He is neither Brazilian, nor Portuguese, and certainly not African. He is a member of the new global order that slavery created. Whoever travels into the heart of darkness to engage in the trade of human beings is forever victimized and stained with the blood of slavery.
These formulations of diaspora — the imperial diasporas of empire, the creolized communities in the new world, and the victimized Jewish diaspora — reflect the ways the original Greek concept has been expanded to incorporate more imagined communities that germinated from the migration experience. Scholars must expand on the idea of the Jewish diaspora as a normative model, because it is simply too constraining. Holt links the Old Testament story of Jewish dispersal to a similar diasporic consciousness among the African American population.
Both communities have identified with the same story of exile and enslavement. The story that is key to Jewish consciousness of community also serves as inspiration for many Christians in the African Diaspora. However, there does not need to be any sort of similarity of experience within either of the diasporic communities for the theory to be effective.
We must look for the point of victimization and then uncover the multitude of ways that the diasporic communities forged new identities. Here we may see more variety and dissimilitude than consistency. In addition, when undertaking a study of Africans in the diaspora, scholars must carefully deploy a periodization scheme that clearly delineates the time and people under investigation.
He warns that there is no single African Diasporic community, or consciousness, because there are five major streams of African Diaspora migration. These streams periodize different histories of peoples of African descent and provide a timeline for African Diaspora research. Besides the five major streams, Palmer also noted how the diasporic communities generally possessed: an emotional attachment to their ancestral land; recognition of their dispersal; a sense of alienation and oppression; a sense of racial pride, and a belief that all members of the diaspora should be committed to the maintenance or restoration of the original homeland He focuses on the global dispersion of Africans, both voluntary and involuntary, and identifies: the emergence of a cultural identity abroad based on origin and social condition, and the psychological or physical return to the homeland, Africa.
In this formulation, Harris is engaging in some of the necessary dynamics and specifics of African Diaspora theory. Harris adds more cogency to the concept, but he still points backward to revalorize the African origin in both individual identity formulations and group consciousness. Africa is an entire continent with a multitude of histories and experiences, which defies any single monolithic interpretation of its essence. The trajectory of Africans moving around the world has never been a singular experience, and establishing a checklist of migratory streams does not provide for the particularity necessary for defining a diaspora.
Too many people and histories slip through these checklist formulations of African Diaspora theory. Campt places Afro- Germans in the twentieth century within the lacunae of contemporary diasporas, asking about the political stakes in the modern day uses of diaspora Many scholars approach diaspora from the view of migration.
Dwayne Williams sees a symbiotic relationship between diaspora and migration. Steven Vertovec joined Robin Cohen as both attempted to define the parameters of migrations, diasporas, and transnationalism, ultimately stating that at times each theme is subsumed into the other. For Vertovec and Cohen the framework of diaspora explains the multi-locality of social and cultural identity formations.
The concept of transnationalism provides a foundation for understanding how global identities are formed. They warn against applying the term diaspora to communities that have been deterritorialized or can be described as transnational. They understand diaspora formations as linked to migration flows. However, nowhere in their six-hundred-page tome can one find a clearly delimited definition of the three concepts. This categorization or checklist approach is too general, and in many ways misses the vibrancy of the African Diaspora communities that germinated long after the victimization process of slavery.
African Diaspora theory is organic; it is developed, applied, and altered as different scholars undertake studies of black people around the globe in different epochs. Paul Tiyambe Zeleza notes the difficulty in defining the African diaspora mostly choosing to use the term in lowercase.
Avtar Brah succinctly represented the tensions in the use of diaspora as an explanatory paradigm. Kim D. Her solution is to acknowledge complexities within the group being studied, and then to clarify and illuminate the research questions within the written narrative. These scholars complicate the concept of the African Diaspora by setting out its inherent problems, and then crafting useful timelines while detailing the specific characteristics of the individuals that they study.
They understand and employ the organic nature of African Diaspora theory. Earlier twentieth-century scholars, W. Du Bois, St. Clair Drake, and C. James, used African Diaspora theory to understand black life both in slavery and freedom.
