Black Diasporic Worlds: Origins and Evolutions from New World Slaving – serie

In the twenty-first century, American popular culture increasingly makes visible the performance of African spirituality by black women. Disney’s Princess and the Frog and Pirates of the Caribbean franchise are two notable examples. The reliance on the black priestess of African-derived religion as an archetype, however, has a much longer history steeped in the colonial othering of Haitian Vodou and American imperialist fantasies about so-called ‘black magic’. Within this cinematic study, Martin unravels how religious autonomy impacts the identity, function, and perception of Africana women in the American popular imagination. Martin interrogates seventy-five years of American film representations of black women engaged in conjure, hoodoo, obeah, or Voodoo to discern what happens when race, gender, and African spirituality collide. She develops the framework of Voodoo aesthetics, or the inscription of African cosmologies on the black female body, as the theoretical lens through which to scrutinize black female religious performance in film. Martin places the genre of film in conversation with black feminist/womanist criticism, offering an interdisciplinary approach to film analysis. Positioning the black priestess as another iteration of Patricia Hill Collins’ notion of controlling images, Martin theorizes whether film functions as a safe space for a racial and gendered embodiment in the performance of African diasporic religion. Approaching the close reading of eight signature films from a black female spectatorship, Martin works chronologically to express the trajectory of the black priestess as cinematic motif over the last century of filmmaking. Conceptually, Martin recalibrates the scholarship on black women and representation by distinctly centering black women as ritual specialists and Black Atlantic spirituality on the silver screen.

Atlantis Otherwise expands the study of the African diaspora by focusing on postcolonial literary expressions from Latin America and Africa. The book studies the presence of classical references in texts written by writers (black and non-black) who are committed to the articulation of the fragmented history of the African experience from the Middle Passage to the present outside of Euro-centric views. Consequently, this book addresses the silencing of the African Diaspora within the official discourses of Latin America and Hispanic Africa, as well as the limitations that linguistic and geographic boundaries have imposed upon scholarship.The contributors address questions related to the categories of race and cultural identity by analyzing a diverse body of Afro-Latin American and Afro-Hispanic receptions of classical literature and its imaginaries. Literary texts in Spanish and Portuguese written in countries such as Brazil, Colombia, and Equatorial Guinea provide the opportunity for a transnational and trans-linguistic examination of the use of classical tropes and themes in twentieth-century drama, fiction, folklore studies, and narrative.

This book is a significant and original contribution to the ongoing conversation on modernity. It uses the creative and critical works of Nigerian playwright and novelist Femi Euba to demonstrate the place and function of African cultures in modernity and makes the case for the vibrancy of such cultures in the shaping and constitution of the modern world. In addition to a critique of Euba’s fifty-year artistic career, this book offers an account of Euba’s formative relationship with the 1986 Nobel Prize for Literature winner Wole Soyinka, during the promising days of the Nigerian theatre in the immediate post-independence period, and the effect of this relationship on Euba’s artistic choices and reflections. Euba contributes to our understanding of Africa’s negotiation of modernity in significant ways, especially in his sensitive reading of Esu, the Yoruba god of fate and chance, as an artistic consciousness whose historical and ideological mobility during New World slavery, during Africa’s colonial period, and in the manifestations in the black diaspora today emblematizes the process we call modernity. By using ritual, myth, and satire as avenues to the debate on modernity, Euba lays emphasis on the transformative possibilities at the crossroads of history. His works engage the psychological interconnections between old gods and new worlds and the dialogic relationship between tradition and modernity. Delineating the philosophical and literary debates that reject an easy division between a stereotypically traditional Africa and a modern West, the author shows how Euba’s plays and novel engage the entwined and intimate relationships between the modern and the traditional in contemporary Africa, and thereby she asserts the global resonance of Euba’s African, and specifically Yoruba, conception of the world. By meticulously collecting, cataloguing, and critiquing Euba’s works, Osagie models a new way of practicing African literary studies and invites us to glimpse narrative genius on the continent that she firmly believes African scholars should both promote and celebrate.

Between Two Worlds: Jean Price-Mars, Haiti, and Africa is a special volume on Jean Price-Mars that reassesses the importance of his thought and legacy, and the implications of his ideas in the twenty-first century’s culture of political correctness, the continuing challenge of race and racism, and imperial hegemony in the modern world. Price-Mars’s thought is also significant for the renewed scholarly interests in Haiti and Haitian Studies in North America, and the meaning of contemporary Africa in the world today. This volume explores various dimensions in Price-Mars’ thought and his role as historian, anthropologist, cultural critic, public intellectual, religious scholar, pan-Africanist, and humanist.The goal of this book is fourfold: it explores the contributions of Jean Price-Mars to Haitian history and culture, it studies Price-Mars’ engagement with Western history and the problem of the “racist narrative,” it interprets Price-Mars’ connections with Black Internationalism, Harlem Renaissance, and the Negritude Movement, and finally, the book underscores Price-Mars’ contributions to post colonialism, religious studies, Africana Studies, and Pan-Africanism.

