60 p., Explores the legal means by which victims of natural disasters could qualify as refugees and thus benefit from the power of migration as a tool for disaster recovery.
The Afro-Uruguayan candombe exemplifies a creative processes reacting to the 'whitening' of its practice in the context of the national appropriation of music created by Afro-Uruguayans and long despised in this very eurocentric country. The group Afrogama which describes itself as traditional and militant, taking its inspiration from Africa and the African-American religions, is 'blackening' these musical features and choreographical gestures. The dynamics and the content of these games of color in the candombe should be understood in the national and transnational context of the definition of Afrodescendance in Latin America. The category 'Black music' acquires meaning if it is seen as an ethnomusicological category which articulates musical, social, and political dynamics, bearing in mind the specific nature of music and dance in the processes of identity building., unedited non–English abstract received by RILM] À partir de l’exemple du candombe afro-uruguayen, je propose d’analyser comment, dans un contexte d’appropriation nationale d’une musique créée par les Afro-Uruguayens et longtemps méprisée dans un pays très eurocentriste, on assiste à des processus de création en réaction à ce « blanchiment » de la pratique. Le groupe Afrogama, qui se définit comme traditionnel et militant, « noircit » le trait musical et le geste chorégraphique en s’inspirant de l’Afrique et des religions afro-américaines. Les dynamiques et le contenu de ces jeux de couleurs dans le candombe doivent être compris dans un contexte national et transnational de définition de l’afrodescendance en Amérique Latine. La catégorie « musique noire » prend son sens si on l’envisage comme une catégorie ethnomusicologique qui articule dynamiques musicales, sociales et politiques, tout en considérant la nature particulière de la musique et de la danse dans les processus de construction identitaire.
Blackett,Adelle (Editor) and Lévesque,Christian (Editor)
Format:
Book, Edited
Publication Date:
2011
Published:
New York, NY: Routledge
Location:
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
352 p., Essays by international specialists attempting to move beyond textual analyses of regional agreements to offer new accounts of regional integration by combing insights from developing countries with original analyses from the EU. Includes Rose-Marie Belle Antoine's "Mapping the social in Caribbean regional integration."
Washington, DC: Brookings Institution, Bern Project on Internal Displacement
Location:
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
68 p., The tsunamis, hurricanes, and earthquakes, which hit parts of Asia and the Americas in 2004 and 2005, as well as the Haiti earthquake of 2010, highlighted the fact that affected persons may face multiple human rights challenges in the aftermath of natural disasters. A protection perspective can help in promoting and securing the fulfillment of human rights since the manner in which assistance is delivered, used and appropriated, as well as the context in which it is taking place, has an important impact on whether the needs and human rights of affected persons are being respected or fulfilled. Tables, Appendixes.
Burgwinkle,William E. (Editor), Hammond,Nicholas (Editor), and Wilson,Emma (Editor)
Format:
Book, Edited
Publication Date:
2011
Published:
New York: Cambridge University Press
Location:
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
798 p., From Occitan poetry to Francophone writing produced in the Caribbean and North Africa, from intellectual history to current films, and from medieval manuscripts to bandes dessinées, this History covers French literature from its beginnings to the present day. Includes Celia Britton's "Writing and postcolonial theory."
Chaparro,Juan Camilo (Author) and Graham,Carol (Author)
Format:
Book, Whole
Publication Date:
Mar 2011
Published:
Washington, DC: Inter-American Development Bank
Location:
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
87 p. p., This paper explores the effects of crime and insecurity on well-being -- both happiness and health -- in Latin America and the Caribbean. The authors posited that crime victimization and insecurity would have negative effects on both happiness and health, and having found that they did, tested the extent to which those effects were mitigated by people's ability to adapt to those phenomena.
