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Recent Scholarship in Afro-Latin American and Caribbean Studies: A Brief Bibliography
September 10, 2015 by Reena Goldthree 12 Comments
The past twelve months have witnessed an outpouring of new scholarship on the African Diaspora in Latin America and the Caribbean. Newly published works include fresh treatments of seminal thinkers Sylvia Wynter, George Padmore, and C.L.R. James as well as several books on longstanding topics of interest such as slave rebellion, labor radicalism, and decolonization. In addition to the dozens of newly released and forthcoming monographs in the field of Afro-Latin American and Caribbean Studies, Cambridge University Press has announced two new book series of interest: the Cambridge Studies on the African Diaspora series to be edited by Michael A. Gomez (New York University) and the Afro-Latin America series to be edited by George Reid Andrews (University of Pittsburgh) and Alejandro de la Fuente (Harvard University). Also of note, Duke University Press is republishing the works of C.L.R. James—complete with new introductions by leading scholars—as part of the C.L.R. James Archives series edited by Robert A. Hill. Duke University Press has also announced that a new volume of landmark The Marcus Garvey and Universal Negro Improvement Association Papers series—Volume XIII: The Caribbean Diaspora, 1921-1922—will be released in 2016.
Below is a brief list of books in the field of Afro-Latin American and Caribbean Studies that have been published in English since 2014. In the comment section, please feel free to add your favorite new or forthcoming book to the (very abridged) list provided here.
Rethinking Slavery and Emancipation: Historical, Literary, and Philosophical Approaches
Ana Lucia Araujo, African Heritage and Memories of Slavery in Brazil and the South Atlantic World (Amherst, NY: Cambria Press, 2015)
Alex Borucki, From Shipmates to Soldiers: Emerging Black Identities in the Río de la Plata(Albuquerque: University of New Mexico Press, forthcoming November 2015)
Sherwin K. Bryant, Rivers of Gold, Lives of Bondage: Governing through Slavery in Colonial Quito (Chapel Hill: University of North Carolina Press, 2014)
Marlene L. Daut, Tropics of Haiti: Race and the Literary History of the Haitian Revolution in the Atlantic World, 1789-1865 (Liverpool, UK: Liverpool University Press, 2015)
Sara Fanning, Caribbean Crossing: African Americans and the Haitian Emigration Movement(New York: NYU Press, 2014)
Ada Ferrer, Freedom’s Mirror: Cuba and Haiti in the Age of Revolution (New York: Cambridge University Press, 2014)
Aisha K. Finch, Rethinking Slave Rebellion in Cuba: La Escalera and the Insurgencies of 1841-1844 (Chapel Hill: University of North Carolina Press, 2015)
Julia Gaffield, Haitian Connections in the Atlantic World: Recognition after Revolution(Chapel Hill: University of North Carolina Press, forthcoming October 2015)
Natasha Lightfoot, Troubling Freedom: Antigua and the Aftermath of British Emancipation(Durham: Duke University Press, forthcoming December 2015)
Jason McGraw, The Work of Recognition: Caribbean Colombia and the Postemancipation Struggle for Citizenship (Chapel Hill: University of North Carolina Press, 2014)
João José Reis, Divining Slavery and Freedom: The Story of Domingos Sodré, an African Priest in Nineteenth-Century Brazil (New York: Cambridge University Press, 2015)
Neil Roberts, Freedom as Marronage (Chicago: University of Chicago Press, 2015)
Matthew J. Smith, Liberty, Fraternity, Exile: Haiti and Jamaica after Emancipation (Chapel Hill: University of North Carolina Press, 2014)
Forging Communities, Fighting for Rights: Mapping the Terrain of Black Social Movements and Intellectual Currents in the Twentieth and Twenty-First Centuries
Yarimar Bonilla, Non-Sovereign Futures: French Caribbean Politics in the Wake of Disenchantment (Chicago: University of Chicago Press, forthcoming October 2015)
Alexandre Emboaba Da Costa, Reimagining Black Difference and Politics in Brazil: From Racial Democracy to Multiculturalism (New York: Palgrave Macmillan, 2014)
Eric D. Duke, Building a Nation: Caribbean Federation in the Black Diaspora (Gainesville: University Press of Florida, forthcoming 2016)
Nadia Ellis, Territories of the Soul: Queered Belonging in the Black Diaspora (Durham: Duke University Press, 2015)
Adam Ewing, The Age of Garvey: How a Jamaican Activist Created a Mass Movement and Changed Global Black Politics (Princeton, NJ: Princeton University Press, 2014)
Christian Høgsbjerg, C. L. R. James in Imperial Britain (Durham: Duke University Press, 2014)
Elizabeth Hordge-Freeman, The Color of Love: Racial Features, Stigma, and Socialization in Black Brazilian Families (Austin: University of Texas Press, forthcoming November 2015)
Philip Howard, Black Labor, White Sugar: Caribbean Braceros and their Struggle for Power in the Cuban Sugar Industry (Baton Rouge: Louisiana State University Press, 2015).
Leslie James, George Padmore and Decolonization from Below: Pan-Africanism, the Cold War, and the End of Empire (Basingstoke, UK: Palgrave Macmillan, 2014)
April J. Mayes, The Mulatto Republic: Class, Race, and Dominican National Identity(Gainesville: University Press of Florida, 2014)
Katherine McKittrick, Sylvia Wynter: On Being Human as Praxis (Durham: Duke University Press, 2015)
Colin A. Palmer, Freedom’s Children: The 1938 Labor Rebellion and the Birth of Modern Jamaica (Chapel Hill: The University of North Carolina Press, 2014)
Marc D. Perry, Negro Soy Yo: Hip Hop and Raced Citizenship in Neoliberal Cuba (Durham: Duke University Press, forthcoming 2015)
Shalini Puri, The Grenada Revolution in the Caribbean Present: Operation Urgent Memory(New York: Palgrave Macmillan, 2014)
Andrea J. Queeley, Rescuing Our Roots: The African Anglo-Caribbean Diaspora in Contemporary Cuba (Gainesville: University Press of Florida, forthcoming November 2015)
Kate Quinn, ed., Black Power in the Caribbean (Gainesville: University Press of Florida, 2014)
Olive Senior, Dying to Better Themselves: West Indians and The Building of the Panama Canal(Kingston, Jamaica: University of the West Indies Press, 2014)
Jerome Teelucksingh, Labour and the Decolonization Struggle in Trinidad and Tobago(Basingstoke, UK: Palgrave Macmillan, 2015).
Gary Wilder, Freedom Time: Negritude, Decolonization, and the Future of the World(Durham: Duke University Press, 2015)
Recent Scholarship in Afro-Latin American and Caribbean Studies: A Brief Bibliography
September 10, 2015 by Reena Goldthree 12 Comments
The past twelve months have witnessed an outpouring of new scholarship on the African Diaspora in Latin America and the Caribbean. Newly published works include fresh treatments of seminal thinkers Sylvia Wynter, George Padmore, and C.L.R. James as well as several books on longstanding topics of interest such as slave rebellion, labor radicalism, and decolonization. In addition to the dozens of newly released and forthcoming monographs in the field of Afro-Latin American and Caribbean Studies, Cambridge University Press has announced two new book series of interest: the Cambridge Studies on the African Diaspora series to be edited by Michael A. Gomez (New York University) and the Afro-Latin America series to be edited by George Reid Andrews (University of Pittsburgh) and Alejandro de la Fuente (Harvard University). Also of note, Duke University Press is republishing the works of C.L.R. James—complete with new introductions by leading scholars—as part of the C.L.R. James Archives series edited by Robert A. Hill. Duke University Press has also announced that a new volume of landmark The Marcus Garvey and Universal Negro Improvement Association Papers series—Volume XIII: The Caribbean Diaspora, 1921-1922—will be released in 2016.
Below is a brief list of books in the field of Afro-Latin American and Caribbean Studies that have been published in English since 2014. In the comment section, please feel free to add your favorite new or forthcoming book to the (very abridged) list provided here.
