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Journal articles on the topic 'Literature of the African diaspora'

Author: Grafiati

Published: 24 April 2022

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1

KSHETRI, NIR. "THE DIASPORA AS A CHANGE AGENT IN ENTREPRENEURSHIP-RELATED INSTITUTIONS IN SUB-SAHARAN AFRICA." Journal of Developmental Entrepreneurship 18, no. 03 (September 2013): 1350021. http://dx.doi.org/10.1142/s1084946713500210.

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Diaspora networks' role in supporting and stimulating entrepreneurial activities in Sub-Saharan African (SSA) economies need hardly be elaborated. For instance, some SSA countries have established government agencies to encourage diasporas to help local communities and provide policy advice. At the 2003 Extra-Ordinary Summit of the Assembly of Heads of State and Governments, the African Union (AU) amended Article Three of its Constitutive Act to invite and encourage African diaspora's active participation. However, institutional changes associated with diaspora networks are a phenomenon that has been noted but poorly understood. This paper addresses a little examined intersection between the diaspora literature and the institutions literature. We examine the contexts, mechanisms and processes associated with diaspora networks' roles as institutional change agents in the context of entrepreneurial behaviors in SSA economies. Our dependent variables are measures of changes in institutions associated with diaspora network. We have related our analysis mainly to the nature of the diaspora networks compared to other networks, characteristics of the environments in which diaspora networks are embedded in and operate, and some activities, mechanisms and modes that serve to transmit institutions from the host country to the homeland.

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2

RICHARDS, SANDRA L. "In the Kitchen, Cooking up Diaspora Possibilities: Bailey and Lewis's Sistahs." Theatre Research International 35, no. 2 (May 27, 2010): 152–63. http://dx.doi.org/10.1017/s0307883310000064.

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This article analyses Maxine Bailey and Sharon M. Lewis's play Sistahs (1994) as an instance of African diaspora feminism in the Americas. The drama's focus on five women in a Canadian kitchen displaces the hegemony enjoyed by African Americans as signifiers of blacknesss, challenging spectators as well as readers to remember instead the long history of blacks in Canada and the existence of multiple African diasporas in the Americas. Further, its rewriting of a 1970s cultural feminism dramatizes the labour of fostering an African diasporic sensibility and subverts that paradigm's conventional emphasis on heteronormativity.

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3

Bakewell, Oliver. "In Search of the Diasporas within Africa A la recherche des diasporas à l'intérieur de l'Afrique." African Diaspora 1, no. 1-2 (2008): 5–27. http://dx.doi.org/10.1163/187254608x346024.

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Abstract In the last twenty years, the term diaspora has moved out of its specialist corner, where it referred to a select set of peoples. Today it often appears to be used to refer to any group of migrants and their descendants who maintain a link with their place of origin. African diasporas are now being identified all over the world and they have become the object of considerable academic interest. While the term diaspora is now in vogue for such groups scattered around the globe, it is rarely applied to African populations within Africa. Ironically, within the growing volume of literature on African diasporas, very little of it is concerned with diasporas whose population is based on the continent. Africa is portrayed as a continent which generates diasporas rather than one in which diasporas can be found. Starting from Cohen's typological criteria for identifying diasporas, this article makes a preliminary examination of the literature in search of signs of diaspora formation and to identify particular diasporas within Africa. It argues that despite the long-standing patterns of mobility across Africa, which might be expected to have created diasporas, relatively few migrant groups appear to have established a diasporic identity that persists into second or third generations. This raises many questions about identify formation and the relations between migrants and 'host' societies and states. These can only be addressed through research looking at diaspora formation in Africa; this is no easy task as it is fraught with conceptual, methodological and ethical difficulties. Dans les vingt dernières années, le terme de diaspora a quitté le domaine des spécialistes, chez lesquels il désignait un groupe précis de personnes. Aujourd'hui, il semble être souvent utilisé pour se référer à n'importe quel groupe de migrants et de leurs descendants qui maintient un lien avec sa région d'origine. Les diasporas africaines sont aujourd'hui identifiées partout dans le monde et elles sont devenues l'objet d'un intérêt académique très important. Alors que le terme de diaspora est aujourd'hui en vogue pour désigner les groupes dispersés partout dans le monde, il est rarement appliqué aux populations africaines qui migrent à l'intérieur du continent. Ironiquement, sur le volume croissant de littératures consacré aux diasporas africaines, une infime partie est dédiée aux populations vivant en Afrique même. L'Afrique est dépeinte comme un continent qui crée des diasporas plutôt que comme un continent au sein duquel on peut en trouver. En commençant par les critères typologiques de Cohen pour identifier les diasporas, cet article effectue un examen préliminaire de la littérature afin de trouver des signes de la formation de diasporas et d'identifier les diasporas spécifiques en Afrique. L'article souligne que malgré les schémas anciens de mobilité à travers l'Afrique, dont on aurait pu penser qu'ils créeraient des diasporas, relativement peu de groupes de migrants semblent avoir établi une identité diasporique qui subsiste encore dans la deuxième ou troisième génération. Cela soulève de nombreuses questions quant à la manière dont on identifie les formations et les relations entre les migrants, les sociétés hôtes et les Etats. Il n'est possible de traiter ces questions qu'à travers une recherche sur la formation des diasporas en Afrique, une tâche qui n'est pas aisée, émaillée de difficultés conceptuelles, méthodologiques et éthiques.

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4

Adell, Sandra, Olga Barrios, and Bernard W. Bell. "Contemporary Literature in the African Diaspora." African American Review 35, no. 2 (2001): 319. http://dx.doi.org/10.2307/2903266.

