Academic literature on the topic 'Religion – Antilles'
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Journal articles on the topic "Religion – Antilles"
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Piché, Geneviève. "Voyage sur les rives du Mississippi : diversité culturelle et influence atlantique dans la Louisiane antebellum." Dossier Antilles et Louisiane 32, no. 2 (November 3, 2014): 111–33. http://dx.doi.org/10.7202/1027199ar.
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Au début du XIXe siècle, la Louisiane est une région agricole fort prospère, qui connaît un essor spectaculaire. La population servile augmente considérablement, alors que le système esclavagiste se développe et se radicalise. La Louisiane antebellum1 est ainsi le théâtre parfait pour étudier la rencontre entre religion et esclavage. Comment les esclaves parviennent-ils à se forger une culture religieuse bien distincte de celle de leurs maîtres ? Comment cette culture apparaît-elle aux yeux des voyageurs qui atteignent la Nouvelle-Orléans au XIXe siècle ? En quoi les pratiques religieuses des esclaves des Antilles, qui arrivent en grand nombre au tournant du siècle, ont-elles influencé la religion des esclaves louisianais ? En se basant sur les récits de voyage du XIXe siècle, cet article nous permettra de partir à la découverte de la culture religieuse des esclaves de Louisiane.
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Audru, J. C., J. L. Vernier, B. Capdeville, J. J. Salindre, and É. Mouly. "Preparedness actions towards seismic risk mitigation for the general public in Martinique, French Lesser Antilles: a mid-term appraisal." Natural Hazards and Earth System Sciences 13, no. 8 (August 15, 2013): 2031–39. http://dx.doi.org/10.5194/nhess-13-2031-2013.
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Abstract. Martinique is a French island in the Lesser Antilles, with a high seismic hazard. In 2006, Martinican stakeholders involved in seismic safety formed the "Réplik" working group ("Aftershock" in French), the first of its kind in this region. This paper addresses a mid-term appraisal of the first seismic awareness campaign organised by Réplik from 2006 to 2011, and how it has modified, or not, local earthquake and tsunami preparedness. Despite efforts from Réplik to assess its efficiency through surveys, a growing gap is noted between the observed awareness and the actual preparedness of the public. As usual, gender, age, educational level, then boredom and saturation contribute to this discrepancy; strong cultural items may also influence the perception of actions. To remain efficient and respond to the public's expectations, Réplik must redirect its actions towards a cultural congruence of information: consideration of religion and local beliefs, comprehensive messages on TV and radio, use of the Creole language, participatory experiences and drills, and a little science. With this, the Réplik stakeholders can hope to increase Martinicans' involvement into the preparedness process, to cope quickly with a strong earthquake and this know-how can be shared with other seismically active islands in the Caribbean.
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Andrews, Naomi J., Simon Jackson, Jessica Wardhaugh, Shannon Fogg, Jessica Lynne Pearson, Elizabeth Campbell, Laura Levine Frader, Joshua Cole, Elizabeth A. Foster, and Owen White. "Book Reviews." French Politics, Culture & Society 37, no. 3 (December 1, 2019): 123–57. http://dx.doi.org/10.3167/fpcs.2019.370307.
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Silyane Larcher, L’Autre Citoyen: L’idéal républicain et les Antilles après l’esclavage (Paris: Armand Colin, 2014).Elizabeth Heath, Wine, Sugar, and the Making of Modern France: Global Economic Crisis and the Racialization of French Citizenship, 1870–1910 (Cambridge: Cambridge University Press, 2014).Rebecca Scales, Radio and the Politics of Sound in Interwar France, 1921–1939 (Cambridge: Cambridge University Press, 2016).Claire Zalc, Dénaturalisés: Les retraits de nationalité sous Vichy (Paris: Éditions du Seuil, 2016).Bertram M. Gordon, War Tourism: Second World War France from Defeat and Occupation to the Creation of Heritage (Ithaca: Cornell University Press, 2018).Shannon L. Fogg, Stealing Home: Looting, Restitution, and Reconstructing Jewish Lives in France, 1942–1947 (Oxford: Oxford University Press, 2017).Sarah Fishman, From Vichy to the Sexual Revolution: Gender and Family Life in Postwar France (New York: Oxford University Press, 2017).Frederick Cooper, Citizenship between Empire and Nation: Remaking France and French Africa, 1945–1960 (Princeton: Princeton University Press, 2014).Jessica Lynne Pearson, The Colonial Politics of Global Health: France and the United Nations in Postwar Africa (Cambridge, MA: Harvard University Press, 2018). Darcie Fontaine, Decolonizing Christianity: Religion and the End of Empire in France and Algeria (New York: Cambridge University Press, 2016).