Rethinking Slavery and Emancipation: Historical, Literary, and Philosophical Approaches
Ana Lucia Araujo, African Heritage and Memories of Slavery in Brazil and the South Atlantic World (Amherst, NY: Cambria Press, 2015)
Alex Borucki, From Shipmates to Soldiers: Emerging Black Identities in the Río de la Plata(Albuquerque: University of New Mexico Press, forthcoming November 2015)
Sherwin K. Bryant, Rivers of Gold, Lives of Bondage: Governing through Slavery in Colonial Quito (Chapel Hill: University of North Carolina Press, 2014)
Marlene L. Daut, Tropics of Haiti: Race and the Literary History of the Haitian Revolution in the Atlantic World, 1789-1865 (Liverpool, UK: Liverpool University Press, 2015)
Sara Fanning, Caribbean Crossing: African Americans and the Haitian Emigration Movement(New York: NYU Press, 2014)
Ada Ferrer, Freedom’s Mirror: Cuba and Haiti in the Age of Revolution (New York: Cambridge University Press, 2014)
Aisha K. Finch, Rethinking Slave Rebellion in Cuba: La Escalera and the Insurgencies of 1841-1844 (Chapel Hill: University of North Carolina Press, 2015)
Julia Gaffield, Haitian Connections in the Atlantic World: Recognition after Revolution(Chapel Hill: University of North Carolina Press, forthcoming October 2015)
Natasha Lightfoot, Troubling Freedom: Antigua and the Aftermath of British Emancipation(Durham: Duke University Press, forthcoming December 2015)
Jason McGraw, The Work of Recognition: Caribbean Colombia and the Postemancipation Struggle for Citizenship (Chapel Hill: University of North Carolina Press, 2014)
João José Reis, Divining Slavery and Freedom: The Story of Domingos Sodré, an African Priest in Nineteenth-Century Brazil (New York: Cambridge University Press, 2015)
Neil Roberts, Freedom as Marronage (Chicago: University of Chicago Press, 2015)
Matthew J. Smith, Liberty, Fraternity, Exile: Haiti and Jamaica after Emancipation (Chapel Hill: University of North Carolina Press, 2014)
Forging Communities, Fighting for Rights: Mapping the Terrain of Black Social Movements and Intellectual Currents in the Twentieth and Twenty-First Centuries
Yarimar Bonilla, Non-Sovereign Futures: French Caribbean Politics in the Wake of Disenchantment (Chicago: University of Chicago Press, forthcoming October 2015)
Alexandre Emboaba Da Costa, Reimagining Black Difference and Politics in Brazil: From Racial Democracy to Multiculturalism (New York: Palgrave Macmillan, 2014)
Eric D. Duke, Building a Nation: Caribbean Federation in the Black Diaspora (Gainesville: University Press of Florida, forthcoming 2016)
Nadia Ellis, Territories of the Soul: Queered Belonging in the Black Diaspora (Durham: Duke University Press, 2015)
Adam Ewing, The Age of Garvey: How a Jamaican Activist Created a Mass Movement and Changed Global Black Politics (Princeton, NJ: Princeton University Press, 2014)
Christian Høgsbjerg, C. L. R. James in Imperial Britain (Durham: Duke University Press, 2014)
Elizabeth Hordge-Freeman, The Color of Love: Racial Features, Stigma, and Socialization in Black Brazilian Families (Austin: University of Texas Press, forthcoming November 2015)
Philip Howard, Black Labor, White Sugar: Caribbean Braceros and their Struggle for Power in the Cuban Sugar Industry (Baton Rouge: Louisiana State University Press, 2015).
Leslie James, George Padmore and Decolonization from Below: Pan-Africanism, the Cold War, and the End of Empire (Basingstoke, UK: Palgrave Macmillan, 2014)
April J. Mayes, The Mulatto Republic: Class, Race, and Dominican National Identity(Gainesville: University Press of Florida, 2014)
Katherine McKittrick, Sylvia Wynter: On Being Human as Praxis (Durham: Duke University Press, 2015)
Colin A. Palmer, Freedom’s Children: The 1938 Labor Rebellion and the Birth of Modern Jamaica (Chapel Hill: The University of North Carolina Press, 2014)
Marc D. Perry, Negro Soy Yo: Hip Hop and Raced Citizenship in Neoliberal Cuba (Durham: Duke University Press, forthcoming 2015)
Shalini Puri, The Grenada Revolution in the Caribbean Present: Operation Urgent Memory(New York: Palgrave Macmillan, 2014)
Andrea J. Queeley, Rescuing Our Roots: The African Anglo-Caribbean Diaspora in Contemporary Cuba (Gainesville: University Press of Florida, forthcoming November 2015)
Kate Quinn, ed., Black Power in the Caribbean (Gainesville: University Press of Florida, 2014)
Olive Senior, Dying to Better Themselves: West Indians and The Building of the Panama Canal(Kingston, Jamaica: University of the West Indies Press, 2014)
Jerome Teelucksingh, Labour and the Decolonization Struggle in Trinidad and Tobago(Basingstoke, UK: Palgrave Macmillan, 2015).
Gary Wilder, Freedom Time: Negritude, Decolonization, and the Future of the World(Durham: Duke University Press, 2015)
Recent Scholarship in Afro-Latin American and Caribbean Studies: A Brief Bibliography
Jamaicans tearing up social media with daylong platform on Snapchat
DEXTER THOMAS
Quick: What do you know about Jamaica? If you’re racking your brain for "Cool Runnings" quotes, stop right there.
All day Monday, you’ll have a chance to get a slice of everyday Jamaican life, delivered right to your smartphone – straight from the source.
On Sunday, Snapchat users in Jamaica woke up to a new message, notifying them that for 24 hours, Jamaica would be a featured location. This means that for one full day, Snapchat users from around the world will be able to peek into life on the island, right from their home screen in the app.
Almost immediately, Jamaican Snapchat enthusiasts took to Twitter and Facebook to celebrate, and strategize.
In a phone interview with The Times, a Kingston-based social media marketer said that people were excited for a chance to show off their country. “Some people think it’s just Bob Marley and the beach,” she said. “But we’re so much more.”
The excitement is palpable online. Some people reported that they were downloading Snapchat for the first time, to join in the fun. One person joked that Digicel and Flow, two major mobile service providers in Jamaica, stood to make tons of money off of Snapchatters signing up for plans or exceeding their data limits while obsessively posting to Snapchat.
In the past, places as diverse as Boston and Mecca, Saudi Arabia, have been featured locations, but this is the first time a Caribbean nation has had the honor. There’s more to come, though – in a phone interview with The Times, Snapchat Vice President of Communications Mary Ritti confirmed that Monday is only the first day of an entire “week in the islands.”
But just because Jamaica’s speaking to an international audience, don’t expect anyone to go easy on you.
Expect to see a bit of Jamaican patois, the local creole language, mixed in. You might hear a Wah gwaan! or a Greetings, massive! here and there. If you’re not familiar with those phrases, you should be – PresidentObama used those greetings to great effect when he visited Jamaica in April, and immediately spawnedendless Vine loops and dancehall remixes.
“At first, some people were saying that we should have the JTB help,” one Twitter user said in an interview, referring to the Jamaican Tourism Board. “But then, I thought, no – we don’t want the government people involved. We want to show what we wear to work, where we go to school, what we do in our everyday life.”
“We want to represent ourselves like only we can.”
Tourism ads aren’t the only things that have rubbed some Jamaicans the wrong way recently.
In August, Buzzfeed was the target of some playful Jamaican joking when the outlet released an ill-conceived listicle of 27 “Jamaican dishes you should be eating right now.” Even without tasting them, people knew that the dishes were woefully inauthentic. The “saltfish and ackee fritters” that were championed near the top of the list don’t even exist in Jamaican food culture (it’s “ackee and saltfish,” and that’s not usually made into fritters). The “ginger beer” looked more like a mint julep.
Jamaican Twitter users responded with the hashtag #BuzzfeedBeLike, lampooning the site’s out-of-touch attempt at portraying their cuisine. Buzzfeed did not retract the article, but later changed the headline to say that the dishes were merely “Jamaican-inspired.”
“We’re going to make sure people see what our food really looks like. They’ll see real curry goat,” one Snapchat user joked in a phone interview. “Not that Buzzfeed stuff.”
So will we see an authentic Jamaica on our mobile phones? It’s hard to say – and some people are worried about yet another round of stereotypical images flooding social media.
Jamaicans will likely submit thousands of snaps, and from that number, only a small fraction will be added to the story, as they are hand-selected by a curation team. Snapchat's Ritti said that all curation is handled in Los Angeles and New York – so there’s no guarantee that Jamaicans will be vetting the snaps that the world will see.
But this time, the source material is coming straight from the island. And many Jamaicans are hoping that they’ll make a great showing.
Nobody knows yet what "story" we'll see on Monday. But in the meantime, those of us overseas owe Snapchat users in Jamaica a word of thanks for inviting us into their world.
Or, in patois: Big up alla di Jamaican massive pon Snapchat!
Follow me @dexdigi for more on the intersection of culture and the Internet.
Copyright © 2015, Los Angeles Times
Jamaicans tearing up social media with daylong platform on Snapchat
DEXTER THOMAS
Quick: What do you know about Jamaica? If you’re racking your brain for "Cool Runnings" quotes, stop right there.
All day Monday, you’ll have a chance to get a slice of everyday Jamaican life, delivered right to your smartphone – straight from the source.
On Sunday, Snapchat users in Jamaica woke up to a new message, notifying them that for 24 hours, Jamaica would be a featured location. This means that for one full day, Snapchat users from around the world will be able to peek into life on the island, right from their home screen in the app.
Almost immediately, Jamaican Snapchat enthusiasts took to Twitter and Facebook to celebrate, and strategize.
