Artículos de revistas: "Dominican Identity"

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Smith, Innocent. "Dominican Chant and Dominican Identity". Religions 5, n.º 4 (29 de septiembre de 2014): 961–71. http://dx.doi.org/10.3390/rel5040961.

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Paulino, Edward. "National politics and ethnic identity in the Dominican Republic". New West Indian Guide / Nieuwe West-Indische Gids 76, n.º 1-2 (1 de enero de 2002): 105–13. http://dx.doi.org/10.1163/13822373-90002548.

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[First paragraph]The Struggle of Democratie Politics in the Dominican Republic. JONATHAN HARTLYN. Chapel Hill: University of North Carolina Press, 1998. xxi + 371 pp. (Cloth US$ 49.95, Paper US$ 17.95)Holocaust in the Caribbean: The Slaughter of 25,000 Haitians by Trujillo in One Week. MIGUEL AQUINO. Waterbury CT: Emancipation Press, 1997. xxii +184 pp. (Paper n.p.)Race and Politics in the Dominican Republic. ERNESTO SAGAS. Gainesville: University Press of Florida, 2000. xii +161 pp. (Cloth US$ 49.95)Azücar, Arabes, cocolos y haitianos. ORLANDO INOA. Santo Domingo: Ed. Cole and FLACSO, 1999. 219 pp. (Paper n.p.)Over the last few years there has been an increase in the publication of books about the Dominican Republic and Dominicans in the United States. This can be partly attributed to the increase of Dominican communities.1 Moreover, Dominican and Dominican-American writers who underscore the trials and tribulations of the immigrant experience are becoming more visible in the mainstream print.2

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Moore, Robin y Paul Austerlitz. "Merengue: Dominican Music and Dominican Identity". Yearbook for Traditional Music 29 (1997): 162. http://dx.doi.org/10.2307/768310.

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Waxer, Lise, Paul Austerlitz y Gage Averill. "Merengue: Dominican Music and Dominican Identity". Ethnomusicology 46, n.º 3 (2002): 564. http://dx.doi.org/10.2307/852727.

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Duany, Jorge y Paul Austerlitz. "Merengue: Dominican Music and Dominican Identity". Latin American Music Review / Revista de Música Latinoamericana 18, n.º 2 (1997): 320. http://dx.doi.org/10.2307/780401.

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Bailey, Benjamin. "Language and negotiation of ethnic/racial identity among Dominican Americans". Language in Society 29, n.º 4 (octubre de 2000): 555–82. http://dx.doi.org/10.1017/s0047404500004036.

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The ethnolinguistic terms in which the children of Dominican immigrants in Rhode Island think of themselves, i.e. as “Spanish” or “Hispanic,” are frequently at odds with the phenotype-based racial terms “Black” or “African American,” applied to them by others in the United States. Spanish language is central to resisting such phenotype-racial categorization, which denies Dominican Americans their Hispanic ethnicity. Through discourse analysis of naturally occurring peer interaction at a high school, this article shows how a Dominican American who is phenotypically indistinguishable from African Americans uses language, in both intra- and inter-ethnic contexts, to negotiate identity and resist ascription to totalizing phenotype-racial categories. In using language to resist such hegemonic social categorization, the Dominican second generation is contributing to the transformation of existing social categories and the constitution of new ones in the US.

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Moya Bastardo, Belkys Julissa. "Culture, Religion and State: the Imaginary Homeland of the Dominican Republic and the Religious Language". Fragmentos de Cultura 28, n.º 1 (8 de junio de 2018): 43. http://dx.doi.org/10.18224/frag.v28i1.6105.