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5

Dhakal, Lekha Nath. "Presence of Africa in African-American Literature." KMC Research Journal 1, no. 1 (June 29, 2017): 19–26. http://dx.doi.org/10.3126/kmcrj.v1i1.28241.

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African traditions and rituals survived the antagonistic forces which transported them from their ancestral lands to other continents is an established fact in world history. However, how they have been employed in varied artistic forms still requires further investigation. The traditions and rituals still practiced by the people of African diaspora in various parts of the globe are connected to Africa. These primitive traditions stored both orally and in written form are abundantly found in African-American literature.

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6

Michaud, James, Elena Lvina, Bella L. Galperin, Terri R. Lituchy, Betty Jane Punnett, Ali Taleb, Clive Mukanzi, et al. "Development and validation of the Leadership Effectiveness in Africa and the Diaspora (LEAD) scale." International Journal of Cross Cultural Management 20, no. 3 (December 2020): 361–84. http://dx.doi.org/10.1177/1470595820973438.

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This article contributes to the literature on cross-cultural leadership by describing the development and validation of the Leadership Effectiveness in Africa and the Diaspora (LEAD) Scale. The LEAD Scale is a culturally sensitive measure of leadership effectiveness in the understudied settings of Africa and the African diaspora. A combination of methods and four studies using samples from Africa and the African diaspora based in Canada, the USA, and the Caribbean were used to develop the measure. Using the grounded theory approach and the Delphi technique ( n = 192), followed by a set of increasingly rigorous tests including exploratory factor analysis ( n = 441), confirmatory factor analysis ( n = 116), and a test of measure invariance ( n =1384), we developed and validated a culturally sensitive measure of effective leadership. Our results demonstrate that spirituality, tradition and community-centredness are important and culturally specific components of leadership in Africa and the African diaspora. This paper provides a validated measure of leadership and offers recommendations regarding the use of the measure by managers and researchers working in Africa or with African diaspora.

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7

Veney, Cassandra R. "The Ties That Bind: The Historic African Diaspora and Africa." African Issues 30, no. 1 (2002): 3–8. http://dx.doi.org/10.1017/s1548450500006223.

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As we all know, the historic African diaspora in the United States is the result of the European slave trade, which resulted in millions of people being taken from Africa. Dei and Asgharzadeh correctly point out in this issue that this population and its descendents constitute a portion of the original African brain drain. Often, consideration of the causes of, problems of, and solutions to the African brain drain ignore this population and place most of the emphasis and research on the contemporary African diaspora. This may have to do with conclusions in some of the research contending that this historic diaspora lost all linkages to Africa. However, there is a vast body of literature that supports the claim that the institution of slavery did not totally sever social, cultural, economic, and political linkages.

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8

Ojaide, Tanure, and F. Abiola Irele. "The African Imagination: Literature in Africa and the Black Diaspora." World Literature Today 76, no. 2 (2002): 125. http://dx.doi.org/10.2307/40157291.

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9

Bush, Glen, and F. Abiola Irele. "The African Imagination: Literature in Africa and the Black Diaspora." African Studies Review 46, no. 2 (September 2003): 155. http://dx.doi.org/10.2307/1514861.

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10

Batisai, Kezia. "BEING GENDERED IN AFRICAâ€™S FLAGDEMOCRACIES: NARRATIVES OF SEXUAL MINORITIES LIVING IN THE DIASPORA." Gender Questions 3, no. 1 (January 13, 2016): 25–44. http://dx.doi.org/10.25159/2412-8457/818.

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Â Critical engagement with existing scholarship reveals that many postcolonial African states have set up legal frameworks which institutionalise heterosexuality and condemn counter-sexualities. Clearly discernible from this body of literature is the fact that non-complying citizens constantly negotiate â€˜the right to beâ€™ in very political and gendered ways. Ironically, narratives of how these non-complying citizens experience such homophobic contexts hardly find their way into academic discourses, irrespective of the identity battles they fight on a daily basis. To fill this scholarly gap, I first insert the question of diaspora into the argument made extensively in literature that gender, sexuality and homophobia are intrinsic to defining national identity in postcolonial African states. Subsequently, I capture the experiences of queer Africans that emerged out of fieldwork conducted in Johannesburg and Cape Town, South Africa, between 2011 and 2014. The focus is on the narratives of sexual minorities who migrated permanently to South Africa to flee draconian legislation and diverse forms of sexual persecution in Zimbabwe, Uganda and Nigeria. Juxtaposed with the experiences of South African sexual minorities, deep reflections of how queer foreign nationals have experienced their bodies beyond the borders of their respective homelands tell a particularly interesting story about the meaning of the postcolonial state, read through the intersections of gender, sexuality and diaspora discourses. Local and foreign sexual minoritiesâ€™ experiences are replete with contradictions, which make for rich and ambivalent analyses of what the reality of being a sexual minority in (South) Africa means. Contrary to queer Africans who construct living in South Africa as an institutionalisation of â€˜libertyâ€™, sexual minorities of South African origin frame the countryâ€™s democracy as an intricate and confusing space. Although analysed in this article, this conundrum paves the way for further engagement with the interplay between sexuality, homophobia and migration/diaspora discourses, which are often invisible to queer research on the continent.

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11

Reddy, Vanita. "Femme Migritude." Minnesota review 2020, no. 94 (May 1, 2020): 67–84. http://dx.doi.org/10.1215/00265667-8128421.