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van Beers, Lotte, and Marijn van Klingeren. "Direct en indirect contact : Hoe persoonlijk contact en mediacontact hun weerslag hebben op houdingen ten opzichte van verschillende migrantengroepen." Mens en maatschappij 95, no. 2 (June 1, 2020): 83–111. http://dx.doi.org/10.5117/mem2020.2.002.vanb.
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Summary Direct and indirect contact: how personal contact and contact through media affect attitudes towards different ethnic groupsThe composition of Dutch society has altered drastically in the last decades. This expanding diversity in terms of culture and religion was accompanied by increased tension and prejudice amongst Dutch citizens. Although we already know a lot about the potential causes of anti-immigrant prejudice among adults, we know less about the processes among Dutch young adolescents (age 16-23). Young adolescents do not fear much direct economic competition yet, and they get much of the information about other cultures through (new) media. Based on contact theory we formulate assumptions with regard to direct (personal) contact as well as indirect contact (via media). In addition, we distinguish attitudes towards Turks and Moroccans from those towards Antilleans and Surinamese. We found that positive personal contact has a strong effect in enhancing positive attitudes for both groups and that social media are able to further enhance the effect of positive contact. Online news websites play the biggest role in decreasing positive attitudes. Finally, all effects showed to be stronger for attitudes towards Turks and Moroccans than towards Antilleans and Surinamese migrants.
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Dianteill, Erwan. "BOUGEROL (Christiane), Une ethnographie des conflits aux Antilles. Jalousie, commérages, sorcellerie." Archives de sciences sociales des religions, no. 114 (June 1, 2001): 70–72. http://dx.doi.org/10.4000/assr.20735.
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ARBELL, M. "Le premier établissement des Juifs dans les Antilles et les Guyanes." Revue des Études Juives 156, no. 3 (December 1, 1997): 463–69. http://dx.doi.org/10.2143/rej.156.3.519354.
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Fernández Mellén, Consolación. "Contra los gravísimos males que combaten la Religión y el Estado: Inquisición e Iglesia en Cuba a inicios del siglo XIX." Histórica 43, no. 2 (August 26, 2019): 113–46. http://dx.doi.org/10.18800/historica.201902.004.
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Entre 1810 y 1824, las Antillas españolas fueron testigos de cómo el territorio de la América continental iniciaba, maduraba y culminaba su proceso de independencia y de una España que, a partir de la invasión francesa de la península Ibérica en 1808, vivió sus dos primeras experiencias liberales. Ambos desarrollos históricos supusieron la subversión del orden que representaba la monarquía absoluta, al momento en la persona de Fernando VII, y sus consecuencias se dejaron sentir en las islas. Tras el restablecimiento del absolutismo, en Cuba surgieron voces que buscaron adaptar la actividad inquisitorial a una nueva realidad que, impuesta por acontecimientos externos, condicionó el desarrollo y la efectividad de la actuación de los ministros de la Inquisición en la isla. El presente artículo se propone rescatar un proyecto de establecer un nuevo tribunal de Inquisición en La Habana, que fue presentado como un instrumento para el control de las ideas, la defensa de la religión y contra la herejía.
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Coulmont, Baptiste. "Philippe Chanson, La blessure du nom. Une anthropologie d’une séquelle de l’esclavage aux Antilles-Guyane." Archives de sciences sociales des religions, no. 144 (October 1, 2008): 163–274. http://dx.doi.org/10.4000/assr.19013.