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Abstract: for Yuri Lotman, a student of semiotics of culture, the language has two levels, to know, natural and cultural, both of which influence each other. The Dominican Republic, a Caribbean country of spanish colonization and Catholic population, has numerous symbols that preserve this history. In view of this, with the present article, we propose to conceptualize the levels of language from Yuri Lotman's Theory, to analyze the historical symbols and clippings of the constitution of the Dominican Republic, from dispose, to present how the religious language and political language are related in the sense of construction an imaginary fatherland giving meaning to the identity of the Dominican people. Our methodology is based on bibliographical research and content analysis that analysis some symbols and spaces demonstrating the connection between the religious and political spheres. Finally, we think that despite the state's secularity, religious symbols played a fundamental role in the construction of the imaginary country.Cultura, Religión y Estado: el Imaginario Patrio de la República Dominicana y el Lenguaje ReligiosoPara Yuri Lotman, estudioso de la semiótica de la cultura, el lenguaje posee dos niveles; los cuales son natural y cultural, siendo que los dos se influencian. La República Dominicana, país caribeño de colonización española y mayoría católica, tienen innumerables símbolos patrios que conservan esta historia. Delante de esto, con el presente artículo proponemos conceptualizar los niveles de lenguaje a partir de la teoría de Yuri Lotman, analizar los símbolos y recortes históricos de la constitución de la Republica Dominicana y, a partir de este, presentar como el lenguaje religioso y el lenguaje político se relacionan en el sentido de construir un imaginario patrio dándole sentido a la identidad del pueblo dominicano. Nuestra metodología se basa en la investigación bibliográfica y análisis de contenido en el cual analizando algunos símbolos y espacios, demostramos la conexión entre la esfera religiosa y política. En fin, pensamos, que a pesar del secularismo del Estado, los símbolos religiosos han desempeñado un papel fundamental en la construcción do imaginario patrio.Cultura, Religião e Estado: o imaginário pátrio da República Dominicana e a Linguagem ReligiosaResumo: para Yuri Lotman, estudioso da semiótica da cultura, a linguagem possui dois níveis, a saber, natural e cultural, sendo que os dois se influenciam. A República Dominicana, país caribenho de colonização espanhola e maioria católica, possui inúmeros símbolos pátrios que conservam esta história. Diante disto, com o presente artigo, propomos conceituar os níveis de linguagem a partir da teoria de Yuri Lotman, analisar os símbolos e recortes históricos da constituição da Republica Dominicana e, a partir disso, apresentar como a linguagem religiosa e a linguagem política se relacionam no sentido de construir um imaginário pátrio dando sentido à identidade do povo dominicano. A nossa metodologia baseia-se em pesquisa bibliográfica e análise de conteúdo no qual analisando alguns símbolos e espaços demonstremos a ligação entre a esfera religiosa e política. Por fim, pensamos, que apesar da laicidade do Estado, os símbolos religiosos desempenharam um papel fundamental na construção do imaginário pátrio.

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Räsänen, Marika. "Ecce novus: Saint Thomas Aquinas and Dominican Identity at the End of the Fourteenth Century". Acta ad archaeologiam et artium historiam pertinentia 31 (31 de diciembre de 2019): 161–76. http://dx.doi.org/10.5617/acta.7805.

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Thomas Aquinas (1224/25-1274) joined the Order of Preachers around the year 1244 and became one of the most famous friars of this own time. He died in 1274 at the Cistercian monastery of Fossanova where his remains were venerated for almost a hundred years. The Dominicans, who had desired the return of the body of their beloved brother, finally received it by the order of Pope V in 1368. The Pope also ordered that the relics should have been transported (translatio) to Toulouse, where they arrived on 28 January 1369. In this article, I argue that his joining the Order was considered Thomas's first coming, and the transportation of his relics to Toulouse was his second coming to the Order. I will analyse the Office of Translatio (ca.1371) in the historical contexts of the beginning of the Observant reform of the Dominican Order in a period which was extremely unstable regarding both the papacy itself and politics between France and Italy. I will propose that the Office of Translatio inaugurated Thomas as the leader of a new era and the saviour of good Christians in a Christ-like manner. The liturgy of Translatio appears to offer a new interpretation of new apostles, the Dominicans, and the construction of eschatological self-understanding for the Dominican identity. On cover:Monks singing the Office and decorated initial A[sperges me.]. Gradual Olivetan Master (Use of the Olivetan Benedictines), illuminated manuscript on parchment ca. 1430-1439. Italy, Monastero di Santa Maria di Baggio near Milan, Ca 1400-1775.Beinecke Ms1184: The olivetan Gradual. Gradual. General Collection, Beinecke Rare Book and Manuscript Library, Yale University.

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Wise, Nicholas. "Maintaining Dominican identity in the Dominican Republic: Forging a baseball landscape in Villa Ascension". International Review for the Sociology of Sport 50, n.º 2 (21 de febrero de 2013): 161–78. http://dx.doi.org/10.1177/1012690213478252.

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Lamb, Valerie y Lauren Dundes. "Not Haitian: Exploring the Roots of Dominican Identity". Social Sciences 6, n.º 4 (31 de octubre de 2017): 132. http://dx.doi.org/10.3390/socsci6040132.

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Afi Quinn, Rachel. "Spinning the Zoetrope". Latin American and Latinx Visual Culture 1, n.º 3 (julio de 2019): 44–59. http://dx.doi.org/10.1525/lavc.2019.130005.

