...Chapter 12: The African Diaspora in the Caribbean and Europe from Pre-emancipation to the Present Day by Roswith Gerloff Caribbean history of Christianity can be divided, with overlaps, into four main periods: the rather monolithic form of Spanish Catholicism from 1492, and of the Church of England from 1620; the arrival of the Evangelicals or nonconformist missionaries, Moravians, Methodists, Baptists, Congregationalists, and Presbyterians from the mid-eighteenth century; consolidation and growth of various European denominations in the region in uneasy tension with the proliferation of independent black Christian groups and African religions in the post-emancipation era from 1833; the contest for political, economic and religious independence after 1870, including the shift from British Imperial intervention and influence to those from North America, and national independence after 1962. Contemporary studies in anthropology and sociology of religion speak of 'religions on the move', or the process of transmigration and transculturation, as it refers to dynamic, reciprocal, transitory and multidimensional creations in shaping a 'poly-contextual world'. This implies that religions have to be regarded as cultural and spiritual phenomena whose 'taken-for granted' essence1 has resulted from transcultural and transnational processes of mutual 1 Klaus Hock, University of Rostock, abstract for an essay on the African Christian Diaspora in Europe, January...
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...The African Diaspora has had numerous global impacts, many of which are still apparent today. Impacts upon religion, music, and even language can all be seen today. For example, the text above says that, “Throughout the diaspora, we find religious cults of African origin:candomblé in Brazil, shango in Trinidad, Santeria in Cuba, vodou in Haiti, gnawa in Morocco, bori in Tunisia, andzar in Istanbul and southern Iran, all of them involving spirit possession and the use of music.” This shows that the spirit possession and a heavy musical influence, both derived from African culture, show up in religions all around the world. As for its impact on music, the text reads, “African musical traditions are also prevalent throughout the diaspora: the...
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...Cameron Busby 2/25/15 Prof. Peters Black Political Identity REACTION PAPER 1 “Where is the Black man’s government? Where is his King and his Kingdom? Where is his President, his Ambassador, his army; his navy, his men of big affairs?” ‘MARCUS GARVEY’ It is this poignant thought that countless Pan African people have sought to define and answer, and bring to reality throughout the Pan African movement and struggles. From Prophecy to Policy: Marcus Garvey and Evolution of Pan African Citizenship by Claudius Fergus is a historic overview of the organization and outcomes of the Pan African and African Dispora political agenda from 1600’s to the middle 2000’s culminating in the African Union and the implementation of the Sixth Union. Fergus documents the historic, worldwide, movement to end social, economic and political injustice for all African people. Fergus introduces that the focus of European colonization in the 17 th century took place in the Caribbean because of the sugar industry. Europeans needed cheap labor and sought African slave labor to be used as chattel on sugar plantations. The atrocities continued for hundreds of years when finally the nation of Jamaica and Haiti fought for the decolonization and physical freedom against exploitation. These wars took place in the late 1700’s. The knowledge of the black man physically fighting in the Caribbean is contrary to the tales of the docile American slave Dispora. Fergus also tells of the Eighty-Year’s Maroon War...
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...Sparrow I must begin by saying how heartbroken I was on reading the suffering and mistreatment my people ordained back in the days of Slavery. Coming from a family that is mostly comprised of African descent individuals; it makes me sad and in utter repugnance. It's funny how life back then still influences the way my people think and approach their education, family, and general lifestyle. Slavery has definitely placed a scar on the mentality of not just the black community but of all races that have been a part of this. To me the black man went through the most because he was taken away from his land by fellow men or by the white man without having any say. The differences between the Africans and the Indians are that the Indians were brought here voluntarily; on the other hand the black man was violently brought here to be slaves. The “Black” man therefore was stripped of his family, pride, love ones and home. When one hears about slavery; the mind automatically thinks of the white man abusing the black man. There is so much more to slavery than just the inhumane acts that the African man was victim of. It was stages of torture that has the black man the way he is today. Slavery has definitely marked the black community when it comes to family life. Most children of African descended parents end up being a part of a single mother home. According to the article written by (Wilson, 2002, p.3) a census was done in Barbados which came back with a result stating that...
