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This article discusses the concept of racial capitalism and its relevance to understanding the struggles faced by the African diaspora and the South African Anti-Apartheid Movement. It argues that racial capitalism provides a framework for comprehending the structures of exploitation and oppression that exist within systems of racial supremacy. The article also highlights the need for new models of understanding and theories of history that can be used to challenge racial social orders and colonialism. The authors apply the concept of racial capitalism to the context of Zionist colonialism and the Palestinian struggle for decolonization. The article includes contributions from various authors who explore the connections between racial capitalism, settler colonialism, imperialism, and racism in relation to Palestine. [Extracted from the article]

Spears Media Press, an independent publisher founded in 2014, is known for its innovative publication strategies. It provides a platform for both popular and academic titles, aiming to foster a global passion for reading. Spears Media Press creates and shares stories that inform, entertain, and inspire readers worldwide. The co-founders, driven by a desire to tell authentic African stories, recognized the need for a platform distinct from typical Western publishers. Spears Media Press specifically amplifies the unique experiences and voices of the West African diaspora, encouraging meaningful conversations with those on the African continent, particularly in Cameroon. [ABSTRACT FROM AUTHOR]

Turkey's presence in Africa has experienced significant growth over the last two decades. In recent years, Turkey's expanding African outreach has transformed media narratives and generated a surge of scholarly studies on Turkey's involvement in Africa. Turkey's renewed focus on the continent and its commitment to establishing an equal partnership with African nations came after years of neglect. Previously, Turkey's relationship with African countries followed a cycle of ups and downs. The interest in Africa was largely driven by short-term foreign policy considerations, such as breaking Turkey's international isolation and securing diplomatic support from African nations. Understanding how Turkey's carefully crafted discourses resonate with African countries in the face of competition from other external actors is a challenging task. Despite the existence of a rich and extensive literature on how external players engage with Africa, Turkey's role and the long-term impact of its involvement have often been overlooked. This special issue aims to contribute to the existing literature by exploring different dimensions of Turkey's multifaceted Africa policy, including its engagement in the security landscape, the African arms market, humanitarian efforts, and public diplomacy initiatives. [ABSTRACT FROM AUTHOR]

"Beyond Racial Capitalism: Co-operatives in the African Diaspora" is a collection of essays that explores how the Black diaspora resists marginalization under racial capitalism through the organization of collective economies. The book applies the theories of racial capitalism and the Black social economy to case studies of cooperative economic efforts in Canada, the USA, the Caribbean, Brazil, and Ireland. It highlights the importance of rotating savings and credit associations (ROSCAs) and concepts like ubuntu and buen vivir in promoting cooperation and self-sufficiency. The book aims to shed light on Black-owned cooperatives and the Black solidarity economy, which have been overlooked in mainstream literature. [Extracted from the article]

The United States no longer constitutes a monolith in determining Africa's future. In fact, no single country does—not Russia, not China. Africa has options, well noted in welcome statements by Department of State Secretary Antony Blinken: "Africa does not need to pick sides." Africans see double standards in US policy ("do as we say, not as we do"). Understandably, they turn to other options in seeking better outcomes for their countries. Partners such as the Russian Federation may seem unsavory to the United States, but rhetoric alone will not persuade Africans to drop them. High-level VIP visits leave them largely indifferent. Private sector investment could succeed where public efforts leave a dubious record. If US investors can overcome risk aversion, they may supplant or complement a public sector that Africans find unresponsive to their needs and wishes. Encouraged and energized, US investors could meet Africa's challenges, and mutually benefit from its rewards. [ABSTRACT FROM AUTHOR]

The article provides a comprehensive overview of the presence and treatment of enslaved Africans and people of African descent in various regions, including Macau, China, Japan, and Korea, during the early modern period. It explores historical records, such as baptismal records, to shed light on the experiences of enslaved individuals and their interactions with local communities. The text also discusses the stereotypes and representations of Black people in art and literature during this time. The author emphasizes the need to include East Asia in global histories of slavery and highlights the connections between slavery in Macau and the Iberian world. [Extracted from the article]