In colonial Spanish America, there were immensely complex systems of identity and power. One aspect of this is the distinction between the Peninsular Spaniards, that is those who were born in Spain and allowed to travel to the New World only after having proved their purity of blood, and the white Spaniards born in the New World. The latter were known as criollos and as a body were designated as mantuanos. By revealing cultural and religious manifestations, as once public and allegorical, of the partisan conflict between the mantuanos and Peninsular residents in the pre-independence era, the documentation that traces the historical development of the Fiesta de la Naval—a commemoration of the Christian victory over the Turks in the Battle of Lepanto (1571)—affords the source of information of the greatest symbolic significance for the study of the social, religious, and musical repercussions that sustained criollo power between 1687 and 1810. An appendix lists payments made between 1709 and 1812 the three categories of musicians: the gallery musicians of the Caracas cathedral; the military band of the black and mixed-race battalions of the province; the musicians from confraternities of pardo freemen. The nature and employment of each of these groups is described. The list of payments shows that the Fiesta de la Naval involved the whole of urban society and shifted the center of religious power away from the cathedral and toward the space occupied by the manutanos. The Fiesta was thus an example of Venezuelan cultural ownership and social and racial identify that formed part of the legitimization of the mantuanos power as opposed to the power of the Peninsular Spaniards.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
16 p., The record of countries coming out of war or chaos is dismal: roughly half of them fall back into crisis. Among the other half, most end up highly aid dependent. The author of this Special Report was invited to develop her proposal for reconstruction zones as a way to jump-start the economies of conflict- and disaster-affected countries in a dynamic and inclusive way, by improving aid effectiveness and accountability. References.
Finds that elimination of agricultural import tariffs hurts both agricultural and non-agricultural households, via adverse factor-market effects, but impacts vary substantially by workers' gender and country of origin. Females and Haitian immigrants tend to fare better than Dominican males, and there are ramifications for both market and non-market activities.
Discusses the historical constructions effected by the social sciences and the institution of Carnaval which have contributed to establishing two forms of musical and choreographical expression from the Brazilian state of Pernambudo as opposing models: maracatu-nação, supposedly the Black or Afro model, traditional, ancient, urban, and religious, and maracatu-rural, the so-called syncretic, modern, recent, rural and magical-religious model. In the face of this categorization, the two maracatus prefer tp be distinguished on the basis of their specific rhythms, respectively de-baque-virado and de-baque-soltoxx. Practitioners identify more with their specific practice than with the ideas it conveys and seem to form their community around codifications and usages in which ethnicity is meaningless. Moreover, in Brazil culture, the term 'black' is inseparable from the term 'popular': conformism and resistance, performative mode, improvisation and continuum of a continually changing tradition. Its coherence is more about mastering an aesthetic activity than about a racial ontology confined in 'the Black experience'. Negra or popular, this music thus differs from the 'other music', where tradition figures as a threshhold to be crossed., unedited non–English abstract received by RILM] Cet article tente de montrer les constructions historiques opérées par les sciences sociales et l’institution carnavalesque ayant contribué à instituer en contre-modèles deux formes d’expression musicales et chorégraphiques de l’état de Pernambuco au Brésil : le maracatu-nação, modèle dit noir ou afro, traditionnel, ancien, urbain et religieux, et le maracatu-rural, modèle dit syncrétique, moderne, récent, rural et magico-religieux. Devant ces catégorisations, les deux maracatus préfèrent se distinguer par leur rythme spécifique, respectivement de-baque-virado et de-baque-solto. Les praticiens s’identifient davantage à leur pratique qu’aux représentations qu’elle véhicule et semblent former une collectivité autour de codifications et modes de faire dans lesquelles l’ethnicité ne fait pas sens. D’ailleurs, au Brésil, la caractérisation « noire » s’est confondue avec la caractérisation « populaire » de la culture : conformisme et résistance, mode performatif, improvisation et continuum de la tradition en permanente reformulation. Ses logiques concernent plus le savoir mener une conduite esthétique qu’une ontologie raciale recluse dans « l’expérience noire ». Negra ou popular, la musique se distinguerait ainsi de l’ « autre musique », où la tradition émerge comme un seuil à transgresser.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
236 p., Addresses what it means to be black in Peru. Based on extensive ethnographic work in the country and informed by more than eighty interviews with Peruvians of African descent, this ground breaking study explains how ideas of race, colour, and mestizaje in Peru differ greatly from those held in other Latin American nations.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
The definitive group biography of the Wailers—Bob Marley, Peter Tosh, and Bunny Livingston—chronicling their rise to fame and power and offering a portrait of a seminal group during a period of exuberant cultural evolution. Over one dramatic decade, a trio of Trenchtown R&B crooners swapped their 1960s Brylcreem hairdos and two-tone suits for 1970s battle fatigues and dreadlocks to become the Wailers—one of the most influential groups in popular music. A history of the band is presented from their upbringing in the brutal slums of Kingston to their first recordings and then international superstardom. It is argued that these reggae stars offered three models for black men in the second half of the 20th century: accommodate and succeed (Marley), fight and die (Tosh), or retreat and live (Livingston). The author meets with Rastafarian elders, Obeah men, and other folk authorities as he attempts to unravel the mysteries of Jamaica's famously impenetrable culture and to offer a sophisticated understanding of Jamaican politics, heritage, race, and religion.
