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1

Gangelhoff, Christine, and Cathleen LeGrand. "Art Music by Caribbean Composers: Martinique." International Journal of Bahamian Studies 19, no. 2 (2013): 48. http://dx.doi.org/10.15362/ijbs.v19i2.198.

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2

Roch, Alexandra. "Penser le legs du marronnage à la Martinique au 21ème siècle." Recherches Francophones: Revue de l'Association internationale d'étude des littératures et des cultures de l'espace francophone (AIELCEF) 2, no. 1 (2022): 24–41. http://dx.doi.org/10.26443/rcfr.v2i1.381.

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Le marronnage est indissociable de la période esclavagiste. Il constitue une contre-attaque des Africains esclavagisés qui implique tout un art de la ruse, des tactiques et des stratégies permettant de libérer l'esclavagisé de l'oppression. Toutefois, depuis une décennie, il y a une revendication ouverte des valeurs du marronnage dans les espaces anciennement colonisés, comme la Martinique. Cette réflexion s’intéresse aux enjeux du marronnage à la Martinique à travers le carnaval de 2021. L’analyse permettra de révéler que malgré la départementalisation, la Martinique est dans une situation de
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3

Regis, Helen A. "Ships on the Wall: Retracing African Trade Routes from Marseille, France." Genealogy 5, no. 2 (2021): 27. http://dx.doi.org/10.3390/genealogy5020027.

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With this essay on decolonizing ways of knowing, I seek to understand the phantom histories of my father’s French family. Filling in silences in written family accounts with scholarship on Marseille’s maritime commerce, African history, African Diaspora studies, and my own archival research, I seek to reconnect European, African, and Caribbean threads of my family story. Travelling from New Orleans to Marseille, Zanzibar, Ouidah, Porto-Novo, Martinique and Guadeloupe, this research at the intersections of personal and collective heritage links critical genealogies to colonial processes that st
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4

Gulari, Melehat Nil, and Chris Fremantle. "Learning Arts Organisations: Innovation through a Poetics of Relation." Arts 10, no. 4 (2021): 83. http://dx.doi.org/10.3390/arts10040083.

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Arts organisations have had to reimagine their ways of working, as a result of the COVID-19 pandemic. The pandemic has severely challenged the venue-based sectors and exposed the fragility of the existing business model of the ‘receiving house’. We use a specific example to address the following question: In what sense can artists lead organisational innovation, learning and change? We analyse Riffing the Archive: Building a Relation by MARIE ANTOINETTE (MA), an artist duo from Portugal, and their collaboration with the Barn, a multi-art centre in Banchory, Scotland, during the coronavirus pan
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5

Taylor, Nathan. "Atlantic Passage and the Fugitive Text." Sprache und Literatur 53, no. 1 (2024): 141–68. http://dx.doi.org/10.30965/25890859-05301007.

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Abstract This essay intervenes in global histories of theory and exile modernism by developing fugitivity as a capacious lens for examining entangled histories of flight and artistic practice in the Atlantic world. I draw on theorist and poet Fred Moten’s theorization of the concept to foreground a missed encounter between fugitivity’s Antillean history and the communist writer Anna Seghers, whose escape from European fascism places her in a Martinique internment camp in 1941. After examining how fugitivity uneasily merges histories of Black struggle and art with a tradition of modernist antif
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6

Deumert, Ana. "Insurgent words: challenging the coloniality of language." International Journal of the Sociology of Language 2021, no. 272 (2021): 101–26. http://dx.doi.org/10.1515/ijsl-2021-2125.

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Abstract This article explores language ideologies and sociolinguistic scales from the perspective of decolonization. Coloniality is a multi-scalar world system that affects micro-level interactions in multiple locales, both in the metropole and in the former colonies. Not only does coloniality exist on a world scale, resistance to it is scaled up too and engulfs the world. The linguistic tradition that I seek to trace in this article is imaginative, creative and oriented towards alternative decolonial futures. It speaks to the experience of the coloniality of language, of language as alienati
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7

Aching, Gerard. "In Legitimate Defense." Nka Journal of Contemporary African Art 2021, no. 49 (2021): 192–201. http://dx.doi.org/10.1215/10757163-9435793.