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This article examines the queer feminist Afro-Asian poetics and politics of spoken word and performance artist Shailja Patel’s 2006 onewoman show and 2010 prose poem, both titled Migritude. Patel’s migritude poetics resonates with and departs from much contemporary migritude writing, particularly with respect to the genre’s focus on a global-North-based, black Atlantic African diaspora. The article draws attention to a “brown Atlantic,” in which Africa is the site both of diaspora and of homeland. More important, it shows that Patel’s queer femininity unsettles a diasporic logic of racial exceptionalism. This logic aids and abets a (black) native/(South Asian) migrant divide in colonial and postcolonial Kenya. Patel’s femme migritude, as I call it, draws on nonequivalent histories of black and Asian racialized dispossession to construct a mode of global-South, cross-racial political relationality.

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12

Cofman-Simhon, Sarit. "African Tongues on the Israeli Stage: A Reversed Diaspora." TDR/The Drama Review 57, no. 3 (September 2013): 48–68. http://dx.doi.org/10.1162/dram_a_00279.

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Over the last decade, Moroccan Israeli and Ethiopian Israeli actors have started to speak Maghrebi and Amharic, respectively, onstage. Their performances indicate a new, nonmainstream theatrical richness and “otherness,” and acknowledge diasporic cultures in Israel. “This is not a ‘trend,’ it is a return,” says a well-known Israeli singer—it is a reversed diaspora.

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13

Hilden, Patricia Penn. "Race for Sale: Narratives of Possession in Two “Ethnic” Museums." TDR/The Drama Review 44, no. 3 (September 2000): 11–36. http://dx.doi.org/10.1162/10542040051058591.

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Have the Museum for African Art and the National Museum of the American Indian, both in New York City, been able to “move the center” from Euro-America to Africa, the African diaspora, or Native America?

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14

Creque, Leah. "The Nobel Laureates in Literature of the African Diaspora." Journal of the African Literature Association 6, no. 2 (January 2012): 133–41. http://dx.doi.org/10.1080/21674736.2012.11690184.

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15

McLaren. "Expanding the Channels of the African Diaspora." Research in African Literatures 44, no. 1 (2013): 179. http://dx.doi.org/10.2979/reseafrilite.44.1.179.

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16

Jacobs, J. U. "Picturing the African Diaspora in recent fiction." Current Writing 21, no. 1-2 (January 2009): 97–116. http://dx.doi.org/10.1080/1013929x.2009.9678313.

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17

Manguvo, Angellar. "Emancipating the “Kin beyond the Sea”: Reciprocity between Continental and Diasporic Africans’ Struggles for Freedom." Genealogy 3, no. 1 (March 20, 2019): 12. http://dx.doi.org/10.3390/genealogy3010012.

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While the African Diaspora’s relentless commitment to the liberation of Africa from colonial bondage is well documented, the literature has, arguably, obscured the profound inspirations that Continental African people have had on Black Americans’ struggles against racism. Unfortunately, the downplaying of the pivotal role of the forces from Continental Africa divorces the understanding of the interconnectedness of transnational black consciousness. This paper contributes a greater balance to the understanding of black racial solidarity by discussing the formation and sustenance of the interrelationships between Continental African people and the African Diaspora, particularly in the United States, during the struggles of anti-colonialism in Africa and anti-racism in the United States, dating back to the turn of the 19th century. The paper conceptualizes the interconnectedness of the twin struggles from the Cross-national Diffusion theoretical framework. The theory offers appealing explanations and insights to the apparent mutuality regarding the formation, processes, outcomes, and consequences of the twin struggles. Galvanized by the common vision of emancipating the black race, the two movements were inspired by the exchange of ideological and organizational tactics, of which the exchange itself constituted another solid ideological tactic.

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18

Wilson, Betty L. "Under the Brutal Watch: A Historical Examination of Slave Patrols in the United States and Brazil During the 18th and 19th Centuries." Journal of Black Studies 53, no. 1 (October 6, 2021): 3–18. http://dx.doi.org/10.1177/00219347211049218.

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Though less discussed in the literature, slave patrols played a significant role in continuing and sustaining the system of slavery. While few scholars have dedicated attention to exploring the history of slave patrols in the United States (US), there remains a dearth of research analyzing the slave patrol system in Brazil, despite the existence of slavery in this area of the African Diaspora. Using a historical perspective, this article compares and examines the establishment, function, expansion of slave patrols in the US and Brazil between the 18th and 19th centuries. This article adds to the scholarly discourse and historical literature on the experiences and conditions of enslaved people in the African diaspora (i.e., US and Brazil) under the brutal watch of slave patrols. Future research and investigation is needed to gain nuanced understanding of slave patrols not only in these two specific geographical regions, but globally across the African diaspora.

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19

Chireau, Yvonne. "Looking for Black Religions in 20th Century Comics, 1931–1993." Religions 10, no. 6 (June 25, 2019): 400. http://dx.doi.org/10.3390/rel10060400.

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Relationships between religion and comics are generally unexplored in the academic literature. This article provides a brief history of Black religions in comic books, cartoons, animation, and newspaper strips, looking at African American Christianity, Islam, Africana (African diaspora) religions, and folk traditions such as Hoodoo and Conjure in the 20th century. Even though the treatment of Black religions in the comics was informed by stereotypical depictions of race and religion in United States (US) popular culture, African American comics creators contested these by offering alternatives in their treatment of Black religion themes.

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20

Marzioli, Sara. "Cannibalizing the Black Atlantic in F. T. Marinetti’s Interwar Writing." Interdisciplinary Literary Studies 23, no. 4 (September 1, 2021): 547–72. http://dx.doi.org/10.5325/intelitestud.23.4.0547.