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...September 23, 2012 Shari Manley The Drum and Rhythm When it comes to my culture and people were are people of the rhythm. The way we have kept the rhythm has been the way of the drum. As African American we are lovers of the beat and though we only use the drum entertain we understand that it is something more. Though we as a people have went through many transformations the drum has remain practically the same. The most common a style of drum was called a membranophone (Dean, 2011). The Drum is a basic design being formed out of a hollowed cylinder body normally made out of wood, gourd, or metal. On the top of the cylinder typically a plastic or leather membrane is stretched over each end. As there are different styles of drums you have bongos, steel drums, snares, bass, tom, and so much more. We are not sure when the drum was originally invented but is first recorded in the history books around 6000 BC. Museums actually have drums excavated from Mesopotamia that have dated back as far as 3000 B.C. Even looking at the Aztec and Mynas we see that they recorded on several of their wall paintings showcasing the drum as a vital part of their lives. Looking at my culture and descendants we come to understand that the drum was used in every aspect of their lives. African used the drum as a first telephone communicating in beat several villages away the drum help settle disputes, signal the change is seasons, to declare wars and peace to distinguish who was friend or...
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...time it was the most significant organization that was anti-slavery. The citizens had three major concerns at this time. One of those concerns was that of having emancipation progressively moving forward. The second concern that they had was that the need for an established colony in Africa, where African Americans could go, and there they would be in charge of their own life away from the American society. The third thing that they were concerned with is that of allowing the chiefdom in African give the right to a parcel of land to the African that went over. Several key people played important roles in the colonization in Africa. There were the ones that supported it and some citizens that opposed the colonization. The citizens that supported colonization had thought it was a good ideal for a number of reasons. One of those reasons was that the white prejudice was not going to change in the future; therefor they saw it as a better way of life over there. Other reason supporters were for it was that African Americans would get somewhat of a freedom it they travelled back to Africa and that if African Americans stayed and not return, they would not get full citizenship, therefor African Americans thought that it was a good idea to go to a place where you could benefit from having that full citizenship. Born to a creole mother and an American father, was one supporter of the colonization in Africa. John B Russwurm had an influential impact on the colonization in Africa but it...
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...and forensic anthropologist working for a UN-affiliated human rights organization. Haunted by a strong sense of personal and cultural dislocation, Anil takes up an assignment in Sri Lanka, where she teams up with a local archeologist, Sarath Diyasena, to uncover evidence of the Sri Lankan government’s violations of human rights during the country’s period of acute civil war. Yet, by the end of the novel, Anil has lost the evidence that could have indicted the government and is forced to leave the country, carrying with her a feeling of guilt for her unwitting complicity in Sarath’s death. On one hand, Anil certainly embodies an ethical (albeit rather schematic) critique of the failure of global justice. On the other, her character stages diaspora, in Vijay Mishra terms, as the “normative” and “ exemplary … condition of late modernity” (“Diasporic” 441) — a condition usually associated with the figure of the nomad rather than the diasporic subject — and thus raises questions about the novel’s regulatory politics of diasporic identity. In contrast, Anita Rau Badani’s The Hero’s Walk represents the formation of diasporic identities as an empowering process shaped by multiple changes on the local level rather than by transnational mobility. Set in a fictive seaside town in...