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In response to demands from French Communist Party officials for surrealists to define the nature of their relationship to communism, André Breton published Legitimate Defense (1926), a pamphlet in which he described surrealism’s ideological and political stance and identified some of the principal debates and challenges that the group faced in Europe. What lie at stake in the surrealists’ effort to encompass metaphysical and dialectical methods are both the legitimacy of their claims on the term revolutionary and their insistence on a revolution of the mind. In this context, the author examin
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8

GOLOVATCH, Sergei I., Jean-Jacques GEOFFROY, Jean-Paul MAURIÈS, and Didier VANDENSPIEGEL. "Detailed iconography of the widespread Neotropical millipede, Myrmecodesmus hastatus (Schubart, 1945), and the first record of the species from the Caribbean area (Diplopoda, Polydesmida, Pyrgodesmidae)." Fragmenta Faunistica 59, no. 1 (2016): 1–6. http://dx.doi.org/10.3161/00159301ff2016.59.1.001.

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The small-bodied millipede, Myrmecodesmus hastatus (Schubart, 1945), which seems to be strongly associated with ant and termite nests, and currently populates much of South America, is recorded from Martinique for the first time. Abundant, mostly SEM illustrations are provided to facilitate its recognition. This record strongly extends its distribution to also cover the Antilles.
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9

Kelly, Kenneth G. "Sainte-Anne (Martinique). Habitation Crève-Cœur." Archéologie médiévale, no. 38 (December 1, 2008): 196. http://dx.doi.org/10.4000/archeomed.22824.

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10

Moizan, Emmanuel. "Fort-de-France (Martinique). Rue Schœlcher." Archéologie médiévale, no. 43 (December 1, 2013): 174. http://dx.doi.org/10.4000/archeomed.9841.

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11

Diawara, Manthia. "Tropiques and the Surrealist Movement in Martinique." Nka Journal of Contemporary African Art 2021, no. 49 (2021): 202–8. http://dx.doi.org/10.1215/10757163-9435807.

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12

KITLV, Redactie. "Book Reviews." New West Indian Guide / Nieuwe West-Indische Gids 72, no. 1-2 (1998): 125–99. http://dx.doi.org/10.1163/13822373-90002604.

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-Valerie I.J. Flint, Margarita Zamora, Reading Columbus. Berkeley: University of California Press, 1993. xvi + 247 pp.-Riva Berleant-Schiller, Historie Naturelle des Indes: The Drake manuscript in the Pierpont Morgan Library. New York: Norton, 1996. xxii + 272 pp.-Neil L. Whitehead, Charles Nicholl, The creature in the map: A journey to Eldorado. London: Jonathan Cape, 1995. 398 pp.-William F. Keegan, Ramón Dacal Moure ,Art and archaeology of pre-Columbian Cuba. Pittsburgh: University of Pittsburgh Press, 1996. xxiv + 134 pp., Manuel Rivero de la Calle (eds)-Michael Mullin, Stephan Palmié, Sla
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13

Gabriel, Guy. "Histoire de la diffusion du cinéma en Martinique." Cinémas d’Amérique latine, no. 15 (March 1, 2007): 71–79. http://dx.doi.org/10.4000/cinelatino.6633.

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14

McDowell, John H., Sonia Fritz, and Frances Lausell. "Carnivals of the Caribbean: Puerto Rico/Trinidad/Martinique." Journal of American Folklore 120, no. 477 (2007): 358. http://dx.doi.org/10.2307/20487561.

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15

Sahakian, Emily. "FRAMEWORKS FOR INTERPRETING FRENCH CARIBBEAN WOMEN'S THEATRE: INA CÉSAIRE'S ISLAND MEMORIES AT THE THÉÂTRE DU CAMPAGNOL." Theatre Survey 50, no. 1 (2009): 67–90. http://dx.doi.org/10.1017/s0040557409000076.

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The plays and performances of French Caribbean women, which have mostly been examined in the French language and in the field of French literary studies, require a new theorization of postcolonial theatre. Highly influenced by what I call French universalism, French Caribbean women's theatre moves continuously between evoking Caribbean and gender difference and mobilizing the concept of the human universal. Their work enacts a restorative postcolonial women's agenda that is specific to the cultural context of the French overseas departments of Martinique and Guadeloupe.
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16

Loichot, Valérie. "Between Breadfruit and Masala: Food Politics in Glissant's Martinique." Callaloo 30, no. 1 (2007): 124–37. http://dx.doi.org/10.1353/cal.2007.0151.

