By Kevin Meehan
All through this e-book, Kevin Meehan bargains old and theoretical readings of Caribbean and African American interplay from the 1700s to the current. via reading commute narratives, histories, artistic collaborations, and political exchanges, he strains the advance of African American/Caribbean discussion during the lives and works of 4 key participants: historian Arthur Schomburg, writer/archivist Zora Neale Hurston, poet Jayne Cortez, and politican Jean-Bertrand Aristide. humans prepare examines how those influential figures have reevaluated pop culture, revised the connection among intellectuals and daily humans, and reworked practices starting from librarianship and anthropology to poetry and broadcast journalism. This discourse, Meehan notes, isn't freed from contradictions, and misunderstandings come up on each side. as well as noting dialogues of cohesion, humans prepare specializes in cases of highbrow elitism, sexim, colour, prejudice, imperialism, nationwide, chauvinism, and other kinds of mutual disdain that proceed to restrict African American and Caribbean cohesion.
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Extra resources for People Get Ready: African American and Caribbean Cultural Exchange (Caribbean Studies Series)
Example text
S. imperialism depends on increasing the kind of recognition of popular culture and social movements pioneered by African American and Caribbean writers and critics. 21 chapter 1 Theorizing African American and Caribbean Contact Comparative Approaches to Cultural Decolonization in the Americas This system which we call the counter-plantation is a specific social organization encompassing a variety of techniques invented by the workers (enslaved, freedmen and indentured labourers) to oppose the owners and their metropolitan countries.
Caribbean society, the original laboratory for modern colonization, has also produced a vast archive of popular movements, popular cultural forms, imaginative writing, and critical theory devoted to the primary tasks of cultural decolonization—mental reorientation way from metropolitan priorities, mediation of internal social divisions, and transformation of cultural institutions to support the first two goals. Items such as the Saramaka Peace Treaty of 1762; the Haitian constitution of 1804; antislavery writing by Mary Prince and Juan Francisco Manzano; nationalist journalism, political theory, and poetry by José Martí; sociohistorical analyses by C.
S. national history, its subsequent record of conflicts and crises becomes comprehensible as a protracted neocolonial trauma. Solving these internal problems is a matter of finishing the work of decolonization begun but not completed centuries ago. When black freedom struggle defines the cutting edge of progressive social change nationally, it is right, as Nikhil Singh has done, to characterize African American culture as a force for “decolonizing America” (174–211). S. ruling elites consistently has been to impose and maintain neocolonial relationships wherever possible.