nerves but I am sure I will pull through for my team," she said.
129 p., As the numbers of Black second generation immigrants (SGIs) in the United States increase because of increased numbers of immigrants from Africa and the Caribbean, more research is needed to explain how varying Black ethnic groups perceive and interpret illness to address health disparities (Ayalon & Young, 2005). General health locus of control (HLOC) helps to explain how people attribute the sources of control over their health (Masters & Wallston, 2005) and engage in help-seeking behaviors. HLOC has not been examined in SGIs because of a failure to examine group identity to account for within group differences among Black populations and a lack of culturally sensitive measurements of HLOC. The purpose of this study was to utilize a HLOC measure that included conventional and supernatural dimensions to examine the relationship between group identity, HLOC, and help-seeking in a sample of Black African and Caribbean SGIs. 157 second generation Black immigrants (72 West African and 85 Caribbean) were recruited for this study.