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17

McDowell, John Holmes. "Carnivals of the Caribbean: Puerto Rico/Trinidad/Martinique (review)." Journal of American Folklore 120, no. 477 (2007): 358–59. http://dx.doi.org/10.1353/jaf.2007.0056.

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18

Chanson, Philippe. "Francis Affergan, Martinique : les identités remarquables. Anthropologie d’un terrain revisité." L'Homme, no. 183 (September 1, 2007): 242–45. http://dx.doi.org/10.4000/lhomme.9871.

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19

St. Hilaire, Aonghas. "Postcolonialism, Identity, and the French Language in St. Lucia." New West Indian Guide / Nieuwe West-Indische Gids 81, no. 1-2 (2007): 55–77. http://dx.doi.org/10.1163/22134360-90002476.

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Examines attitudes toward cultural identification with the French language, recently increased in education, relative to English and Kwéyòl, among St Lucians, through a postcolonial conceptual framework. Author contextualizes this within St Lucia's history, as first French and later British colony, and relates it to the multiplicity, characteristic of St Lucia (and Caribbean) Creole identity, and a connected fluidity in language use. Through a rural and Castries sample, he further studies the evaluations of St Lucians of French, English, and Kwéyòl, in relation to their sense of cultural and s
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20

Miller, Judith. "Caribbean Women Playwrights: Madness, Memory, but Not Melancholia." Theatre Research International 23, no. 3 (1998): 225–32. http://dx.doi.org/10.1017/s0307883300019982.

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Ina Césaire and Simone Schwarz-Bart are among the most arresting Frenchwomen writing plays today. They are not, however, among the most studied, nor are they of ‘La Metropole’. One cannot even count them among the myriad ‘French women playwrights’, bom in Algiers, Oran, Cairo, or St. Petersburg, who now make Paris their home. Césaire and Schwarz-Bart are Antillean, Frenchwomen of colour, at this point in their lives returned from Paris to their respective islands—Martinique and Guadeloupe—after prolonged stays in the French capital, because, as Ina Césaire relates, life in Paris has simply bec
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21

Renaud, Leighan. "‘I Have Seen the Sea’: Caribbean Aquatic Poetics in Monique Roffey’s The Mermaid of Black Conch." Humanities 14, no. 7 (2025): 154. https://doi.org/10.3390/h14070154.

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The polyvalent nature of water is one often explored in fiction by Caribbean writers, and this paper will consider the ways that the representations of mermaids act as an extension of this exploration. Mermaids are central to a number of folk traditions across the Caribbean region and its diaspora. On islands, including Trinidad, Martinique, Carriacou, and Haiti, with names such as Fairymaid, Mama Glo, and La Siren, mermaids are often regarded as mothers and protectresses of both the sea and the creatures within it. This paper will analyse the representation of the mermaid in Monique Roffey’s
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22

Cazou, Frédéric. "Édith Kováts-Beaudoux, Les Blancs Créoles de la Martinique. Une minorité dominante." L'Homme, no. 177-178 (June 1, 2006): 535–39. http://dx.doi.org/10.4000/lhomme.2304.

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23

Léotin, Georges-Henri, Suzanne Houyoux, and Georges-Henri Leotin. "A Summary Overview of Antillean Literature in Creole: Martinique and Guadeloupe (1960-1980)." Callaloo 15, no. 1 (1992): 190. http://dx.doi.org/10.2307/2931412.

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24

Murray, David A. B. "Homosexuality, society, and the state: An ethnography of sublime resistance in Martinique." Identities 2, no. 3 (1996): 249–72. http://dx.doi.org/10.1080/1070289x.1996.9962537.

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25

Candelon Boudet, Frédéric. "Entre capitanat et négoce : les « affaires » de la dame Dumas à la Martinique (1743)." Dix-huitième siècle 55, no. 1 (2023): 139–54. http://dx.doi.org/10.3917/dhs.055.0139.

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26

Dash, Michael. "Martinique is (not) a Polynesian island: detours of French West Indian identity." International Journal of Francophone Studies 11, no. 1 and 2 (2010): 123–36. http://dx.doi.org/10.1386/ijfs.11.1and2.123/1.

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27

Dash, Michael. "Martinique is (not) a Polynesian island: detours of French West Indian identity." International Journal of Francophone Studies 11, no. 1 (2008): 123–36. http://dx.doi.org/10.1386/ijfs.11.1and2.123_1.