Argues that geography and geology sparked the Haitian earthquake, but the extent of the destruction was due to the massive failure of Haitian institutions, in particular the state, and international policy, which predated the earthquake.
La Via Campesina asserts that sustainable, small-scale farming is more efficient at conserving and increasing biodiversity and forests than industrial agriculture.
A brief introduction about Mexican nativism as an obstacle to thinking about cultural diversity, especially the Afro-Mexican presence, and a short echo of Philip Tagg's Open Letter are followed by an outline of the socio-historical genesis of the cumbia and the chilena. A comparative musical study (of national and Afro-Mexican cumbia, indigenous chilena and Afro-Mexican chilena) seeks to establish whether these are distinct 'black' musical practices. Since this music is also dance and text, these other two elements are also examined to determine to what extent it is legitimate to discuss them as 'black' practices. It is also essential to learn whether these forms of music are influenced by the recording industry and if so, to assess the consequences in terms of commercial labelling. The results of these inquiries, placed in the context of the movement towards negritude presently emerging on the Costa Chica, provide aspects of an answer to the eponymous question, unedited non–English abstract received by RILM] Après une brève introduction sur l’indigénisme au Mexique comme obstacle pour penser la diversité culturelle, notamment les présences afro-mexicaines, l’article fera brièvement écho à la lettre ouverte de Philip Tagg, pour ensuite esquisser une genèse socio-historique de la cumbia et de la chilena. Puis, il sera nécessaire de procéder à une étude musicale comparative (entre la cumbia nationale et afro-mexicaine, la chilena indigène et la chilena afro-mexicaine) afin de voir si elles sont des pratiques musicales différenciées « noires ». La musique n’étant pas que musique mais aussi danse et texte, on interrogera de la même façon ces deux éléments pour voir aussi dans quelle mesure peut-on en parler de pratiques « noires ». En outre, il conviendra de voir si ces musiques sont soumises à l’industrie disquaire et si tel était le cas, mesurer les conséquences en termes d’étiquetage commercial. Finalement, au regard des résultats formulés, je tenterai d’apporter des éléments concrets de réponse par rapport à la question initiale en les mettant en perspective avec un mouvement de négritude qui est en train de voir le jour sur la Costa Chica.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
Examines a variation of samba called pagode baiano in several peripheral neighborhoods of the city of Salvador. Dance parties organized around this genre provide the context for the affirmation of a racial identity discourse as well as the reterritorialization of 'easy women', 'dishonest and lazy people', jobless people, homosexuals, and blacks. Pagode reintegrates aspects of traditional African manifestations found in Brazil, such as dance, call-and-response song, and the emphasis on polyrhythm. It embraces a sub-altern gender (feminine) and sexuality (homosexual) and undermines the hegemony of the macho. It exists as a musical experience whose feelings are particular and shared amongst certain subjects. Musicians and the public share a language and a way of speaking about themselves and others that reveal an emergent, imperfect citizenship.
Examines the meanings of the marvelous in the context of the Afro-Brazilian ritual called the Reinado de Nossa Senhora do Rosário, according to the way it is applied in the song lyrics and in participants’ verbal discourses. Analyses were based on participants’ perspectives about the origin and history of their religious tradition, which is based on their enslaved ancestors’ experiences of pain. Those facts and events still highlight the sense of belonging to this tradition nowadays and make their performative acts meaningful, significant, and thus wonderful., unedited non–English abstract received by RILM] Os significados da ‘maravilha’ no contexto do Reinado de Nossa Senhora do Rosário, tal como o termo é utilizado nos cantos e nas elaborações discursivas dos congadeiros, são aqui abordados a partir da perspectiva desses participantes sobre a origem e o percurso histórico de sua tradição religiosa, calcada na experiencia da dor de seus ancestrais escravizados. Tais fatos e eventos ainda motivam o pertencimento a essa tradição no presente e preenchem de sentido, de significância e, consequentemente, de maravilha as ações performáticas atuais.
