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Black Girls

Migrant Domestic Workers and Colonial Legacies

Series:

Sabrina Marchetti

In today’s Europe, migrant domestic workers are indispensable in supporting many households which, without their employment, would lack sufficient domestic and care labour. Black Girls collects and explores the stories of some of the first among these workers. They are the Afro-Surinamese and the Eritrean women who in the 1960s and 70s migrated to the former colonising country, the Netherlands and Italy respectively, and there became domestic and care workers. Sabrina Marchetti analyses the narratives of some of these women in order to powerfully demonstrate how the legacies of the colonial past have been, at the same time, both their tool of resistance and the reason for their subordination.

Rose Brewer

, gendered hierarchy, and class. This frame anchors my argument regarding Black movement formation today—it continues the longue durée of resistance to these foundational forces. Indeed, my contentions are rooted historically. Before Charlotte there was Baltimore and before Baltimore, Ferguson, and before

Multimodality in Canadian Black Feminist Writing

Orality and the Body in the Work of Harris, Philip, Allen, and Brand

Series:

Maria Caridad Casas

This book develops a theory of multimodality – the participation of a text in more than one mode – centred on the poetry/poetics of Lillian Allen, Claire Harris, Dionne Brand, and Marlene Nourbese Philip. How do these poets represent oral Caribbean English Creoles (CECs) in writing and negotiate the relationship between the high literary in Canadian letters and the social and historical meanings of CECs? How do the latter relate to the idea of “female and black”?
Through fluid use of code- and mode-switching, the movement of Brand and Philip between creole and standard English, and written orality and standard writing forms part of their meanings. Allen’s eye-spellings precisely indicate stereotypical creole sounds, yet use the phonological system of standard English. On stage, Allen projects a black female body in the world and as a speaking subject. She thereby shows that the implication of the written in the literary excludes her body’s language (as performance); and she embodies her poetry to realize a ‘language’ alternative to the colonizing literary. Harris’s creole writing helps her project a fragmented personality, a range of dialects enabling quite different personae to emerge within one body. Thus Harris, Brand, Philip, and Allen both project the identity “female and black” and explore this social position in relation to others.
Considering textual multimodality opens up a wide range of material connections. Although written, this poetry is also oral; if oral, then also embodied; if embodied, then also participating in discourses of race, gender, sexuality, and a host of other systems of social organization and individual identity. Finally, the semiotic body as a mode (i.e. as a resource for making meaning) allows written meanings to be made that cannot otherwise be expressed in writing. In every case, Allen, Philip, Harris, and Brand escape the constraints of dominant media, refiguring language via dialect and mode to represent a black feminist sensibility.

Annie Olaloku-Teriba

charges of reductiveness, appropriation and – most potently – anti-blackness. As one contributor to muslimgirl.com wrote: ‘ The pattern of violence against Black people – specifically Black people – is a unique one, with both history and implications that will never be comparable to the struggles of other

Paul M. Heideman

Introduction Manning Marable was one of the most important radical black intellectuals in the United States when he died in 2011. The author of works analysing the political economy of racism, the civil-rights movement, and most recently a biography of Malcolm X, Marable was an incredibly

Heritage, Blackness and Afro-Cool

Styling Africanness in Amsterdam

Marleen de Witte

Introduction Who is an African? What does it mean to be African in Europe? Is African the same as Afro? Are black people automatically African? These questions are hotly debated among young people in Amsterdam today. On online discussion fora, Facebook pages, and blogs, and in

Carmen Blacker

. Faculty of Oriental Studies, University of Cambridge CARMEN BLACKER

Mokgethi Motlhabi

© Koninklijke Brill NV, Leiden, 2009 10.1163/102308009X12561890523555 Religion & Th eology 16 (2009) 162–180 brill.nl/rt & Religion Theology Phases of Black Th eology in South Africa: A Historical Review Mokgethi Motlhabi Department of Systematic Th eology and Th eological Ethics University of

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address: House of Commons, London, SW1A 0AA, United Kingdom; phone: +44 (0)20 7219 5558; e-mail: mhairi.black.mp@parliament.uk....