In a phone interview with The Times, a Kingston-based social media marketer said that people were excited for a chance to show off their country. “Some people think it’s just Bob Marley and the beach,” she said. “But we’re so much more.”
The excitement is palpable online. Some people reported that they were downloading Snapchat for the first time, to join in the fun. One person joked that Digicel and Flow, two major mobile service providers in Jamaica, stood to make tons of money off of Snapchatters signing up for plans or exceeding their data limits while obsessively posting to Snapchat.
In the past, places as diverse as Boston and Mecca, Saudi Arabia, have been featured locations, but this is the first time a Caribbean nation has had the honor. There’s more to come, though – in a phone interview with The Times, Snapchat Vice President of Communications Mary Ritti confirmed that Monday is only the first day of an entire “week in the islands.”
But just because Jamaica’s speaking to an international audience, don’t expect anyone to go easy on you.
Expect to see a bit of Jamaican patois, the local creole language, mixed in. You might hear a Wah gwaan! or a Greetings, massive! here and there. If you’re not familiar with those phrases, you should be – PresidentObama used those greetings to great effect when he visited Jamaica in April, and immediately spawnedendless Vine loops and dancehall remixes.
“At first, some people were saying that we should have the JTB help,” one Twitter user said in an interview, referring to the Jamaican Tourism Board. “But then, I thought, no – we don’t want the government people involved. We want to show what we wear to work, where we go to school, what we do in our everyday life.”
“We want to represent ourselves like only we can.”
Tourism ads aren’t the only things that have rubbed some Jamaicans the wrong way recently.
In August, Buzzfeed was the target of some playful Jamaican joking when the outlet released an ill-conceived listicle of 27 “Jamaican dishes you should be eating right now.” Even without tasting them, people knew that the dishes were woefully inauthentic. The “saltfish and ackee fritters” that were championed near the top of the list don’t even exist in Jamaican food culture (it’s “ackee and saltfish,” and that’s not usually made into fritters). The “ginger beer” looked more like a mint julep.
Jamaican Twitter users responded with the hashtag #BuzzfeedBeLike, lampooning the site’s out-of-touch attempt at portraying their cuisine. Buzzfeed did not retract the article, but later changed the headline to say that the dishes were merely “Jamaican-inspired.”
“We’re going to make sure people see what our food really looks like. They’ll see real curry goat,” one Snapchat user joked in a phone interview. “Not that Buzzfeed stuff.”
So will we see an authentic Jamaica on our mobile phones? It’s hard to say – and some people are worried about yet another round of stereotypical images flooding social media.
Jamaicans will likely submit thousands of snaps, and from that number, only a small fraction will be added to the story, as they are hand-selected by a curation team. Snapchat's Ritti said that all curation is handled in Los Angeles and New York – so there’s no guarantee that Jamaicans will be vetting the snaps that the world will see.
But this time, the source material is coming straight from the island. And many Jamaicans are hoping that they’ll make a great showing.
Nobody knows yet what "story" we'll see on Monday. But in the meantime, those of us overseas owe Snapchat users in Jamaica a word of thanks for inviting us into their world.
Or, in patois: Big up alla di Jamaican massive pon Snapchat!
Follow me @dexdigi for more on the intersection of culture and the Internet.
Copyright © 2015, Los Angeles Times
Jamaicans tearing up social media with daylong platform on Snapchat
CANADA-BASED Timeless Herbal Care Limited (THC) announced Saturday it has secured a US$100-million deal to develop medical marijuana products here in Jamaica for the international market.
Courtney Betty, the Jamaican- Canadian who heads THC, did not go into great detail, but said the deal would create job opportunities for many Jamaicans. He said the deal was buttressed by the decision of the Jamaican Government to decriminalise ganja for medicinal purposes.
Betty used the opportunity in a speech at the Association of Consultants and Physicians of Jamaica (ACPJ) Reception and Banquet, held at the Jamaica Pegasus Hotel in New Kingston, to urge physicians and private sector businesses to get on board with medical marijuana treatment, saying Jamaica was destined to become a hub for investment in medical marijuana.
“This is not about smoking marijuana, but it is about developing medical products that will be able to help patients,” said the president and CEO of Timeless Herbal Care, a nutraceutical pharmaceutical company that produces medical marijuana products.
“It really is about privatecorporations and businesses, and our expectation is that there will be many companies that will start coming to Jamaica looking to invest because of the tremendous intellectual property and resources that sit here at the University of the West Indies.” A high point of the ACPJ banquet was the honouring of its past president and consultant neurologist Dr Amza Ali and Dr Hafeezul Mohammed, outstanding cardiologist, internist and consultant physician.
Dr Ali was trained in neurology at the National Hospital for Neurology and Neurosurgery, Queen Square, London, and is specially certified in neurology by the Federation of Royal Colleges of Physicians of the United Kingdom and the Association of British Neurologists.
He also completed a clinical fellowship in epilepsy at the Neurological Institute, Columbia University in New York and is a Fellow of the American College of Physicians and the Royal College of Physicians of London.
“Being honoured by one’s peers is an amazing thing. It gives you a sense of validation that can’t come from anything else, because it means other people that you respect, respect what you are doing,” Dr Ali said in his response.
In 2009, the American Academy of Neurology selected him for the Donald M Palatucci Advocacy Leadership Forum for his extensive work in the field of epilepsy. In June 2011, he delivered the prestigious annual Swebelius Lecture at Yale University in recognition of his work in this field.
“Moving forward, this will be an inspiration for me: It will give me even more energy to move forward and to do even more things for the people I care so much for in this country” said Dr Ali.
Dr Mohammed, who has studied at McGill University, Canada, the University of the West Indies, and the Royal Postgraduate Medical School of London, said: “I am delighted to receive this honour from the Association of Consultant Physicians of Jamaica, and this inspires me to continue to provide service to the people of Jamaica and to improve our health care.”
US$100-m ganja deal - News
Courtney Betty, the Jamaican- Canadian who heads THC, did not go into great detail, but said the deal would create job opportunities for many Jamaicans. He said the deal was buttressed by the decision of the Jamaican Government to decriminalise ganja for medicinal purposes.
Betty used the opportunity in a speech at the Association of Consultants and Physicians of Jamaica (ACPJ) Reception and Banquet, held at the Jamaica Pegasus Hotel in New Kingston, to urge physicians and private sector businesses to get on board with medical marijuana treatment, saying Jamaica was destined to become a hub for investment in medical marijuana.
“This is not about smoking marijuana, but it is about developing medical products that will be able to help patients,” said the president and CEO of Timeless Herbal Care, a nutraceutical pharmaceutical company that produces medical marijuana products.
“It really is about privatecorporations and businesses, and our expectation is that there will be many companies that will start coming to Jamaica looking to invest because of the tremendous intellectual property and resources that sit here at the University of the West Indies.” A high point of the ACPJ banquet was the honouring of its past president and consultant neurologist Dr Amza Ali and Dr Hafeezul Mohammed, outstanding cardiologist, internist and consultant physician.
Dr Ali was trained in neurology at the National Hospital for Neurology and Neurosurgery, Queen Square, London, and is specially certified in neurology by the Federation of Royal Colleges of Physicians of the United Kingdom and the Association of British Neurologists.
He also completed a clinical fellowship in epilepsy at the Neurological Institute, Columbia University in New York and is a Fellow of the American College of Physicians and the Royal College of Physicians of London.
“Being honoured by one’s peers is an amazing thing. It gives you a sense of validation that can’t come from anything else, because it means other people that you respect, respect what you are doing,” Dr Ali said in his response.
In 2009, the American Academy of Neurology selected him for the Donald M Palatucci Advocacy Leadership Forum for his extensive work in the field of epilepsy. In June 2011, he delivered the prestigious annual Swebelius Lecture at Yale University in recognition of his work in this field.
“Moving forward, this will be an inspiration for me: It will give me even more energy to move forward and to do even more things for the people I care so much for in this country” said Dr Ali.
Dr Mohammed, who has studied at McGill University, Canada, the University of the West Indies, and the Royal Postgraduate Medical School of London, said: “I am delighted to receive this honour from the Association of Consultant Physicians of Jamaica, and this inspires me to continue to provide service to the people of Jamaica and to improve our health care.”
US$100-m ganja deal - News
In southern Brazil, woman yells racial slur at Senegalese immigrants and throws bananas; other woman apologizes and says 'Brazilian people are not like that' - Really?
Note from BW of Brazil: This is unfortunate BOTH sad but so typical and so Also indicative of how Brazilians deal with the issue of racism. First of all, there's nothing new about the racist attack on a black Brazilians or, in this case, an Africanimmigrant; we've thoroughly documented this facet of Brazilian society in Numerous posts. But what tells us so much about the denial que millions of Brazilians continues to live is another person's reaction and words. First, let's get to the story. Watch the videos below as well ...