The Navy and Department of Defense are working with the academic and crisis-response communities in a series of exercises to explore and experiment with new coordinated information-sharing tools, techniques and procedures based on social science research on social media. The response to the January 2010 earthquake in Haiti demonstrated the value of information sharing during a disaster, whether it be in real time via Twitter, standard messaging service text messaging or in imagery posted on YouTube, Flickr or Facebook.
By reflecting on the intersections of race, nationality, and the body within the specificities of Black Seminole border culture and history, the essay problematizes Anne Anlin Cheng’s notion of racial melancholia, suggesting that self rejection might be a more strategic move than Cheng acknowledges it to be. In the end, the author coins the term dialectical soundings and proposes that the singing of spirituals among the Black Seminoles in fact operates as such, rendering blackness visible in the context of the Mexican border essentialist racial discourse.
Examines the history of a genre that spans several continents and several centuries. Material from Mexico, Cuba, France, and Great Britain are brought together to create anew, expand upon, and critique the standard histories of danzón narrated by Mexico's danzón experts and others. In these standard histories, origins and nationality are key to the constitution of genres that are racialized and moralized for political ends. Danzón, its antecedents, and successors are treated as generic equivalents despite being quite different. From the danzón on, these genres are positioned as being the products of individual, male originators and their nations. Africa is treated as a conceptual nation, and Africanness as something extra that racializes hegemonic European music-dance forms. Political leanings and strategies determine whether these music-dance forms are interpreted, adopted, or co-opted as being black or white.
Disputes the idea that cultural/poetico-musical characteristics are integral to or combined with the biological criteria which define ethnicities and races. Samba was born at the turn of the 20th century in working-class, multiethnic neighborhoods of Rio de Janeiro. With its syncopated rhythm characteristic of celebrations in Black Brazilian communities, it is an urban genre associated with the early days of Carnaval which was widely broadcast on the radio in the 1930s. It thus lost its local and regional character and enjoyed worldwide recognition. Controlled by the Estado Novo, samba became 'civilized' and assumed an important symbolic role in building a Brazilian identity, both real and ideal. The result of a long and complex process of hybridization, the samba transcends and expresses more than a century of racial and social affiliations and tensions ubiquitous in Brazilian society, ultimately becoming an ideological matrix and a model of cultural fusion. The role and exceptional creativity of certain artists (Sinhô, N. Rosa, Zé Keti, C. Buarque...) and the social and aesthetic processes which contributed to the recomposition of the elements of samba are examined from a sociosemiotic standpoint which draws as well on a major audiovisual source and relevant works published in Brazil., unedited non–English abstract received by RILM] Cette contribution remet en question l’idée selon laquelle aux critères biologiques définissant les ethnies et les races se trouveraient intégrées ou agrégées des caractéristiques culturelles – poético-musicales en l’occurrence. Le samba naît au tournant du xxe siècle dans les quartiers populaires de Rio de Janeiro, marqués par leur composition pluriethnique. Rythme syncopé privilégié des célébrations pratiquées dans les communautés noires brésiliennes, ce genre urbain est associé aux débuts du Carnaval et abondamment radiodiffusé dans les années 1930. Il perd alors son caractère communautaire et régional et connaît bientôt une consécration mondiale. Contrôlé par l’Estado Novo, le samba se « civilise » et joue un rôle symbolique de premier plan dans la construction, réelle et idéelle, de l’identité brésilienne. Résultat d’un long et complexe processus d’hybridation, le samba transcende et articule sur plus d’un siècle les appartenances et les tensions raciales et sociales, omniprésentes dans la société brésilienne, au point de s’ériger en matrice idéologique et modèle de fusion culturelle. L’approche sociosémiotique de ce travail, qui repose sur l’écoute et visionnage d’un important fonds audiovisuel et sur l’étude des ouvrages publiés au Brésil, met en lumière le rôle et la créativité singulière de certains artistes (Sinhô, N. Rosa, Zé Keti, C. Buarque...) et les processus sociaux et esthétiques qui ont contribué à la recomposition de ses éléments.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
6 p., Argues the extension of Temporary Protected Status (TPS) for Haitians -- and particularly the redesignation of the eligibility period -- demonstrates the best of what the Administration can do using its executive branch authority to improve the quality of people's lives. It demonstrates a commitment to good immigration policy and to "good government" policies such as greater transparency and coordination. In the Haitian context, the Department of Homeland Security should also implement a program to grant humanitarian parole to the estimated 105,000 Haitian already approved as beneficiaries of family-based visa petitions, just as has been done for Cubans under the Cuban Family Reunification Parole Program.
