scholarly journals The haitian migratory system in the guianas: beyond borders

Diálogos ◽  
2020 ◽  
Vol 24 (2) ◽  
pp. 198-258
Author(s):  
Handerson Joseph
Keyword(s):  
Socioeconomic Factors ◽  
French Guiana ◽  
Ethnographic Research ◽  
Cultural Proximity ◽  
The Caribbean ◽  
The Republic ◽  
1960S And 1970S ◽  
The 1960S ◽  
The Guianas ◽  
National Borders

The Guianas are an important migratory field in the Caribbean migratory system, whereby goods, objects, currencies, and populations circulate for different reasons: geographical, cultural proximity, climatic, geopolitical and socioeconomic factors. From the 1960s and 1970s, Haitian migration increased in the Guianas. Five decades later, after the January 2010 earthquake, the migratory spaces were intensified in the region, Brazil became part of them as a country of residence and transit to reach French Guiana and Suriname. In 2013, the routes were altered. Some migrants started to use the Republic of Guyana to enter Brazil through the border with Roraima, in the Amazon, or to cross the border towards Suriname and French Guiana. This article is divided into two levels. First, it describes the way in which migrants' practices and trajectories intersect national borders in the Guianas. Then, it analyzes the migratory system, documents and papers, and the problems that the different Haitian migratory generations raise in space and time. The ethnographic research is based on the Triple Border Brazil, Colombia and Peru, but also in Suriname, French Guiana and Haiti.

After the Exodus: The New Catholics in Boston's Old Ethnic Neighborhoods

2007 ◽  
Vol 17 (2) ◽  
pp. 191-212 ◽  
Author(s):  
Regine O. Jackson
Keyword(s):  
Ethnographic Research ◽  
Racial Climate ◽  
Religious Institutions ◽  
Haitian Immigrants ◽  
New Immigrants ◽  
The Caribbean ◽  
The 1960S ◽  
The Impact ◽  
Catholic Churches ◽  
Residential Settlement

AbstractThis article contributes to the growing body of work on the impact of religious institutions on the identities and experiences of new immigrants from the Caribbean, Latin America, and Asia. Drawing from ethnographic research on Haitian immigrants in Boston, I find a relationship between initial residential settlement patterns and the location of Catholic churches. Following Gerald Gamm's Urban Exodus: Why Jews Left Boston and the Catholics Stayed, I argue that Haitian immigrants who arrived in Boston in the 1960s were attracted to certain neighborhoods despite the racial climate because they were Catholic. In addition to the influence of rules governing membership and religious authority, I show that Haitians turned to a Catholic narrative of their experience in Boston because being Catholic was the most acceptable way of being Haitian in that social context.

Why Diamonds Really are a Girl's Best Friend: Another American Narrative

Daedalus ◽  
2012 ◽  
Vol 141 (1) ◽  
pp. 89-100
Author(s):  
Linda K. Kerber
Keyword(s):  
The United States ◽  
Cultural Practice ◽  
Legal Tradition ◽  
Domestic Relations ◽  
Recent Developments ◽  
American Law ◽  
History Of ◽  
The Republic ◽  
1960S And 1970S ◽  
The 1960S

The old law of domestic relations and the system known as coverture have shaped marriage practices in the United States and have limited women's membership in the constitutional community. This system of law predates the Revolution, but it lingers in U.S. legal tradition even today. After describing coverture and the old law of domestic relations, this essay considers how the received narrative of women's place in U.S. history often obscures the story of women's and men's efforts to overthrow this oppressive regime, and also the story of the continuing efforts of men and some women to stabilize and protect it. The essay also questions the paradoxes built into American law: for example, how do we reconcile the strictures of coverture with the founders' care in defining rights-holders as “persons” rather than “men”? Citing a number of court cases from the early days of the republic to the present, the essay describes the 1960s and 1970s shift in legal interpretation of women's rights and obligations. However, recent developments – in abortion laws, for example – invite inquiry as to how full the change is that we have accomplished. The history of coverture and the way it affects legal, political, and cultural practice today is another American narrative that needs to be better understood.

Mass Immunization in East Asia and Global Health, 1960–80

2019 ◽  
pp. 144-165
Author(s):  
Mary Augusta Brazelton
Keyword(s):  
Cold War ◽  
East Asia ◽  
Rural Health ◽  
Mainland China ◽  
Republic Of China ◽  
Mass Immunization ◽  
The Republic ◽  
1960S And 1970S ◽  
The 1960S ◽  
The Cold War

This chapter investigates the role of mass immunization in Chinese medical diplomacy programs during the 1960s and 1970s. While most scholarship has stressed the influence of barefoot doctor and other paraprofessional training programs in the emergence of the People's Republic of China (PRC) as a global model for rural health services, mass immunization programs in China had measurable results—in terms of lowered incidence of disease—that helped legitimize these training efforts and the nation's program of rural health care more broadly. Ultimately, the global popularization of Chinese public health was a consequence of regional competition within East Asia. During the Cold War era, the PRC used medical aid to foreign countries to compete for power and influence with the Republic of China on Taiwan, where institutions and personnel that the Nationalist Party brought to the island after 1948 built upon practices established during the period of Japanese colonial rule (1895–1945). The involvement of Taiwan in medical diplomacy reflected the expansionist agendas of its Western allies in the Cold War as well as competition with the PRC for recognition as the legitimate government of mainland China.