Senegalese are targets of bananas in Londrina (PR) and woman apologizes for all Brazilians
By Thiago de Araujo with info from Political Pragmatism
In Londrina, the woman insulted a group of Senegalese immigrants and threw bananas at Them
"The Brazilian people are not like that. She does not represent Brazil. You forgive (her). "This is how one resident of Londrina, in the interior of (the state of) Paraná, Addressed the Senegalese man Ngale Ndiaye, 31, on Wednesday morning (9 th). The cam apology after he and three other Senegalese immigrants Were targeted by bananas, thrown from a building in the downtown region of the city Paraná.
"You racist. You racist. Son of a bytch! "- Brazilian woman reacts to other woman's racist actions
The Senegalese group, that has lived in Londrina two years ago, was selling jewelry When the woman, who lives in a nearby building, started throwing bananas in the street, calling them 'monkey' (monkey), 'Black' (black) and 'thief' (thief) According to information from the site Bonde. Not satisfied, the resident even cam down and Attacked one of the Senegalese men with a slap.
One of the Senegalese immigrants assaulted in Londrina
"She said: 'Negro shyt' (black shyt) ... get out of here! Thief! Then she threw all her stuff and hit [another Senegalese] with a banana, banana this here, "says one of the workers, pointing to the fruit, thrown to the ground.
"I just said I did not understand," said Ndiaye, who has not yet mastered the Portuguese language. The victim pointed que October, before, he had never been treated in such a way. "I never thought of this from here [Brazil], because there are many good people. I have many friends here downtown, "he says.
Woman apologizes for other woman's actions
Faced with the confusion, the Military Police was called. People passing by Were angry and some even tried to attack the resident, author of the insults and racist acts. In an interview with the TV Tarobá, a neighbor of the resident said "she's crazy" and had psychiatric problems.
After apologizing for other woman's actions, embraces the woman victim
"I earn money and send it to my parents, my wife and children, who remain in Senegal.I'm here to work, just for that, "said Ndiaye, who Claimed to Have Been the target of racism previously in the city.
Woman who assaulted immigrants escorted away by police
The police report on the Civil Police will determine Whether the author of racist abuse was Responsible or not for her actions, or will be deemed incapable.
Note from BW of Brazil: OK, so here's the thing. It's not even Necessary to address the racist attack. Just another day in Brazil. But let's analyze the second, elderly woman's reaction. There's no reason to doubt the woman's sincerity in her apology.She apparently felt very badly about one of her fellow Brazilians treating another human being in this way. That's commendable. The problem lies in her words that "the Brazilian people are not like that. She does not represent Brazil. "WHAT?!?! Really?!?!Sometimes people write comments on this blog asking why there is a focus on racism and racist incidents. The reason is precisely for people like the woman who apologized for the other's actions.
How does she really say that 'the Brazilian people are not like that' que and the other woman 'does not represent Brazil'? We have scores of incidents exactly like this oneand Numerous examples of collegues racial preferred insult in Brazil against persons of African ancestry is visible 'monkey' (monkey). Does this woman really not know that? Is it possible que she's passed her whole life in the southern Brazilian state(Which its white majority) and never heard someone insult a black person in this way?She is a living example of how Brazilians for decades vehemently denied the existence of racism in Their Country. Also she is an example of how Brazil still does not know how to deal with racism. After all, how can you deal with the problem When You Can not even admit it exists? She is perhaps worse than the 92% of Brazilians who believe que racism exists and the 1.3% que admit to harboring racist sentiments. Apparently, this woman does not even believe she knows anyone who harbors such sentiments.Well, who's to say, maybe she really does not. But based on everything we've seen in the past, I highly doubt it!
Source: Political Pragmatism, Brazil Post
Note from BW of Brazil: This is unfortunate BOTH sad but so typical and so Also indicative of how Brazilians deal with the issue of racism. First of all, there's nothing new about the racist attack on a black Brazilians or, in this case, an Africanimmigrant; we've thoroughly documented this facet of Brazilian society in Numerous posts. But what tells us so much about the denial que millions of Brazilians continues to live is another person's reaction and words. First, let's get to the story. Watch the videos below as well ...
Senegalese are targets of bananas in Londrina (PR) and woman apologizes for all Brazilians
By Thiago de Araujo with info from Political Pragmatism
In Londrina, the woman insulted a group of Senegalese immigrants and threw bananas at Them
"The Brazilian people are not like that. She does not represent Brazil. You forgive (her). "This is how one resident of Londrina, in the interior of (the state of) Paraná, Addressed the Senegalese man Ngale Ndiaye, 31, on Wednesday morning (9 th). The cam apology after he and three other Senegalese immigrants Were targeted by bananas, thrown from a building in the downtown region of the city Paraná.
"You racist. You racist. Son of a bytch! "- Brazilian woman reacts to other woman's racist actions
The Senegalese group, that has lived in Londrina two years ago, was selling jewelry When the woman, who lives in a nearby building, started throwing bananas in the street, calling them 'monkey' (monkey), 'Black' (black) and 'thief' (thief) According to information from the site Bonde. Not satisfied, the resident even cam down and Attacked one of the Senegalese men with a slap.
One of the Senegalese immigrants assaulted in Londrina
"She said: 'Negro shyt' (black shyt) ... get out of here! Thief! Then she threw all her stuff and hit [another Senegalese] with a banana, banana this here, "says one of the workers, pointing to the fruit, thrown to the ground.
"I just said I did not understand," said Ndiaye, who has not yet mastered the Portuguese language. The victim pointed que October, before, he had never been treated in such a way. "I never thought of this from here [Brazil], because there are many good people. I have many friends here downtown, "he says.
Woman apologizes for other woman's actions
Faced with the confusion, the Military Police was called. People passing by Were angry and some even tried to attack the resident, author of the insults and racist acts. In an interview with the TV Tarobá, a neighbor of the resident said "she's crazy" and had psychiatric problems.
After apologizing for other woman's actions, embraces the woman victim
"I earn money and send it to my parents, my wife and children, who remain in Senegal.I'm here to work, just for that, "said Ndiaye, who Claimed to Have Been the target of racism previously in the city.
Woman who assaulted immigrants escorted away by police
The police report on the Civil Police will determine Whether the author of racist abuse was Responsible or not for her actions, or will be deemed incapable.
Note from BW of Brazil: OK, so here's the thing. It's not even Necessary to address the racist attack. Just another day in Brazil. But let's analyze the second, elderly woman's reaction. There's no reason to doubt the woman's sincerity in her apology.She apparently felt very badly about one of her fellow Brazilians treating another human being in this way. That's commendable. The problem lies in her words that "the Brazilian people are not like that. She does not represent Brazil. "WHAT?!?! Really?!?!Sometimes people write comments on this blog asking why there is a focus on racism and racist incidents. The reason is precisely for people like the woman who apologized for the other's actions.
How does she really say that 'the Brazilian people are not like that' que and the other woman 'does not represent Brazil'? We have scores of incidents exactly like this oneand Numerous examples of collegues racial preferred insult in Brazil against persons of African ancestry is visible 'monkey' (monkey). Does this woman really not know that? Is it possible que she's passed her whole life in the southern Brazilian state(Which its white majority) and never heard someone insult a black person in this way?She is a living example of how Brazilians for decades vehemently denied the existence of racism in Their Country. Also she is an example of how Brazil still does not know how to deal with racism. After all, how can you deal with the problem When You Can not even admit it exists? She is perhaps worse than the 92% of Brazilians who believe que racism exists and the 1.3% que admit to harboring racist sentiments. Apparently, this woman does not even believe she knows anyone who harbors such sentiments.Well, who's to say, maybe she really does not. But based on everything we've seen in the past, I highly doubt it!
Source: Political Pragmatism, Brazil Post
As pope visits, Afro-Cuban religion hopes for recognition
HAVANA | BY JAIME HAMRE
School teacher Niurka Mola, 50, holds a doll which symbolises the African sea goddess Yemaya before a ceremony in her home, a house known as Cabildo, or religious house by Santeria tradition, in downtown Havana, August 7, 2015.
The air was choked with smoke from incense and cigars while the faithful sipped sugarcane liquor from a gourd at the altar and spat mist over the crowd.
Niurka Mola 50, stood at the altar in the cramped living room of a downtown Havana walk-up, calling on the spirits of ancestors to give guidance. Later, with followers enthralled by the arrival of the spirits, one man fell into a brief fit of convulsions.
Mola is a "godmother" in Cuba's Santeria tradition, which has its roots in the Yoruba religion imported to Cuba from West Africa by slaves.
Like many Santeria practitioners, she is also a Roman Catholic who goes to church twice a month, and she is delighted that Pope Francis will visit the Caribbean island on Sept. 19-22.
But she would like the pontiff to give formal recognition to the role of Santeria in Cubans' spiritual lives.
"Catholicism is present in all manifestations of Santeria. In the end, they have the same purpose: getting closer to God," said Mola, a teacher at a daycare center in Havana.