This article analyzes the role of Haitian migration and Haitian transnational engagement in the past 20 years. Shows that dependency on Haitian migrants' economic flows into their country has historically not been met by public policy leveraging these flows and that under the current economic recovery period, opportunistic views aside, it is unrealistic to expect a strategy drastically different from that of the pre-earthquake period.
Through an examination of the recording Gargalhada (pega na chaleira), a chansonnette sung by Eduardo das Neves, the origin of the expression 'pegar na chaleira' (bootlicking) is traced, while some inconsistencies in the online catalogue of the Instituto Moreira Salles are revealed. Probably recorded in 1906, six years before the establishment of the Odeon plant in Rio, the piece was labeled a lundu, a paradigmatically Afro-Brazilian genre, in the 1915–26 catalogues. The music and laughter that Neves appropriates for himself were created by George Washington Johnson, the first black star of early sound recording, and reused in other Casa Edison (Brazilian Odeon) recordings on sale from 1913 to 1919. But while the former North American slave ridicules himself in accordance with white stereotypes, the self-designated Creole stages a satire on the behavior of upperclass men in Rio de Janeiro. In this process, the coon song turns into its antithesis., unedited non–English abstract received by RILM] Um exame do fonograma Gargalhada (pega na chaleira), cançoneta por Eduardo das Neves, expõe a origem da expressão “pegar na chaleira” e revela incongruências nos critérios de catalogação online do Instituto Moreira Salles. Provavelmente datada de 1906, a gravação aparece como um “lundu” em catálogos comerciais de 1915–1926, e as mesmas ideias musicais foram reaproveitadas em outros registros sonoros da Casa Edison comercializados entre 1913 e 1919. A música e o gargalhar que Neves reaproveita foram criados por George Washington Johnson, o primeiro astro negro da gravação mecânica. Mas enquanto o ex-escravo norte-americano se auto-ridiculariza de acordo com estereótipos brancos, o autodenominado “crioulo” encena uma sátira ao comportamento masculino das classes dominantes do Rio. Neste processo, a coon song transforma-se na antítese do gênero.
This paper provides a cross-cultural analysis of the experiences of Oxfam GB in supporting urban community-based disaster risk reduction in Haiti, Guyana and the Dominican Republic. The paper focuses on the efforts of Oxfam GB and its local partners to overcome the determining influence of local governance on who benefits from interventions, and the longevity of positive outcomes.
Examines aspects related to the plural constitution of Afro-descendants informed by black discursiveness in Salvador, Bahia. This discursiveness is strongly marked by the role of black music and by the history of Afro-descendant Carnaval. This essay shows that these subjects are a product of modernization and operate in it, while giving it a specific configuration. Social agents as reflexive audience play a decisive role in the review and criticism of such modernity, pluralizing it and pushing the boundaries of democracy and of representation politics, in their demand for recognition and changes. Music, as discursive production and as sociability experience, plays a key part in this process.
Against the backdrop of a tremendous surge in ethnic identity politics and social movement organizing over the last two decades in Ecuador, two complementary musical trends are explored that have emerged in reference to the country's Afro-Ecuadorian population. The first showcases the traditional music and dance of the marimba as a symbol of Afro-Ecuadorian identity. The second features numerous popular music fusions of the marimba repertoire with genres including rock, salsa, reggaetón, and more, with broad appeal to audiences throughout the country and beyond.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
458 p., Offers a contemporary approach to World Regional Geography, acknowledging the geographic changes that accompany today's rapid rate of globalization. Includes chapter on "The Caribbean."