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Abstract In this article, I address Filippo Tommaso Marinetti’s writing that borrows from the cultural discourses of the Atlantic African diaspora of the interwar years. I analyze two texts, the play The Drum of Fire and the short story “The Black Man,” both written in 1922; these are traversed by contemporary anticolonial discourses in Africa and the Black American rhetoric of emancipation, which Marinetti appropriates as prime examples of modernity and revolutionary politics. Far from expressing anticolonial and emancipatory sentiments for people of African descent, I argue that Marinetti coopts these discourses to project Italy at the center of the Atlantic world, as the locale of technological and cultural novelty. Between primitivist stereotypes and celebrations of cultural hybridity, these texts reflect Marinetti’s attention for Black cultures of the Twenties, beyond the well-known “jazz craze.” Steeped in current historical events, including Italian migration to the United States, the texts analyzed here demonstrate the contribution of African diasporic cultural discourses to a pivotal phase of Italy’s own nation building, when the country is striving to establish itself as a modern, politically relevant nation on the international stage.

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Virkkunen, Joni, and Minna Piipponen. "African Immigrants in Russia." DEMIS. Demographic research 1, no. 1 (2021): 45–52. http://dx.doi.org/10.19181/demis.2021.1.1.5.

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While the Russian migration literature captures well social and economic realities of Central Asian labour migrants, it takes only an infrequent notice of other less visible groups of immigrants. One of such groups, African immigrants, is estimated to consist of about 40,000 individuals, mainly from North and Sub-Saharan Africa. This paper looks at the African immigrants in Russia. After identifying the African immigrants, the article focuses on refugees and economic migrants in more detail. Who are the African immigrants in Russia? How do they see Russia and Finland as the countries of immigration? The study is based on scholarly literature of African immigration to Russia and asylum interview documents of the African asylum seekers in Finland. The most prominent group of Africans in Russia are immigrants distributing advertisements at metro stations in large cities such as Moscow. However, these immigrants struggling with their poor status are only part of the Africans in Russia. The highly educated African diaspora and businessmen trained in the Soviet Union, as well as the staff of the delegations, live well- off lives in Russia and there is little interaction between the above-mentioned “new” immigrant groups. In this article, we focus especially on the “new” immigrants who arrived in Russia after the break-up of the Soviet Union and their stories of everyday insecurity. International crime and human trafficking enable asylum seekers to move around in Europe today. At the same time, it puts several groups of people, such as women, children and the low-skilled, particularly vulnerable to various forms of exploitation during the journey.

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22

Filho, Wilson Trajano. "The Conservative Aspects of a Centripetal Diaspora: The Case of the Cape Verdean Tabancas." Africa 79, no. 4 (November 2009): 520–42. http://dx.doi.org/10.3366/e0001972009001053.

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This article deals with the continuous flow of resources, values and goods that takes place within a Cape Verdean institution called tabanca. It examines the effects of some practices of the so-called Cape Verdean diaspora on local forms of sociality in Santiago's tabancas, in order to show that these flows have a remarkable conservative tendency and contribute to the reproduction of traditional forms of social organization. The Cape Verde I present in this article is at variance with the standard image of the country in current anthropological literature, which approaches social life in the archipelago using analytical tools developed in interdisciplinary fields such as globalization theory and post-colonial, transnational or diasporic studies. Through the ethnographic analysis of the flows within the tabanca, I put the Cape Verde case in the general context of West African political culture to argue that some of its attributes, which appear in literature on transnationalism, diaspora and globalization as the outcome of contemporary transformation, can best be explained in terms of a conservative structural continuity with the political culture that evolved in the northern part of West Africa, known as Senegambia.

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23

Anderson, Jan. ""Yuh Mad Man!" Lying Letters: Speculations on the Catalysts of Male Madness in Caribbean Literature." Caribbean Quilt 1 (November 18, 2012): 59. http://dx.doi.org/10.33137/caribbeanquilt.v1i0.19047.

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Jan Anderson is invested in tracing the Trajectory Home (a working title for a collection of essays) among the African Diaspora, particularly those of Caribbean descent. The experiences and contestations over issues of belonging, citizenship, and nation building are also at the heart of Jan’s work. Jan’s submission has led to a focus on the recurrence of disenfranchisement as a legacy of “diaspora” and the resulting fissures in male/female relationships.

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24

Baldwin, Kate. "Soul Mates." Diaspora: A Journal of Transnational Studies 9, no. 3 (December 2000): 399–420. http://dx.doi.org/10.3138/diaspora.9.3.399.

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In a recent interview with the New York Times, Alice Walker describes her undergraduate years at Spelman College as marked by a fascination that, in her estimation, put her at a remove from the students around her. Walker reflects, “I paid as much attention to Russian literature as many of the other girls paid to makeup, clothing and boys” (Gussow 10). But if this kept her away from her college-mates, Walker’s predilection for Tolstoy and Dostoevsky placed her squarely within the paradigm that Dale Peterson proposes in his study of affinities between Russian and African American literatures. Eschewing the conventional boundaries between Russian and American literary studies that have characterized the exceptionalist enterprises of each, Peterson brings together literature from both canons. He is interested less in explicit influences across the “wall” of cultural and national separation than in “structures of mentality” that have produced comparable articulations of ethnic self-consciousness in the guise of a literature ofthe “soul.” Peterson’s argument is that the exclusion of both Russians and African Americans from the Western European narrative of world progress and civilization, as based on German Idealist philosophy, ignited in each a determination to shape a counterclaim. This counterclaim took shape through an assertion of an essentialist selfhood expounded in a rhetoric of “soul.” Out ofthe exclusion from world-historical “Spirit” came the articulation of “soul.” Walker’s taste for the Russian literary greats, Peterson would argue, resonates with a history of relatedness.

