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Carnival in the Creole City: Place, Race and Identity in the Age of Globalization Daphne Lamothe Smith College, [email protected]
Masthead Logo Smith ScholarWorks Africana Studies: Faculty Publications Africana Studies Spring 2012 Carnival in the Creole City: Place, Race and Identity in the Age of Globalization Daphne Lamothe Smith College, [email protected] Follow this and additional works at: https://scholarworks.smith.edu/afr_facpubs Part of the Africana Studies Commons Recommended Citation Lamothe, Daphne, "Carnival in the Creole City: Place, Race and Identity in the Age of Globalization" (2012). Africana Studies: Faculty Publications, Smith College, Northampton, MA. https://scholarworks.smith.edu/afr_facpubs/4 This Article has been accepted for inclusion in Africana Studies: Faculty Publications by an authorized administrator of Smith ScholarWorks. For more information, please contact [email protected] CARNIVAL IN THE CREOLE CITY: PLACE, RACE, AND IDENTITY IN THE AGE OF GLOBALIZATION Author(s): DAPHNE LAMOTHE Source: Biography, Vol. 35, No. 2, LIFE STORIES FROM THE CREOLE CITY (spring 2012), pp. 360-374 Published by: University of Hawai'i Press Stable URL: https://www.jstor.org/stable/23541249 Accessed: 06-03-2019 14:34 UTC JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at https://about.jstor.org/terms University of Hawai'i Press is collaborating with JSTOR to digitize, preserve and extend access to Biography This content downloaded from 131.229.64.25 on Wed, 06 Mar 2019 14:34:43 UTC All use subject to https://about.jstor.org/terms CARNIVAL IN THE CREOLE CITY: PLACE, RACE, AND IDENTITY IN THE AGE OF GLOBALIZATION DAPHNE LAMOTHE In both the popular and literary imaginations, carnival music, dance, and culture have come to signify a dynamic multiculturalism in the era of global ization. -
Roczniki Hum$Nistyczne
7RZDU]\VWZR 1DXNRZH .DWROLFNLHJR 8QLZHUV\WHWX /XEHOVNLHJR 7RP;/,9]HV]\W 52&=1,., +80$1,67<&=1( 1(2),/2/2*,$ ALFONS PILORZ EVOLUTION SEMANTIQUE DES EMPRUNTS FRANÇAIS EN POLONAIS /8%/,1 TABLE DES MATIERES Avant-propos ................................. 7 Corpus ..................................... 29 Petitcorpus .................................. 67 Analyse ..................................... 77 Remarquesfinales .............................. 159 Bibliographie ................................. 161 AVANT-PROPOS Si les gens regardaient l’étymologie des mots, peut-être comprendraient-ils que la richesse du français vient du brassage des cultures. («Lire», no 204, p. 43, publicité des diction- naires LE ROBERT) Toute préocupation étymologique suppose une visée diachronique. L’étude de l’emprunt entretient des rapports intimes avec l’analyse étymologique. Cependant elle déborde le cadre strictement linguistique de celle-ci pour entrer de plain-pied dans le domaine de l’histoire des rapports culturels. L’emprunt linguistique est un phénomène panhumain, non moins généralisé que les échanges de biens matériels et de techniques. Depuis de très anciennes époques préhistoriques, les sociétés humaines échangent biens de consommation (sel, par exemple), matières premières (silex, ambre...), instruments (couteaux, grattoirs...). Depuis fort longtemps, il n’y a pratiquement plus de groupements humains autarciques. De même, il n’y a guère d’autarcie sur le plan lingui- stique. Les langues, véhicules de cultures, cultures en permanent brassage (évi- -
Creolizing Contradance in the Caribbean
Peter Manuel 1 / Introduction Contradance and Quadrille Culture in the Caribbean region as linguistically, ethnically, and culturally diverse as the Carib- bean has never lent itself to being epitomized by a single music or dance A genre, be it rumba or reggae. Nevertheless, in the nineteenth century a set of contradance and quadrille variants flourished so extensively throughout the Caribbean Basin that they enjoyed a kind of predominance, as a common cultural medium through which melodies, rhythms, dance figures, and per- formers all circulated, both between islands and between social groups within a given island. Hence, if the latter twentieth century in the