In Barracoon: The Story of the Last "Black Cargo" (2018) and At the Full and Change of the Moon (1999), Zora Neale Hurston and Dionne Brand, two prominent African diasporic writers, pen narratives in which they centralize the challenges ingrained in the in-between spaces Black people occupy at the nexus of slavery and freedom. Through Hurston's non-fiction narrative and Brand's fictional narrative, they offer us important stories in which two African-descended men, Kossola and Kamena, bravely inhabit that nexus and willfully forge a space in which they assert and pursue their versions of freedom and fulfillment despite the tragedies and longing that haunt them. In Barracoon and At the Full and Change of the Moon, both authors document how persistent freedom quests and insistence on retaining and passing remembrances serve as forms of resistance to consumption by this liminal space. In both texts, then, Hurston and Brand provide us with important African diasporic narratives about the continuity of survival, resilience, and empowerment in the face of tremendous adversity. [ABSTRACT FROM AUTHOR]

Gregory D. Victorianne's Buti Voxx is a window into the diffuse erotic networks across the African diaspora who forged international information networks between the 1980s and early 2000s. The Afro‐erotic zine occasions an opportunity to tease out what the author calls ephemera fever, the compulsion across contemporary Black queer studies and queer of color critique to frame the trace as evidence of imagining otherwise. The author attunes to the frictions, or what Keguro Macharia calls "frottage," between the production of Buti Voxx and José Esteban Muñoz's paradigm of "ephemera as evidence" in an effort to query the conceptual pressures undergirding the process of scaling the quotidian to the erotic and political blueprint. The conundrum of the black vernacular is that objects like Buti Voxx become locked into the affective expectations and hermeneutic feedback loops set in motion by altruistic grammars like ephemera. Frottage of ephemera is a launchpad for thinking through how grammatical possibility concurrently functions as hermeneutic enclosure. [ABSTRACT FROM AUTHOR]

While previous studies have investigated the role of YouTube videos in producing and representing tourist destinations, they have rarely focused on how social media influencers (SMIs) frame specific destinations. SMIs constitute significant contributors to destination image, yet tourism scholars have not fully explored their persuasive power in framing destinations and affecting potential travellers. This article explores how Iran is framed as a travel destination by SMIs on YouTube by utilizing visual framing theory. As a country subject to both unfavourable framing by Western mainstream media and positive images by SMIs and YouTubers, Iran represents an interesting case study as a destination produced in the cyberworld with multiple and contrasting images and representations. Methodologically, the study integrates netnography and narrative analysis to examine the content of ten travel videos produced by international SMIs. The analysis and interpretation of the visual material unveil the multiple ways of framing Iran by SMIs, which tend to humanize Iran and Iranians, emphasize the country's culture and history, and attribute the misconceptions and fear about Iran to the current global and local political climate. Theoretically, this study advances our understanding of destination image through visual framing theory, which has rarely been applied to explore travel videos. [ABSTRACT FROM AUTHOR]

Ranging from botanical gardens to psychedelics to Black feminist spirituality, "Witchcraft, Artcraft, Lifecraft: On Making and Living in Everydayness" offers a window into a critical-cultural project that seeks to bring Black femme labour, intellect, expression, and faith into sharp focus. The essay—much like the multimedia project it explores — asks the reader to contemplate the nuances of a type of Black experience that is often made invisible. [ABSTRACT FROM AUTHOR]

International tourists often seek to have traditional food experience in the destinations they visit. The experience ranges from food harvesting to preparation and dining. While this experience is well developed in many advanced destinations, in Africa traditional food is yet to be accepted in many tourist facilities. In part this is because of limited information about the nutritional composition of traditional food and its contribution to the Recommended Dietary Allowances (RDAs). This paper establishes the nutritional composition of Luwombo, a special traditional foodstuff that is becoming common among tourists to Uganda. The paper further assesses the contribution of Luwombo towards meeting the RDAs of the tourists. Understanding the nutritional value of luwombo is important for its own promotion, preservation and consumption. This would be helpful in instilling pride and cultural identity of Ugandans within a changing global system. For tourists, luwombo preparation and dining would be an additional experience, and once a positive experience is achieved, local communities can benefit both socially and economically. The study established that luwombo is nutritious, able to meet the RDAs of tourists across different age groups. Trust in the nutritional value of luwombo as well as the benefits associated with experiential preparation can generate socio-cultural and economic impacts in the host communities. A linkage with the African diaspora can even create further positive impacts. [ABSTRACT FROM AUTHOR]