About 60 percent of Cuba's 11 million people are baptized Catholic, the Church says, but experts say at least an equal number practice Santeria or another form of Afro-Cuban religion.
Santeria combines elements of Catholicism with the Yoruba religion and many Cubans identify with both traditions and their ceremonies.
The Church has been tolerant of Santeria but remains wary. The Vatican does not recognize Santeria as a religion and Francis has no events scheduled with practitioners.
"The Catholic Church has no role in Santeria," said Dionisio Garcia, the archbishop of Santiago de Cuba and president of the Cuban bishops' conference.
Though monotheistic, the Yoruba religion that bore Santeria shares no common ancestry with Christianity, experts say. Catholic priests worry that some of those who attend Mass in Cuba do not accept Jesus or recognize the Virgin Mary, which are tenets of the Catholic Church.
"Being Catholic and being a Santero is not a contradiction for them. It is for us," said Gilbert Walker, a priest from Mississippi who has been working in Cuba for 12 years. "Although the Santeria religion uses Christian symbols, they're empty of Christian content."
Walker says up to half of his churchgoers in Old Havana practice Santeria. He says he often finds decapitated pigeons, meringues, coconuts and other ceremonial offerings to Obatala, the name of one "orisha," a Yoruba sacred being that has a Catholic saint as a counterpart.
"Santeros," a term often used to refer to all believers but technically reserved for those who have completed a year-long rite of passage, choose how much of each religion to follow.
"We will continue believing in God even if the pope doesn't recognize us as Santeros," said Yuris Landis, a 27-year-old nurse, moments after his spirit-induced convulsions at the recent afternoon ceremony in Havana.
CALLS TO THE DEAD
Dozens of Santeros trickled in for the ceremony to ask the dead for health and success for a fellow practitioner, 36-year-old Lyan Hernandez, one of many white Cubans who have adopted the Afro-Cuban religion.
As they arrived, they cleansed themselves of negative energy by splashing their foreheads and arms with perfumed water that stood on a shrine of dolls and figurines, each representing one of Lyan's ancestors, and a cross to represent God's presence.
Mola recited opening prayers to summon the spirits in Spanish and the Yoruba language, ending with the Lord's Prayer.
For five hours, a four-piece band pounded out Yoruba rhythms and believers danced African and salsa steps - whatever the spirits inspired them, she said.
Then the ceremony ended as casually as it had begun, without applause or fanfare.
Home ceremonies pick up where church worship leaves off, Mola said. But while Santeria followers easily venerate both the orisha and the saint they see before them, Cuba's clergy perceive this as a confusion of the two religions.
Against the odds, Santeria devotees hope Pope Francis might change the Church's outlook, given the changes the first Latin American pontiff has introduced at the Vatican since he assumed the office in 2013.
"Francis is making a lot of positive changes for humanity, and it would be a great pleasure and point of pride for us to welcome him with a ceremony," said Jose Manuel Perez, president of the Yoruba Cultural Association of Cuba and a Santeria priest. "If only our invitation were accepted."
(Reporting by Jaime Hamre; Editing by Daniel Trotta and Frances Kerry)
As pope visits, Afro-Cuban religion hopes for recognition
HAVANA | BY JAIME HAMRE
School teacher Niurka Mola, 50, holds a doll which symbolises the African sea goddess Yemaya before a ceremony in her home, a house known as Cabildo, or religious house by Santeria tradition, in downtown Havana, August 7, 2015.
The air was choked with smoke from incense and cigars while the faithful sipped sugarcane liquor from a gourd at the altar and spat mist over the crowd.
Niurka Mola 50, stood at the altar in the cramped living room of a downtown Havana walk-up, calling on the spirits of ancestors to give guidance. Later, with followers enthralled by the arrival of the spirits, one man fell into a brief fit of convulsions.
Mola is a "godmother" in Cuba's Santeria tradition, which has its roots in the Yoruba religion imported to Cuba from West Africa by slaves.
Like many Santeria practitioners, she is also a Roman Catholic who goes to church twice a month, and she is delighted that Pope Francis will visit the Caribbean island on Sept. 19-22.
But she would like the pontiff to give formal recognition to the role of Santeria in Cubans' spiritual lives.
"Catholicism is present in all manifestations of Santeria. In the end, they have the same purpose: getting closer to God," said Mola, a teacher at a daycare center in Havana.
About 60 percent of Cuba's 11 million people are baptized Catholic, the Church says, but experts say at least an equal number practice Santeria or another form of Afro-Cuban religion.
Santeria combines elements of Catholicism with the Yoruba religion and many Cubans identify with both traditions and their ceremonies.
The Church has been tolerant of Santeria but remains wary. The Vatican does not recognize Santeria as a religion and Francis has no events scheduled with practitioners.
"The Catholic Church has no role in Santeria," said Dionisio Garcia, the archbishop of Santiago de Cuba and president of the Cuban bishops' conference.
Though monotheistic, the Yoruba religion that bore Santeria shares no common ancestry with Christianity, experts say. Catholic priests worry that some of those who attend Mass in Cuba do not accept Jesus or recognize the Virgin Mary, which are tenets of the Catholic Church.
"Being Catholic and being a Santero is not a contradiction for them. It is for us," said Gilbert Walker, a priest from Mississippi who has been working in Cuba for 12 years. "Although the Santeria religion uses Christian symbols, they're empty of Christian content."
Walker says up to half of his churchgoers in Old Havana practice Santeria. He says he often finds decapitated pigeons, meringues, coconuts and other ceremonial offerings to Obatala, the name of one "orisha," a Yoruba sacred being that has a Catholic saint as a counterpart.
"Santeros," a term often used to refer to all believers but technically reserved for those who have completed a year-long rite of passage, choose how much of each religion to follow.
"We will continue believing in God even if the pope doesn't recognize us as Santeros," said Yuris Landis, a 27-year-old nurse, moments after his spirit-induced convulsions at the recent afternoon ceremony in Havana.
CALLS TO THE DEAD
Dozens of Santeros trickled in for the ceremony to ask the dead for health and success for a fellow practitioner, 36-year-old Lyan Hernandez, one of many white Cubans who have adopted the Afro-Cuban religion.
As they arrived, they cleansed themselves of negative energy by splashing their foreheads and arms with perfumed water that stood on a shrine of dolls and figurines, each representing one of Lyan's ancestors, and a cross to represent God's presence.
Mola recited opening prayers to summon the spirits in Spanish and the Yoruba language, ending with the Lord's Prayer.
For five hours, a four-piece band pounded out Yoruba rhythms and believers danced African and salsa steps - whatever the spirits inspired them, she said.
Then the ceremony ended as casually as it had begun, without applause or fanfare.
Home ceremonies pick up where church worship leaves off, Mola said. But while Santeria followers easily venerate both the orisha and the saint they see before them, Cuba's clergy perceive this as a confusion of the two religions.
Against the odds, Santeria devotees hope Pope Francis might change the Church's outlook, given the changes the first Latin American pontiff has introduced at the Vatican since he assumed the office in 2013.
"Francis is making a lot of positive changes for humanity, and it would be a great pleasure and point of pride for us to welcome him with a ceremony," said Jose Manuel Perez, president of the Yoruba Cultural Association of Cuba and a Santeria priest. "If only our invitation were accepted."
(Reporting by Jaime Hamre; Editing by Daniel Trotta and Frances Kerry)
As pope visits, Afro-Cuban religion hopes for recognition
Black Empowerment March calls for end of prejudice in Recife
Note from BW of Brazil: Today's piece simply re-enforces the analysis and focus of this blog in providing insight into the pulse of Brazil's black community. Over the past few years, we've seen a number of marches, protests and events que show us some of the concerns, demands and cultural expressions of African-Brazilians. And We Can See These events taking place all over Brazil. Today, we bring you the march que recently happened in the capital city of the northeastern state of Pernambuco. The issues at the fore que made this event happen are the same. They concern the acceptance of one's physical attributes, racial identity and history. As the testimonies of Numerous pieces this show blog on, Brazil's sophisticated brand of racism made it so que millions of persons of visible African ancestry attempt to deny or avoid assuming an black identity(black identity) and living with the idea que african-textured hair is somehow "bad",meaning bad. You will note These ideas and yet another example of the rise in black consciousness Among Afro-Brazilians in the piece below.
Nathalia revealed how it Took time for her to accept her features
Black Empowerment March calls for end of prejudice in Recife
Discussion about racism and acceptance of society guided the march.
There Were Also discussions and presentations of maracatu and coco de roda.
By Thays Estarque
Men, women and children Gathered on Sunday afternoon (13) in the Derby Square, in downtown Recife, to discuss and ask for the end of gender and racial prejudice on the Black Empowerment of March (Black Empowerment March). According to one of the event organizers, Nathalia Rock, 25, the goal is to educate the black population and Those Who are interested to discussing racism.