region came to be the age of Afro-Caribbean popular music and dance, the nineteenth century can in many respects be characterized as the era of the contradance and qua- drille. Further, the quadrille retains much vigor in the Caribbean, and many aspects of modern Latin popular dance and music can be traced ultimately to the Cuban contradanza and Puerto Rican danza. Caribbean scholars, recognizing the importance of the contradance and quadrille complex, have produced several erudite studies of some of these genres, especially as flourishing in the Spanish Caribbean. However, these have tended to be narrowly focused in scope, and, even taken collectively, they fail to provide the panregional perspective that is so clearly needed even to comprehend a single genre in its broader context. Further, most of these pub- lications are scattered in diverse obscure and ephemeral journals or consist of limited-edition books that are scarcely available in their country of origin, not to mention elsewhere.1 Some of the most outstanding studies of individual genres or regions display what might seem to be a surprising lack of familiar- ity with relevant publications produced elsewhere, due not to any incuriosity on the part of authors but to the poor dissemination of works within (as well as 2 Peter Manuel outside) the Caribbean. -
Michel Martelly
January 2012 NOREF Report President Martelly – call on Haiti's youth! Henriette Lunde Executive summary Half a year has passed since Michel Martelly as a weak state in a land of strong NGOs, the was inaugurated as the new president of Haiti, Haitian state needs to assert itself and take on the and so far the earthquake-devastated country responsibility of providing services to its citizens. has seen little progress from his presidency. The Recruiting young people on a large scale for public reconstruction process is slow, and frustration sector employment in basic service provision and and disgruntlement are growing among the establishing a national youth civic service corps population. Important time was wasted during the would strengthen the position of the state and let five months it took to appoint a new prime minister youth participate in the reconstruction process and put a new government in place. Martelly’s in a meaningful way. However, a civic service mandate was largely given to him by the country’s corps would demand high levels of co-ordination youth, who have high expectations of him. and transparency to avoid becoming an empty Integrating youth into the reconstruction process institution reinforcing patrimonial structures. The is important for reasons of political stability, but youth who brought Martelly to power represent a young people also represent the country’s most great potential asset for the country and need to important resource per se by constituting a large be given the place in the reconstruction process and – relative to their parents – better-educated that they have been promised. -
Rejecting Haitian Refugees Haitian Boatpeople in the Early 1990S
Rejecting Haitian Refugees Haitian Boatpeople in the Early 1990s Sarah L. Joseph Haverford College April 2008 Table of Contents Introduction………………………………………………………………...2 Section One: Haitian History……………………………………………...7 Isolated Black Republic………………………………………………………......8 Racism and Segregation during American Occupation, 1915-1934……………..10 Duvalierism and the First Haitian Boatpeople…………………………………...14 Section Two: Haitian Boatpeople………………………………………...19 Terror after the Coup…………………………………………………………….20 Haitian Boatpeople and US Policy………………………………………………25 Controversy Surrounding US Policy towards Haitian Boatpeople………………29 Politics Surrounding Haitian Boatpeople………………………………………..39 Comparison to Other Refugee Groups…………………………………………...41 Section Three: Haitian Diaspora………………………………………...45 Hardships of the Haitian Diaspora in America…………………………………..46 Fighting for Justice of Haitian Refugees………………………………………...50 Conclusion…………………………………………………………………57 Bibliography………………………………………………………………62 Primary Source Bibliography……………………………………………………63 Secondary Source Bibliography…………………………………………………64 1 Introduction 2 Introduction America, the land of “milk and honey” and “freedom and equality,” has always been a destination for immigrants throughout the world. In fact, a history of the United States is undoubtedly a history of immigration, refuge, and resettlement. The many diverse populations that form the US speaks to the country’s large-scale admittance of immigrants. Groups and individuals migrate to the US in search of better economic opportunities, to -