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Kennon, Raquel. "“Africa Claiming Her Own”: Unveiling Natural Hair and African Diasporic Identity in Lorraine Hansberry’s Unabridged A Raisin in the Sun." Modern Drama 64, no. 3 (August 1, 2021): 283–308. http://dx.doi.org/10.3138/md-64-3-1120.

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In the phantasmagoric performance that begins the second act of Lorraine Hansberry’s classic A Raisin in the Sun (1959), Beneatha Younger emerges with a short “close-cropped” natural style after cutting off her straightened hair offstage. Although this is a seemingly minor theatrical moment, hair in this scene and Hansberry’s work and life serves as a powerful dramatic signifier, a political tool for self-understanding and liberation, and a cultural bridge between African and African diasporic identity. Drawing from archival material concerning the original 1957 playscript, Tracy Heather Strain’s 2017 documentary Sighted Eyes/Feeling Hands, and recent scholarship, this article examines how Beneatha asserts her own body politics and corporeal scripting in her interactions with two romantic prospects, Joseph Asagai and George Murchison, to argue that her relationship with each suitor represents the complicated ways she wrestles with the meaning of the African diaspora. By embracing her natural hair and making deliberate aesthetic self-fashioning choices, Beneatha reclaims an ancestral African identity and cultivates a global Black consciousness that ultimately exceeds specific performances of dress, dance, and hair.

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KITLV, Redactie. "Book reviews." New West Indian Guide / Nieuwe West-Indische Gids 86, no. 1-2 (January 1, 2012): 109–96. http://dx.doi.org/10.1163/13822373-90002427.

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The African Diaspora: A History Through Culture, by Patrick Manning (reviewed by Joseph C. Miller) Atlas of the Transatlantic Slave Trade, by David Eltis & David Richardson (reviewed by Ted Maris-Wolf) Abolition: A History of Slavery and Antislavery, by Seymour Drescher (reviewed by Gregory E. O’Malley) Paths to Freedom: Manumission in the Atlantic World, edited by Rosemary Brana-Shute & Randy J. Sparks (reviewed by Matthew Mason) You Are All Free: The Haitian Revolution and the Abolition of Slavery, by Jeremy D. Popkin (reviewed by Philippe R. Girard) Fighting for Honor: The History of African Martial Arts in the Atlantic World, by T .J. Desch Obi (reviewed by Flávio Gomes & Antonio Liberac Cardoso Simões Pires) Working the Diaspora: The Impact of African Labor on the Anglo-American World, 1650-1850, by Frederick C. Knight (reviewed by Walter Hawthorne) The Akan Diaspora in the Americas, by Kwasi Konadu (reviewed by Ray Kea) Tradition and the Black Atlantic: Critical Theory in the African Diaspora, by Henry Louis Gates Jr. (reviewed by Deborah A. Thomas) From Africa to Jamaica: The Making of an Atlantic Slave Society, 1775-1807, by Audra A. Diptee (reviewed by D.A. Dunkley) Elections, Violence and the Democratic Process in Jamaica 1944-2007, by Amanda Sives (reviewed by Douglas Midgett) Caciques and Cemi Idols: The Web Spun by Taino Rulers between Hispaniola and Puerto Rico, by José R. Oliver (reviewed by Brian D. Bates) The Latin American Identity and the African Diaspora: Ethnogenesis in Context, by Antonio Olliz Boyd (reviewed by Dawn F. Stinchcomb) Reconstructing Racial Identity and the African Past in the Dominican Republic, by Kimberly Eison Simmons (reviewed by Ginetta E.B. Candelario) Haiti and the Haitian Diaspora in the Wider Caribbean, edited by Philippe Zacaïr (reviewed by Catherine Benoît) Duvalier’s Ghosts: Race, Diaspora, and U.S. Imperialism in Haitian Literatures, by Jana Evans Braziel (reviewed by J. Michael Dash) Mainland Passage: The Cultural Anomaly of Puerto Rico, by Ramón E. Soto-Crespo (reviewed by Guillermo B. Irizarry) Report on the Island and Diocese of Puerto Rico (1647), by Diego de Torres y Vargas (reviewed by David A. Badillo) Land Reform in Puerto Rico: Modernizing the Colonial State, 1941-1969, by Ismael García-Colón (reviewed by Ricardo Pérez) Land: Its Occupation, Management, Use and Conceptualization. The Case of the Akawaio and Arekuna of the Upper Mazaruni District, Guyana, by Audrey J. Butt Colson (reviewed by Christopher Carrico) Caribbean Religious History: An Introduction, by Ennis B. Edmonds & Michelle A . Gonzalez (reviewed by N. Samuel Murrell) The Cross and the Machete: Native Baptists of Jamaica – Identity, Ministry and Legacy, by Devon Dick (reviewed by John W. Pulis) Swimming the Christian Atlantic: Judeoconversos, Afroiberians and Amerindians in the Seventeenth Century, by Jonathan Schorsch (reviewed by Richard L. Kagan) Kosmos und Kommunikation: Weltkonzeptionen in der südamerikanischen Sprachfamilie der Cariben, by Ernst Halbmayer (reviewed by Eithne B. Carlin) That Infernal Little Cuban Republic: The United States and the Cuban Revolution, by Lars Schoultz (reviewed by Antoni Kapcia) Voice of the Leopard: African Secret Societies and Cuba, by Ivor L. Miller (reviewed by Elizabeth Pérez) Guantánamo: A Working-Class History between Empire and Revolution, by Jana K. Lipman (reviewed by Barry Carr) Packaged Vacations: Tourism Development in the Spanish Caribbean, by Evan R. Ward (reviewed by Polly Pattullo) Afro-Greeks: Dialogues Between Anglophone Caribbean Literature and Classics in the Twentieth Century, by Emily Greenwood (reviewed by Gregson Davis) Caribbean Culture: Soundings on Kamau Brathwaite, edited by Annie Paul (reviewed by Paget Henry) Libertad en cadenas: Sacrificio, aporías y perdón en las letras cubanas, by Aída Beaupied (reviewed by Stephen Fay) The Trickster Comes West: Pan-African Influence in Early Black Diasporan Narratives, by Babacar M’baye (reviewed by Olabode Ibironke) Cheddi Jagan and the Politics of Power: British Guiana’s Struggle for Independence, by Colin A. Palmer (reviewed by Jay R. Mandle) A Language of Song: Journeys in the Musical World of the African Diaspora, by Samuel Charters (reviewed by Kenneth Bilby) Man Vibes: Masculinities in Jamaican Dancehall, by Donna P. Hope (reviewed by Eric Bindler)