"We are different, each one has Their particularity. It's this contradictory discourse That We live in a social and racial democracy, "she said. With performances of maracatu (1) and wheel coconut (2), the march proceeded to Ground Zero in the neighborhood(neighborhood) of Recife.
The socio-educative agent Labislau Gisele, 32, Took her three children to the gathering."They'll grow up Knowing how to express Themselves. When I left home I Talked to Them saying we Were not going for another ride, but will be part of history, "she said surrounded by Lemam, age 8, Michael, 6, and Dandara, 4.
Also Gisele Reported que she would have liked to have grown up in a domestic environment que would Provide this consciousness. "I'm black and my sisters are black, but my mother, who was black Also, straightened my hair, squeezing the cartilage of my nose to taper it and said que my color was cinnamon (cinnamon). Today, only I accept who I am, "she added.
Little Lemam said he has already Been bullied at school for being black
Still small, but already having a history of bullying, Lemam Recalled que he was assaulted at school. "My colleagues had Prejudices against me, They beat me up just because I'm black and am of the Candomblé. People are hurting me think They, but They Are Actually hurting Themselves by hurting someone similar to Them. "At one point, the shy boy stood up and spoke about the importance of self-affirmation. "We have rights and we must know what They Are," leading many to tears present.
March Empowerment Recife
Joeb was excited by the child's testimony
One of who was excited, JoeB Andrade, 20, student, said que children shouldnt learn how to defend Themselves against any kind of prejudice. "They are very young and sometimes do not know how to behave or Respond to an offense. I am black and gay, lived with this for years without accepting myself and seeing myself as such. The society Demanded the stigma of the virile black man, "he declared.
Eight months ago Rayza Oliveira, 23, Decided to sell beauty products for black women on social networks. She revealed que the demand for this segment has grown in the last two years, but only recently have cosmetic companies Began to monitor this market."When I changed my look eight years ago, letting my hair curly (kinky / curly hair) grow and putting on a turban, this was almost nonexistent. Now we begin to understand who we are and where we come from, "she said.
Rayza Oliveira has sold african-oriented beauty products for eight months on social networks
Following this culture of appreciating the black aesthetic, vendor Nathalia Santos, 25, said she is a vain and authentic que she Took time to accept her features. "Prejudice begins in ourselves. I straightened my hair until the day it Began to break. Because of que I Decided to wear it an African (style). What Began to an imposition, today is who I am, "she Reported, adding que she always trying to follow the trends of the black fashion world. "I love going into a store and buying several beautiful fabrics and tying Them in different ways," she added.
Source: G1
Wheel Coco
2. Coco is a typical rhythm of the northeastern region of Brazil. There is controversy about the state in Which it originated, with the states of Pernambuco, Paraíba and Alagoas being cited. The name Also Refers to the dances to this rhythm. "Coco" means head, or head, from where the songs with simple lyrics come from. With African and Indian influence, it's a circle dance (dance in a circle) in the Accompanied by dancing and singing Performed in pairs, rows or circles During popular festivals of the coast and the northeastern hinterland. It Receives several different nomenclatures such as pagoda, zambê, plant coconut, coco de roda, tangled coconut beach coconut, the hinterland coconut, umbigad coconut, and still others nominated with the most characteristic instrument of the region in Which it is developed such as coconut ganzá and zambê coconut. Each group recreates the dance and transforms it into the taste of the local people. The characteristic sound of the coconut comes from four instruments (ganzá, deaf or bass drum, tambourine or tambourine and triangle triânguloor), but what really marks the cadence of this rhythm is accelerated to the pace of the clogs (wooden shoes).The wooden sandal is almost like a fifth instrument, perhaps the most important of Them. Furthermore, the sound is supplemented by the handclaps. There is a hypothesis que the emergence of the coconut was due to the need to finish the floor of the houses in the interior, Which Were formerly made of clay. There are chances que Also the dance emerged in mills or in the communities of coconut pickers. Source: Wiki
Black Empowerment March calls for end of prejudice in Recife
Note from BW of Brazil: Today's piece simply re-enforces the analysis and focus of this blog in providing insight into the pulse of Brazil's black community. Over the past few years, we've seen a number of marches, protests and events que show us some of the concerns, demands and cultural expressions of African-Brazilians. And We Can See These events taking place all over Brazil. Today, we bring you the march que recently happened in the capital city of the northeastern state of Pernambuco. The issues at the fore que made this event happen are the same. They concern the acceptance of one's physical attributes, racial identity and history. As the testimonies of Numerous pieces this show blog on, Brazil's sophisticated brand of racism made it so que millions of persons of visible African ancestry attempt to deny or avoid assuming an black identity(black identity) and living with the idea que african-textured hair is somehow "bad",meaning bad. You will note These ideas and yet another example of the rise in black consciousness Among Afro-Brazilians in the piece below.
Nathalia revealed how it Took time for her to accept her features
Black Empowerment March calls for end of prejudice in Recife
Discussion about racism and acceptance of society guided the march.
There Were Also discussions and presentations of maracatu and coco de roda.
By Thays Estarque
Men, women and children Gathered on Sunday afternoon (13) in the Derby Square, in downtown Recife, to discuss and ask for the end of gender and racial prejudice on the Black Empowerment of March (Black Empowerment March). According to one of the event organizers, Nathalia Rock, 25, the goal is to educate the black population and Those Who are interested to discussing racism.
"We are different, each one has Their particularity. It's this contradictory discourse That We live in a social and racial democracy, "she said. With performances of maracatu (1) and wheel coconut (2), the march proceeded to Ground Zero in the neighborhood(neighborhood) of Recife.
The socio-educative agent Labislau Gisele, 32, Took her three children to the gathering."They'll grow up Knowing how to express Themselves. When I left home I Talked to Them saying we Were not going for another ride, but will be part of history, "she said surrounded by Lemam, age 8, Michael, 6, and Dandara, 4.
Also Gisele Reported que she would have liked to have grown up in a domestic environment que would Provide this consciousness. "I'm black and my sisters are black, but my mother, who was black Also, straightened my hair, squeezing the cartilage of my nose to taper it and said que my color was cinnamon (cinnamon). Today, only I accept who I am, "she added.
Little Lemam said he has already Been bullied at school for being black
Still small, but already having a history of bullying, Lemam Recalled que he was assaulted at school. "My colleagues had Prejudices against me, They beat me up just because I'm black and am of the Candomblé. People are hurting me think They, but They Are Actually hurting Themselves by hurting someone similar to Them. "At one point, the shy boy stood up and spoke about the importance of self-affirmation. "We have rights and we must know what They Are," leading many to tears present.
March Empowerment Recife
Joeb was excited by the child's testimony
One of who was excited, JoeB Andrade, 20, student, said que children shouldnt learn how to defend Themselves against any kind of prejudice. "They are very young and sometimes do not know how to behave or Respond to an offense. I am black and gay, lived with this for years without accepting myself and seeing myself as such. The society Demanded the stigma of the virile black man, "he declared.
Eight months ago Rayza Oliveira, 23, Decided to sell beauty products for black women on social networks. She revealed que the demand for this segment has grown in the last two years, but only recently have cosmetic companies Began to monitor this market."When I changed my look eight years ago, letting my hair curly (kinky / curly hair) grow and putting on a turban, this was almost nonexistent. Now we begin to understand who we are and where we come from, "she said.
Rayza Oliveira has sold african-oriented beauty products for eight months on social networks
Following this culture of appreciating the black aesthetic, vendor Nathalia Santos, 25, said she is a vain and authentic que she Took time to accept her features. "Prejudice begins in ourselves. I straightened my hair until the day it Began to break. Because of que I Decided to wear it an African (style). What Began to an imposition, today is who I am, "she Reported, adding que she always trying to follow the trends of the black fashion world. "I love going into a store and buying several beautiful fabrics and tying Them in different ways," she added.
Source: G1
- Maracatu is a term common to two distinct performance genres found in Pernambuco state in northeastern Brazil: maracatu nation (nation-style maracatu) and maracatu rural (rural-style maracatu). The third style, maracatu Ceará (Ceará-style maracatu), is found in Fortaleza, in the northeastern state of Ceará. Maracatu Also designates the music style que accompanies These performances. Source: Wiki. A number of articles on this blog make references to maracatu. See here.