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Over the last decade, Dominican American Hollywood actress Zoe Saldaña has graced countless magazine covers and starred in numerous blockbuster films viewed worldwide. Her mixed-race body and her ability to visually represent both black and Latina identity have had broad appeal in the global marketplace. This transnational feminist cultural studies analysis of Saldaña as text argues that narratives of her racial identity as Dominican and her resulting racial malleability allow viewers to project a wide range of racialized fantasies onto her Afro-Latina body. It proposes that the fact that Saldaña’s blackness is in flux, depending on where she is read and whether she is read by US or Dominican racial logics, makes her that much more provocative to viewers. Ethnographic notes on her reception in Santo Domingo, Dominican Republic, illustrate the shifting significance of her identity as her image crosses borders. Examinations of Saldaña in print advertising, on Calvin Klein’s interactive website, and in the films Avatar (2009) and The Losers (2010) reveal how her racialized femininity can be mobilized as well as customized for viewers as they choose how to interpret her racial meaning. Saldaña’s visual ambiguity in black-and-white advertising has now been transformed into the ambiguity of exoticized nonhuman species and performed under blue and green makeup. Nevertheless, narratives about her identity that viewers carry shape how she is read and desired, even as an alien from an intergalactic future. RESUMEN Durante la última década, la actriz de Hollywood Zoe Saldaña, dominicano-estadounidense, ha aparecido en innumerables portadas de revistas y ha protagonizado numerosas películas de gran éxito vistas en todo el mundo. Según se ha visto, su cuerpo de raza mixta y su capacidad de representar visualmente tanto la identidad negra como la latina tienen un gran atractivo en el mercado global. En el presente análisis de Saldaña como texto, que se fundamenta teóricamente en el feminismo transnacional y los estudios culturales, sostengo que las narrativas de la identidad racial de Saldaña como dominicana, y su resultante maleabilidad racial, permiten al público proyectar una gran variedad de fantasías racializadas sobre su cuerpo afrolatino. Sostengo que el hecho de que la negritud de Saldaña sea de difícil definición la hace tanto más provocativa para el público espectador, ya que depende de dónde la lean y de si la leen las lógicas raciales estadounidenses o dominicanas. Algunas notas etnográficas sobre su recepción en Santo Domingo, República Dominicana, constituyen un ejemplo de cómo cambia su identidad cuando su imagen cruza fronteras. Los análisis de Saldaña en publicidad impresa, en el sitio web interactivo de Calvin Klein y en las películas Avatar (2009) y The Losers (2010) revelan las maneras en que su feminidad racializada puede ser aprovechada y personalizada para un público que decide cómo va a interpretarla en términos raciales. La ambigüedad visual de Saldaña en la publicidad en blanco y negro ahora ha sido transformada en la ambigüedad de especies exóticas no humanas, y ha sido puesta en escena con maquillaje azul y verde. Sin embargo, las ideas preconcebidas que tiene el público sobre su identidad condicionan la manera en que se la lee y se la desea, incluso cuando hace el papel de alienígena de un futuro intergaláctico. RESUMO Na última década, a atriz domínico-americana Zoe Saldaña apareceu na capa de inúmeras revistas e estrelou muitos filmes de sucesso exibidos em todo o mundo. Seu corpo mestiço e sua habilidade de visualmente representar a identidade tanto latina quanto negra demonstraram ter amplo apelo no mercado global. Nesta análise – proveniente dos estudos culturais transnacionais feministas – de Saldaña como texto, eu argumento que as narrativas de sua identidade racial como dominicana e sua resultante maleabilidade racial permitem que espectadores projetem um amplo espectro de fantasias racializadas sobre o seu corpo afro-latino. Eu argumento que o fato de a negritude de Saldaña estar em fluxo, dependendo de onde ela é lida e se ela é lida por lógicas raciais americanas ou dominicanas, a torna tanto mais provocativa aos espectadores. Anotações etnográficas sobre sua recepção em Santo Domingo, na República Dominicana, ilustram a mudança de significado de sua identidade à medida que sua imagem cruza as fronteiras. Averiguação sobre Saldaña em publicidade impressa, no site interativo da Calvin Klein e nos filmes Avatar (2009) e Os Perdedores (2010), revelam os modos pelos quais sua feminilidade racializada pode ser mobilizada, assim como customizada, por espectadores ao passo que eles escolhem como interpretar seu significado racial. A ambiguidade visual de Saldaña na publicidade em preto e branco é agora transformada na ambiguidade de um espécie não-humana exoticizada e performada sob maquiagem azul e verde. No entanto, narrativas sobre sua identidade que o espectador carrega informam como ela está sendo lida e desejada, mesmo como uma alienígena do futuro intergaláctico.