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28

Midgett, Douglas. ": Urban Poverty in the Caribbean: French Martinique as a Social Laboratory . Michel S. Laguerre." American Anthropologist 93, no. 4 (1991): 962–63. http://dx.doi.org/10.1525/aa.1991.93.4.02a00230.

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29

Couti, Jacqueline. "Origins and future of creole language and culture in Martinique: An interview with Raphaël Confiant." Review: Literature and Arts of the Americas 37, no. 1 (2004): 42–47. http://dx.doi.org/10.1080/0890576042000239555.

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30

KITLV, Redactie. "Book Reviews." New West Indian Guide / Nieuwe West-Indische Gids 77, no. 3-4 (2003): 295–366. http://dx.doi.org/10.1163/13822373-90002526.

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-Edward L. Cox, Judith A. Carney, Black rice: The African origin of rice cultivation in the Americas. Cambridge MA: Harvard University Press, 2001. xiv + 240 pp.-David Barry Gaspar, Brian Dyde, A history of Antigua: The unsuspected Isle. Oxford: Macmillan Education, 2000. xi + 320 pp.-Carolyn E. Fick, Stewart R. King, Blue coat or powdered wig: Free people of color in pre-revolutionary Saint Domingue. Athens: University of Georgia Press, 2001. xxvi + 328 pp.-César J. Ayala, Birgit Sonesson, Puerto Rico's commerce, 1765-1865: From regional to worldwide market relations. Los Angeles: UCLA Latin
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31

Rollet, Catherine. "Emmanuelle BERTHIAUD, Enceinte. Une histoire de la grossesse entre art et société , Paris, La Martinière, 2013, 240 p." Annales de démographie historique 130, no. 2 (2016): 201–2. http://dx.doi.org/10.3917/adh.130.0187f.

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32

Kleiser, R. Grant. "An Empire of Free Ports: British Commercial Imperialism in the 1766 Free Port Act." Journal of British Studies 60, no. 2 (2021): 334–61. http://dx.doi.org/10.1017/jbr.2020.250.

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AbstractThe Free Port Act of 1766 was an important reform in British political economy during the so-called imperial crisis between the Seven Years’ War (1756–1763) and the American Revolution (1775–1783). In an explicit break from the letter if not the spirit of the Navigation Acts, the act opened six British ports in the West Indies (two in Dominica and four in Jamaica) to foreign merchants trading in a highly regulated number of goods subject to various duties. Largely understudied, this legislation has been characterized in most previous work on the subject as a fundamental break from Brit
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33

Britton, Celia. "How to be Primitive: Tropiques, Surrealism and Ethnography." Paragraph 32, no. 2 (2009): 168–81. http://dx.doi.org/10.3366/e0264833409000510.

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The review Tropiques, founded in Martinique by Aimé Césaire and colleagues in 1941, was heavily influenced by French surrealism, both for its emphasis on political liberation and its investment in primitivism and the revalorization of non-European cultures. But Tropiques's attitude to primitivism was far more ambivalent and contradictory than is usually assumed. While the editors and contributors sometimes do indeed claim to have, as Martinican intellectuals, a close identificatory connection to primitivist sensibility (and are encouraged in this by French surrealists), elsewhere their attitud
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34

BÉRARD, STÉPHANIE. "From the Greek Stage to the Martinican Shores: A Caribbean Antigone." Theatre Research International 33, no. 1 (2008): 40–51. http://dx.doi.org/10.1017/s0307883307003380.

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In his first play, Une Manière d'Antigone (1975), Patrick Chamoiseau brings together Greek mythology and the history of Martinique. This article compares this version with the Sophoclean version, considering the transformations made by the Martinican playwright in terms of time and space, plot, characters and language so as to determine how different or similar the Caribbean Antigone is from her Greek sister. By adapting a famous Greek myth on the Antillean stage, Chamoiseau realizes a literary transposition while reaffirming his strong political opposition towards France. This play inscribes
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35

McCusker, Maeve. "The ‘Unhomely’ White Women of Antillean Writing." Paragraph 37, no. 2 (2014): 273–89. http://dx.doi.org/10.3366/para.2014.0126.

