193 p., Kwame Dawes coined the term "reggae aesthetic" to explain the paradigm shift in 1960s-70s Caribbean literature that also dovetailed the rise of reggae music in Jamaica. By exploring the impact of popular music on the social developments in late 1960s and early 1970s Jamaica, Dawes offered a new method of Caribbean literary analysis reminiscent of the extant blues tradition in African American literature--similar to the way that reggae music borrows from the blues--and in so doing, highlighted the artistic and cultural influences that link people of color across the "Black Atlantic." This dissertation builds on Dawes's theory by exploring the history and function of music as an aesthetic form and narrative trope in literature of the Black Atlantic. Blues and reggae in contemporary fiction manifest the oral tradition in African storytelling.
Beauty is constantly lived and incorporated as a meaningful social category in Brazil and intersects with racialised and gendered ways of belonging to the Brazilian nation. Article shows how middle-class women self-identifying as black embody and experience beauty and how, through practices and discourses centered on physical appearance, they both reinforce and challenge broader social and racial inequalities in Brazil.
Considers the role of beauty in Costa Rican sex work. While Costa Rica's national mythology has long focused on claims to white origins, sex tourists identify local women's ‘exoticism’ and non-whiteness as particularly appealing. Explores how women experience and manage their sexual attractiveness to foreign tourists in their daily lives and work.
Discusses feminist theorizing of beauty and its intersection with the notion of race in Latin America and the Caribbean including Mexico, Brazil and Colombia.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
Explores the vexed relationship between popular dance and value. In a critique of the Western art canon, it traces the shifting value systems that underpin popular dance scholarship and considers how different dancing communities articulate multiple and often paradoxical expressions of judgment, significance, and worth through their embodied practice. Employing a cultural theory approach, it focuses on the choreographic content of neo-burlesque striptease in London and New York, the dance styles of British punk, metal, and ska fans, and the vernacular dances of a British-Caribbean dancehall to interrogate how value is produced, negotiated, and reimagined. Yet this is not to assume that they are autonomous values untouched by the social frameworks in which they exist. Rather, the corporeal enunciations of value constructed by those engaged in popular dance forms are informed by a complex matrix of aesthetic, economic, political, and social values that are already in circulation
238 p., Focuses on a strand of fiction and performance whose ambitious aesthetic aims both work within radical ethnic movements and exceed the identitarian strictures associated with these movements. Black Arts/Black Power, the American Indian Movement (AIM), and the multiethnic Third World Strike were profoundly transnational and cross-racial in their theory and practice. Shows how writers working within and after these movements developed experimental forms and figures that navigate between particular ethnic identities and a universalizable collective political subject. Drawing on a long-standing body of work that has shown the inseparability of politics and aesthetic form, I place revolutionary nationalist aesthetics in dialogue with a recent theoretical tradition that has reimagined universalist politics. Traces collaborations between Henry Dumas and Sun Ra, whose play with ontological categories does not easily fit Black Arts's strongly racialized context, through the fraught relationship between Leslie Marmon Silko's Ceremony and AIM's political theater, to more recent retrospective accounts of nationalist movements by Karen Tei Yamashita and Jamaican novelist and anthropologist Erna Brodber.