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Hernandez, Deborah Pacini. "Urban Bachata and Dominican Racial Identity in New York". Cahiers d'études africaines, n.º 216 (5 de octubre de 2014): 1027–54. http://dx.doi.org/10.4000/etudesafricaines.17927.

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Torres-Saillant, Silvio. "The Tribulations of Blackness: Stages in Dominican Racial Identity". Callaloo 23, n.º 3 (2000): 1086–111. http://dx.doi.org/10.1353/cal.2000.0173.

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Sanders, James E. "The Mulatto Republic: Class, Race, and Dominican National Identity". Labor 13, n.º 2 (14 de abril de 2016): 108–10. http://dx.doi.org/10.1215/15476715-3460942.

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Murray, D. A. B. "Identity, Performativity and Queer Immigrant Bodies: A Dominican Perspective". GLQ: A Journal of Lesbian and Gay Studies 19, n.º 1 (6 de diciembre de 2012): 131–33. http://dx.doi.org/10.1215/10642684-1729590.

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Bailey, Benjamin. "Shifting Negotiations of Identity in a Dominican American Community". Latino Studies 5, n.º 2 (julio de 2007): 157–81. http://dx.doi.org/10.1057/palgrave.lst.8600247.

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Liberato, Ana S. Q. "The Mulatto Republic: Class, Race, and Dominican National Identity". Hispanic American Historical Review 95, n.º 4 (28 de octubre de 2015): 686–87. http://dx.doi.org/10.1215/00182168-3161616.

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Klein, Alan. "Latinizing Fenway Park: A Cultural Critique of the Boston Red Sox, Their Fans, and the Media". Sociology of Sport Journal 17, n.º 4 (diciembre de 2000): 403–22. http://dx.doi.org/10.1123/ssj.17.4.403.

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This study examines racial tolerance through the intersection of the media, fans, and the Boston Red Sox. Through the 1998 season Red Sox home games in which Dominican Pedro Martinez pitched attracted large numbers of Latinos. This marked the first time that large numbers of people of color regularly attended Fenway Park. Media reports simultaneously promoted both an awareness of this cultural phenomenon and portrayed it as widely applauded. In presenting a story of Boston’s “embracing the ace,” the media reports also wound up pushing a view of widespread approval of the new Latino presence both in Fenway and society at large. This study sought to compare the impressions of widespread exuberance for Martinez and the Dominicans at the Park with actual interviews of those Anglos at the Park. It also sought to examine what motivated the Dominicans to attend in such large numbers and to so publicly celebrate their identity. The results showed that Anglos held a fractured view about Dominicans: a very positive view of Pedro Martinez as a Dominican but a fairly evenly split view of Dominicans in general. For their part, Dominicans were unconcerned with what Anglos thought and came to the game only to lend support to their Latino hero, as well as bask in his reflected glow. One methodological conclusion arrived at is that media content analysis must be cross checked against some sort of data and must not be assumed to accurately reflect social reality.

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DURÁN-ALMARZA, EMILIA MARÍA. "Ciguapas in New York: Transcultural Ethnicity and Transracialization in Dominican American Performance". Journal of American Studies 46, n.º 1 (febrero de 2012): 139–53. http://dx.doi.org/10.1017/s0021875811001332.

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The Dominican American community in New York is perhaps one of the best examples of how processes of transculturation are affecting traditional definitions of ethnic identification. Given the intense economic, social and cultural transnational exchanges between the island and the USA from the 1960s, Dominicanyorks have been challenging the illusion of homogeneity in the definition of Americanness for decades, creating transnational social networks that transcend traditional national and ethnographic boundaries. The theatrical works of Josefina Báez, a Dominican American performer living in New York, and Sherezada (Chiqui) Vicioso, a Dominican poet and playwright who lived and worked in the US metropolis for decades before moving back to the Dominican Republic, lyrically explore issues of diaspora, identity and migration and the impact these phenomena might have in the lives of migrant Dominican women. Presenting diasporic experiences from two differing but interconnected locales – New York and the Dominican Republic – these plays offer two complementary views on the ways in which ethnicity, race, social class, age and geopolitical location interact in the formation of transcultural identities, thus contributing to develop a hemispheric approach to the study of identity formation in the Americas.