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While the field known as ‘Whiteness Studies’ has been thriving in Anglophone criticism and theory for over 25 years, it is almost unknown in France. This is partly due to epistemological and political differences, but also to demographic factors — in contrast with the post-plantation culture of the US, for example, whites in Martinique and Guadeloupe are a tiny minority of small island populations. Yet ‘whiteness’ remains a phantasized and a fetishized state in the Antillean imaginary, and is strongly inflected by gender. This article sketches the emergence of ‘white’ femininity during slavery
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36

ROWE, ROCHELLE. "Sweet Liberty: The Final Days of Slavery in Martinique by Rebecca Hartkopf Schloss." Gender & History 23, no. 2 (2011): 460–62. http://dx.doi.org/10.1111/j.1468-0424.2011.01648_11.x.

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37

alliees, Les folies, Linda Gaboriau, Marianne Ackerman, Rosette C. Lamont, and Jonathan Rittenhouse. "Miss Autobody; L’Affaire Tartuffe or The Garrison Officers Rehearse Molière; New French-Language Plays: Martinique, Quebec, Ivory Coast, Belgium." Canadian Theatre Review 82 (March 1995): 93–94. http://dx.doi.org/10.3138/ctr.82.020.

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Revolution and rebellion – liberation from all types of oppression – are issues that course through these otherwise disparate French-language texts. Written from the margins – by Africans, women, Caribbeans, gays, Belgians, Québécois -they bring to the centre the concerns of those who want their identities reflected in history. As with most contemporary, post-modern-influenced work, these texts are self-conscious about language, about its influence and power and the possibility to respeak/ rewrite history in the interest of liberation. All but one (L’Affaire Tartuffe is the exception) are bein
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38

PERMANA, Tania Intan. "ÉTUDE COMPARATIVE ET INTERCULTURELLE DES DEUX ŒUVRES LITTÉRAIRES FRANCOPHONES." FRANCISOLA 2, no. 1 (2017): 33. http://dx.doi.org/10.17509/francisola.v2i1.7525.

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RÉSUMÉ. La situation des écrivains francophones est plus complexe, et relève d'autres différences que le seul décentrement géographique : ils se situent en effet à la croisée des langues. Ainsi, pour analyser les littératures francophones, on ne peut procéder que par aire culturelle et même pays par pays, car la littérature est le fait d’individus marqués par leur environnement immédiat (Brahimi, 2001, p.3). La recherche est alors visée à deux romans de deux écrivains francophones très réputés et couronnés de Goncourt, Patrick Chamoiseau de la Martinique, et Tahar Ben Jelloun du Maghreb. Solib
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39

MILES, WILLIAM. "When is a nation 'a nation'? Identity-formation within a French West Indian people (Martinique)." Nations and Nationalism 12, no. 4 (2006): 631–52. http://dx.doi.org/10.1111/j.1469-8129.2006.00264.x.

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40

Jones, Bridget. "Two Plays by Ina Césaire: Mémoires d'Isles and L'enfant des Passages." Theatre Research International 15, no. 3 (1990): 223–33. http://dx.doi.org/10.1017/s030788330000969x.

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In any consideration of theatre in the French Caribbean, the name Césaire is bound to be mentioned. Aimé Césaire's La Tragédie du roi Christophe (1963) is the most widely- known play in French by a black dramatist, and is now even in the repertoire of the Comédie-Française, and his plays figure widely in checklists of ‘African’ theatre. A revealing contrast can be made between the epic dramas of Aimé Césaire, written for an international audience, especially the newly independent black nations of the 1960s, and the work of his daughter, Ina. He tackles from the standpoint of Négritude major th
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41

Célestine, Audrey. "Comment dire « blackness » en français ? Construire l’identité noire entre l’hexagone, la Martinique et les États-Unis." Revue française d’études américaines N° 174, no. 1 (2023): 38–57. http://dx.doi.org/10.3917/rfea.174.0038.

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42

Demerson, Rainy. "Pluriversal Embodiment Tout-Moun by Héla Fattoumi and Éric Lamoureux/ViaDanse Tropiques Atrium, Fort de France, Martinique, October 7, 2023." Dance Chronicle 47, no. 1 (2024): 151–53. http://dx.doi.org/10.1080/01472526.2023.2297531.

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43

Ruprecht, Alvina. "The Thtre du Flamboyant from Aim Csaire to Carole Frchette: Constructing a professional theatre in Martinique." International Journal of Francophone Studies 13, no. 2 (2010): 269–86. http://dx.doi.org/10.1386/ijfs.13.2.269/1.