Becoming militant: embodying the Guinean revolution and Guinea–China relations

Africa ◽  
2020 ◽  
Vol 90 (4) ◽  
pp. 721-745
Author(s):  
Nomi Dave
Keyword(s):  
Cultural Revolution ◽  
The Body ◽  
Embodied Experience ◽  
Dance Movement ◽  
Republic Of Guinea ◽  
The Republic ◽  
1960S And 1970S ◽  
Revolutionary Ideology ◽  
The 1960S ◽  
The Moment

AbstractThis article considers the role of embodied experience in promoting revolutionary ideology in Guinea. The Republic of Guinea has long held close ties with China, and in the 1960s and 1970s the country pursued its own Cultural Revolution. While Chinese songs and aesthetics had little direct artistic influence, the Guinean state embraced Maoist ideals of social and self-transformation and discipline. Such ideals were translated into daily life through the regulation of bodies, including practices of dance, movement and physical gesture that sought to create revolutionary subjects. I show here how embodied practices, including the circulation of dancers and official delegations, cultivated Guinea's relationship with China; and how practices of movement and dance were inwardly experienced within Guinea during its own Cultural Revolution. In so doing, I address some of the contradictions of the Revolution and of Guinea–China relations. While the regime pursued its goals through violence and brutality, former revolutionary subjects today remember the moment for both its pain and its pleasures – for the hardships the body had to endure and for the nationalist pride that many still feel today.

The position and residential patterns of ethnic groups in Paramaribo’s development in the twentieth century

2008 ◽  
Vol 79 (3-4) ◽  
pp. 239-271 ◽  
Author(s):  
Ad de Bruijne ◽  
Aart Schalkwijk
Keyword(s):  
Socioeconomic Factors ◽  
Ethnic Groups ◽  
City Centre ◽  
Ethnic Concentration ◽  
Residential Patterns ◽  
Urban Periphery ◽  
History Of ◽  
The Caribbean ◽  
The 1960S ◽  
The City

Analyses ethnic residential patterns, in terms of spatial segregation, in Paramaribo, as these developed historically, and their correlation to the changing socioeconomic position of the various ethnic groups. Authors first point out how Paramaribo is at present one of the most multiethnic and multicultural cities of the Caribbean, and discuss the continuing importance of ethnic identity and boundaries. They further describe the history of Paramaribo's development since the period of slavery and after abolition, when many Creoles migrated to the city. Hindustani started migrating in higher numbers to Paramaribo since the early 20th c., mainly to the urban periphery, and since the 1960s also more Javanese. More recently (since the 1980s) migrants to Paramaribo include Maroons, Amerindians, Chinese, and Brazilians. Authors examine in how far the residential patterns were determined by socioeconomic factors, and/or by ethnicity. They conclude that socioeconomic factors have overall become more influential in residential patterns than ethnicity. They point out that residential ethnic mixing has increased, as almost half of Paramaribo's neighbourhoods are mixed, with no dominant ethnic group, although some ethnic concentration continues, as a quarter of the neighbourhoods can be called Creole, one-fifth of them Hindustani, and Creoles (and Maroons) reside for a higher percentage in the city centre, and Hindustani and Javanese more in the urban periphery.

Staging Public Blackness in Mid-Twentieth-Century Peru: The Repertoires of Pancho Fierro and Cumanana

2020 ◽  
Vol 61 (2) ◽  
pp. 203-230
Author(s):  
Heidi Carolyn Feldman
Keyword(s):  
Twentieth Century ◽  
African American ◽  
Santa Cruz ◽  
Dance Company ◽  
Lasting Impression ◽  
The Caribbean ◽  
Katherine Dunham ◽  
1960S And 1970S ◽  
The 1960S ◽  
A Performance

In 1951, Victoria (1922–2014) and Nicomedes Santa Cruz (1925–92) attended a performance at Lima's Teatro Municipal (Municipal Theatre) by the Katherine Dunham Dance Company. Dunham (1909–2006), an African American choreographer and anthropologist, pioneered a “research-to-performance” method to study African-derived dances in the Caribbean and stage them in stylized choreographies. Elite Lima patrons walked out of the theatre during the danced African fertility rite in Dunham's “Rites de Passage,” but the performance left a lasting impression on the Santa Cruzes. Nicomedes Santa Cruz later described the event as the first positive staged demonstration of blackness in Peru—and Victoria Santa Cruz stated that, when they saw Katherine Dunham's production, they knew they had to do something similar. The Santa Cruzes went on to lead a revival of Afro-Peruvian arts in the 1960s and 1970s.

scholarly journals The Oxford Handbook of Slavery in the Americas

2012 ◽  
Keyword(s):  
Antebellum America ◽  
Slave Resistance ◽  
History Of ◽  
Historical Methodology ◽  
The Caribbean ◽  
1960S And 1970S ◽  
The 1960S ◽  
Definition Of ◽  
Complicated Nature ◽  
Temporal Coverage