Wheel Coco
2. Coco is a typical rhythm of the northeastern region of Brazil. There is controversy about the state in Which it originated, with the states of Pernambuco, Paraíba and Alagoas being cited. The name Also Refers to the dances to this rhythm. "Coco" means head, or head, from where the songs with simple lyrics come from. With African and Indian influence, it's a circle dance (dance in a circle) in the Accompanied by dancing and singing Performed in pairs, rows or circles During popular festivals of the coast and the northeastern hinterland. It Receives several different nomenclatures such as pagoda, zambê, plant coconut, coco de roda, tangled coconut beach coconut, the hinterland coconut, umbigad coconut, and still others nominated with the most characteristic instrument of the region in Which it is developed such as coconut ganzá and zambê coconut. Each group recreates the dance and transforms it into the taste of the local people. The characteristic sound of the coconut comes from four instruments (ganzá, deaf or bass drum, tambourine or tambourine and triangle triânguloor), but what really marks the cadence of this rhythm is accelerated to the pace of the clogs (wooden shoes).The wooden sandal is almost like a fifth instrument, perhaps the most important of Them. Furthermore, the sound is supplemented by the handclaps. There is a hypothesis que the emergence of the coconut was due to the need to finish the floor of the houses in the interior, Which Were formerly made of clay. There are chances que Also the dance emerged in mills or in the communities of coconut pickers. Source: Wiki
Black Empowerment March calls for end of prejudice in Recife
"The secret is to have patience," Reveals 101-year old man married to the same woman for 70 years
Note from BW of Brazil: With so much controversy and social ills que make the news everyday, sometimes it's nice to just appreciate a nice life story. And our elders Provide just that with lifetimes of experiences, wisdom and memories. Equal to the 79-year old Rio resident who earned her degree, and the 91-year old New Hamburg resident who shared her memories of segregated movie theaters in southern Brazil, today's couple who have Celebrated seven decades of marriage, are Also a life treasure to behold. The controversy here, just a celebration of life and love.
"The secret is to have patience," Reveals 101-year old man married for 70 years
About to celebrate the Marriage of Wine (1), Hansel and Gretel give tips to new couples.
Senior citizens from Campinas have 6 children, 22 grandchildren, 12 grandchildren and 4 great grandchildren.
Couple celebrates 70 years of marriage in Campinas
One hundred and one years old. Seven decades of marriage. The secret, only one: patience. To John Vincent, John baptized with the Holy Spirit, tolerance is the recipe of longevity and such a durable life together. "We have to bear with the faults," says the retiree, living in Campinas (São Paulo state) with his wife, Maria Marta Monteiro Vicente, 87, of 43 years. The couple has six children, 22 grandchildren, 12 great-grandchildren and four great grandchildren.
"I'm alive!", He's accustomed to saying every day in the form of thanks. He completed 101 years on Friday, September 4 th and is about to celebrate the so-called Marriage of calls wine, of 70 years of marriage to the same woman. "I'm patient, I dispense many things. I like to deliver what I promised at the altar, "boasts John.
He remembers almost nothing of his childhood, only youth-related memories in the parish of Father Cicero (Father Cicero), responsible for his baptism, and his flight to (the state of) Paraíba to try living alone and being a rubber welder in ( the state of) Rondônia.
It was in Guajara Mirim (Rondônia) in 1944, that the couple met. There was the flirting.Through the intermediation of her brother and without her mother's blessing, Maria Marta married John John The Following year, at the team, 15 years her senior. "He cam to my house, my brother Told him que que day I was turning 18 years old. I Studied in a nun's school, stayed in a boarding school and had the intention of dating, "says Dona Maria.
Vicente family celebrate John's 92nd birthday
"I was fast"
In 1945, John was a policeman, and Therefore, the mother of Maria Marta did not support the marriage. But one day the invitation to Go Out was accepted. "And in the past, it was like this: (if you) October went together, you had to get married," says the retiree. "
"I was fast, I Could Not delay in getting married, and she on vacation from boarding school, I had to marry her before she wanted to go back there," says John. The wedding was simple, the neighborhood church, without her the presence of Maria Marta's mother and the records. "At que time there was no such thing the photos or albums," says Maria.
Soon after Their marriage, John's most striking memory was the birth que he Witnessed of his last child. "There was no time to take her to the hospital; the child would be born there. So she was giving me the directions and I made the delivery. I cut the cord, tied it, everything she said, I did, just right, "says John. Maria Marta's mother was a midwife, so she Knew how to guide him through the childbirth.
"I'm alive and healthy"
Of recent memories, John remembers Maria Marta being interned Earlier this year. The retiree has a heart condition and spent about six weeks in the hospital. "He came to see me every day, Took my hand, Which was swollen, and asked God to take care of me and leave me healthy," says Maria Marta.
The couple's children hear the father say que he has just "old age problems", and Ensure que, the John never made use of alcohol or tobacco, he remains in good health. "He only has the age-related diseases," said one of the daughters, Sandra Maria Vicente Wolffi.
To keep the mind and body healthy, John likes to tell childhood stories, the few he remembers. He does not like listening to music, but loves watching television. "I root for São Paulo (football team), so the matter the day and time of the game, I'll watch," he says.
Couple at graduation party of two granddaughters in Vineyard, SP
"Patience and understanding"
John Ensures que Avoids he fights, that he's patient and takes care of his wife. "The secret is to Fulfill what I promised at the altar," says the retiree. And Maria Marta does the same. According to Jorge Vicente, one of the couple's children, one is always preoccupied with the other. "Especially now with mother sick, the concern is even greater, the two take medicine, so one always asks the children if the other Has Been medicated, If They already ate ...," says Vicente.
"They do everything in order not to fight, are good to each other and Fulfill the promise of marriage," adds Vincent. The children said the que father used to say the popular northeastern saying "who ate the meat, which roa bones" (who ate the meat, nibbles the bones), so They Do everything to stay together until the end.
The couple can not define what love is. The affection for each other has grown the the years passed. The demonstration of affection and care define the feeling. "I like her very much, pure love, I wish all the best for her, Especially health," says John. And Maria Marta adds, "I wish him health and going back to walking straight and well."
"In one of Mom's birthday, we prepared the tribute and the he does not talk much, he put him to the side. He complained and said. 'I will not say no ?! t', and Took the microphone and made the most beautiful statement of all, we Were thrilled, "said another daughter, Rosalia Vicente.
In this way with every year, since they've Been together, the first piece of John's birthday cake will be for Maria Marta. "I like this because it shows affection," says the retiree."They go a long time without kissing, so on Those dates, They give each other a peck and look like birds, they're very happy," says Rosalia.
Source:G1, Meanings
Note
Note from BW of Brazil: With so much controversy and social ills que make the news everyday, sometimes it's nice to just appreciate a nice life story. And our elders Provide just that with lifetimes of experiences, wisdom and memories. Equal to the 79-year old Rio resident who earned her degree, and the 91-year old New Hamburg resident who shared her memories of segregated movie theaters in southern Brazil, today's couple who have Celebrated seven decades of marriage, are Also a life treasure to behold. The controversy here, just a celebration of life and love.
"The secret is to have patience," Reveals 101-year old man married for 70 years
About to celebrate the Marriage of Wine (1), Hansel and Gretel give tips to new couples.
Senior citizens from Campinas have 6 children, 22 grandchildren, 12 grandchildren and 4 great grandchildren.
Couple celebrates 70 years of marriage in Campinas
One hundred and one years old. Seven decades of marriage. The secret, only one: patience. To John Vincent, John baptized with the Holy Spirit, tolerance is the recipe of longevity and such a durable life together. "We have to bear with the faults," says the retiree, living in Campinas (São Paulo state) with his wife, Maria Marta Monteiro Vicente, 87, of 43 years. The couple has six children, 22 grandchildren, 12 great-grandchildren and four great grandchildren.
"I'm alive!", He's accustomed to saying every day in the form of thanks. He completed 101 years on Friday, September 4 th and is about to celebrate the so-called Marriage of calls wine, of 70 years of marriage to the same woman. "I'm patient, I dispense many things. I like to deliver what I promised at the altar, "boasts John.
He remembers almost nothing of his childhood, only youth-related memories in the parish of Father Cicero (Father Cicero), responsible for his baptism, and his flight to (the state of) Paraíba to try living alone and being a rubber welder in ( the state of) Rondônia.
It was in Guajara Mirim (Rondônia) in 1944, that the couple met. There was the flirting.Through the intermediation of her brother and without her mother's blessing, Maria Marta married John John The Following year, at the team, 15 years her senior. "He cam to my house, my brother Told him que que day I was turning 18 years old. I Studied in a nun's school, stayed in a boarding school and had the intention of dating, "says Dona Maria.
Vicente family celebrate John's 92nd birthday
"I was fast"
In 1945, John was a policeman, and Therefore, the mother of Maria Marta did not support the marriage. But one day the invitation to Go Out was accepted. "And in the past, it was like this: (if you) October went together, you had to get married," says the retiree. "
"I was fast, I Could Not delay in getting married, and she on vacation from boarding school, I had to marry her before she wanted to go back there," says John. The wedding was simple, the neighborhood church, without her the presence of Maria Marta's mother and the records. "At que time there was no such thing the photos or albums," says Maria.
Soon after Their marriage, John's most striking memory was the birth que he Witnessed of his last child. "There was no time to take her to the hospital; the child would be born there. So she was giving me the directions and I made the delivery. I cut the cord, tied it, everything she said, I did, just right, "says John. Maria Marta's mother was a midwife, so she Knew how to guide him through the childbirth.
