Conclusion

2019 ◽  
pp. 275-279
Author(s):  
Michael Birenbaum Quintero
Keyword(s):  
Colonial Era ◽  
Making Meaning ◽  
The Pacific ◽  
Political Conditions ◽  
Black Life ◽  
Black Pacific ◽  
Power Play

As discussed so far, race, place, and music cannot be taken for granted. What they can be taken for arises from processes that happen along two axes. Along the first axis, the figures of blackness, the Pacific, and música del Pacifico are bounded, and bound together, to give them unity of form and stability of meaning. We have seen this process—we might call it stabilization—in the narrowing racial ascription of Pacific sounded practices in the colonial-era process that resulted both in the creative world-making from which black life in the Pacific arose and the heuristics of black atavism that marked the Pacific as unfit for modernity. The second axis both is occluded by stabilization and works to undo it. This is the axis of transformation, of history, by which stabilized reifications bifurcate into new forms as they are instrumentalized under changing political conditions or as they bleed into, feed back from, or abrade against one another and against the trails of associations and the latent traces of older reifications that recur much later. This is also apparent in the transformation of regional folklore into Afro-Colombian culture. The axes of stabilization and transformation produce the commonsensical forms into which meaning solidifies. While making meaning is always a power play, neither the axis of stabilization nor that of transformation is reserved for either the powerful or the abject. Out of the stabilizing and transformational power plays unfurls the story of black Pacific sounded practice traced in this book.

Hawai'i Is My Haven

2021 ◽  
Author(s):  
Nitasha Tamar Sharma
Keyword(s):  
Settler Colonialism ◽  
Race And Racism ◽  
Native Studies ◽  
The Pacific ◽  
The Us ◽  
Black Residents ◽  
Black Life ◽  
Asian Settler Colonialism ◽  
Black Pacific ◽  
The One

Hawaiʻi Is My Haven maps the context and contours of Black life in the Hawaiian Islands. This ethnography emerges from a decade of fieldwork with both Hawaiʻi-raised Black locals and Black transplants who moved to the Islands from North America, Africa, and the Caribbean. Nitasha Tamar Sharma highlights the paradox of Hawaiʻi as a multiracial paradise and site of unacknowledged antiBlack racism. While Black culture is ubiquitous here, African-descended people seem invisible. In this formerly sovereign nation structured neither by the US Black/White binary nor the one-drop rule, nonWhite multiracials, including Black Hawaiians and Black Koreans, illustrate the coarticulation and limits of race and the native/settler divide. Despite erasure and racism, nonmilitary Black residents consider Hawaiʻi their haven, describing it as a place to “breathe” that offers the possibility of becoming local. Sharma's analysis of race, indigeneity, and Asian settler colonialism shifts North American debates in Black and Native studies to the Black Pacific. Hawaiʻi Is My Haven illustrates what the Pacific offers members of the African diaspora and how they in turn illuminate race and racism in “paradise.”

scholarly journals Mobility and Ideological Perspective of Asano Akira in Java During Period of Japan Occupation

2020 ◽  
Vol 20 (1) ◽  
pp. 108
Author(s):  
Syahrur Marta Dwisusilo ◽  
Lucitra A. Yuniar
Keyword(s):  
Military Service ◽  
Critical Time ◽  
New Historicism ◽  
Pacific War ◽  
Colonial Era ◽  
Japanese Occupation ◽  
The Pacific ◽  
Japanese Military ◽  
Japanese Colonial

The period of Japanese occupation for 3 years in Indonesia is sort when compared to the Dutch colonial period. However, at that time it was a critical time for the formation of various ideological thoughts. One of the ideologies that emerged in the Japanese colonial era was the ideology of "Greater Asia", which is known as the ideology of unification of Asia. During the Pacific War, Japanese writers who underwent military service in Indonesia published many of his writings for the purposes of Japanese military propaganda, especially those related to prapaganda of Greater Asia ideology. One of the most active writers in spreading this ideology was Asano Akira. This research clarifies the role of Asano Akira in spreading the ideology of Greater Asia through its activities and mobility in Java with the approach of new historicism and orientalism.