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KITLV, Redactie. "Book Reviews." New West Indian Guide / Nieuwe West-Indische Gids 77, no. 3-4 (January 1, 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 American Center Publications, 200. xiii + 338 pp.-Nadine Lefaucheur, Bernard Moitt, Women and slavery in the French Antilles, 1635-1848. Bloomington: Indiana University Press, 2001. xviii + 217 pp.-Edward L. Cox, Roderick A. McDonald, Between slavery and freedom: Special magistrate John Anderson's journal of St. Vincent during the apprenticeship. Jamaica: University of the West Indies Press, 2001. xviii + 309 pp.-Jaap Jacobs, Benjamin Schmidt, Innocence abroad: The Dutch imagination and the new world, 1570-1670. New York: Cambridge University Press, 2001. xxviii + 450 pp.-Wim Klooster, Johanna C. Prins ,The Low countries and the New World(s): Travel, Discovery, Early Relations. Lanham NY: University Press of America, 2000. 226 pp., Bettina Brandt, Timothy Stevens (eds)-Wouter Gortzak, Gert Oostindie ,Knellende koninkrijksbanden: Het Nederlandse dekolonisatiebeleid in de Caraïben, 1940-2000. Volume 1, 1940-1954; Volume 2, 1954-1975; Volume 3, 1975-2000. 668 pp. Amsterdam: Amsterdam University Press, 2001., Inge Klinkers (eds)-Richard Price, Ellen-Rose Kambel, Resource conflicts, gender and indigenous rights in Suriname: Local, national and global perspectives. Leiden, The Netherlands: self-published, 2002, iii + 266.-Peter Redfield, Richard Price ,Les Marrons. Châteauneuf-le-Rouge: Vents d'ailleurs, 2003. 127 pp., Sally Price (eds)-Mary Chamberlain, Glenford D. Howe ,The empowering impulse: The nationalist tradition of Barbados. Kingston: Canoe Press, 2001. xiii + 354 pp., Don D. Marshall (eds)-Jean Stubbs, Alejandro de la Fuente, A Nation for All: Race, Inequality, and Politics in Twentieth-Century Cuba. Chapel Hill: University of North Carolina Press, 2001. xiv + 449 pp.-Sheryl L. Lutjens, Susan Kaufman Purcell ,Cuba: The contours of Change. Boulder CO: Lynne Rienner, 2000. ix + 155 pp., David J. Rothkopf (eds)-Jean-Germain Gros, Robert Fatton Jr., Haiti's predatory republic: The unending transition to democracy. Boulder CO: Lynn Rienner, 2002. xvi + 237 pp.-Elizabeth McAlister, Beverly Bell, Walking on fire: Haitian Women's Stories of Survival and Resistance. Ithaca NY: Cornell University Press, 2001. xx + 253 pp.-Gérard Collomb, Peter Hulme, Remnants of conquest: The island Caribs and their visitors, 1877-1998. Oxford: Oxford University Press, 2000. 371 pp.-Chris Bongie, Jeannie Suk, Postcolonial paradoxes in French Caribbean Writing: Césaire, Glissant, Condé. New York: Oxford University Press, 2001. 216 pp.-Marie-Hélène Laforest, Caroline Rody, The Daughter's return: African-American and Caribbean Women's fictions of history. New York: Oxford University Press, 2001. x + 267 pp.-Marie-Hélène Laforest, Isabel Hoving, In praise of new travelers: Reading Caribbean migrant women's writing. Stanford CA: Stanford University Press, 2001. ix + 374 pp.-Catherine Benoît, Franck Degoul, Le commerce diabolique: Une exploration de l'imaginaire du pacte maléfique en Martinique. Petit-Bourg, Guadeloupe: Ibis Rouge, 2000. 207 pp.-Catherine Benoît, Margarite Fernández Olmos ,Healing cultures: Art and religion as curative practices in the Caribbean and its diaspora. New York: Palgrave, 2001. xxi + 236 pp., Lizabeth Paravisini-Gebert (eds)-Jorge Pérez Rolón, Charley Gerard, Music from Cuba: Mongo Santamaría, Chocolate Armenteros and Cuban musicians in the United States. Westport CT: Praeger, 2001. xi + 155 pp.-Ivelaw L. Griffith, Anthony Payne ,Charting Caribbean Development. Gainesville: University Press of Florida, 2001. xi + 284 pp., Paul Sutton (eds)-Ransford W. Palmer, Irma T. Alonso, Caribbean economies in the twenty-first century. Gainesville: University Press of Florida, 2002. 232 pp.-Glenn R. Smucker, Jennie Marcelle Smith, When the hands are many: Community organization and social change in rural Haiti. Ithaca NY: Cornell University Press, 2001. xii + 229 pp.-Kevin Birth, Nancy Foner, Islands in the city: West Indian migration to New York. Berkeley: University of California Press, 2001. viii + 304 pp.-Joy Mahabir, Viranjini Munasinghe, Callaloo or tossed salad? East Indians and the cultural politics of identity in Trinidad. Ithaca NY: Cornell University Press, 2001. xv + 315 pp.-Stéphane Goyette, Robert Chaudenson, Creolization of language and culture. Revised in collaboration with Salikoko S. Mufwene. London: Routledge, 2001. xxi + 340 pp.