This article examines the 2016 documentary from Haitian filmmaker Raoul Peck, I Am Not Your Negro. The film's opening credits claim it was written uniquely by James Baldwin. Yet Peck repeatedly cuts between Baldwin's speeches or interposes his voiceover with contemporary footage related to police brutality and the Black Lives Matter movement. My reading privileges Peck's form over content to argue that Peck's Francophone voice, spoken through Baldwin, not only denounces 'American' racism as existing, in some form, on a global level, but also indicts France for its history of colonization and own racist structures. Moreover, through the overlap of Peck's own and Baldwin's voices as well as the inclusion of non-U.S. artists and the Black female experiences, this article contends that Peck's aesthetics serve to dissolve borders around Blackness and the African diaspora, offering what I term a transnational Black consciousness. In this consciousness, each iteration of the African diaspora and of Black identities can speak its own (hi)stories to and through one another, thereby creating a space for justice and contrapuntal responses to anti-Blackness narratives that exist on a transnational level. [ABSTRACT FROM AUTHOR]

Contemporary manifestations of race are dynamic and elusive in the forms and shapes they take. "Colourblind" racism is effective at drawing on seemingly objective and race‐neutral discourses to obfuscate racialized forms of structural exclusion. Framed by Critical Race Theory and Critical Narrative Analysis this paper presents an example from the Australian context that examines the relationships between a grassroots initiative developed by creatives from the African diaspora and two not‐for‐profit human services organizations, to illustrate how ideologies of race are enacted and obscured by managerialist ideologies and discourses of risk. Specifically, it shows how harmful dominant cultural narratives of deficit and danger transforms racialized Africans in Australia into "risky subjects." In a managerialist organization, risk must be controlled, and thus risk becomes the rationality for the control of racialized and risky subjects. Resistance to control by those subjects produces forms of organizational defensiveness that are mobilized through managerialist discourses and practices that work to structurally exclude. These findings illustrate the ways ideologies of race work alongside and through other ideological discourses and practices which render racialized dynamics of oppression race‐neutral. Highlights: Contemporary and color‐blind manifestations of racism are evasive.Ideologies of race are obscured by discourses of risk.Risk discourses contribute to racialized forms of control and structural exclusion. [ABSTRACT FROM AUTHOR]

This article explores the ways in which the Afro-Uruguayan press forged an internationalist agenda between the 1920s and the 1940s, the most active and radical period in the history of the Afro-Uruguayan movement. While previous scholarship has focused on the literary exchanges and political causes that created networks of Black internationalism, this article proposes that the world of mass entertainment played a key role in shaping a sense of belonging to the larger African diaspora. By focusing on La Vanguardia (1928–1929) and Nuestra Raza (1933–1948), the essay examines how Afro-Uruguayan intellectuals negotiated their symbolic relationship with the African diaspora and disputed the meaning of Blackness through their relationship with new forms of urban entertainment that arose during the first half of the century – the performing arts, cinema, illustrated press, and sports. Thus, the article proposes that the Afro-Uruguayan press harnessed the allure of the emergent entertainment culture to situate Blackness at the core of modernity, challenging the historical place that the Uruguayan state offered to its Black population. [ABSTRACT FROM AUTHOR]

This article examines Steven Spielberg's 1997 film Amistad, which depicts a slave rebellion and mutiny on a Cuban slave ship in 1839, as a lens through which to view the origins of the Black Legend. The Black Legend emerged in 1830s in the U.S. to depict Latin American instability as the result of Spanish oppression, violence, cultural inferiority and Catholicism. The narrative served to benefit the ideology of white supremacy and the myth of American (read U.S.) "exceptionalism" by drawing global attention away from the maintenance of slavery in the U.S. and highlighting Spanish and Cuban involvement in the clandestine slave trade in the nineteenth century. The article analyzes a variety of secondary and primary sources that place blackness at the center of the construction of the Black Legend, from contemporary accounts of the Amistad revolt to subsequent references to blackness in histories of U.S.-Latin American relations in the 1830s and 1840s. The article shows how Spielberg inserts Christianity as a force for racial equality and holds up the judicial branch of the U.S. government as a model for Latin America to follow, echoing the inherent contradictions of the Black Legend in the late twentieth century. Ultimately, the article argues that U.S. history must be examined in relation to the history of Latin America, and narratives of blackness in the Atlantic world shaped national mythos and identities in similar ways. Examining the African Diaspora in the Americas, as well as the subsequent national narratives of race and national identities, helps to deconstruct narratives of exceptionalism and reveal political motivations and contradictions in the Black Legend narrative. [ABSTRACT FROM AUTHOR]