Ti Manno: the Haitian Prophet
Journal of Historical Archaeology & Anthropological Sciences Review Article Open Access Ti Manno: the haitian prophet Abstract Volume 4 Issue 2 - 2019 This work explores the popular view of the constitution of the Haitian Konpa artist, “Ti Manno,” as a prophet, similar to Bob Marley, of the African masses on the island of Haiti. Paul C Mocombe Using a structurationist, structural Marxist, understanding of consciousness constitution, West Virginia State University, the Mocombeian Foundation, phenomenological structuralism, I explore the origins of Haitian consciousness divided Inc., USA between, “the children of Pétion v. the children of Dessalines.” The former representing the racial-neoliberal identity and views of the mulatto/Arab/black elites; and the latter, the Correspondence: Paul C Mocombe, West Virginia State University, The Mocombeian Foundation, Inc., USA, economic reform and social justice of Dessalines as articulated by the African masses in the Email ghettoes, provinces, and mountains. This article suggests that the 1970s and 80s music of Ti Manno speaks to the latter against the ideological positions of the former. Received: April 26, 2019 | Published: May 14, 2019 Keywords: African-Americanization, vodou ethic and the spirit of communism, religiosity, black diaspora, dialectical; anti-dialectical, phenomenological structuralism Introduction the Haitian masses who are exploited by their own brothers and sisters who have allied themselves with their former colonial rulers, France, Born Antoine Rossini Jean-Baptiste, Ti Manno, the Haitian Konpa Canada, and the United States in order to implement neoliberal singer dubbed “the Prophet” in the Haitian community, began his policies of the capitalist world-system that adversely affect the musical career in Goniaves, Haiti, where he had been born on May economy and social conditions of the masses in favor of the French 30, 1953. -
CARIBBEAN AMERICAN HERITAGE MONTH Caribbean History and Culture
U . S . D E P A R T M E N T O F T H E I N T E R I O R CARIBBEAN AMERICAN HERITAGE MONTH Caribbean History and Culture WHY CARIBBEAN AMERICAN HERITAGE MONTH? Caribbean American Heritage Month was established to create and disseminate knowledge about the contributions of Caribbean people to the United States. H I S T O R Y O F C A R I B B E A N A M E R I C A N H E R I T A G E M O N T H In the 19th century, the U.S. attracted many Caribbean's who excelled in various professions such as craftsmen, scholars, teachers, preachers, doctors, inventors, comedians, politicians, poets, songwriters, and activists. Some of the most notable Caribbean Americans are Alexander Hamilton, first Secretary of the Treasury, Colin Powell, the first person of color appointed as the Secretary of the State, James Weldon Johnson, the writer of the Black National Anthem, Celia Cruz, the world-renowned "Queen of Salsa" music, and Shirley Chisholm, the first African American Congresswoman and first African American woman candidate for President, are among many. PROCLAMATION TIMELINE 2004 2005 2006 Ms. Claire A. Nelson, The House passed the A Proclamation Ph.D. launched the Bill for recognizing the making the Resolution official campaign for significance of official was signed by June as National Caribbean Americans the President in June Caribbean American in 2005. 2006. Heritage Month in 2004. D E M O G R A P H Y Caribbean Population in the United States Countries 1980-2017 Ninety percent of Caribbean 5,000,000 people came from five countries: Cuba, Dominican Republic, Jamaica, Haiti, 4,000,000 Trinidad, and Tobago. -
Playbill Covers Feb Mar 2015-2016 FINAL.Indd 5 2/4/16 10:30 AM © 2009 the Coca-Cola Company