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Clemons, Aris Moreno. "New Blacks: Language, DNA, and the Construction of the African American/Dominican Boundary of Difference". Genealogy 5, n.º 1 (24 de diciembre de 2020): 1. http://dx.doi.org/10.3390/genealogy5010001.

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Given the current political climate in the U.S.—the civil unrest regarding the recognition of the Black Lives Matter movement, the calls to abolish prisons and U.S. Immigration and Customs Enforcement (ICE) detention, and the workers’ rights movements—projects investigating moments of inter-ethnic solidarity and conflict remain essential. Because inter-ethnic conflict and solidarity in communities of color have become more visible as waves of migration over the past 50 years have complicated and enriched the sociocultural landscape of the U.S., I examine the ways that raciolinguistic ideologies are reflected in assertions of ethno-racial belonging for Afro-Dominicans and their descendants. Framing my analysis at the language, race, and identity interface, I ask what mechanisms are used to perform Blackness and/or anti-Blackness for Dominican(-American)s and in what ways does this behavior contribute to our understanding of Blackness in the U.S.? I undertake a critical discourse analysis on 10 YouTube videos that discuss what I call the African American/Dominican boundary of difference. The results show that the primary inter-ethnic conflict between Dominican(-Americans) and African Americans was posited through a categorization fallacy, in which the racial term “Black” was conceived as an ethnic term for use only with African Americans.

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Sanchez, Delida. "Racial Identity Attitudes and Ego Identity Statuses in Dominican and Puerto Rican College Students". Journal of College Student Development 54, n.º 5 (2013): 497–510. http://dx.doi.org/10.1353/csd.2013.0077.

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Park, Byong-Kyu. "Merengue and Formation of National Identity in the Dominican Republic". Iberoamérica 19, n.º 2 (28 de diciembre de 2017): 1–31. http://dx.doi.org/10.19058/iberoamerica.2017.12.19.2.1.

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Powell, Austin. "Manuscript Miscellanies, Jerome's Letters to Women, and the Dominican Observant Reform in Fifteenth-Century Italy". Renaissance Quarterly 74, n.º 3 (2021): 722–62. http://dx.doi.org/10.1017/rqx.2021.99.

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This article examines the manuscripts into which compilers bound Dominican letters of spiritual direction in fifteenth-century Italy. It argues that manuscript compilers sought to model Observant Dominican sanctity after Jerome's late antique practice of writing letters of spiritual direction to women. The paper aims to contribute to the growing conversation around the development and spread of an Observant Dominican identity by demonstrating that compilers modeled Observant beati after Jerome's authoritative persona in order to argue for the ancient precedent of the reformers’ often controversial agendas, chief among them their active ministry to women.

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Hazel, Yadira Perez. "Sensing Difference: Whiteness, National Identity, and Belonging in the Dominican Republic". Transforming Anthropology 22, n.º 2 (octubre de 2014): 78–91. http://dx.doi.org/10.1111/traa.12033.

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Kiesling, Scott Fabius. "Language, Race, and Negotiation of Identity: A Study of Dominican Americans." Journal of Linguistic Anthropology 14, n.º 1 (junio de 2004): 113–15. http://dx.doi.org/10.1525/jlin.2004.14.1.113.

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Pacini, Deborah. "Social Identity and Class in "Bachata," an Emerging Dominican Popular Music". Latin American Music Review / Revista de Música Latinoamericana 10, n.º 1 (1989): 69. http://dx.doi.org/10.2307/780383.

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Itzigsohn, José, Silvia Giorguli y Obed Vazquez. "Immigrant incorporation and racial identity: Racial self-identification among Dominican immigrants". Ethnic and Racial Studies 28, n.º 1 (enero de 2005): 50–78. http://dx.doi.org/10.1080/0141984042000280012.

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Hoetink, H. "The Dominican Republic in the twentieth century : notes on mobility and stratification". New West Indian Guide / Nieuwe West-Indische Gids 74, n.º 3-4 (1 de enero de 2000): 209–33. http://dx.doi.org/10.1163/13822373-90002562.

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Sketches some major social developments in 20th-c. Dominican Republic, concentrating on the turn of the last century, the early decades of the 20th c., the Trujillo period, and the post-Trujillo era. Author pays special attention the the question of 'color', stratification, and identity and the relation between the country and Haiti. He concludes that the Dominican Republic has experienced many great changes, making society more complex and more stratified.

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Candelario, Ginetta E. B. ""Black Behind the Ears"——and Up Front Too? Dominicans in The Black Mosaic". Public Historian 23, n.º 4 (2001): 55–72. http://dx.doi.org/10.1525/tph.2001.23.4.55.

