History Of Diaspora Research Articles

Introduction: African (Black) Diaspora History, Latin American History

Inspired in part by Paul Gilroy's Black Atlantic paradigm, the past several years have witnessed a reinvigoration of Black Studies, with careful attention being paid to the approaches and methods of writing black history.2 The terms "African Diaspora" and "Black Diaspora" have become almost commonplace in scholarly discourse, emerging out of relative obscurity from their roots in the politically inspired Pan-Africanist and Civil Rights discourses of the 1950s and '60s.3 Critiques of the Black Atlantic model and its overly narrow concentration on the English-speaking world have fueled new and important discussions that have touched fields and subfields well beyond the traditional boundaries of Black Studies.4 While the internationalist perspective of Black Studies (particularly in the U.S. academy) [End Page 1] is not new,5 it is not too much to say that perhaps, for the moment, the recent academic enhancement of Black Studies has transformed blackness into a "hot" counter-narrative, offering new and keen perspectives on traditionally conceived histories, while at the same time helping to re-theorize the concept of blackness itself. The historiography of Latin America has not been left unaffected by the trends.6 Latin American historiography, however, has been traditionally preoccupied with questions seemingly distant from the core topics of African Diaspora study. A quick glance at Latin America's historiographical canon, especially as written by North American scholars, reveals inquires into issues such as the long-term ramifications of the Conquest, understanding the vicissitudes of the colonial economy, the impact of the Bourbon reforms, the causes of independence, the political and social shocks involved in the creation of nation-states, the impact of populism, the roots of economic dependency, etc. Rich and abundant regional histories have provided focus to these macro-historical questions. Important advances in social history, [End Page 2] gender studies, and, more recently, cultural studies have helped us personalize these histories to the point that we are now entering into the private lives and mentalities of families, while unmasking the deep historical processes behind the discursive structures of power in the public sphere. When race and/or ethnicity have entered these analyses, the indigenous population, which has arguably had a more prominent long-term demographic impact on the region, has frequently enjoyed priority, especially with respect to research on the Spanish-speaking mainland.7 Apart from places like Venezuela, Brazil, Colombia, Cuba, and the Dominican Republic, even the influence of blackness on one of the primary racial discourses in Latin America, mestizaje, has been minimal in comparison to the impact of whites, Indians, and mestizos.8 In short, when looking at the broad trajectory of historical writings on Latin America, outside of the Caribbean and Brazil, it has long been possible to do Latin American history without referencing blackness or the African Diaspora. This should come as no surprise, for although this condensed overview of the field leaves major gaps, we can all recognize that there are many seminal texts that mention blacks only in passing. This is not to say that these works lack merit; rather, the tradition of the field has simply prioritized other questions ahead of reconciling the region's African heritage.9 I raise these issues because it seems worth pondering here that with [End Page 3] all of the attention that African Diaspora studies are currently receiving, even to the point of characterizing some work on Latin America as being "diasporic" in nature, what exactly is the relationship between the African Diaspora paradigm and Latin American historiography?10 How do they impact one another and what should be their future course? Lastly, what does this special issue of The Americas offer in that respect? A good starting point for delving into these questions involves clarifying what is currently meant by the term "African Diaspora" in the existing literature. This is easier said than done, given the flurry of work spanning multiple disciplines on the topic. Moreover, at...