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44

Fulton, Allegra, Tony Hamill, Jon Kaplan, et al. "Another Perfect Piece, Beyond the Pale: Dramatic Writing from First Nations Writers and Writers of Colour, Monologues: Plays from Martinique, France, Algeria, Quebec." Canadian Theatre Review 93 (December 1997): 76–78. http://dx.doi.org/10.3138/ctr.93.014.

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It is not every day I have the pleasure of commenting on the work of 140 playwrights. The first two books are publications of Playwrights Union of Canada, which has approximately 350 members, receiving, in 1996, 136 new scripts from members and non-members. With funding from the Canada Council and the Ontario Arts Council, the Union, through its publishing imprint Playwrights Canada Press, publishes six to seven plays a year in trade book format. It also maintains a list of cerlox-bound copyscripts. This year, for sale in book stores, it will also start publishing copyscripts that sell well in
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45

Handler, Jerome, and Diane Wallman. "Production Activities in the Household Economies of Plantation Slaves: Barbados and Martinique, Mid-1600s to Mid-1800s." International Journal of Historical Archaeology 18, no. 3 (2014): 441–66. http://dx.doi.org/10.1007/s10761-014-0265-2.

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46

KITLV, Redactie. "Book Reviews." New West Indian Guide / Nieuwe West-Indische Gids 71, no. 3-4 (1997): 317–91. http://dx.doi.org/10.1163/13822373-90002612.

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-Leslie G. Desmangles, Joan Dayan, Haiti, history, and the Gods. Berkeley: University of California Press, 1995. xxiii + 339 pp.-Barry Chevannes, James T. Houk, Spirits, blood, and drums: The Orisha religion in Trinidad. Philadelphia: Temple University Press, 1995. xvi + 238 pp.-Barry Chevannes, Walter F. Pitts, Jr., Old ship of Zion: The Afro-Baptist ritual in the African Diaspora. New York: Oxford University Press, 1993. xvi + 199 pp.-Robert J. Stewart, Lewin L. Williams, Caribbean theology. New York: Peter Lang, 1994. xiii + 231 pp.-Robert J. Stewart, Barry Chevannes, Rastafari and other Af
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47

DAMOISEAU, Robert. "Autour de la prédication nominale dans les créoles de la Martinique, de la Guadeloupe, de la Guyane et d'Haïti." La linguistique 43, no. 2 (2007): 19. http://dx.doi.org/10.3917/ling.432.0019.

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48

Augier, Mylène, and Maya Gratier. "L’engagement social du bébé bilingue en situation de diglossie à la Martinique : effet du statut des langues." Enfance N°2, no. 2 (2019): 265. http://dx.doi.org/10.3917/enf2.192.0265.

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49

Yaksic, María José. "EN EL CORAZÓN DE LA NEGRITUD: EL ROL DE PAULETTE NARDAL EN LAS REVISTAS ANTILLANAS (1931-1951)." Revista de humanidades (Santiago. En línea), no. 45 (January 25, 2022): 61–94. http://dx.doi.org/10.53382/issn.2452-445x.66.

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En las últimas dos décadas, un conjunto de investigaciones anglo y francoparlantes han restituido el lugar fundacional que la escritora y periodista martiniqueña Paulette Nardal (1896- 1985) tuvo en los orígenes del movimiento de la negritud. Este artículo discute una dimensión menos explorada en su legado: el rol que jugaron las revistas que dirigió en tanto casos de transculturaciones impresas desde el punto de vista de la cultura material. Para ello se indaga en el carácter transformador que tuvieron respecto de los horizontes culturales, primero en París, con los impresos del internacional
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Murugaiyan, Appasamy. "Chants tamouls aux Antilles : un patrimoine entre écrit et oral." Archipélies 3-4 (2012): 215–34. https://doi.org/10.4000/12wiw.

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Abstract:
Au Pays tamoul et dans le reste du monde indien, la tradition textuelle fut conçue, conservée et transmise oralement de génération en génération. La fixation du texte par écrit interviendra par la suite. Cependant, certains types de savoirs et de savoir-faire traditionnels y sont encore transmis oralement, la source écrite apparaissant comme un recours en cas de défaillance de l’oralité. Les deux systèmes, oral et scriptural, coexistent donc en Inde. Par contre, au sein de la descendance tamoule de Martinique et de Guadeloupe, l’oralité seule a survécu. Aux Antilles françaises, le tamoul, qui
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