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This article considers the formation and representation of Washington, D.C.'s Dominican community in the Anacostia Museum's 1994 -1995 exhibit, Black Mosaic: Community, Race and Ethnicity Among Black Immigrants in D.C. The exhibit successfully pointed to the extensive historical presence of African Diaspora peoples in Latin America and explored the development of subsequent Diaspora from those communities into Washington, D.C. The case of Dominican immigrants to D.C., however, illustrates the continued privileging of a U.S.- or Anglo-centric ideation of African-American history and identity. I argue that a more accurate and politically useful formulation would call for an understanding that the African Diaspora first arrived in what would become Santo Domingo and was constitutive of Latin America several centuries before the arrival of Anglo colonizers and the formation of what would become the United States; that slavery was a polyfacetic institution that articulated with particular colonial and imperial systems and local economies in the Americas in ways that subsequently influenced racial orders and identities in multiple ways, both at home and in Diaspora; and that Dominicans' negotiations of the competing demands of blackness and Latinidad make these points especially salient.

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Gopaulchan, David, Lambert A. Motilal, Rena K. Kalloo, Amrita Mahabir, Marissa Moses, Franklyn Joseph y Pathmanathan Umaharan. "Genetic diversity and ancestry of cacao (Theobroma cacao L.) in Dominica revealed by single nucleotide polymorphism markers". Genome 63, n.º 12 (diciembre de 2020): 583–95. http://dx.doi.org/10.1139/gen-2019-0214.

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Cacao (Theobroma cacao L.), an introduced tree crop in Dominica, is important for foreign exchange earnings from fine or flavour cocoa. The genetic structure of farmed cacao in Dominica was examined to identify varieties for conservation, breeding, and propagation to improve their cocoa industry. Cacao trees (156) from 73 sites over seven geographical regions were genotyped at 192 single nucleotide polymorphism (SNP) markers. Identity, regional differentiation, phylogenetic, multi-variate, ancestry, and core collection analyses were performed. Farmed cacao germplasm had moderate gene diversity (He = 0.320 ± 0.005) from generally unique trees, but cocoa growing regions were genetically similar. Synonymous matching (16.3%) showed that some clonal material was supplied to farmers. Cacao trees were mainly mixed from Amelonado, Criollo, Iquitos, Contamana, and Marañon ancestries, with predominantly Amelonado–Criollo hybrids. Criollo ancestry, linked to fine or flavour cocoa, was found at more than 30% in 28 unique trees. Forty-five trees, containing the SNP diversity of cacao in Dominica, are recommended as a core germplasm collection. This study identifies promising trees for improving cocoa quality; provides genetic evidence that community, regional, or country-wide pooling would not compromise the exclusive fine or flavour cocoa industry; and discusses other implications towards improving the Dominican cocoa industry.

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Torres-Pineda, Patricia y Jonathan W. Armbruster. "The Amazon sailfin catfish Pterygoplichthys pardalis (Siluriformes: Loricariidae), a new exotic species established in the Dominican Republic". Novitates Caribaea, n.º 16 (23 de julio de 2020): 20–31. http://dx.doi.org/10.33800/nc.vi16.224.

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The correct identity and occurrence of the introduced armored catfish, locally known as “devil fish” or “pleco” in the Dominican Republic, is briefly described. Specimens were collected from six sites in the Dominican Republic. Several meristic and morphometric characters, as well as other external features including coloration, were examined. Results were compared with existing literature on fishes of the family Loricariidae. Examination revealed that specimens of the armored catfish, unofficially reported as Hypostomus plecostomus, actually belongs to the species Pterygoplichthys pardalis (Castelnau, 1855). It is inferred that this fish is established in Dominican inland waters, also the possibe occurrence of more than one species of Pterygoplichthys is discussed. This is the first report of this invasive species in the island of Hispaniola.

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Grasmuck, Sherri. "Black Behind the Ears: Dominican Racial Identity from Museums to Beauty Shops". Contemporary Sociology: A Journal of Reviews 38, n.º 1 (enero de 2009): 45–47. http://dx.doi.org/10.1177/009430610903800125.

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Dzidzienyo, Anani. "Black behind the ears: Dominican racial identity from museums to beauty shops". Latino Studies 8, n.º 2 (junio de 2010): 284–85. http://dx.doi.org/10.1057/lst.2010.12.

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Guridy, Frank Andre. "Black Behind the Ears: Dominican Racial Identity from Museums to Beauty Shops". Hispanic American Historical Review 89, n.º 2 (1 de mayo de 2009): 379–80. http://dx.doi.org/10.1215/00182168-2008-118.