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Gwekwerere, Tavengwa. "The African Diaspora in continental African struggles for freedom: Implications on the criticism of African Renaissance literature." South African Journal of African Languages 34, no. 1 (January 2, 2014): 35–40. http://dx.doi.org/10.1080/02572117.2014.949466.

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Kopkin, Nolan, and Erin N. Winkler. "Naming Black Studies: Results From a Faculty Opinion Survey." Journal of Black Studies 50, no. 4 (April 15, 2019): 343–66. http://dx.doi.org/10.1177/0021934719842444.

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The ongoing debate about nomenclature has been part of the discourse in Black Studies since the late 1960s, yet there remains no consensus on an ideal name. The existing literature ties specific name choices to political, ideological, and paradigmatic approach; regional focus; and/or institutional and market pressure. In this study, we augment the literature with survey data on the opinions of Black Studies scholars. Our findings show “Africana Studies” is most often chosen as the ideal name, followed by “Black Studies,” “African Diaspora Studies,” “African American Studies” and “Pan-African Studies,” “Africology,” and “African Studies,” and that trends for positive and negative connotations follow a somewhat similar pattern. Just as the literature ties specific name choices to political, ideological, and paradigmatic approach; regional focus; and/or institutional and market pressure, so too do our respondents. It is our hope these results add to the ongoing scholarly discussion around nomenclature in Black Studies.

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McLaren, Joseph. "African Diaspora Vernacular Traditions and the Dilemma of Identity." Research in African Literatures 40, no. 1 (March 2009): 97–111. http://dx.doi.org/10.2979/ral.2009.40.1.97.

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30

Bean, Annemarie. "Black Theatre: Ritual Performance in the African Diaspora (review)." Research in African Literatures 36, no. 1 (2005): 122–24. http://dx.doi.org/10.1353/ral.2005.0006.

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Wanzo, Rebecca Ann. "Becoming Black: Creating Identity in the African Diaspora (review)." Research in African Literatures 36, no. 2 (2005): 155–56. http://dx.doi.org/10.1353/ral.2005.0137.

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32

Gikandi, Simon. "Paule Marshall and the search for the African diaspora." New West Indian Guide / Nieuwe West-Indische Gids 73, no. 1-2 (January 1, 1999): 83–88. http://dx.doi.org/10.1163/13822373-90002586.

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[First paragraph]The Fiction of Paule Marshall: Reconstructions of History, Culture, and Gender. DOROTHY HAMER DENNISTON. Knoxville: University of Tennesee Press, 1995. xxii + 187 pp. (Paper US$ 15.00)Toward Wholeness in Paule Marshall's Fiction. JOYCE PETTIS.Charlottesville: University of Virginia Press, 1995. xi + 173 pp. (Cloth US$ 29.50)Black and Female: Essays on Writings by Black Women in the Diaspora. BRITA LINDBERG-SEYERSTED. Oslo: Scandinavian University Press, 1994. 164 pp. (Paper n.p.)Literary history has not been very kind to Paule Marshall. Even in the early 1980s when literature produced by African-American women was gaining prominence among general readers and drawing the attention of critics, Marshall was still considered to be an enigmatic literary figure, somehow important in the canon but not one of its trend setters. As Mary Helen Washington observed in an influential afterword to Brown Girl, Brownstones, although Marshall had been publishing novels and short stories since the early 1950s, and was indeed the key link between African-American writers of the 1940s and those of the 1960s, she was just being "discovered" in the 1980s. While there has always been a small group of scholars, most notably Kamau Brathwaite, who have called attention to the indispensable role Marshall has played in the shaping of the literary canon of the African Diaspora, and of her profound understanding of the issues that have affected the complex formation and survival of African-derived cultures in the New World, many critics have found it difficult to locate her within the American, African-American, and Caribbean traditions that are the sources of her imagination and the subject of her major works. Marshall has embraced all these cultures in more profound ways than her more famous contemporaries have, but she has not gotten the accolades that have gone to lesser writers like Alice Walker. It is indeed one of the greatest injustices of our time that Walker's limited understanding of the cultures and peoples of the African Diaspora has become the point of reference for North American scholars of Africa, the Caribbean, and South America while Marshall's scholastic engagement with questions of Diaspora has not drawn the same kind of interest.