2015 – 2016 SEASON PL AY BILL FEB. 27 –MAR. 22 FAC Playbill Covers_Feb_Mar_2015-2016_FINAL.indd 5 2/4/16 10:30 AM © 2009 The Coca-Cola Company. ĽCokeľ and the Contour Bottle are trademarks of The Coca-Cola Company. 2 Arts UMass of supporter is Coca-Cola Bravo! a the proud Center. Fine A Notable Lifestyle Celebrating lifelong enjoyment of the arts Discover gracious, refined independent living in a social and dynamic environment. Meet passionate, enlightened residents–from academics to artists–that will inspire you. The Loomis Communities offer an unparalleled lifestyle with superior amenities and services—with the added peace of mind for the future that comes from access to LiveWell@Loomis. APPLEWOOD LOOMIS VILLAGE Amherst, MA South Hadley, MA 413-253-9833 413-532-5325 The Western Massachusetts www.loomiscommunities.org Pioneer in Senior Living UMASS Performing Arts Ad.indd 1 6/13/2013 2:36:54 PM 3 5 MESSAGE FROM OUR DIRECTOR We’re so glad you could join us this spring, as we’re rounding out our 40th anniversary season! We have a great lineup of shows still to come – there truly is something for everyone. Whether it’s classical, jazz, world music, dance or STOMP, we have some real crowd-pleasers planned for the remaining months of our anniversary season. Spring is really a time for new beginnings, and we know that many of our patrons are taking stock of what’s important to them. If you’re looking to start something new this season, don’t forget to include the Arts! At the FAC, we take our role very seriously, since we provide a way for our audience members to connect – not only with the artists and performers they see here, but with each other as well. -
From Quisqueya: in Search of New Horizons. Dominican Cultural Heritage Resource Guide
DOCUMENT RESUME ED 416 261 UD 032 121 AUTHOR Alcantara, Anibal; Aquino, Jaime; Lantigua, Juan A.; Rodriguez, Digna; Soto, Alejandro TITLE From Quisqueya: In Search of New Horizons. Dominican Cultural Heritage Resource Guide. INSTITUTION New York City Board of Education, Brooklyn, NY. Office of Bilingual Education. ISBN ISBN-1-55839-414-1 PUB DATE 1995-11-00 NOTE 152p. AVAILABLE FROM Office of Instructional Publications, 131 Livingston Street, Brooklyn, NY 11201. PUB TYPE Books (010) Guides - Classroom Teacher (052) EDRS PRICE MF01/PC07 Plus Postage. DESCRIPTORS *Cultural Awareness; Cultural Background; Diversity (Student); *Dominicans; Elementary Secondary Education; Ethnic Groups; Foreign Countries; Hispanic Americans; History; *Immigrants; Inservice Teacher Education; *Multicultural Education; Resource Materials; *Spanish Speaking; Teaching Guides; Urban Areas; Urban Youth IDENTIFIERS Dominican Republic; New York City Board of Education ABSTRACT This cultural heritage resource guide has been prepared as a tool for teachers to help them understand the cultural heritage of Dominican students and their communities. The Dominican Republic, which occupies two-thirds of the island of Hispaniola, has a long history dominated by the struggle for independence. In their efforts to create a better life, many Dominicans have left the Dominican Republic to come to the larger cities of the United States, particularly New York, where the Dominican community has established a variety of organizations to support them in their goals. This guide discusses -
HAI 3930 Pa Bliye 1804, Jean Casimir (2004)
HAI 3930 Pa bliye 1804, Jean Casimir (2004) Could Haitians have produced a better result in the past 200 years? Haitian history far more successful than the scholars acknowledge Haitian history has progress in it even if the elites [nèg anwo yo] have not yet realized it When Haiti was a “wealthy Nation” and was called “Saint-Domingue” its workers were as “poor as Job and more miserable than dogs” (17) When the Revolution ended in 1804, the nation was formed of a population of moun vini, - first generation people, or the children of first generation people. (24) Conflict between farmers abitan and the elite gwo zouzoun Forced labor in a plantation gives rise to a desire to destroy the plantation; there is never a desire to improve the plantation (29) Captive workers are like “tools that speak” (30) The