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35

Eller, Anne. "The Mulatto Republic: Class, Race, and Dominican National Identity, by April Mayes". Black Scholar 45, n.º 2 (3 de abril de 2015): 74–76. http://dx.doi.org/10.1080/00064246.2015.1013078.

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36

Buscaglia, José F. "April J. Mayes. The Mulatto Republic: Class, Race, and Dominican National Identity." American Historical Review 120, n.º 1 (febrero de 2015): 308–9. http://dx.doi.org/10.1093/ahr/120.1.308.

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37

Vargas, Manuel. "Culture, ideology, and dwelling in two Dominican villages". New West Indian Guide / Nieuwe West-Indische Gids 70, n.º 1-2 (1 de enero de 1996): 5–38. http://dx.doi.org/10.1163/13822373-90002627.

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Study of the contrasting response to modernization in 2 Dominican villages. Author demonstrates that this contrast is caused by the intentional use of 2 culturally specific ideologies aimed at achieving and maintaining existential security. He also shows that the constitution of the 2 ideologies was conditioned by the ideosyncratic constitution of cultural-ethnic identity, nationalism, and peasant consciousness.

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Iribarren, Isabel. "Some Points of Contention in Medieval Trinitarian Theology: The Case of Durandus of Saint-Pourçain in the Early Fourteenth Century". Traditio 57 (2002): 289–315. http://dx.doi.org/10.1017/s0362152900002774.

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In this article I propose to examine the Trinitarian controversy that developed in the years 1308 to 1325 between the Dominican Durandus of St Pourçain (ca. 1275–1334) and his order, especially in the connection between this controversy and the growth of a Dominican sense of corporate identity. The connection is not at first obvious, but we shall see how the evolution of Durandus's theological thought reflects to a great degree the doctrinal transformation of his order, a transformation which is also illustrative of the doctrinal preoccupations of fourteenth-century Scholasticism.

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39

Perez Hazel, Yadira. "¿Ajeno Siempre Será (Foreigners Forever)?: El Espectáculo de (Des)Hacer la Identidad Dominicana/Haitiana". Memorias, n.º 28 (15 de enero de 2016): 136–66. http://dx.doi.org/10.14482/memor.28.8100.

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40

Valcius, Leonika. "The Caribbean Diaspora and the Formation of Identity in Second Generation Immigrants". Caribbean Quilt 1 (18 de noviembre de 2012): 4. http://dx.doi.org/10.33137/caribbeanquilt.v1i0.19038.

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Leonicka Valcius is an undergraduate student at the University of Toronto, studying Caribbean Studies and European Studies. Her areas of focus include migration and the social ramifications of economic development. Leonicka was born in Montreal and raised in South Florida. Her family immigrated to Canada from Haiti in the 1970’s, and they have since spread all over North America and the Caribbean. Leonicka has familial ties to Montreal, Toronto, New Jersey, New York, Boston, Florida, the Bahamas, Cuba, the Dominican Republic, and, of course, Haiti chérie.

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Skoczen, Kathleen N. "Almost Paradise: The Cultural Politics of Identity and Tourism in Samaná, Dominican Republic". Journal of Latin American and Caribbean Anthropology 13, n.º 1 (abril de 2008): 141–67. http://dx.doi.org/10.1111/j.1548-7180.2008.00007.x.

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42

Werner, Marion. "Embodied negotiations: identity, space and livelihood after trade zones in the Dominican Republic". Gender, Place & Culture 17, n.º 6 (6 de noviembre de 2010): 725–41. http://dx.doi.org/10.1080/0966369x.2010.517023.

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43

Martínez, Samuel. "The Mulatto Republic: Class, Race, and Dominican National Identity - by Mayes, April J." Bulletin of Latin American Research 36, n.º 1 (1 de diciembre de 2016): 106–7. http://dx.doi.org/10.1111/blar.12566.

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44

Davis, James J. "Merengue: Dominican Music and Dominican Identity. By Paul Austerlitz. (Philadelphia: Temple University Press, 1997. Pp. 195. Illustrations. Notes. Bibliography. Index. No Price.)". Americas 54, n.º 3 (enero de 1998): 464–65. http://dx.doi.org/10.2307/1008430.

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Acosta-García, Pablo. "Radical Succession: Hagiography, Reform, and Franciscan Identity in the Convent of the Abbess Juana de la Cruz (1481–1534)". Religions 12, n.º 3 (23 de marzo de 2021): 223. http://dx.doi.org/10.3390/rel12030223.