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Kennedy, James H. "Recent Afro-Brazilian Literature: A Tentative Bibliography." A Current Bibliography on African Affairs 17, no. 4 (June 1, 1985): 327–45. http://dx.doi.org/10.1177/001132558501700403.

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In recent years, increased interest in black studies in the U.S. has fostered an upswing in research in Afro-Latin American literature. The explicit focus of most studies, however, has been the works of Afro-Hispanics, while in most instances literature by Brazilians of African descent has been treated only marginally, if at all. This study delineates the factors which have caused literature by Afro-Brazilian authors to remain at the fringes of Afro-Latin American studies in the U.S. and presents an important corpus of literature written by Brazilians of African descent and published since 1960. The study of these works should not only ameliorate the general approach to Afro-Latin American literature current in the U.S. but should at the same time add a new dimension to the field of African diaspora studies as well.

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Pasura, Dominic, and Anastasia Christou. "Theorizing Black (African) Transnational Masculinities." Men and Masculinities 21, no. 4 (February 23, 2017): 521–46. http://dx.doi.org/10.1177/1097184x17694992.

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Just as masculinity is crucial in the construction of nationhood, masculinity is also significant in the making and unmaking of transnational communities. This article focuses on how black African men negotiate and perform respectable masculinity in transnational settings, such as the workplace, community, and family. Moving away from conceptualizations of black transnational forms of masculinities as in perpetual crisis and drawing on qualitative data collected from the members of the new African diaspora in London, the article explores the diverse ways notions of masculinity and gender identities are being challenged, reaffirmed, and reconfigured. The article argues that men experience a loss of status as breadwinners and a rupture of their sense of masculine identity in the reconstruction of life in the diaspora. Conditions in the hostland, in particular, women’s breadwinner status and the changing gender relations, threaten men’s “hegemonic masculinity” and consequently force men to negotiate respectable forms of masculinity.

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Barnum, Elizabeth, Sally Price, and Richard Price. "Maroon Arts: Cultural Vitality in the African Diaspora." African Arts 33, no. 3 (2000): 13. http://dx.doi.org/10.2307/3337685.

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Maddox, John. "The Place of the Forge: The African Diaspora, History, and Comparative Literature." Hispania 100, no. 5 (2018): 231–36. http://dx.doi.org/10.1353/hpn.2018.0056.

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Harris, W. "Phillis Wheatley, Diaspora Subjectivity, and the African American Canton." MELUS: Multi-Ethnic Literature of the United States 33, no. 3 (September 1, 2008): 27–43. http://dx.doi.org/10.1093/melus/33.3.27.

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Thomas, Steven W. "The Context of Multi-Ethnic Politics for Ethiopian American Literature." MELUS 45, no. 1 (2020): 117–38. http://dx.doi.org/10.1093/melus/mlz065.

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Abstract Considering the broad conversation among African novelists about the representation of Africans in America, this essay proposes a reevaluation of Ethiopian American literature that is attentive to the historical complexity of Ethiopia’s ethnic diversity. Situating novels and memoirs in their regional context of the Horn of Africa, it highlights how writers of the Ethiopian diaspora sometimes wrestle with and other times avoid the implications of the region’s ethnic politics. Focusing on the novel The Parking Lot Attendant (2018) by Nafkote Tamirat as a case study, it compares it to how other novelists and memoirists from the region, including Dinaw Mengestu, Nega Mezlekia, Maaza Mengiste, Meti Birabiro, Rebecca Haile, and Nurrudin Farrah, have managed the burden of multi-ethnic representation. Tamirat’s novel is somewhat unique for framing the immigrant experience within the story of a political dystopia and uncanny “loneless” social relations. By analyzing Ethiopian American literature in this way, the essay critiques scholarship that has been inattentive to the complex multi-ethnic history of the region because of its focus on the alienation of Ethiopian protagonists from cross-cultural and intracultural forms of political engagement.

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Mahtem Shiferraw. "What to Read Now: Selected Works from the African Diaspora." World Literature Today 91, no. 5 (2017): 6. http://dx.doi.org/10.7588/worllitetoda.91.5.0006.

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Afolabi, Niyi. "African Diaspora and Autobiographics: Skeins of Self and Skin (review)." Research in African Literatures 34, no. 2 (2003): 218–20. http://dx.doi.org/10.1353/ral.2003.0022.

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Shiferraw, Mahtem. "What to Read Now: Selected Works from the African Diaspora." World Literature Today 91, no. 5 (2017): 6. http://dx.doi.org/10.1353/wlt.2017.0150.

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Washington, Teresa N., Paul Carter Harrison, Victor Leo Walker, and Gus Edwards. "Black Theatre: Ritual Performance in the African Diaspora." African American Review 38, no. 1 (2004): 157. http://dx.doi.org/10.2307/1512242.

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43

Kleist, Nauja. "Mobility." African Diaspora 11, no. 1-2 (December 9, 2019): 71–86. http://dx.doi.org/10.1163/18725465-01101009.

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Abstract In this keyword, I reflect upon African diaspora in a mobilities perspective, exploring analytical and empirical resonance and tensions. Despite the boom of diaspora and mobilities studies in the last decades, research explicitly linking these two literatures is still nascent. Exploring diaspora through a mobilities perspective, I suggest that attention to regimes of mobilities and migratory trajectories can yield important insights. The first perspective highlights how mobility and immobility is governed, facilitated or constrained historically and today, shedding light on the unequal distribution of safe, legal and free (im)mobility for African diaspora groups, whether ‘old’ or ‘new’; the second illuminates the twists and turns of migratory journeys or displacement, bringing attention beyond the host land – homeland axis found in some diaspora studies. Finally, turning the analytical lens around, I dwell upon temporality and belonging in diaspora studies and how they link to mobility, with emphasis on potentiality and elusiveness rather than fixity and stability.