This article builds on the prevalent discussions of Western and Asian prestigious states to provide a distinct account of power and prestige in black diplomacy through the lens of the Trans-Atlantic Slave Trade (T-AST), colonization, and neocolonialism. The principal argument is twofold namely; that T-AST and colonization have contributed significantly to prestige deficit of African states and contemporary forms of racism and discrimination targeted at blacks in the diaspora. Second, the paper argues that the pursuit of prestige recovery by African states, notably through attainment of political independence, has been undermined by neocolonialism. The analysis helps to fill a major gap in the literature with respect to the limited attention paid to African states and black communities in the rejuvenated discussion of prestige in International Relations. The policy recommendation is that power and prestige need to be redefined along the lines of genuine respect and cooperation between African societies and foreign powers. [ABSTRACT FROM AUTHOR]

This paper has two objectives. The first objective is a decoupling of the African body from 'blackness'—a discursive formation—that was attached to the body by the slave and the colonial regimes. The second aim is a critique of modern epistemic and epistemological regimes that give 'blackness' its modern currency. To achieve these goals, I use phenomenology, a philosophy of self-responsible beginning according to Edmund Husserl, to return to the African body before colonialism and slavery. Through phenomenology I can 'bracket' what the above regimes and their legacies have been conditioning the African to see and know about the body. The paper is therefore an attempt at a liberatory epistemology aimed at overcoming what Achille Mbembe has referred to as a 'dungeon of appearance'. Since 'blackness' is continental and diaspora Africans (CADA) seen through discursive colonial eyes, phenomenology provides an epistemological freedom to observe the body in-time. [ABSTRACT FROM AUTHOR]

With the Joe Biden–Kamala Harris administration working toward the resetting of policies and strategies toward Africa and China, the question of whether African journalists will be accorded a chance to tell an African narrative amid the trilateral relationship has become more apparent. The influence exerted by China in African poses questions of whether China is "constructively" reporting Africa and whether journalists do see themselves as telling an African story. This study interrogates the role of African journalistic paradigms within a broader framework of what it means to constructively report Africa. It argues that despite the overwhelming challenges, the African media can tell its narrative if, (a). it seriously interrogates its journalism education system, (b). focus on in-depth reporting as opposed to efficiency and convenience, and (c). value its epistemologies and localize its content. [ABSTRACT FROM AUTHOR]

This article is part of a study aimed to map antiracist knowledge and practices in mental health by monitoring the practices of three collectives of professionals working in/with the psychosocial care network in the city of São Paulo, allowing us to characterize their intervention strategies. To contribute to the conceptualization of this article, through a review of the decolonial literature, three major ideas have been outlined that have allowed us to give substance to the decolonization of Psychiatric Reform: bewilderment, which, in dialogue with Achille Mbembe and Frantz Fanon, invites us to affirm madness and blackness without, however, establishing fixations; the antimanicolonial, which occurs in the promotion of the free and countercultural exercise of imagining diasporas, in light of that proposed by Édouard Glissant, Paul Gilroy, and Lélia Gonzales regarding an Atlantic (de)orientation in which elements of the black diaspora and Latin America can re-signify blackness and unreason; and aquilombar, as a liberatory praxis whose genesis lies in the quilombos as a living metaphor for the radicalisation of relationships in differences, based on Abdias do Nascimento's quilombismo, Clóvis Moura's quilombagem, Beatriz Nascimento's (k)quilombo, and Mariléa de Almeida's devir quilomba. [ABSTRACT FROM AUTHOR]

This essay contends the paratextual depiction of the eponymous heroine of William Wells Brown's 1853 Clotel; or The President's Daughter invites a speculative reconsideration grounded in Black feminist theoretical frameworks of Brown's exploration of the possibilities of freedom for the fugitive subject in the antebellum United States. Through this reassessment Clotel emerges as a fugitive mother who theorizes the geographies of slavery imagining a world for her and her child entirely different from the one that otherwise rules their possibilities. [ABSTRACT FROM AUTHOR]