Re-imagined Community: The Mapuche Nation in Neoliberal Chile

2019 ◽  
pp. 195-220
Author(s):  
Gerardo Gómez Michel
Keyword(s):  
Cultural Difference ◽  
Indigenous Communities ◽  
Imagined Community ◽  
Colonial Era ◽  
Multicultural Community ◽  
Counter Narrative ◽  
Self Recognition ◽  
Indigenous Groups ◽  
The Pacific ◽  
Multicultural Policies

In the last decades, one of the punchlines that has sought to legitimize neoliberal political discourse in Latin America is that of a harmonious multicultural community resulting from the recognition of cultural difference. However, progressive multicultural policies are routinely confronted with neoliberal economic mandates and prevalent socio-economic inequalities grounded in dominant criollo-mestizo culture. In this context, the multicultural policies of many of the region’s governments achieve little when it comes to improving the lives of indigenous peoples. Neoliberal multiculturalism may come to constitute a disciplinary framework deployed against indigenous groups to enforce political and economic demands. This chapter analyzes the ways in which some indigenous communities, namely the Maya in Mexico, the Mapuche in Chile and Afrocolombians on the Pacific coast, deal with and challenge these multicultural politics in their countries. Governmental efforts to promote multiculturalism may result in important limitations, as in the case of ambiguous legal procedures to define who can be represented as part of an indigenous culture. One of the ways indigenous communities (here we took Afrolatinamericans as well as indigenous people) have found to challenge neoliberal intercultural policies is to re-imagine their culture identity through memory and literature. Constructing a discourse of self-recognition as a different “imagined community” from the hegemonic criollo-mestizo group within the territory of the Nation-State they inhabit, they articulate a counter-narrative that not only challenges the infamous narratives about them inherited from the Colonial era, but also challenges those of recent times dictated from above

Chocó Spanish and the Missing Spanish Creole debate

2017 ◽  
Vol 1 (2) ◽  
pp. 213-241 ◽  
Author(s):  
Sandro Sessarego
Keyword(s):  
Colonial Era ◽  
Gold Mines ◽  
The Pacific ◽  
The Many

Abstract This study offers a linguistic and sociohistorical analysis of Chocó Spanish (CS), an Afro-Hispanic variety spoken in the Pacific lowlands of Colombia by the descendants of the slaves taken to this region to work in gold mines during the colonial era. This research also tackles the many questions arising from the much-debated origins of the Afro-Hispanic Languages of the Americas (AHLAs) (McWhorter 2000; Lipski 2005). It provides an account of the evolution of CS that is rooted in the recently proposed Legal Hypothesis of Creole Genesis (Sessarego 2015, 2017a). In so doing, this article tests to what extent such a hypothesis makes valid predictions for a variety like CS, which developed in a region described by many as ‘remote’ and ‘on the frontier’ (cf. Whitten 1974; Sharp 1976), thus far away from legal courts and where law was not likely to be properly enforced.

scholarly journals Mengapa Jepang Memilih Hadratussyaikh: Analisa Sejarah Ditunjuknya KH. Hasyim Asy’ari Menjadi Ketua Masyumi

2021 ◽  
Vol 1 (1) ◽  
pp. 95-115
Author(s):  
Muhammad As'ad
Keyword(s):  
Pacific War ◽  
Muslim Community ◽  
Library Research ◽  
The Pacific ◽  
Political Motivation ◽  
Political Conditions

This article seeks to answer why the Japanese chose KH. Hasyim Asy’ari as the chairman of Masyumi during their occupation in Indonesia (1942-1945). The data was collected from library research by scrutinizing paper and academic works that discuss Indonesia from the 1920s to its independence in 1945. This period is important to understand the historical and political conditions of the country at that time. This article also refers to two magazines of Suara MIAI that began publishing in December 1942 and Suara Masyumi Magazine issued from December 1943 onward. This article argues that the Japanese decision to choose hadratussyaikh was based on political motivation, especially to get the support of the Muslim community for Japanese efforts to fight Allied forces in the Pacific war.

Mexico and the Pacific

2018 ◽  
Author(s):  
Edward R. Slack
Keyword(s):  
Mexican American ◽  
Pacific Coast ◽  
The United States ◽  
The Philippines ◽  
The South ◽  
Colonial Era ◽  
Porfirio Diaz ◽  
Mexican American War ◽  
The North ◽  
The Pacific