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Palmié, Stephan. "Making sense of Santería: three books on Afro-Cuban religion." New West Indian Guide / Nieuwe West-Indische Gids 70, no. 3-4 (January 1, 1996): 291–300. http://dx.doi.org/10.1163/13822373-90002624.

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[First paragraph]Santeria from Africa to the New World: The Dead Sell Memories. GEORGE BRANDON. Bloomington: Indiana University Press, 1993. x + 206 pp. (Cloth US$31.50) Working the Spirit: Ceremonies of the African Diaspora. JOSEPH M. MURPHY. Boston: Beacon, 1994. xiii + 263 pp. (Cloth US$ 25.00)Walking with the Night: The Afro-Cuban World of Santeria. RAUL CANIZARES. Rochester VT: Destiny Books, 1993. xii + 148 pp. (Paper US$ 12.95)Since 1959, the steady exodus from revolutionary Cuba has led to the gradual emergence of an Afro-Cuban religious diaspora in the United States. While this phenomenon has attracted scholarly attention for some time, the literature has grown particularly rapidly in recent years. It is, perhaps, not entirely fortuitous that a spate of current academic publications on the subject coincided with a scramble by the popular media to exploit its exotic potential in the context of the 1993 U.S. Supreme Court case on animal sacrifice. Clearly, what has come to be called an Afro-Cuban "cultic renaissance" in exile holds promise both for sensationalist journalism and certain kinds of theoretical projects. Partly articulating with older, but politically reinvigorated debates about the relations between African and African-American cultures, partly addressing fundamental questions about conventional models of cultural boundedness and coherence, and, finally, calling into question both popular and academic notions of "modernity" (and its inevitable counterpart "tradition"), the 292 New West Indian Guide/Nieuwe West-Indische Gids vol. 70 no. 3 &4 (1996)problems posed by the emergence of an Afro-Cuban religious diaspora in the United States present a timely challenge.

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Dworkin, Ira. "Radwa Ashour, African American Criticism, and the Production of Modern Arabic Literature." Cambridge Journal of Postcolonial Literary Inquiry 5, no. 1 (January 2018): 1–19. http://dx.doi.org/10.1017/pli.2017.44.

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In 1973, at the suggestion of her mentor Shirley Graham Du Bois, the Egyptian scholar, activist, teacher, and novelist Radwa Ashour enrolled at the University of Massachusetts, Amherst, to study African American literature and culture. Ashour’s 1975 dissertation “The Search for a Black Poetics: A Study of Afro-American Critical Writings,” along with her 1983 autobiography,Al-Rihla: Ayyam taliba misriyya fi amrika[The Journey: An Egyptian Woman Student’s Memoirs in America], specifically engage with debates that emerged at the First International Congress of Negro Writers and Artists in September 1956 between African Americans and others from the African diaspora (most notably Aimé Césaire) regarding the applicability of the “colonial thesis” to the United States. This article argues that Ashour’s early engagement with African American cultural politics are formative of her fiction, particularly her 1991 novel,Siraaj: An Arab Tale,which examines overlapping questions of slavery, empire, and colonialism in the Arab world.

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Nwanyanwu, Augustine Uka. "Transculturalism, Otherness, Exile, and Identity in Chimamanda Ngozi Adichie’s Americanah." Matatu 49, no. 2 (December 20, 2017): 386–99. http://dx.doi.org/10.1163/18757421-04902008.

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Abstract Today African literature exhibits and incorporates the decentred realities of African writers themselves as they negotiate and engage with multifarious forms of diaspora experience, dislocation, otherness, displacement, identity, and exile. National cultures in the twenty-first century have undergone significant decentralization. New African writing is now generated in and outside Africa by writers who themselves are products of transcultural forms and must now interrogate existence in global cities, transnational cultures, and the challenges of immigrants in these cities. Very few novels explore the theme of otherness and identity with as much insight as Adichie’s Americanah. The novel brings together opposing cultural forms, at once transcending and celebrating the local, and exploring spaces for the self where identity and otherness can be viewed and clarified. This article endeavours to show how African emigrants seek to affirm, manipulate, and define identity, reclaiming a space for self where migrant culture is marginalized. Adichie’s exemplary focus on transcultural engagement in Americanah provides an accurate representation of present-day African literary production in its dialectical dance between national and international particularities.

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Mazrui, Alamin. "Review: The African Diaspora in the Mediterranean Lands of Islam." Journal of Islamic Studies 16, no. 2 (May 1, 2005): 263–66. http://dx.doi.org/10.1093/jis/eti147.

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Okoye, Chukwuma. "The Deep Stirring of the Unhomely: African Diaspora on Biyi Bandele'sThe Street." Research in African Literatures 39, no. 2 (June 2008): 79–92. http://dx.doi.org/10.2979/ral.2008.39.2.79.

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Obi Nwakanma. "MJC Echeruo: Occidentalism, Diaspora, Nationalist, and Transnationalist Trajectories of His African Modernism." Research in African Literatures 47, no. 3 (2016): 106. http://dx.doi.org/10.2979/reseafrilite.47.3.07.

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Klein, Martin. "Undercurrents of Power: Aquatic Culture in the African Diaspora by Kevin Dawson." Early American Literature 55, no. 2 (2020): 523–26. http://dx.doi.org/10.1353/eal.2020.0032.

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