The Oxford Handbook of Slavery in the Americas offers authoritative articles on the history and historiography of the institution of slavery in the New World. With articles on colonial and antebellum America, Brazil, the Caribbean, the Indies, and South America, this book has impressive geographic and temporal coverage. It also includes a generous range of thematic articles on comparative slavery, the economics of slavery, and historical methodology in the field, slavery, and the law, for instance. While obviously indebted to the foundational works of the 1960s and 1970s, current writing on the history of slavery and forms of un-free labour in the Americas has taken decidedly original, new, often ingenious turns. A younger generation of scholars has shown a healthy respect for that tradition while posing new, often interdisciplinary, and theoretically informed questions, considering, for example, the nature and definition of slave resistance in the Americas, evolving meanings of gender and race under slavery, the complicated nature of class formation in un-free societies, the elaboration of proslavery and antislavery ideologies, the origins and subsequent elaboration of race-based slavery, and mechanisms of emancipation.

Colonialism in West Central Africa

2021 ◽  
Author(s):  
Florence Bernault
Keyword(s):  
Central African Republic ◽  
Democratic Republic ◽  
Democratic Republic Of Congo ◽  
Central Africa ◽  
Social Changes ◽  
Republic Of Congo ◽  
Colonial Era ◽  
The Republic ◽  
1960S And 1970S ◽  
The 1960S

The article considers a large region comprising Chad, Cameroon, the Central African Republic, Gabon, the Republic of Congo, the Democratic Republic of Congo, Angola, and Equatorial Guinea.1 From the 1880s onwards, Central Africa was colonized by Spanish, French, German, Belgian, and Portuguese powers. Here Africans generally suffered a harsher kind of rule than in West Africa, as colonialism brought little capital and investments, and imposed brutal forms of extractive economy. Foreign powers, moreover, proved reluctant to dialogue with African elites. Yet, the colonial era was also a moment when Central Africans initiated radical political revolutions and capacious social changes, achieving independence in the 1960s and 1970s. Throughout the period under consideration, moreover, important cultural creations in the form of music, popular painting, photography, and fashion became influential in the rest of Africa and beyond.

Transformation in Jamaica, Grenada, and Haiti

Freedom Roots ◽  
2019 ◽  
pp. 281-318
Author(s):  
Laurent Dubois ◽  
Richard Lee Turits
Keyword(s):  
United States ◽  
Twentieth Century ◽  
The United States ◽  
Cuban Revolution ◽  
State And Society ◽  
English Speaking ◽  
The Caribbean ◽  
Popular Classes ◽  
1960S And 1970S ◽  
The 1960S

In the last decades of the twentieth century, the Caribbean saw multiple and dramatic political efforts to transform state and society. New governments sought to embrace popular classes as equal members of society as almost never before and to create unprecedented forms of equality, both economically and culturally. This chapter explores three such attempts at transformation: Jamaica under Michael Manley, Maurice Bishop and the Grenada Revolution, and Jean-Bertrand Aristide’s first government in Haiti. Unlike the Cuban Revolution, these leaders excited expectations for change within still mostly capitalist economies. Manley and Aristide led democratic governments, while Grenada sustained one-party rule. The outcomes of reform efforts in these three nations varied from enduring progress to poignant tragedy. The chapter explores the powerful challenges these new Caribbean governments faced, domestic and foreign, economic and political. It shows how after the English-speaking Caribbean gained independence in the 1960s and 1970s, their trajectories began to overlap with that of the older independent Caribbean, as national sovereignty made them suddenly more vulnerable to the region’s predominant twentieth-century empire, the United States.

“A Permitted Haven in a Heartless World: Colleges and Churches in South Korea in the 1950s”

2017 ◽  
Vol 24 (2-3) ◽  
pp. 209-232
Author(s):  
Dong-Choon Kim
Keyword(s):  
South Korea ◽  
Urban Areas ◽  
Educational Achievement ◽  
Protestant Churches ◽  
The Korean War ◽  
Primary Means ◽  
The 1950S ◽  
The Republic ◽  
1960S And 1970S ◽  
The 1960S

In the 1950s, Christianity and educational achievement were the primary means for Koreans to break through the misery and powerlessness that the conflict from June 1950 to July 1953 had caused. Along with education, religion was a promising route in securing familial welfare for South Koreans. Among the several religions and denominations, Protestant churches were more popular for the uprooted people residing in urban areas. These two privately motivated daily activities—education and religion—captured the concern of the Korean people who had lost everything during the war. Under President Syngman Rhee’s “police state” and infrastructural ruin, religious and educational institutions filled the vacuum in the Republic of Korea that the Korean War had left in civil society. The Korean “habitus” of family promotion in the 1950s foretold the fast economic growth of the 1960s and 1970s. This paper will show how South Korea, during that decade, witnessed the formation of a new familialism, which tended to focus on the family’s fortune and money as a final goal. Ethical understandings and political decisions were secondary to the main priority of family promotion.

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