Du Bois deliberated from a diasporic framework, writing from both Ghana and the U. Clair Drake cites Du Bois as the beginning point for his own explorations of black life in the diaspora. James always wrote from a diasporic perspective, moving both himself and his investigations of diaspora from the Caribbean, through the U. These scholars were the first to give meaning to the idea of a worldwide black brotherhood — a diaspora community formulated out of the forced migration experiences of slavery.
Du Bois, Drake, and James distinguished themselves by using different objects of study and modes of inquiry when studying the black experiences on a diasporic or global level.
They were able to investigate the black experience by studying a wide spectrum of cultural objects, including history, literature and art. They contextualized black life in different geographical regions using an organic methodology of African Diaspora theory.
Each advocated placing the study of slavery within a globalized framework, the key to forming any African diasporic community. Drake also understood the linkage between blackness and the African diaspora. He wrote: The adoption of a black perspective in history, philosophy, or the social sciences deliberately restricts the frame of reference within which people and events are observed and evaluated. Yet, scholars should be careful: there is no one idea of blackness or African-ness that controls how the people in diaspora are studied or understood.
We must employ our concepts and theories and test against realities, while constructing an explanatory narrative that illuminates rather than crushes historical actors into flat and essentialist categories. Lewis says these historical actors cannot be defined in terms of race or class, or race and class.
We must formulate African Diaspora theory organically, identifying the patterns of stratification within the community time period, race, class, migration and make these distinctions explicit in our narrative explorations. Uncritical over-usage will dilute the saliency and importance of the framework and in the process cause it to lose its critical edge. Holt warns against the umbrella diaspora concept, however, he does see the overlap of globalization and mass movements of people, migration, as central to the framework of diaspora.
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Visit the author's web page. Providing a history of black people outside Africa, this book describes the societies from which Africans were seized for slavery, their long struggle for freedom, and their experience today in different countries, from Britain and America to Jamaica, Haiti and Brazil. It sets out to show how the diaspora has enriched world culture, in music, language and literature, the visual arts, sport and religion. A new understanding of freedom in the black diaspora grounded in the erotic In Frottage, Keguro Macharia weaves together histories and theories of blackness and sexuality to generate a fundamentally new understanding of both the black diaspora and queer studies.
Macharia maintains that to reach this understanding, we must start from the black diaspora, which requires re-thinking not only the historical and theoretical utility of identity categories such as gay, lesbian, and bisexual, but also more foundational categories such as normative and non-normative, human and non-human.
Simultaneously, Frottage questions the heteronormative tropes through which the black diaspora has been imagined. In lyrical, meditative prose, Macharia invigorates frottage as both metaphor and method with which to rethink diaspora by reading, and reading against, discomfort, vulnerability, and pleasure.
Analyzes five centuries of Black life outside Africa, covering religion, politics, language, literature, music, and art. Abiola Irele is an expert on the anglophone and francophone traditions in post-colonial African literature. This collection of his essays examines African literary traditions in the broad sense, and places the work of individual authors in context. The African Diaspora contributes to the debate between those who believe that the African origin of blacks in Western society is central to their identity and outlook and those who deny that proposition.
Blocker, Jr. Echeruo, Peter P. Richards, Elliott P. Skinner, Alvin B. Tillery, Jr. A beautiful, rich, and groundbreaking book exploring Black foodways within America and around the world, curated by food activist and author of Vegetable Kingdom Bryant Terry. With contributions from more than Black cultural luminaires from around the globe, the book moves through chapters exploring parts of the Black experience, from Homeland to Migration, Spirituality to Black Future, offering delicious recipes, moving essays, and arresting artwork.
Visually stunning artwork from such notables as Black Panther Party creative director Emory Douglas and artist Sarina Mantle are woven throughout, and the book includes a signature musical playlist curated by Bryant. With arresting artwork and innovative design, Black Food is a visual and spiritual feast that will satisfy any soul. The essays assembled in Crossing Boundaries reflect the international dimensions, commonalities, and discontinuities in the histories of diasporan communities of colour.
People of African descent in the New World the United States, Latin America, and the Caribbean share a common set of experiences: domination and resistance, slavery and emancipation, the pursuit of freedom, and struggle against racism.
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