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...The ideology and movement that aims to unify and uplift people of African descent, is also known as Pan Africanism. It encourages the solidarity of Africans worldwide, focusing on the belief that unity is vital to nationalism, independence, the political and economic cooperation, and historical and cultural awareness within Africans. Pan Africanism sought to eliminate the philosophy of that in which slavery and colonialism encouraged negative, unfounded categorizations of the race, culture, and values of the African people. Pan- Africanist ideals began in the 19th century in response to European colonization and exploitation of the African continent. Martin Delany, Edward Blyden and Alexander Crummell were early Pan African members. They believed that black people could not develop alongside whites and therefore advocated the creation of a black nation, suggesting that Africa was the best place to stay. Henry Sylvester-Williams, in 1897 formed the African Association in London, England to encourage Pan-African unity in British colonies. He organized the first Pan-African meeting in collaboration with several black leaders representing various countries of the African Diaspora. This conference introduced W.E.B. Du Bois, who is known as the father of modern Pan- Africanism, working to create a unified African nation where all Africans scattered from their ancestral home to different parts of the world, the Diaspora, can live. It was him who gave the “movement” to Pan- Africa. Starting...
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...“Bye-Bye, Babar” is a world-renowned essay written by Taiya Selasi, which tackles a term coined by the author herself: “Afropolitan.” Afropolitans are, according to its instigator, are Africans influenced by the different countries they’ve come from or went to –which also applies to Taiye Selasi. Being someone of both Nigerian and Ghanaian descent, it would be expected that she would be born on African soil. However, like other transnational Africans, her parents migrated “in pursuit of higher education and happiness abroad.” The result of this widespread immigration is that the following generation became exposed to a diverse range of cultures, races, and nations; while in Selasi’s case, hers leans more toward the European culture due to...
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...Entangled Identities: Ritual Performance of Alevis in an Urban Area Over the past two decades, there has been considerable debate on the identity of Alevi and representations of their ritual performances in their worship places located in urban areas. All debates illustrate that they have been relinquishing their strong and traditional identities like other traditional cultures would seem around the world. Their traditional culture has been getting lost due to economic and life challenges emerged not only individually or collectively but also globally. It is important to highlight that the change of the traditional cultures of Alevis first appeared when they migrated from rural to urban areas. Most of the Alevis couldn`t carry on their identity and culture when they migrated from their hometown to the areas where they live. Most have lost their belonging to traditional identity and culture. At his juncture, I must explain Alevism is a religious community that is practiced in Turkey, Balkans and Syria among the ethnic groups of Turks, Kurds and Arabs. In the Balkan area their name is generally known as Bektashis. Some sources indicate that Alevi tradition is inspired by Sufi traditions and they are heterodox groups within Islam. There have been considerable debates about their identity, history and especially the performances that quite different from Sunni Islam. The place where the Alevis perform their rituals is called a cemevi, a word which means gathering house. Cem is...
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...Diaspora communities always inevitably experience a sense of loss, an absence, which is crucial to the development of a consciousness of identity and ethnicity. Thus the narratives produced by the authors of the diaspora community highlights this trauma, struggle and the sense of loss of experienced by these communities and the cultural negotiations they have to indulge. These experiences of the struggle to assimilate and integrate into the host nation’s socio-political environment result in the formation of hybrid identities. The exiled communities dwell in a space, juxtaposed with fragments of memories, imagination and a real geopolitical space, which is regarded by Bhabha as “hybrid space” and by Edward Soja as the “third space”. Hosseini’s creative imagination is fuelled by his memories of his childhood and...
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...Post-National Enquiries Post-National Enquiries: Essays on Ethnic and Racial Border Crossings Edited by Jopi Nyman Post-National Enquiries: Essays on Ethnic and Racial Border Crossings, Edited by Jopi Nyman This book first published 2009 Cambridge Scholars Publishing 12 Back Chapman Street, Newcastle upon Tyne, NE6 2XX, UK British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library Copyright © 2009 by Jopi Nyman and contributors All rights for this book reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the copyright owner. ISBN (10): 1-4438-0593-9, ISBN (13): 978-1-4438-0593-3 TABLE OF CONTENTS Acknowledgments ..................................................................................... vii Chapter One................................................................................................. 1 Introduction Jopi Nyman Part I: Crossing Racial Boundaries Chapter Two ................................................................................................ 8 Between Camps: Paul Gilroy and the Dilemma of “Race” Tuire Valkeakari Chapter Three ............................................................................................ 30 Breaking the Apartheid: Blocking Actors of Color in Globalized Multicultural...