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Hurbon, Laënnec. "Philippe Delisle, Histoire religieuse des Antilles et de la Guyane françaises. Des chrétientés sous les tropiques ? 1815-1911." Archives de sciences sociales des religions, no. 124 (October 1, 2003): 63–170. http://dx.doi.org/10.4000/assr.813.
Full textDissertations / Theses on the topic "Religion – Antilles"
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Daynes, Sarah. "Le mouvement Rastafari : mémoire, musique et religion." Paris, EHESS, 2001. http://www.theses.fr/2001EHES0031.
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Girondin, Jean-Claude. "Religion, éthnicité et intégration parmi les protestants évangéliques en région parisienne : la dynamique interculturelle d'un protestantisme aux prises avec la créolité." Paris, EPHE, 2003. http://www.theses.fr/2003EPHE5064.
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A travers cette thèse, nous visons essentiellement à interpréter la fréquentation massive des Eglises protestantes évangéliques en région parisienne par les Antillais et à saisir à partir de l’analyse des représentations de la conversion, des relations entre ethnicité et religion, les mécanismes qui sous-tend la perception de la religion et la gestion symbolique des biens de salut par les protestants antillais. Cette fréquentation massive, que nous qualifions de créolisation quantitative et qualitative du protestantisme évangélique, tend à donner au protestantisme parisien, un visage pluriel et un visage quelquefois singulièrement créole. Cette recherche sociologique prend en considération l’articulation de la religion et de l’ethnicité parmi la population protestante d’origine antillaise en Île-de-France. La problématique de la thèse s’articule autour d’une question principale : Quelle est la raison de l’émergence des Eglises d’expression créole ou à majorité antillaise ? La vocation de cette thèse est de répondre à l’ensemble des questions que soulève notre problématique. Ainsi, le point archimédien de cette recherche est de démontrer que les Eglises protestantes d’expression antillaise ou à majorité antillaise se sont crées parce qu’on ne devient pas par miracle, c’est-à-dire d’un seul coup, membre à part entière d’une Eglise dont on est étranger par la culture, l’histoire et la langue. Nous distinguons trois temps dans cette thèse. Tout d’abord, une présentation monographique des Eglises observées. Ensuite, une évaluation des hypothèses de départ. Enfin, une ressaisie problématisée d’un certain nombre de thèmes transversauxThrough this thesis, we are essentially seeking to interpret the huge attendance of Protestant Evangelical churches in the Paris area by Afro-Caribbean, and to grasp from the analysis of conversion experiences, the relationship between ethnicity and religion, the underlying mechanisms in the perception of religion the symbolic meaning by Afro-Caribbean Protestants. This massive attendance, which we consider to be a quantitative and qualitative creolisation of Evangelical Protestantism, tends to give Parisian Protestantism a plural identity and at times a singularly Creole identity. This sociological research considers the expression of religion and etchnicity (creolity) among the Afro-Caribbean Protestant population in the greater Paris area. The problem treated in this thesis revolves around one main question: What is the reason for the emergence of Creole or Agro-Caribbean majority churches? The purpose of this thesis is to answer a number of questions that our theme brings up. Thus, the archimedian point of this research is to show that churches with an Afro-Caribbean identity of majority of their members arose because one doesn’t miraculously, that is, in one fell swoop, become a fully-fledged member of a church where one is a foreigner, whether by culture, history or language. There are three sections on this thesis. Firstly, a monographic presentation of the churches we observed. Then, an evaluation of our base hypotheses. Then, finally, a review of a certain numberof common elements relating to the problem
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Domoison, Patrice. "Insertions indiennes en sociétés créoles : Contribution à une approche anthropologique de groupes d'ascendance indienne de Martinique, de Guadeloupe et de Guyane." Antilles-Guyane, 2010. http://www.theses.fr/2010AGUY0328.
