Philadelphia, PA: University of Philadelphia Press
Location:
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
217 p., In the 18th century, Bridgetown, Barbados, was heavily populated by both enslaved and free women. Recounts the lives of enslaved women in 18th century Bridgetown, Barbados, and their conditions of confinement through urban, legal, sexual, and representational power wielded by slave owners, authorities, and the archive.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
Originally published in 1969 in Spanish as Los negros, los mulatos y la Nación Dominicana., 122 p, Contents: The Black population -- The Black population and the national consciousness -- The Constitution of 1801 -- The other face of the reconquest -- "Foolish Spain" and "rebellious Africa" -- Complete unity and national unity.
Examines the women who became involved in Cuba's slave resistance movements of 1843 and 1844, drawing attention to those who molded that resistance in visible and public ways and those whose involvement has often been obscured or unnoticed. The narratives created around Fermina and Carlota Lucumf, two leading figures in the 1843 insurgencies, both rupture and complicate the masculine discourse around slave-movement leadership that has been central to historiographies of slave rebellion.
(Special from The North Star News) - The Caribbean Community Secretariat, an organization representing 15 Caribbean countries in a common market, soon will present a plan to Britain, France, the Netherlands, Sweden, Denmark, Norway and Spain concerning reparations for the Transatlantic slave trade. The Caribbean countries that are members of CARICOM are: Antigua and Barbuda, The Baha mas, Barbados, Belize, Dominica, Grenada, Guyana, Haiti, Jamaica, Montserrat, Saint Lucia, St. Kitts and Nevis, St. Vincent and the Grenadines, Suriname, Trinidad and Tobago. The Caribbean was the scene of a number of slave revolts. They included work slowdowns, sabotage of plantation production and sometimes suicide. Some slaves escaped and joined maroons, or communities of escaped slaves.
Blacks and Latinos have numerous historical connections. The moors of North Africa occupied Spain from about 700-1400 A.D., about the time of the Spanish King Ferdinand and Queen Isabella. Additionally, the slave trade which began with [Henry Louis Gates] the Navigator flourished from the 1440s, taking Africans into Portugal and Spain as servants. Many conquistadors of the New World brought with them free men of African ancestry. Finally, the Transatlantic Slave Trade sealed Afro-Hispanic connections as slaves intermingled voluntarily and involuntarily with their captors, creating variations in our color palate. Thus, our connections are longstanding. My point is that the African Diaspora experience, as was evidenced on Oscar night, is diverse and includes influences of blacks in Europe, Africa and all the Americas and the Caribbean. There are strands of the Diaspora in the Middle East, including Arab nations, and in places as unlikely as Mexico and China. So, blacks in America must begin to embrace our global heritage and we must also learn that our experiences are not superior but mere pieces of a wider tapestry of "colors." All are worth celebrating, researching and understanding. We are one great people cast to the winds by emigration and immigration, historical slavery, war, racial mixing and chance.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
447 p., Traces the story of the Caribbean area from the northern rim of South America up to Cuba, and from discovery through colonialism to today, offering a vivid, panoramic view of this complex region and its rich, important history.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
216 p, A history of the Black Church as it developed both in the United States and the Caribbean after the arrival of enslaved Africans. Examines the parallel histories of these two strands of the Black Church, showing where their historical ties remain strong and where different circumstances have led them down unexpectedly divergent paths.
Addresses change and continuity in mortuary practices from the eighteenth to the twentieth centuries within enslaved and free populations on the former Danish and current US Virgin Island of St. John. St. John's former residents created diverse burial sites for practical and symbolic reasons related to environment, kinship, socio-cultural politics, and religion. Reveals how people historically transformed identities of selves and communities as they perceived and commemorated the dead through meaningful mortuary sites and practices within dynamic local and regional contexts.
