scholarly journals Negociando “Negritude” em um Estado Multicultural: Política Creole e Identidade na Nicarágua

2014 ◽  
Vol 8 (1) ◽  
pp. 72 ◽  
Author(s):  
Juliet Hooker
Keyword(s):  
African Diaspora ◽  
Racial Group ◽  
Collective Identities ◽  
Racial Hierarchy ◽  
Transnational Connections ◽  
Racial Group Identity ◽  
Dialectical Relationship ◽  
English Speaking ◽  
Creole Identity ◽  
Current Emphasis

Esse artigo examina como os Creoles afrodescendentes estão atualmente reconfigurando suas identidades coletivas no âmbito do multiculturalismo nicaraguense. São examinadas questões como: o que significa ser atualmente Creole, negro ou afrodescendente na Nicarágua, um Estado que se proclama Multicultural? Como a negritude é negociada e vivenciada em um Estado onde o multiculturalismo se tornou uma política oficial, mas onde, historicamente, hierarquia racial e racismo não foram reconhecidos? Como essas identidades são negociadas e reconfiguradas em um contexto de lutas por justiça e igualdade? Hoje na Nicarágua, nação historicamente retratada como sendo majoritariamente mestiça ou indo-hispânica, muitos creoles anglófonos estão afirmando uma forte identidade negra racial, imaginada em termos de conexões transnacionais com a diáspora africana, incluindo com o passado africano e a ancestralidade afro-caribenha. Eu argumento no artigo que a atual ênfase na negritude, enquanto identidade creole, está conectada às mudanças do modelo de multiculturalismo nicaraguense, sobretudo a implementação de políticas específicas de combate ao racismo e a discriminação racial, uma dinâmica que ilustra a relação dialética entre direitos e identidades.---Negotiating "Blackness" on a Multicultural State: Politics and Creole Identity in NicaraguaThis article examines how Afro-descendant Creoles are currently reimagining their collective identities in Nicaragua in the context of multiculturalism. It examines questions such as: what does it means to be Creole, and/or black or Afro-descendant in Nicaragua today in the context of a self-proclaimed multicultural state? How is blackness negotiated and lived in a state where multiculturalism has become official state policy, but where, historically, racial hierarchy and racism have not been recognized? How are these identities negotiated and remade in the context of struggles for justice and equality? In the context a Nicaraguan nation that has historically been portrayed as overwhelmingly mestizo or Indo- Hispanic, many English-speaking Creoles today are asserting a strong black racial group identity imagined in terms of transnational connections to the African diaspora, including to an African past and Afro-Caribbean ancestry. I argue that the current emphasis on blackness in conceptions of Creole identity are connected to changes to Nicaragua’s model of multiculturalism, specifically the implementation of specific policies to combat racism and racial discrimination, a dynamic that illustrates the dialectical relationship between rights and identities.keywords: blackness, nicaragua, creole communities.

Avant-garde

2018 ◽  
Author(s):  
Irene Gammel
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Radical Innovation ◽  
Late Nineteenth Century ◽  
Avant Garde ◽  
Early American ◽  
Dialectical Relationship ◽  
English Speaking ◽  
Late Nineteenth ◽  
Different Cultures

The term "avant-garde" has a double meaning, denoting first, the historical movements that started in the late nineteenth century and ended in the 1920s and 1930s, and second, the ongoing practices of radical innovation in art, literature, and fashion in the later twentieth century (often inspired by the historical avant-garde and referred to as the neo-avant-garde). Within the context of modernism, historical avant-garde movements (such as Dada, Futurism, Vorticism, Anarchism, and Constructivism) radicalized innovations in aesthetic forms and content, while also engaging viewers and readers in deliberately shocking new ways. Locked in a dialectical relationship between the avant-garde and modernism, as Richard Murphy has written (1999: 3), the historical avant-garde accelerated the advent of modernism, which routinely appropriated and repackaged avant-garde experimentation in tamer forms. As the Latinate term "avant-garde" took root first France and Italy, and later in Germany and English-speaking countries, the trajectory of the avant-garde’s relationship with, or opposition to, modernism has been theorized in a myriad of different, even conflicting, ways across different cultures. Is the avant-garde an extension of, or a synonym for, modernism (as suggested in some early American criticism) or are the two concepts in opposition to each other (as proposed in Italian and Spanish criticism)?

Social Mobility and Spatialised Slowness

2021 ◽  
pp. 1-27
Author(s):  
Anaïs Ménard
Keyword(s):  
Social Mobility ◽  
Destination Country ◽  
Transnational Connections ◽  
Normative Expectations ◽  
Migratory Path ◽  
English Speaking ◽  
The Individual ◽  
The Ideal

Abstract This article analyses the individual aspirations of Sierra Leoneans living in France in relation to normative expectations related to mobility. It argues that aspirations and expectations are expressions of spatialized forms of social becoming situated within broader norms concerning socially-valued forms of mobility. Aspirations to social mobility link up distinct places in a fragmented transnational field, transform them as value-laden spaces, and inform migrants’ assessment of their own trajectory within them. Individual aspirations are formulated with regard to spaces migrants have left, spaces they live in, and spaces they would like to reach. Sierra Leoneans living in France have reached a ‘destination country’ and yet, do not experience their situation as the ideal migratory path. Their achievements are measured with regard to expectations of social mobility as imagined in English-speaking spaces, thereby reinforcing the narrative of mobility and the persistence of local idioms of ‘success’ based on historical transnational connections.