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
335 p., This study offers in-depth discussion and a new approach to interpreting the failure of the nation state and the chronic weakness of economic development in Haiti. It illustrates, through presentations and recommendations, how the road to true democracy and the eradication of endemic poverty in Haiti has to go through the establishment of the rule of law and strong and sustained economic growth.
Hamburg, Germany: Institut fur Iberoamerika-Kunde (IIK), GIGA German Institute of Global and Area Studies/Leibniz-Institut fur Globale und Regionale Studien
Location:
African American Research Center, Library, University of Illinois at Urbana-Champaign
With the intensification of economic relations between the People's Republic of China and the countries of Latin America and the Caribbean, Beijing's role as a development donor has expanded in the region. The transparency of the Chinese donor services are limited since the transitions between development aid, investment and trade credits and direct investments are flowing. Focal points of Chinese engagement in Latin America and the Caribbean are upgrading the infrastructure projects in the extractive and energy sectors, education and training.
Hamburg, Germany: Institut fur Iberoamerika-Kunde (IIK), GIGA German Institute of Global and Area Studies/Leibniz-Institut fur Globale und Regionale Studien
Location:
African American Research Center, Library, University of Illinois at Urbana-Champaign
The economies of Latin America and the Caribbean have quickly recovered from the global financial crisis. With growth rates exceeding 6 percent from the previous year in 2010, the economies outpaced the OECD, which grew only by 2.3 percent. The growth prospects for the region are further analyzed.
Recent mass death incidents in Japan and Haiti have again focused attention on the challenge of dealing with large numbers of dead. Focusing on mass death incidents involving large numbers of Canadian victims, including the Titanic, Halifax explosion, Air India bombing and the 2004 Tsunami, the paper researches incidents dating back to the beginning of the 20th Century. By examining each stage of the process including initial response, identification, funerals, communication, religious services and inquests, the paper identifies key changes in the way that mass death incidents are handled.
Buenos Aires: Editorial Gorla (EPC: Ediciones de Periodismo y Comunicación)
Location:
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
unedited non–English abstract received by RILM] The following contributions are cited separately in RILM: Héctor FERNÁNDEZ L'HOESTE, De música y colombianidades: En torno a una historia de la cumbia, la parrandera On music and Colombianicity: Around a history of cumbia—The parrandera] (RILM ref]2012-13010/ref]), and Todas las cumbias, la cumbia: La latinoamericanización de un género tropical All cumbias, the cumbia: The Latin Americanization of a tropical genre] (RILM ref]2012-13011/ref]); Eloís MARTÍN, La cumbia villera y el fin de la cultura del trabajo en la Argentina de los '90 The cumbia villera and the end of the work culture in 1990s Argentina] (RILM ref]2012-13012/ref]); Pablo SEMÁN, Pablo VILA, Cumbia villera: Una narrativa de mujeres activadas Cumbia villera: A narrative of activated women] (RILM ref]2012-13008/ref]); Malvina SILBA, La cumbia en Argentina: Origen social, públicos populares y difusión masiva The cumbia in Argentina: Social origin, popular publics, and mass diffusion] (RILM ref]2012-13013/ref]); Peter WADE, Construcciones de lo negro y de África en Colombia: Política y cultura en la música costeña y el rap Constructions of black and of Africa in Colombia: Politics and culture in coastal music and rap] (RILM ref]2012-13009/ref]).
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
1 videodisc (205 min.), A documentary on the life and career of Jamaica's fourth Prime Minister Michael Manley. Over 3 hours of historical footage and interviews. Its cast is a "who's who" list of persons who were closest to Manley during his lifetime, from members of his cabinet to members of his family.
African American Research Center, Library, University of Illinois at Urbana-Champaign
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241 p., Expanding on Audre Lorde's vision of embodied, even "useful," desire, Jafari S. Allen shows how black Cubans engage in acts of "erotic self-making," reinterpreting, transgressing, and potentially transforming racialized and sexualized interpellations of their identities. He illuminates intimate spaces of autonomy created by people whose multiply subaltern identities have rendered them illegible to state functionaries, and to most scholars. In everyday practices in Havana and Santiago de Cuba--including Santeria rituals, gay men's parties, hip hop concerts, the tourist-oriented sex trade, lesbian organizing, HIV education, and just hanging out--Allen highlights small but significant acts of struggle for autonomy and dignity.