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In this article, I study in depth the first vita of the Franciscan Tertiary abbess Juana de la Cruz (Vida y fin de la bienaventurada virgen sancta Juana de la Cruz, written c. 1534), examining it as a chronicle that narrativizes the origins and reform of a specific religious community in the Castile of the Catholic Monarchs. I argue that Vida y fin constitutes an account that was collectively written inside the walls of the enclosure that can help us understand themes, motifs, and symbolic Franciscan elements that were essential for the self-definition of its original textual community. I first discuss the narrative of the convent’s foundation and then examine the penitential identity of the community, highlighting the inspiration that Juana’s hagiography takes from the infancy of Caterina da Siena, as described in the Legenda maior by Raimondo da Capua, and analyzing to what extent the represented penitential practices related to the imitatio Christi reflect a Franciscan Tertiary identity in opposition to a Dominican one. Finally, I address the passages in which the hagiographer(s) discuss(es) the sense of belonging to the Franciscan order rather than the Dominicans, and the mystical figure of Francesco d’Assisi as a founder, guide, and exemplar.

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Sawyer, Mark Q., Yesilernis Peña y Jim Sidanius. "CUBAN EXCEPTIONALISM: Group-based Hierarchy and the Dynamics of Patriotism in Puerto Rico, the Dominican Republic, and Cuba". Du Bois Review: Social Science Research on Race 1, n.º 1 (marzo de 2004): 93–113. http://dx.doi.org/10.1017/s1742058x04040068.

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This paper examined the interface between “racial” and national identity from the perspective of two competing theoretical frameworks: the ideological asymmetry hypothesis and the thesis of Iberian Exceptionalism. In contrast to previous results found in the United States and Israel, use of survey data from Puerto Rico, the Dominican Republic, and Cuba showed some support for both theoretical positions. Consistent with the asymmetry thesis, there was strong and consistent evidence of racial hierarchy within all three Caribbean nations. However, contradicting the asymmetry hypothesis and more in line with the Iberian Exceptionalism perspective, there was a general tendency for all “races” to be equally attached to the nation in both the Dominican Republic and Puerto Rico. Somewhat unexpectedly, Cuban Blacks tended to be slightly more positively attached to the nation than Cuban Whites. These results suggest that the precise interface between racial and national identity will be acutely influenced by the specific socio-political context within each nation.

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Ayanna, Amiri. "Hamburger, Jeffrey F., Schlotheuber, Eva, Marti, Susan, and Fassler, Margot Elsbeth, Liturgical Life and Latin Learning at Paradies bei Soest, 1300–1425: Inscription and Illumination in the Choir Books of a North German Dominican Convent. Münster: Aschendorff Verlag, 2016. Two volumes, 1441 pp., extensive, full-color illustrations in both." Mediaevistik 31, n.º 1 (1 de enero de 2018): 467–68. http://dx.doi.org/10.3726/med012018_467.

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The volumes under review present the rich rewards of interdisciplinary collaboration. The team of authors focuses on a particular location, the northern German Dominican cloister of Paradies bei Soest in Westphalia, literally “Paradise,” and digs deeply into the house’s practices, devotional innovations, texts, artworks, and curation of institutional identity.

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Wade, Peter. "Music, blackness and national identity: three moments in Colombian history". Popular Music 17, n.º 1 (enero de 1998): 1–19. http://dx.doi.org/10.1017/s0261143000000465.

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The study of music and national identity has been limited, in my view, by some underlying assumptions. The first is connected to some influential ideas on nationalism, while the second has to do with long-standing ideas about the relation between music and identity. On nationalism, many approaches place too much emphasis on the homogenising tendencies of nationalist discourse, whereas, in my view, homogenisation exists in a complex and ambivalent relationship with the construction of difference by the same nationalist forces that create homogeneity. In a related fashion, with respect to music and identity, several studies of Latin American musical styles and their socio-political context – for example, ones focusing on the Dominican Republic, Haiti and Brazil – display a tendency to set up a model of homogenising elites versus diversifying and resistant minorities.

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Jones, Christina Violeta. "Reconstructing Racial Identity and the African Past in the Dominican Republic (review)". Caribbean Studies 38, n.º 2 (2010): 238–40. http://dx.doi.org/10.1353/crb.2010.0065.

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Derby, Lauren. "The Mulatto Republic: Class, Race, and Dominican National Identity, written by April J. Mayes". New West Indian Guide 90, n.º 1-2 (2016): 120–22. http://dx.doi.org/10.1163/22134360-09001019.

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