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...Negritude was both a literary and ideological movement led by French-speaking black writers and intellectuals. The movement is marked by its rejection of European colonization and its role in the African diaspora, pride in "blackness" and traditional African values and culture, mixed with an undercurrent of Marxist ideals. Its founders (or les trois pères), Aimé Césaire, Léopold Sédar Senghor, and Léon-Gontran Damas, met while studying in Paris in 1931 and began to publish the first journal devoted to Negritude, L'Étudiant noir (The Black Student), in 1934. The term "Negritude" was coined by Césaire in his Cahier d’un retour au pays natal (1939) and it means, in his words, "the simple recognition of the fact that one is black, the acceptance of this fact and of our destiny as blacks, of our history and culture." Even in its beginnings Negritude was truly an international movement--drawing inspiration from the flowering of African-American culture brought about by the writers and thinkers of the Harlem Renaissance while asserting its place in the canon of French literature, glorifying the traditions of the African continent, and attracting participants in the colonized countries of the Caribbean, North Africa, and Latin America. The movement's sympathizers included French philosopher Jean-Paul Sartre and Jacques Roumain, founder of the Haitian Communist party. The movement would later find a major critic in Wole Soyinka, the Nigerian playwright and poet, who believed that...
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...NOTRE DAME UNIVERSITY – LOUAIZE PALMA JOURNAL A MULTIDISCIPLINARY RESEARCH PUBLICATION Volume 11 Issue 1 2009 Contents Editorial New century, old story! Race, religion, bureaucrats, and the Australian Lebanese story Anne Monsour The Transnational Imagination: XXth century networks and institutions of the Mashreqi migration to Mexico Camila Pastor de Maria y Campos Balad Niswen – Hukum Niswen: The Perception of Gender Inversions Between Lebanon and Australia Nelia Hyndman-Rizik Diaspora and e-Commerce: The Globalization of Lebanese Baklava Guita Hourani Lebanese-Americans’ Identity, Citizenship and Political Behavior Rita Stephan Pathways to Social Mobility Lebanese Immigrants in Detroit and Small Business Enterprise Sawsan Abdulrahim 3 7 31 73 105 139 163 Pal. Jour., 2009, 11,3:5 Copyright © 2009 by Palma Journal, All Rights Reserved Editorial Palma Journal’s special issue on migration aims at contributing to this area of study in a unique manner. By providing a forum for non-veteran scholars in the field to share their current research findings with a broader public, Palma has joined hands with the Lebanese Emigration Research Center in celebrating LERC’s sixth anniversary serving international and interdisciplinary scholarly discourse between Lebanon and the rest of the world. The migration special issue owes its inception to a conversation between Beirut und Buenos Aires, in which Eugene Sensenig-Dabbous, an AustrianAmerican...
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...Boys Ann Arnett Ferguson spent 3 years gathering research on African American youth in the school and how Adults, society, and the educational system views them. The superiors of these kids have a wrongfully prejudice conceptualization of them, more specifically the boys. Observations and stories of individual students help Ferguson make connections and find the underlying source of these kids’ preconceived notions to Adults and more importantly themselves. “In the course of course of my study it became clear that school labeling practices and the exercise of rules operated as part of a hidden curriculum to marginalize and isolate black male youth in disciplinary spaces and brand them as criminally inclined” Ann Arnett Ferguson, Bad Boys: Public Schools in the Making of Black Masculinity (University of Michigan, 2000) p2. Adultification does not have a simple definition. Ferguson theorized this idea while observing different kids during her case study. The term adultification describes the developmental process of youth and how outlying factors such as social and communal values are absorbed by kids. There is a prejudice that these observed teacher hold of these kids. These teachers use how the media portrays African American males to justify their views about all African American kids. This adultification is a distraction from the fact that they are kids, not criminals. “Adultification is visible in the way African American elementary school pupils are talked about by school...
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