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La plupart des indianistes s'accordent à écrire que l'apport des immigrants indiens dans les colonies françaises de la Caraïbe a été globalement bénéfique dans l'économie des pays d'accueil. En effet, ces années d'immigration ont contribué à la relève de la culture de la canne à sucre et par extension à l'augmentation de la production sucrière. Cependant, les planteurs ont utilisé ces engagés indiens pour casser les revendications légitimes des nouveaux affranchis. Aujourd'hui, la participation indienne au développement de l'économie de la Martinique, de la Guadeloupe et de la Guyane n'a cessé de s'accroître contribuant à la promotion des nouvelles générations. Par conséquent ces descendants de travailleurs indiens jouent un rôle important dans l'activité économique de leur région notamment dans le secteur agricole et les transports. Cette évolution sociale se traduit par des effectifs croissants dans la fonction publique, les services marchands et les professions libérales. Aussi, l'urbanisation des originaires de l'Inde est une originalité. La diversification professionnelle a entraîné une nette amélioration du cadre de vie, ce qui correspond à une avancée notable dans l'échelle socioéconomique antillaise. Toutefois, malgré une intégration réussie, ces hommes ont jalousement conservé des éléments de leur patrimoine culturel, qui témoignent leur différence au sein du creuset culturel antillo-guyanais. Les différents rites majoritairement tamouls constituent un enrichissement pour notre société plurielle, en quête identitaire. La question du renouveau de pratiques religieuses hindoues en terre créole est légitime d'autant que l'évolution sociale des Indiens et l'acquisition de nouvelles connaissances participent naturellement à la promotion de cette philosophie millénaire. Pour conclure, on peut dire que la contribution des descendants d'engagés indiens à l'identification de la société créole est indéniableMost ofthe experts agree to write that the Indian immigrants' contribution in the Caribbean French colonies has been a benefit on the whole in the economy ofthe welcoming countries. Indeed, these years of immigration have contributed to the improvement ofthe sugar cane culture an by extension to the increase of the sugar production. Nevertheless, the planters have used the engaged Indians to break up the legitimate claiming ofthe freed slaves. Today, the Indian participation to the Martinican, Guadeloupian and Guyanese economical development has kept on increasing contributing to the promotion ofnew generations. Conscuenthy, these Indians worked descents play an important part in the economical activity oftheir region mainly in the agricultural and transport fields. The effect ofthis social evolution is the increasing number ofthe workforce in the civil service, the marketing services and the liberal professions. The urbanization of people from India is original. The professional diversification has provoked a sharp improvement ofthe living environment, what corresponds to a remarkable increase on the west Indian socioeconomical scale. However, in spite ofa success full integration, these men have jealously conserved the elements oftheir cultural heritage, which testify their difference within the Indian and Guyanese melting-pot. The different rites, mainly tamij constitute an enrichment ofour plural society, locking for identity. The question ofthe renewal ofthe hindu religions practices in creoles lands is legitimate. The Indian social evolution and the fact that they acquired new knowledge naturally participate to the promotion ofthat millennial philosophy. As a conclusion, we may say that engaged Indians descents' contribution to the creoles society identification i undeniable
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Deau, Tatiana. "Les diocèses de la Martinique et de la Guadeloupe de la séparation à "l'émancipation" : le catholicisme aux Antilles françaises de 1912 à 1972 sous l'administration de la Congrégation du Saint-Esprit." Paris, EPHE, 2009. http://www.theses.fr/2009EPHE5016.