The Jewish Obligation to Stand Up against Islamophobia in the United States

First they came for the communists, and I did not speak out –because I was not a communist;Then they came for the socialists, and I did not speak out –because I was not a socialist;Then they came for the trade unionists, and I did not speak out –because I was not a trade unionist;Then they came for the Jews, and I did not speak out –because I was not a Jew;Then they came for me –and there was no one left to speak out for me.The German anti-Nazi Protestant minister, Martin Niemoeller, spoke thesepoignant words following the end of World War II. Pastor Niemoellerreminds us that whenever society singles out a specific minority for abuse,the rest of society must resist. What folly it is to believe that during a timeof insecurity and suspicion, any minority – religious, ethnic, or political –can long enjoy immunity from oppression. The Jewish people, perhapsmore than other minorities, has an intimate familiarity with the plight ofthe scapegoat, a 2,000 year history of diaspora and minority status, withall the cruelty and violence that has accompanied this experience. In thiswork, we will cite Biblical sources, cultural traditions, and rabbinic teachings to express the inescapable obligation of Jews to stand in solidaritywith Muslims in their time of need.Make no mistake about it: Muslims now confront unprecedented discriminationand harassment in the United States. In a recent report, theAmerican-Arab Anti-Discrimination Committee (ADC) reports a significantincrease in the frequency of hate crimes and acts of discriminationperpetrated against Arabs (both Muslims and Christians) and non-ArabMuslims.1 The list includes hundreds of acts of physical violence, some 60incidents of Arab or Muslim passengers being prevented from traveling onairlines simply because of their “profile,” several hundred employmentdiscrimination cases, and serious concerns arising from the USA PatriotAct. Tabloid media and bigoted radio talk show hosts contribute to anatmosphere of Islamophobia, and some Americans associate the word“Muslim” or “Arab” with “terrorist.” Shortly after the 9/11 attacks, conservativepundit Ann Coulter, commenting on Arab and Muslim countries,suggested that “we should invade their countries, kill their leaders andconvert them to Christianity.”2 An Islamophobic atmosphere has takenhold in the United States, targeting Muslims not for any crime, but merelyfor being Muslims ...

Archaeology of the African Diaspora in Latin America

Archaeology conducted at Latin American sites in Brazil, Cuba, Florida, Hispaniola, Jamaica, and Peru has made significant contributions to our understanding of African Diaspora history. Historical archaeology of the African Diaspora in Latin America has explored technological innovations in pottery making, resistance to slavery, and everyday life. The unifying theme in these studies, like that of the Anglo colonies, has been ethnic or cultural markers of identity. Maroon studies have predominated, while plantation archaeology in Latin America is developing slowly. By placing Latin American sites within the context of theories such as ethnogenesis, focusing on intercultural interactions in Maroon and slave societies, and rediscovering the forgotten connections between Amerindians and Africans, it is possible to advance our understanding of African Diaspora social formation and culture creation.

Diaspora History Construction and Slave Culture Formation on Small U.S. Plantations

Diaspora History Construction and Slave Culture Formation on Small U.S. Plantations

Boricua literature: a literary history of the Puerto Rican diaspora

Since the invasion and colonization of Puerto Rico in 1898, all Puerto Ricans are both American citizens and colonial subjects by birth according to international law. Over a third of this population currently lives in the continental U.S. forming one of the nation's most significant minority communities. Yet no complete study of mainland Puerto Rican--or Boricua--literature has been written. Until now. Boricua Literature is the first literary history of the Puerto Rican colonial diaspora. The result of a decade of research in archives and special collections in the Caribbean and in the U.S., Lisa Sanchez Gonzalez argues that the writing of the Puerto Rican diaspora should be considered an integral field of study. Covering 100 years of Boricua literary history, each chapter looks at the single writer or group of writers who are most emblematic of their respective generation, from William Carlos Williams and Arturo Schomburg, to latina feminism and salsa music. The story of an American community of color, Boricua Literature is also about contemporary critical race and gender studies. Unlike virtually all studies concerning mainland Puerto Rican writing, Lisa Sanchez Gonzalez is less concerned with identity than with unearthing a substantive cultural intellectual history. The first explicitly literary historical analysis of Boricua Literature, this definitive study proposes a new and discreet area of literary historical research in American studies.

Archiving the Diaspora: A Lesbian Impression of/in Ulrike Ottinger's "Exile Shanghai"

M -, I think this is excellent, although long and slow as you said. Interviews go on and on often repeating same information and many Shanghai shots seem pointless. Still, it is an important and fascinating chapter in diaspora history. So yes [there is a box drawn around yes], show it. No [there is a box drawn around no], not as part of the main series. 4 hours of video day (?) also not certain that's 1/3 of the day! We should talk about how to use it.

Africans in the Americas: a history of the Black Diaspora

Africans in the Americas: a history of the Black Diaspora

Problems of Diaspora History in XIXth-Century Germany

Problems of Diaspora History in XIXth-Century Germany