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All across the United States, in the last few years, there has been
a resurgence of Black protest against structural racism and other
forms of racial injustice. Black Resistance in the Americas draws
attention to this renewed energy and to how this theme of
resistance intersects with other communities of Black people around
the world. This edited collection examines in-depth stories of
resistance against slavery; narratives of resistance in African
American, Afro-Caribbean, and Afro-Latin American literature;
resistance in politics, education, religion, music, dance, and
film, exploring a range of new perspectives from established and
emerging researchers on Black communities. The chapters in this
pivotal book discuss some of the mechanisms that Black communities
have used to resist bondage, domination, disempowerment,
inequality, and injustices resulting from their encounters with the
West, from colonization to forced migration.
All across the United States, in the last few years, there has been
a resurgence of Black protest against structural racism and other
forms of racial injustice. Black Resistance in the Americas draws
attention to this renewed energy and to how this theme of
resistance intersects with other communities of Black people around
the world. This edited collection examines in-depth stories of
resistance against slavery; narratives of resistance in African
American, Afro-Caribbean, and Afro-Latin American literature;
resistance in politics, education, religion, music, dance, and
film, exploring a range of new perspectives from established and
emerging researchers on Black communities. The chapters in this
pivotal book discuss some of the mechanisms that Black communities
have used to resist bondage, domination, disempowerment,
inequality, and injustices resulting from their encounters with the
West, from colonization to forced migration.
"The contributors to this volume have found the language and
concepts by which to interpret Leonard Howell and the origins of
the Rastafari movement in the 1930s. This volume is richly
documented from the archives, and from interviews, and is informed
by multidisciplinary methods, so the reader is treated to an
authoritative and comprehensive collection of essays. "Leonard
Howell was persecuted over five decades by the British colonial
state and by Jamaican governments since independence in 1962. It is
in this context that Howell defined the main tenets of the
movement, a movement that has now spread globally. All the major
themes of his thinking, such as African redemption, the divinity of
Haile Selassie, repatriation, and the struggle for freedom and
self-reliance are discussed. Howell challenged British colonialism
and Jamaican elites in a very different way from the approaches
used by the middle-class intelligentsia. He focused, rather, on a
new way of seeing God, King and self, thus creating an alternative
way of being in the world. Developing Marcus Garvey's focus on
Africa, Leonard Howell and his followers reclaimed their ancestral
identity from the dehumanized condition left by British slavery and
colonialism. Howell's communal settlement on `Pinnacle' was an
alternative communal space for Rastafari artisans, musicians and
peasant farmers."-Rupert Lewis, Professor Emeritus, Department of
Government, University of the West Indies, Mona, Jamaica
In Agency of the Enslaved: Jamaica and the Culture of Freedom in
the Atlantic World, D.A. Dunkley challenges the notion that
enslavement fostered the culture of freedom in the former colonies
of Western Europe in the Americas. Dunkley argues the point that
the preconception that out of slavery came freedom has discouraged
scholars from fully exploring the importance of the agency
displayed by enslaved people. This study examines those struggles
and argues that these formed the real basis of the culture of
freedom in the Atlantic societies. These struggles were not for
freedom, but for the acknowledgment of the freedom that enslaved
people knew was already theirs. Agency of the Enslaved reveals
several major incidents in which the enslaved in Jamaica-a country
Dunkley uses as a case study with wider applicability to the
Atlantic world-demonstrated that they viewed slavery as an immoral,
illegal, unnecessary, temporary, and socially deprecating
imposition. These views inspired their attempts to undermine the
slave system that the British had established in Jamaica shortly
after they captured the island in 1655. Acts of resistance took
place throughout the island-colony and were recorded on the sugar
plantations and in the courts, schools, and Christian churches. The
slaveholders envisaged all of these sites as participants in their
attempts to dominate the enslaved people. Regardless, the enslaved
had re-envisioned and had used these places as sites of
empowerment, and to show that they would never accept the
designation of 'slave.'
In Agency of the Enslaved: Jamaica and the Culture of Freedom in
the Atlantic World, D.A. Dunkley challenges the notion that
enslavement fostered the culture of freedom in the former colonies
of Western Europe in the Americas. Dunkley argues the point that
the preconception that out of slavery came freedom has discouraged
scholars from fully exploring the importance of the agency
displayed by enslaved people. This study examines those struggles
and argues that these formed the real basis of the culture of
freedom in the Atlantic societies. These struggles were not for
freedom, but for the acknowledgment of the freedom that enslaved
people knew was already theirs. Agency of the Enslaved reveals
several major incidents in which the enslaved in Jamaica a country
Dunkley uses as a case study with wider applicability to the
Atlantic world demonstrated that they viewed slavery as an immoral,
illegal, unnecessary, temporary, and socially deprecating
imposition. These views inspired their attempts to undermine the
slave system that the British had established in Jamaica shortly
after they captured the island in 1655. Acts of resistance took
place throughout the island-colony and were recorded on the sugar
plantations and in the courts, schools, and Christian churches. The
slaveholders envisaged all of these sites as participants in their
attempts to dominate the enslaved people. Regardless, the enslaved
had re-envisioned and had used these places as sites of
empowerment, and to show that they would never accept the
designation of slave.'"
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