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L’étude du catholicisme à la Martinique et à la Guadeloupe durant l’administration spiritaine de 1912 à 1972 s’inscrit dans le cadre de l’histoire du catholicisme à l’échelle diocésaine et régionale. Elle se base sur une période allant de la nomination des premiers évêques spiritains des Antilles françaises à la démission du dernier de ceux-ci, auxquels succédèrent les premiers évêques natifs de ces diocèses. Cette phase intermédiaire fut déterminante tant par les événements que par les politiques épiscopales amorcées qui achevèrent de modeler l’identité de ces diocèses et qui conduisirent au désengagement de la Congrégation du Saint-Esprit dans ces deux diocèses. L’axe de recherche utilisé est l’étude sous différents angles du personnel religieux, des laïcs ainsi que de leurs évolutions et de leur action au sein de ces Eglises, tout en soulignant les diverses facettes et la persistance de la spécificité des diocèses des Antilles françaises. Cette étude a également montré que la religion catholique fait incontestablement partie de la culture de ces îles et a souligné les ressemblances et dissemblances de la Martinique et de la Guadeloupe en dépit de leur proximité et de leur histoire commune. En raison des liens unissant la France à ces îles des Antilles, elles ont été confrontées à de nombreux phénomènes d’une part similaires à ceux rencontrés en France hexagonale, mais avec des décalages diachroniques et d’autre part liés aux situations locales. La recherche présentée a montré les différentes évolutions qu’ont vécues ces Eglises, de façon volontaire ou contrainte. Elle amène, en outre, à de nouvelles réflexions concernant la fin du XXe siècleThe study of Catholicism in Martinique and Guadeloupe during the spiritan administration from 1912 to 1972 is part of the history of Catholicism in the diocesan and regional scale. It is based on a period from the appointment of first spiritan bishops in French West Indies to the resignation of the last of these, which succeeded the first bishops natives of these dioceses. This intermediate phase was crucial as much by the Bishops' policy which finished shaping the identity of those dioceses which led to the withdrawal of the Congregation of the Holy Spirit in these two dioceses. The focus of research is the study from different angles of religious, lay people, their developments and their work within these churches, while highlighting the various facets and the persistence of the specificity of the dioceses of the French Caribbean. This study also showed that the Catholic religion is undoubtedly part of the culture of these islands, and highlighted the similarities and dissimilarities of Martinique and Guadeloupe despite their proximity and their shared history. Because of the ties between France to these Caribbean islands, they were confronted with many phenomena on the one hand similar to those encountered in hexagonal France, but with lags diachronic and partly related to local situations. The research presented has shown the various developments that have experienced these churches, voluntary or forced. It leads also to new insights into the late twentieth century
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Deperne, Marcel. "La Belle Rivière dans l'espace atlantique, 1783-1815 : migrations commerciales francophones entre Pittsburgh (PA) et Henderson (KY)." Thesis, La Rochelle, 2019. http://www.theses.fr/2019LAROF003.
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L’historiographie a souvent négligé la place occupée par les migrants francophones au sein de la jeune république américaine, se bornant à suivre l’itinéraire des exilés politiques les plus célèbres, bannis par la Révolution Française ou la Restauration, ou celui des utopistes rêvant d’instaurer une société nouvelle au Nouveau Monde. Au cœur de la Jeune Amérique confrontée à l’épineux problème de l’esclavage, à l’agonie des empires coloniaux et à la naissance de l’esprit d’entreprise et du capitalisme, ils furent nombreux à tenter la fortune outre atlantique entre 1783 et 1815, établissant dans le corridor créole de puissants liens commerciaux, culturels et religieux entre côte Est, Nouvelle-Orléans, Antilles et espace atlantique. Tel est l’objet de la présente réflexion qui emprunte la voie ouverte par l’histoire atlantique, et propose, en tirant parti de la correspondance et des ressources archivistiques, une écriture novatrice de l’histoire des migrations commerciales francophones entre Pittsburgh et Louisville à l’époque des révolutions atlantiquesHistoriography often neglects the part of Francophone migrants in the young American republic, merely following the route of the most famous political exiles banished by the French Revolution and the Restoration, or the Utopians dreaming to establish a new society in the New World. In the Early Republic faced with the thorny problem of slavery, the agony of colonial empires and the birth of entrepreneurship and capitalism, many migrants tried fortune beyond the Atlantic Ocean, between 1783 and 1815, establishing in the “Creole corridor” powerful commercial, cultural and religious ties between east coast, New Orleans, West Indies and Atlantic space. This is the purpose of this discussion that borrows the path opened by the Atlantic history, and proposes, through the study of correspondence and archival resources, an innovative history of francophone business migrations from Pittsburgh to Louisville in the age of the Atlantic Revolutions
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Turner, Dennise M. "Race, Culture, and French National Identity: North African, West African, and Antillean Communities in Paris, 1950-1990." 2017. http://scholarworks.gsu.edu/history_diss/54.
