Globalization and Race最新文献_第2页

Modern Blackness: Progress, ‘‘America,’’ and the Politics of Popular Culture in Jamaica 现代黑人:进步，“美国”和牙买加流行文化的政治

Globalization and Race Pub Date : 2020-12-31 DOI: 10.1515/9780822387596-018

引用次数: 0

Frontmatter

Globalization and Race Pub Date : 2020-12-31 DOI: 10.1515/9780822387596-fm

引用次数: 0

Havana’s Timba: A Macho Sound for Black Sex 哈瓦那的Timba:黑人性爱的男子气概之声

Globalization and Race Pub Date : 2020-12-31 DOI: 10.1215/9780822387596-013

Ariana Hernández-Reguant

引用次数: 13

Folkloric ‘‘Others’’: Blanqueamiento and the Celebration of Blackness as an Exception in Puerto Rico 民俗“他者”:在波多黎各，布朗卡门托和黑人作为例外的庆祝

Globalization and Race Pub Date : 2020-12-31 DOI: 10.1515/9780822387596-010

引用次数: 0

Reading Bu√y and ‘‘Looking Proper’’: Race, Gender, and Consumption among West Indian Girls in Brooklyn 阅读小说和“打扮得体”:布鲁克林西印度女孩的种族、性别和消费

Globalization and Race Pub Date : 2020-12-31 DOI: 10.1515/9780822387596-015

引用次数: 0

‘‘Mama, I’m Walking to Canada’’: Black Geopolitics and Invisible Empires “妈妈，我要去加拿大”:黑色地缘政治和看不见的帝国

Globalization and Race Pub Date : 2020-12-31 DOI: 10.1515/9780822387596-007

Naomi Pabst

{"title":"‘‘Mama, I’m Walking to Canada’’: Black Geopolitics and Invisible Empires","authors":"Naomi Pabst","doi":"10.1515/9780822387596-007","DOIUrl":"https://doi.org/10.1515/9780822387596-007","url":null,"abstract":"My title, as you may recognize, is a line from Alice Walker’s canonical onepage vignette in which she defines “womanist.” This of course comes out of her collection of essays In Search of our Mothers’ Gardens and is also anthologized in many women’s studies and black studies compilations. In Walker’s articulation of it, womanism is code for black feminism and as such encapsulates the basic tenets of a political and theoretical orientation that contends with race and gender simultaneously. More interesting for my purposes here, however, is that in this passage, one of Walker’s metaphors for resistance, rebellion, and empowerment takes the form of an emboldened female declaring, “Mama, I’m walking to Canada and I’m taking you and a bunch of other slaves with me” (1983:xi). “Mama’s” reply, “it wouldn’t be the first time,” denotes a long legacy of black American – female and male – freedom struggles, struggles against myriad forms of racial domination the magnitude of which can hardly be overstated (1983:xi). Walker’s nod to Canada also suggests, rightly, that the U.S.’s neighbor to the north holds a special place within a genealogy of African American political projects and freedom struggles. At the same time, in Walker’s fleeting reference, Canada’s significance is symbolic, symbolic of freedom for African Americans. Canada as a symbol of liberation elides the fact of Canada as a geographical location, a place with a black population that is itself negotiating myriad forms of oppression that overlap with, but do not replicate American ones. People have challenged Walker’s “womanist” formulation, its side-stepping the “f ” word (the “f ” word being “feminism”), its spiritual undertones, its exceptionalist positing of black women. If it is becoming more prevalent in small academic circles to query, troping Stuart Hall, “what is this ‘black,’” what is this oft-hailed signifier, it remains an inadequately explored trajectory (1993:21). Even less developed, however, is the overlapping question of “where is this black,” despite the growing popularity of academic constructions of “diaspora.” This essay foregrounds this question of “where;” it examines the relationship between black subjectivity and geopolitics as one transhistorical","PeriodicalId":177427,"journal":{"name":"Globalization and Race","volume":"26 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132839161","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 7

Mapping Transnationality: Roots Tourism and the Institutionalization of Ethnic Heritage 测绘跨国:根源旅游与民族遗产制度化

Globalization and Race Pub Date : 2020-12-31 DOI: 10.1215/9780822387596-007

K. Clarke

{"title":"Mapping Transnationality: Roots Tourism and the Institutionalization of Ethnic Heritage","authors":"K. Clarke","doi":"10.1215/9780822387596-007","DOIUrl":"https://doi.org/10.1215/9780822387596-007","url":null,"abstract":"One of the most important issues in the anthropology of Africa of the late twentieth century has been the “invention of Africa.”1 V. Y. Mudimbe (1988) has demonstrated that, in addition to the existence of particular forms of native logics, colonial constructions of history, classifications of ethnicity, boundaries, and the imposition of European languages have informed the discourses through which Africans understand each other and themselves. This “invention” of Africanness has been revived by some black Americans in the United States, who, looking to Africa for ancestral roots, have reinvented themselves as both Africans (through descent) and U.S. Americans (through lived experience). It should be no surprise, therefore, that two of the most powerful ideological narratives of U.S. black nationalist imaginaries that took shape in the mid-1960s and continue to circulate in the present are the “slavery narrative” and the “African nobility-redemption” narrative.2 The slavery narrative (Martin Shaw and Clarke 1995) is based on notions of ancestral and therefore biological commonalities among black people. It narrates how Africans were torn from Africa, how they were enslaved because of racial oppression and brought to the New World. It also highlights how, despite the oppressive conditions under which they lived, enslaved Africans produced “diverse cultures” and maintained a fundamental connection to their African past. Through the symbolics of blood3 and diasporic displacement and suffering, these narratives signify a connection to Africa that produces notions of ancestry as being constituted through and from one black ancestor to another. It describes black Americans as surviving incarnations of pre-slavery African societies, thereby enabling a selfidentification of black Americans as not simply racialized, but fundamentally embedded in genealogies of heritage. The African nobility narrative, on the other hand, legitimates the centrality of slavery as the basis for African American connections to Africa, while also eliding it as secondary to the pride of black heritage. By highlighting the idea that African Americans are not merely victims of slavery but descendants of an","PeriodicalId":177427,"journal":{"name":"Globalization and Race","volume":"118 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133529329","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 5

Recasting ‘‘Black Venus’’ in the ‘‘New’’ African Diaspora 在“新”非洲侨民中重铸“黑色维纳斯”

Globalization and Race Pub Date : 2020-12-31 DOI: 10.1515/9780822387596-012

引用次数: 1

History at the Crossroads: Vodú and the Modernization of the Dominican Borderlands 历史在十字路口:Vodú和多米尼加边境的现代化

Globalization and Race Pub Date : 2020-12-31 DOI: 10.1515/9780822387596-004

R. Adams

引用次数: 4