indigenous army [lame natifnatal] joined forces with the rebel runaways rebèl mawon yo to make 1804 possible (32). mawon ~ maroon, escaped slave... mawonnaj ~ n. fleeing, hiding out; custom of forming community of escaped slaves mawonnen ~ to thieve, pilfer bal mawon ~ stray bullet mawonyè ~ n. looter, marauder; fugitive, runaway (Freeman/Laguerre 2000) No economic system had ever grouped 200, 300 or 500 people together to produce merchandise prior to the slave trading of African peoples. The sale of Africans lavant Nèg nwè is preceded and followed by the angaje brasewo [Panama Canal; Cuban sugar industry; today the Dominican Republic, Florida citrus industry...] Trans-frontier human traffic continues with the boat-people bòtpipòl (36) 1 In the slavery period a highly diverse group of slaves lived isolated on plantations in rural areas. -
Carnegie Hall Musical Explorers Song
Weill Music Institute Musical Explorers My City, My Song A Program of the Weill Music Institute at Carnegie Hall for Students in Grades K–2 Teacher Guide 2017 | 2018 Weill Music Institute Musical Explorers My City, My Song A Program of the Weill Music Institute at Carnegie Hall for Students in Grades K–2 Teacher Guide 2017 | 2018 WEILL MUSIC INSTITUTE Joanna Massey, Director, Learning & Engagement Programs Amy Mereson, Assistant Director, Learning & Engagement Programs Anouska Swaray, Manager, Learning & Engagement Programs ADDITIONAL CONTRIBUTERS Sbongiseni Duma Shanna Lesniak-Whitney Tshidi Manye Emeline Michel Martha Redbone Sofía Rei Sofia Tosello Ilusha Tsinadze Imani Uzuri PUBLISHING AND CREATIVE SERVICES Eric Lubarsky, Senior Editor Raphael Davison, Senior Graphic Designer ILLUSTRATIONS Sophie Hogarth AUDIO PRODUCTION Jeff Cook Weill Music Institute at Carnegie Hall 881 Seventh Avenue | New York, NY 10019 Phone: 212-903-9670 | Fax: 212-903-0758 [email protected] carnegiehall.org/MusicalExplorers Musical Explorers is made available to a nationwide audience through Carnegie Hall’s Weill Music Institute. Lead funding for Musical Explorers has been provided by Ralph W. and Leona Kern. Lead funding for Musical Explorers has also been graciously provided by JJR Foundation, JMCMRJ Sorrell Foundation, and Joan and Sanford I. Weill and the Weill Family Foundation. Major funding for Musical Explorers has been provided by the E.H.A. Foundation and The Walt Disney Company. © Additional support has been provided by The Edwin -
Julia Robbin Topaz December 9, 2013 2 Hours Diversity Amid Globalization Haitia
Julia Robbin Topaz December 9, 2013 2 Hours Diversity Amid Globalization Haitian music has played a very important role in Haitian culture. Haitian music takes place in their religious ceremonies, their festivals, and sometimes even to help with their healing. It is often intertwined with religion and politics. Haiti has multiple types of music, including Rara, Compas and Merengue. These types of music have French, African, and Spanish influences. Rara and Compas both originated in Haiti. Rara, associated with Haitian voodoo, typically consists of maracas, bells and special trumpets made of bamboo. The music has an upbeat tempo. Compas, less influenced by other music, has multiple names. Compas, the French version, and Kompa and Konpa, the Creole versions. Nemours Jean Baptiste, considered to have founded Compas, made it famous in the mid 1950s. Compas has a slower tempo than other Haitian music and consists of electric guitars, vocals, horns, and drumming. The lyrics, though mainly in Creole, can also include French, Spanish, and English. Compas has many similarities to the music style Merengue, but has a slower beat, and adds the tambour and conga. From 1956 to now Compas has transformed Haitian culture and became the national music of Haiti. Every year they have a week in February called Carnival (or Kanaval in Creole), where parades go up and down the streets, with celebrations and music. In conclusion, music has a big role in the everyday life of a Haitian. They have it in their religious ceremonies, their festivals, their healing, and even their politics. All of this showing how big a role music plays in the culture of Haiti.