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Examining the place of immigrants in French society between 1950 and 1990, this dissertation traces both official policies and public reactions toward immigration, and immigrant responses to their treatment. Increased negative perceptions of North Africans during the 1970s and 80s, and escalating acts of violence and discrimination against them, sparked a national debate on the compatibility of Islam with French identity. North Africans’ presence in France seemed to throw into question common notions of “Frenchness” because the practices that characterized Islamic culture differentiated Muslims from other ethnic and religious minorities. I investigated North African, West African, and Antillean immigrant communities in Paris through the intersection of race, religion, and culture in order to explore changing French attitudes toward ethnic minorities and their cultural identities. My dissertation focuses on how these communities were or were not accepted into the French “nation,” and what their integration or lack thereof said about conceptions of what it meant to be “French.” In addition to offering a study of the government’s role in establishing or modifying perceptions about French identity, I also evaluate race and culture from the perspective of the immigrants themselves. This project thus offers an analysis of immigrants of color and the discourses and policies of the institutions that helped define certain ethnic groups encoded as “racially other” as also culturally inassimilable. The dissertation argues that the state’s construction of racially distinct citizens and immigrant communities as different limited their access to the nation and their acceptance by the general public. In the 1980s, the growing popularity of extreme right political rhetoric glorifying the nation and its supposed heritage gave voice to racism and fears of losing a uniquely French culture. An implicit racial hierarchy prevented immigrant groups and ethnic minorities from fully integrating into the nation. At the same time, ethnic groups from North Africa, West Africa, and the Antilles worked to redefine “Frenchness” along more inclusive lines in order to minimize tensions and improve relations between these groups and those who seemed more unquestionably “French.”
Books on the topic "Religion – Antilles"
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Sulty, Max. La migration de l'hindouisme vers les Antilles: Au XIXe siècle après l'abolition de l'esclavage. [Schoelcher, Martinique]: M. Sulty, 1989.
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Banayas, Justin. Religion et identité antillaise. [Paris?]: Azur communication, 2006.
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Gutiérrez, Daisy Fariñas. Religión en las Antillas: Paralelismos y transculturación. La Habana: Editorial Academia, 1995.
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La voix des esclaves: Foi et société aux Antilles : XVIIe-XIXe siècle. Paris: Harmattan, 2012.
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Linschoten, Jan Huygen van. Description de l'Amerique & des parties d'icelle, comme de la Nouvelle France, Floride, des Antilles, Iucaya, Cuba, Jamaica, &c.: Item de l'estendue & distance des lieux, de la fertilité & abondance du pays, religion et coustumes des habitans, & autres particularitez : avec une carte geographique de l'Amerique australe, qui doit estre inseree en la page suivante. A Amsterdam: Chez Jean Evertsz Cloppenburch, marchand libraire ..., 1987.
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Leti, Geneviève. L' univers magico-religieux antillais: ABC des croyances et superstitions d'hier et d'aujourd'hui. Paris: L'Harmattan, 2000.
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Marrewijk, Alfons van. Internationalisation, cooperation, and ethnicity in the telecom sector: An ethnographic study of the cross-cultural cooperation of PTT Telecom in Unisource, the Netherlands Antilles and Indonesia. Delft: Eburon, 1999.
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Cuba et les Antilles: Actes du colloque de Pointe-à-Pitre, 3-5 décembre 1984. Talence [France]: Presses universitaires de Bordeaux, 1988.
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9
Godreau, Isar P. Irresolute Blackness. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252038907.003.0008.
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This chapter examines how the showcasing of black folklore in San Antón requires work and ideological maneuvering. Dynamics of representation of “community” varied a great deal depending on whether such public events were organized for residents or for a broader national audience. Local events such as Christmas dinners, Mother's Day celebrations, and Father's Day celebrations were mostly organized around religious activities, family oriented or preestablished holidays. In contrast, public events targeted to an outside audience centered on Afro-Puerto Rican or Afro-Antillean music and predominantly bomba and plena. The chapter then illustrates that far from being “in the blood” or neutral and carefree or an externally motivated process, the marking and celebration of San Antón as place of black folklore is driven by the community itself in a way that requires a great deal of work and the assertive leadership of community members from within.
Book chapters on the topic "Religion – Antilles"
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Mokoko-Gampiot, Aurélien. "Les Juifs africains et antillais de France." In Religions et frontières, 131–41. CNRS Éditions, 2012. http://dx.doi.org/10.4000/books.editionscnrs.22509.
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