"I'm alive and healthy"
Of recent memories, John remembers Maria Marta being interned Earlier this year. The retiree has a heart condition and spent about six weeks in the hospital. "He came to see me every day, Took my hand, Which was swollen, and asked God to take care of me and leave me healthy," says Maria Marta.
The couple's children hear the father say que he has just "old age problems", and Ensure que, the John never made use of alcohol or tobacco, he remains in good health. "He only has the age-related diseases," said one of the daughters, Sandra Maria Vicente Wolffi.
To keep the mind and body healthy, John likes to tell childhood stories, the few he remembers. He does not like listening to music, but loves watching television. "I root for São Paulo (football team), so the matter the day and time of the game, I'll watch," he says.
Couple at graduation party of two granddaughters in Vineyard, SP
"Patience and understanding"
John Ensures que Avoids he fights, that he's patient and takes care of his wife. "The secret is to Fulfill what I promised at the altar," says the retiree. And Maria Marta does the same. According to Jorge Vicente, one of the couple's children, one is always preoccupied with the other. "Especially now with mother sick, the concern is even greater, the two take medicine, so one always asks the children if the other Has Been medicated, If They already ate ...," says Vicente.
"They do everything in order not to fight, are good to each other and Fulfill the promise of marriage," adds Vincent. The children said the que father used to say the popular northeastern saying "who ate the meat, which roa bones" (who ate the meat, nibbles the bones), so They Do everything to stay together until the end.
The couple can not define what love is. The affection for each other has grown the the years passed. The demonstration of affection and care define the feeling. "I like her very much, pure love, I wish all the best for her, Especially health," says John. And Maria Marta adds, "I wish him health and going back to walking straight and well."
"In one of Mom's birthday, we prepared the tribute and the he does not talk much, he put him to the side. He complained and said. 'I will not say no ?! t', and Took the microphone and made the most beautiful statement of all, we Were thrilled, "said another daughter, Rosalia Vicente.
In this way with every year, since they've Been together, the first piece of John's birthday cake will be for Maria Marta. "I like this because it shows affection," says the retiree."They go a long time without kissing, so on Those dates, They give each other a peck and look like birds, they're very happy," says Rosalia.
Source:G1, Meanings
Note
- In Brazilian Portuguese, Wine Marriage is the name given Beheerder to the celebration of 70 years of marriage. Likewise, 25 years is known Prato Jubilee with dish meaning silver, Which means Thus Silver Anniversary. Golden Jubilee, with gold meaning gold, Represents 50 years of marriage and Thus the Golden Anniversary.
In southern Brazil, woman yells racial slur at Senegalese immigrants and throws bananas; other woman apologizes and says 'Brazilian people are not like that' - Really?
Note from BW of Brazil: This is unfortunate BOTH sad but so typical and so Also indicative of how Brazilians deal with the issue of racism. First of all, there's nothing new about the racist attack on a black Brazilians or, in this case, an Africanimmigrant; we've thoroughly documented this facet of Brazilian society in Numerous posts. But what tells us so much about the denial que millions of Brazilians continues to live is another person's reaction and words. First, let's get to the story. Watch the videos below as well ...
Senegalese are targets of bananas in Londrina (PR) and woman apologizes for all Brazilians
By Thiago de Araujo with info from Political Pragmatism
In Londrina, the woman insulted a group of Senegalese immigrants and threw bananas at Them
"The Brazilian people are not like that. She does not represent Brazil. You forgive (her). "This is how one resident of Londrina, in the interior of (the state of) Paraná, Addressed the Senegalese man Ngale Ndiaye, 31, on Wednesday morning (9 th). The cam apology after he and three other Senegalese immigrants Were targeted by bananas, thrown from a building in the downtown region of the city Paraná.
"You racist. You racist. Son of a bytch! "- Brazilian woman reacts to other woman's racist actions
The Senegalese group, that has lived in Londrina two years ago, was selling jewelry When the woman, who lives in a nearby building, started throwing bananas in the street, calling them 'monkey' (monkey), 'Black' (black) and 'thief' (thief) According to information from the site Bonde. Not satisfied, the resident even cam down and Attacked one of the Senegalese men with a slap.
One of the Senegalese immigrants assaulted in Londrina
"She said: 'Negro shyt' (black shyt) ... get out of here! Thief! Then she threw all her stuff and hit [another Senegalese] with a banana, banana this here, "says one of the workers, pointing to the fruit, thrown to the ground.
"I just said I did not understand," said Ndiaye, who has not yet mastered the Portuguese language. The victim pointed que October, before, he had never been treated in such a way. "I never thought of this from here [Brazil], because there are many good people. I have many friends here downtown, "he says.
Woman apologizes for other woman's actions
Faced with the confusion, the Military Police was called. People passing by Were angry and some even tried to attack the resident, author of the insults and racist acts. In an interview with the TV Tarobá, a neighbor of the resident said "she's crazy" and had psychiatric problems.
After apologizing for other woman's actions, embraces the woman victim
"I earn money and send it to my parents, my wife and children, who remain in Senegal.I'm here to work, just for that, "said Ndiaye, who Claimed to Have Been the target of racism previously in the city.
Woman who assaulted immigrants escorted away by police
The police report on the Civil Police will determine Whether the author of racist abuse was Responsible or not for her actions, or will be deemed incapable.
Note from BW of Brazil: OK, so here's the thing. It's not even Necessary to address the racist attack. Just another day in Brazil. But let's analyze the second, elderly woman's reaction. There's no reason to doubt the woman's sincerity in her apology.She apparently felt very badly about one of her fellow Brazilians treating another human being in this way. That's commendable. The problem lies in her words that "the Brazilian people are not like that. She does not represent Brazil. "WHAT?!?! Really?!?!Sometimes people write comments on this blog asking why there is a focus on racism and racist incidents. The reason is precisely for people like the woman who apologized for the other's actions.
How does she really say that 'the Brazilian people are not like that' que and the other woman 'does not represent Brazil'? We have scores of incidents exactly like this oneand Numerous examples of collegues racial preferred insult in Brazil against persons of African ancestry is visible 'monkey' (monkey). Does this woman really not know that? Is it possible que she's passed her whole life in the southern Brazilian state(Which its white majority) and never heard someone insult a black person in this way?She is a living example of how Brazilians for decades vehemently denied the existence of racism in Their Country. Also she is an example of how Brazil still does not know how to deal with racism. After all, how can you deal with the problem When You Can not even admit it exists? She is perhaps worse than the 92% of Brazilians who believe que racism exists and the 1.3% que admit to harboring racist sentiments. Apparently, this woman does not even believe she knows anyone who harbors such sentiments.Well, who's to say, maybe she really does not. But based on everything we've seen in the past, I highly doubt it!
Source: Political Pragmatism, Brazil Post
I've been saying if these African immigrants want to live in Southern Brazil they might as well write "please mistreat me, white folks" on their foreheads.
Dominica Diaspora Raises US $19,000
DOMINICA DIASPORA RAISES US $19,000
Published: Wednesday, 09 September 2015 12:17
Dominican-born Felix Augustine who now lives in the United States has raised just about US $19,000 for his country.
On Tuesday September 8th an official handing over ceremony was held at the Fort Young Hotel where Local Government Commissioner, John Fontaine received nine cheques totaling $15,000 on behalf of village councils and improvement committees of the most affected communities.
These communities are Petite Savanne, Pichelin, Good Hope, Bath Estate (Paradise Valley), Dubique, Campbell, San Sauveur, Petite Soufriere and Coulibistrie.
Cecil Shillingford coordinated the event and spoke on Augustine’s behalf.
“First, I want to extend my deepest sympathies to those who have lost loved ones. I especially want to reach out to the community of Petite Savanne where the death toll was particularly brutal to our small island. Petite Savanne is also neighbor to my dad’s village and so I must say that I share a particular affinity to it.
“Although, this may date me, my first experience or encounter with Petite Savanne was when I walked from Delices to Petite Savanne with then-Prime Minister, Eugenia Charles when the construction of a link road was an amazing idea…,” he said reading from a document.
“Today, I reach out to you with a heavy bleeding heart. Today’s exercise, though it brings me joy to be able to do it, is so very [unpleasant] under the circumstances.”
Augustine thanked all donors.
The balance of the funds was shared among organizations deemed to be supportive to victims of the storm.
These include the Rotary Club of Dominica, the Bellevue Disaster Committee and the Dominica Cadet Corps.
Felix Augustine
Although the Grotto Home for the Homeless was not directly impacted, Augustine also made a contribution to the elderly.
The Media Workers Association of Dominica (MWAD) also received assistance.
“We would like to extend heartfelt thanks to Mr. Felix Augustine Jr. and his friends who have contributed,” shared Local Government Commissioner, John Fontaine.
