Attempts to understand what the presence of Black music means in the absence of Black people. Is this an expression of a global circulation of Afro-Caribbean cultural trends as symbols of belonging and difference among urban youngsters? Does it take us back to the history of Quintana Roo as a Caribbean region and the Black Atlantic? Is it a form of revision of Mexican national ethnic mixture and inclusion of other population groups? Adapted from the source document.
On Christmas Day 1521, in the Spanish colony of Santo Domingo, the first recorded slave revolt in the Americas occurred. A group of African, likely Wolof, slaves came together with native Indians led by the Taino cacique Enriquillo to assert their independence. Beyond being the first slave revolt in the Americas, it was also one of the most important moments in Colonial American history because it was the first known instance when Africans and Indians united against their Spanish overlords in the Americas.
667 p., The author locates New Orleans as a cultural and cartographic heart linking the Caribbean, the United States, and Latin America into what she calls Américas du Golfe. The author traces flows of cultures and citizens(hips) through New Orleans and across national borders: physically, culturally, economically, visually, linguistically, and musically, challenging traditional nation-based scholarly frameworks, and reorienting New Orleans as a Gulf, rather than American, city.
Mörner,Magnus (Author) and Conference on Race and Class in Latin America (1965: New York, NY.)
Format:
Book, Whole
Publication Date:
1970
Published:
New York: Columbia University Press
Location:
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
309 p, Includes Gonzalo Aquirre Beltrán's "The abolition of slavery and its aftermath. The integration of the Negro into the national society of Mexico"; Carlos M. Rama's "The passing of the Afro-Uruguayans from caste society into class society"; Richard Graham's "Action and ideas in the abolitionist movement in Brazil"; Harry Hoetink's "The Dominican Republic in the nineteenth century: some notes on stratefication, immigration, and race"; and Florestan Fernandes' "Immigration and race relations in São Paulo";
The Young Reggae Boyz have been drawn in Group B alongside football superpowers Argentina and France along with the formidable Japan. Group F: 1. Australia, 2. C(TM)te d'Ivoire, 3. Brazil, 4. Denmark.
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.