The making of a global diaspora

2017 ◽  
Author(s):  
Tanja Bueltmann ◽  
Donald M. MacRaild
Keyword(s):  
The United States ◽  
Common Denominator ◽  
Imagined Community ◽  
The World ◽  
Transnational Connections ◽  
War Effort ◽  
English Speaking ◽  
English Speaking World ◽  
Ethnic Associations ◽  
Second World

Transnational connections and communication were critical for English ethnic associations. But this was by no means restricted to the United States and Canada as English associational connections linked all geographies of the English-speaking world. Consequently, chapter 7 extends the geographical focus, placing our North American research in the broader context by examining the spread of English societies around the world, and adopts a transnational framework to explore levels of communication between territories. In particular we investigate the spread of St George’s societies to locations beyond their first formation, examining developments in Africa and Australasia, While Australasian St George’s societies developed at about the same time as those in the Mid-West of America, and thus reflected the internal colonisation of both British and American worlds, they were not in any sense joined up at that point. Enduring connection did not in fact occur till the Royal Society of St George appeared in 1894 to bond Anglo-world’s various English societies. Celebrations of monarchy and Empire were critical in this globalization, providing a communal adhesive for English migrants wherever they were located. A similar anchor—albeit for a very different reason—was war. Not only did it heighten a sense of belonging among many, invigorating shared roots as the common denominator, it was, critically, a belonging often framed by Britishness rather than Englishness, and one paramount among those keen to stress the shared cultural characteristic of the English, British, Americans and neo-Britons in Empire. Still, Englishness was employed within that wider identity to help the ‘motherland’. English associations around the world collected funds in support of the war effort, or to help the widows and orphans of soldiers who had made the ultimate sacrifice, during both world wars, and, more directly and actively, the Toronto St George’s Society provided homes for children who had been sent over from England during the Second World War. All of these actions and communications criss-crossing the world—connecting diaspora English not only with the old homeland, but also each other—point not just to what Anderson called an ‘imagined community’, but also to an ‘imagined community’ made real through consistent practical connection.

scholarly journals Introduction: Contemporary African and Black Diasporic Spaces in Europe

2019 ◽  
Vol 3 (1) ◽  
pp. 207-218
Author(s):  
Anna Rastas ◽  
Kaarina Nikunen
Keyword(s):  
African Diaspora ◽  
Race And Ethnicity ◽  
Empirical Studies ◽  
Black Diaspora ◽  
Collective Agency ◽  
Special Issue ◽  
Transformative Power ◽  
Global Circulation ◽  
Methodological Nationalism ◽  
Transnational Connections

AbstractThis special issue explores spaces where identifications with the African diaspora become articulated, (re)negotiated and, as demonstrated by many articles in this issue, established as a field of the collective agency with transformative power in European societies. The African diaspora communities and cultures in Europe are constructed not only by individuals’ engagements in Africa and its global diaspora but also through the collective agency, aiming at promoting change in European societies shadowed by the normative whiteness, nationalist discourses and policies, human rights violations and overt racism. In this introduction, we discuss the empirical studies presented in this special issue as examples of academic, political and artistic spaces of African and black diasporic agency. Together, the articles make visible the diversity of African and black diasporic spaces in Europe. They also challenge methodological nationalism as well as essentialising discourses of race and ethnicity by acknowledging the global circulation of African and black diaspora cultures and the meanings of the transnational connections for diaspora communities.

Perpetual Inferiority: Whites’ Racial Ideology toward Latinos

2017 ◽  
Vol 3 (4) ◽  
pp. 566-579 ◽  
Author(s):  
Celia Olivia Lacayo
Keyword(s):  
Racial Formation ◽  
Racial Group ◽  
Racial Ideology ◽  
National Origin ◽  
White Americans ◽  
Latino Culture ◽  
Citizenship Status ◽  
Racial Hierarchy ◽  
Cultural Racism ◽  
Depth Interviews

The author examines contemporary Latino racialization by focusing on whites’ attitudes toward Latinos. Drawing on 40 in-depth interviews with whites from Orange County, California, the findings show that this group of white Americans believes that Latino culture is deficient and inferior. Moreover, the respondents explicitly ascribe these problems to the group as a whole, regardless of national origin, citizenship status, or generation. The interviews reveal how whites construct Latinos as a racial group by explaining that Latinos pass down their “deficient” culture to the subsequent generation and thus are unable to change, adapt, and progress. In essence, whites perceive Latino cultural traits as fixed. By doing so, whites use cultural racism to function as biological racism. This reveals a racial ideology toward Latinos the author terms perpetual inferiority, which accounts for how whites construct Latinos as a nonwhite racial group that is unable to assimilate. This study demonstrates specifically how external ascription affects the racial formation process of Latinos and their position within the racial hierarchy.

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