{"title":"Filmmaking in the Caribbean","authors":"R. Robinson, E. Martens","doi":"10.1080/00086495.2023.2194210","DOIUrl":"https://doi.org/10.1080/00086495.2023.2194210","url":null,"abstract":"","PeriodicalId":35039,"journal":{"name":"Caribbean Quarterly","volume":"69 1","pages":"92 - 103"},"PeriodicalIF":0.0,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43175078","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}
{"title":"The Rabbit, the Wanderer and the Majician","authors":"Richard Nattoo","doi":"10.1080/00086495.2023.2194204","DOIUrl":"https://doi.org/10.1080/00086495.2023.2194204","url":null,"abstract":"THIS BODY OR WORK FOCUSES ON MY story of walking into adulthood and the calcification of my childhood. Each piece chips away at the hard truths of growing up in a westernised society and the majic we learned to forget. The body of work follows the story of a Wanderer, a Rabbit and a Majician – a young boy by the name of Ian. The Wanderer is a parallel representation of my personal experiences and realisations growing up. He has just woken up to the awareness of not being able to feel. He has realised that he has been systemised into a mechanical numbness and has lost the zeal and freedom he once had as a child. That’s when the rabbit comes to visit him, taking him to the Majician to teach him to be young again. They wander the forest to visit the ancestors who give them guidance on their journey.","PeriodicalId":35039,"journal":{"name":"Caribbean Quarterly","volume":"69 1","pages":"3 - 8"},"PeriodicalIF":0.0,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42091241","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}
{"title":"The Blackest Thing in Slavery Was Not the Black Man: The Last Testament of Eric Williams","authors":"B. Brereton","doi":"10.1080/00086495.2023.2194220","DOIUrl":"https://doi.org/10.1080/00086495.2023.2194220","url":null,"abstract":"","PeriodicalId":35039,"journal":{"name":"Caribbean Quarterly","volume":"69 1","pages":"126 - 128"},"PeriodicalIF":0.0,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48630369","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}
{"title":"Workers of the Land","authors":"Errol Ross Brewster","doi":"10.1080/00086495.2023.2194211","DOIUrl":"https://doi.org/10.1080/00086495.2023.2194211","url":null,"abstract":"","PeriodicalId":35039,"journal":{"name":"Caribbean Quarterly","volume":"69 1","pages":"104 - 110"},"PeriodicalIF":0.0,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42461825","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}
{"title":"Resisting Stigma in US Higher Education","authors":"Tracy A. McFarlane","doi":"10.1080/00086495.2023.2194208","DOIUrl":"https://doi.org/10.1080/00086495.2023.2194208","url":null,"abstract":"SOCIAL PSYCHOLOGICAL PROCESSES THAT INVOLVE STEREOTYPING, PREJUDICE, stigma and discrimination are common in interpersonal and intergroup activities. In most modern societies, these processes are enacted against the background of a stated sociopolitical agenda that values and promotes diversity. And yet, their effects persist in social interactions in high-stake contexts such as in migration, and fuel negative judgements made about persons categorised by stigmatised social characteristics, such as gender, religion, social class, race, ethnicity, sexuality, and nation of origin. Stigma “occurs when elements of labeling, stereotyping, cognitive separation into categories of ‘us’ and ‘them’, status loss, and discrimination co-occur in a power situation that allows these components to unfold”.1 Highlighting the power situation underscores varying stakes for those being labelled. If nothing is at stake, then the target may not care about being regarded negatively, but in situations such as workplaces, business transactions, in education and in healthcare institutions, stigma can be devastating. The hazard of bearing stigma may be tangible (for example, being denied a mortgage), or social (for example, loss of status), or it may be psychological (for example, a threat to identity or well-being). The meanings, processes and consequences of social branding also vary across time and place. A critical social psychology imperative is, therefore, to unearth how, why, for whom, and with what effects “the material, historical and institutional dimensions of stigma are inextricably interconnected”.2 Research attention to the risks associated with social disparities is undeniably important. However, we need to be concerned with the full range of subjective responses to the marginal situation.3 Caribbean women who live in the United States and are enrolled in colleges are non-traditional college students and members of several historically marginalised social groups: foreign-born, women, and largely of African ancestry. Hence, the social categories to which they belong – race, class, nationality, migration","PeriodicalId":35039,"journal":{"name":"Caribbean Quarterly","volume":"69 1","pages":"70 - 91"},"PeriodicalIF":0.0,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42208481","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}
{"title":"“If You Don’t Make Money, Then You Don’t Make Sense”","authors":"Nicole Plummer, Erin Macleod","doi":"10.1080/00086495.2023.2194207","DOIUrl":"https://doi.org/10.1080/00086495.2023.2194207","url":null,"abstract":"WEALTH IS TYPICALLY CONSTRUCTED AS PROSPERITY AND riches; an abundance of capital – land, cash, material possessions. On investment advice websites, wealth is defined in terms of assets and income.1 Wealth is a tangible concept that allows for growth: when you have wealth, you can generate more. Wealth is also subjective. How an individual constructs wealth is relative to cultural, social, economic and/or personal factors. We are concerned with objective and subjective constructions and representations of wealth in a sample of popular Jamaican music and its reflection of a historically rooted, ongoing colonial context that underlines the value of capital over all else. The statement “If you don’t make money, then you don’t make sense” is found in Mavado’s “Box a Money”2 and is one to which many Jamaicans and non-Jamaicans, rich and poor, can relate. In our deeply capitalist society, it is widely known and accepted that economic wealth is closely tied to social standing because it provides one with access to power. The influence of capitalism is rife throughout Jamaica’s history. With power, one has voice, agency and the ability to control one’s fate, the fate of loved ones as well as strangers. Wealth is, then, a marker of inclusion within society. This is why the concept of “sense” is also significant. Without wealth, one does not “make sense” as a member of society. Wealth provides one with access to “sense making” – rational thought that buys access to recognition as well as to power, progress and development. Social value or ability to “make sense” to the powers that be is linked to access to economic capital. “Making sense” can then be interpreted as being noticed","PeriodicalId":35039,"journal":{"name":"Caribbean Quarterly","volume":"69 1","pages":"48 - 69"},"PeriodicalIF":0.0,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42053394","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}
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