Called “Mar del Sur” [South Sea] when first spotted by Balboa in 1513 and dubbed “Mar Pacifíco” [Peaceful Calm Sea] by Ferdinand Magellan in 1520, the historical relationship between the Pacific Ocean and the people of Mexico is multilayered and dynamic. During the Spanish colonial era (1521–1821), the viceroyalty of New Spain (Nueva España) supervised the Asian and Polynesian colonies of the Philippines and Guam (and briefly Taiwan and the Spice island of Ternate) across the Pacific. Acapulco became a mythical emporium of exotic luxury supplied by the galleons from Manila that for 250 years tied Asia to the Iberian New World. Beyond this famous port, littoral native communities dotting the Pacific coast, from Oaxaca in the south to the forty-second parallel of Alta California in the north, gradually fell under Spanish secular and religious control. The enormous coastline measured approximately 5,400 miles, more than double the length of seaside territory facing the Gulf of Mexico. Following the War of Mexican Independence (1810–1821), the United Mexican States (Estados Unidos Mexicanos) emerged. For the next fifty years, Mexico experienced domestic political instability exacerbated by wars against the United States (Mexican-American War, 1846–1848) and France (1862–1867). When political order was finally established under the regime of Porfirio Díaz (1876–1910), regionalism was confronted by the centrifugal power of a modernizing, technocratic state. Despite losing 840 miles of California coastline, and a lucrative trade route with Manila, in the Mexican-American War, Mexico’s Pacific littoral in the south grew to incorporate the formerly Guatemalan territory of Chiapas, and a new shipping network evolved. Traditional research on pueblos, cities, or states along the Pacific coast emphasizes purely local or regional contexts within the colonial or independent Mexican state; or it is grouped thematically into studies about the galleon trade or California mission settlements. Recent scholarship is encouraging a more balanced approach, accentuating the many threads that wove a rich tapestry of Mexico’s unique relationship with the “Pacific World” (as opposed to the more popular “Atlantic World”); not only in a nationalist framework, but with inter-American and trans-Pacific or global dimensions.

“Seeds for a New Life”: Modernity and the Pacific Turn in the Progressive Era

2020 ◽  
Vol 19 (3) ◽  
pp. 447-472
Author(s):  
Constance Chen
Keyword(s):  
United States ◽  
Progressive Era ◽  
Cultural Practices ◽  
Well Being ◽  
The United States ◽  
Late Nineteenth Century ◽  
Global Changes ◽  
Colonial Era ◽  
The Pacific ◽  
China And Japan

AbstractSince the colonial era, the ideological and cultural usefulness of Asia has changed with evolving American needs. This article argues that the Progressive Era turn toward the Pacific world marked a new epoch and mode of transnational interchange as a diverse array of Americans traveled to China and Japan. Encounters with Asianness in situ would lead to a reinvention of the U.S. worldview in the late nineteenth century. The question at hand for certain Americans was how to become “modern,” to germinate “seeds for a new life” that would ensure the prosperity and well-being of the United States amidst momentous global changes. Instead of being antimodernist, the fetishization of Asia served as a way to rein in and define modernity for American purposes. In the process, modernist Orientalism became a framework for imagining China and Japan and their cultural practices. Buddhism, in particular, was reconceptualized as a hybrid entity that seemed to be emblematic of the dawn of a new era. Ultimately, the flow of ideas and peoples between Asia and the United States enabled Americans to construct a global “modern” identity for themselves and to carve out a prominent role for the nation within the international community.

Modernities and Nonmodernities in Black Pacific Music

2019 ◽  
pp. 115-160
Author(s):  
Michael Birenbaum Quintero
Keyword(s):  
Musical Practice ◽  
The Pacific ◽  
Musical Practices ◽  
Integral Role ◽  
Late Nineteenth ◽  
Black Pacific ◽  
Hybrid Forms

This chapter focuses on how ideas about modernity influenced musical ideologies in the Pacific during the period from the late nineteenth to the mid-twentieth centuries. The discussion maps three black positions on the project of modernity in the region, as well as the integral role of musical practice in both their construction and their maintenance: namely, traditional sociality, aspirational respectability, and cosmopolitan blackness. In addition, it describes the musical practices that each entails, including traditional, urban, cosmopolitan, and hybrid forms. The chapter describes these stances and repertoires as existing in relation with one another as part of a repertoire of responses to modernity.

Localization and Indigenization of Christianity in the Pacific

2019 ◽  
pp. 387-408
Author(s):  
Brian M. Howell ◽  
Michael A. Rynkeiwich
Keyword(s):  
Pacific Islands ◽  
Colonial Era ◽  
Post Colonial ◽  
The Pacific ◽  
The Church

This chapter explores the mission of nonconformist and dissenting missionaries throughout the Pacific Islands, including the Philippine Islands. A wide variety of Christian denominations have taken root in the Pacific, as well as a great number of examples of localization and indigenization of Christianity, particularly emerging from the wake of dissenting missionary efforts. So, we ask several questions. What kinds of dissenting mission have there been, especially in the Colonial Era, and now in the post-colonial Era? In what ways have the Pacific Islands and Filipino peoples, as agents in their own right, cooperated, resisted, and indigenized and localized the gospel and the church? Finally, what can we learn from these Protestant/dissenting mission histories that contributes to our overall project in this encyclopaedia; that of analysing and explaining the historical, theological, and missiological dynamics of mission from a particular perspective?

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