In the early 19th century, Cuba emerged as the world’s largest producer of sugar and the United States its most important buyer. Barely documented today, there was a close commercial relationship between Cuba and the Rhode Island coastal town of Bristol. The citizens of Bristol were heavily involved in the slavery trade and owned sugarcane plantations in Cuba and also served as staff workers at these facilities. Available in print for the first time is a diary that sheds light on this connection. Mr. George Howe, Esquire (1791–1837), documented his tasks at a Bristolian-owned plantation called New Hope, which was owned by well-known Bristol merchant, slave trader, and US senator James DeWolf (1764–1837). Howe expressed mixed personal feelings about local slavery work practices. He felt lucky to be employed and was determined to do his job well, in spite of the harsh conditions operating at New Hope, but he also struggled with his personal feelings regarding slavery. Though an oppressive system, it was at the core of New Hope’s financial success and, therefore, Howe’s well-being as an employee.This book examines Howe’s diary entries in the thematic context of the local Costumbrista literary production. Costumbrismo both documented local customs and critically analyzed social ills. In his letters to relatives and friends Howe depicted a more personal reaction to the underpinnings of slavery practices, a reaction reflecting early abolitionist sentiments.

Travel and the Pan African Imagination explores the African Atlantic world as a productive theater or space where modernity, racialized dominance, and racialized resistance took form. The book stresses the importance of placing three Atlantic figures—the Charleston, South Carolina-based armed resistance leader Denmark Vesey; the West African emigration advocate Edward Wilmot Blyden; and the Christian missionary and teacher in Liberia as well as the United States, Alexander Crummell—within an Atlantic context and as African world community figures between the late-eighteenth and early-twentieth centuries. The book also examines the religious origins of Black Power ideology and modern Pan Africanism as products of the intense dialogue within the African world community about concepts of modernity, progress, and civilization. Tracy Keith Flemming identifies how travel and social mobility led to the generation of an ever more complex and dynamic Atlantic world and of a fluid and adaptive African world community imagination for those figures who were forced to operate within and against a racially framed universe. The vexing social position and symbolic figure of “the African” was central to the dilemmas facing the racialized imagination of African world community figures and the discipline of Africology.

Afro-Asian Connections in Latin America and the Caribbean explores the connections between people of Asian and African descent in Latin America and the Caribbean. Although their journeys started from different points of origin, spanning two separate oceans, their point of contact in this hemisphere brought them together under a hegemonic system that would treat these seemingly disparate continental ancestries as one. Historically, an overwhelming majority of people of African and Asian descent were brought to the Americas as sources of labor to uphold the plantation, agrarian economies leading to complex relationships and interactions. The contributions to this collection examine various aspects of these connections. The authors bring to the forefront perspectives regarding history, literature, art, and religion and engage how they are manifested in these Afro-Asian relationships and interactions. They investigate what has received little academic engagement outside the acknowledgement that there are groups who are of African and Asian descent. In regard to their relationships with the dominant Europeanized center, references to both groups typically only view them as singular entities. What this interdisciplinary collection presents is a more cohesive approach that strives to place them at the center together and view their relationships in their historical contexts.

Afro-Asian Connections in Latin America and the Caribbean explores the connections between people of Asian and African descent in Latin America and the Caribbean. Although their journeys started from different points of origin, spanning two separate oceans, their point of contact in this hemisphere brought them together under a hegemonic system that would treat these seemingly disparate continental ancestries as one. Historically, an overwhelming majority of people of African and Asian descent were brought to the Americas as sources of labor to uphold the plantation, agrarian economies leading to complex relationships and interactions. The contributions to this collection examine various aspects of these connections. The authors bring to the forefront perspectives regarding history, literature, art, and religion and engage how they are manifested in these Afro-Asian relationships and interactions. They investigate what has received little academic engagement outside the acknowledgement that there are groups who are of African and Asian descent. In regard to their relationships with the dominant Europeanized center, references to both groups typically only view them as singular entities. What this interdisciplinary collection presents is a more cohesive approach that strives to place them at the center together and view their relationships in their historical contexts.

America's Other Muslims: Imam W.D. Mohammed, Islamic Reform, and the Making of American Islam explores the oldest and perhaps the most important Muslim community in America, whose story has received little attention in the contemporary context. Muhammad Fraser-Rahim explores American Muslim Revivalist, Imam W.D. Mohammed (1933–2008) and his contribution to the intellectual, spiritual, and philosophical thought of American Muslims as well as the contribution of Islamic thought by indigenous American Muslims. The book details the intersection of the Africana experience and its encounter with race, religion, and Islamic reform. Fraser-Rahim spotlights the emergence of an American school of Islamic thought, which wascreated and established by the son of the former Nation of Islam leader. Imam W.D. Mohammed rejected his father’s teachings and embraced normative Islam on his own terms while balancing classical Islam and his lived experience of Islam in the diaspora. Likewise his interpretations of Islam were not only American – they were also modern and responded to global trends in Islamic thought. His interpretations of Blackness were not only American, but also diasporic and pan-African.