In this presidential address, I discuss findings from a survey that was sent to all living past presidents (N = 46) of the National Economic Association (NEA). Based on 14 responses, I discuss potential strategies and action items for future NEA boards to consider. This text was spoken aloud during the presidential address. [ABSTRACT FROM AUTHOR]

Copyright of Concreta is the property of Editorial Concreta and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper is part of a larger NSF funded research project that situates the lived experiences and narratives of African Americans and Black heritage in the K-12 science curriculum. This work contributes to research on the science capital, and on positive and empowering identity construction for the African Diaspora. This study takes the position that K-12 science curricula, content, and standards do not support nor do they adequately facilitate an integrated inclusion of Black heritage, narratives, and lived experiences from a position of strength. This study uses the research literature and archives that reflect the social, cultural, and historical narratives and underpinnings of early African Americans, Africans, and Black heritage that can be used to learn science. In this research, well established frameworks vetted by scientists and science educators were used to extract from Black narratives and literature data. It is important to note that these well-respected frameworks do not specifically point to the inclusion of Black people nor do they highlight the cultural resources of African Americans or Black heritage. The Next Generation Science Standards were used to explore and explain the data. The results show that sociocultural and historical data that reflect the science experiences and the political and economic underpinnings of the African American experience and Black heritage can be used to understand the three dimensions of STEM in the Next Generation Science Standards—namely the Disciplinary Core Ideas, Nature of Science, and Crosscutting Concepts. Emergent concepts implicate adaptations of early African Americans. Implications for understandings about science that benefit all and that promote insights into the science of environmental sustainability and culture are indicated. Sample modifications and inclusions in the science standards are provided. [ABSTRACT FROM AUTHOR]

Genetic variation in CYP2B6 and CYP2A6 is known to impact interindividual response to antiretrovirals, nicotine, and bupropion, among other drugs. However, the full catalogue of clinically relevant pharmacogenetic variants in these genes is yet to be established, especially across African populations. This study therefore aimed to characterize the star allele (haplotype) distribution in CYP2B6 and CYP2A6 across diverse and understudied sub‐Saharan African (SSA) populations. We called star alleles from 961 high‐depth full genomes using StellarPGx, Aldy, and PyPGx. In addition, we performed CYP2B6 and CYP2A6 star allele frequency comparisons between SSA and other global biogeographical groups represented in the new 1000 Genomes Project high‐coverage dataset (n = 2,000). This study presents frequency information for star alleles in CYP2B6 (e.g., *6 and *18; frequency of 21–47% and 2–19%, respectively) and CYP2A6 (e.g., *4, *9, and *17; frequency of 0–6%, 3–10%, and 6–20%, respectively), and predicted phenotypes (for CYP2B6), across various African populations. In addition, 50 potentially novel African‐ancestry star alleles were computationally predicted by StellarPGx in CYP2B6 and CYP2A6 combined. For each of these genes, over 4% of the study participants had predicted novel star alleles. Three novel star alleles in CYP2A6 (*54, *55, and *56) and CYP2B6 apiece, and several suballeles were further validated via targeted Single‐Molecule Real‐Time resequencing. Our findings are important for informing the design of comprehensive pharmacogenetic testing platforms, and are highly relevant for personalized medicine strategies, especially relating to antiretroviral medication and smoking cessation treatment in Africa and the African diaspora. More broadly, this study highlights the importance of sampling diverse African ethnolinguistic groups for accurate characterization of the pharmacogene variation landscape across the continent. [ABSTRACT FROM AUTHOR]

In Gullah-Geechee accents in English, centralizing, rounding, backing, and lowering vowels, monophthongizing diphthongs, and simplifying consonant cluster were expected in comparison with the So-Called General American (SCGA) accent. Five Sapelo Island interviewees and three Daufuskie Island interviewees from Gullah-Geechee communities read "Arthur the Rat" and told stories about growing up. Centralization, rounding, raising, backing, and monophthongization were realized more often than lowering and unrounding. Several interviewees unrounded vowels in stories about growing up. Devoicing initial and/or final consonants, and substituting plosives for SCGA fricatives or affricates, connected this accent to Gullah creole and Krio. Sapelo interviewees centralized, monophthongized, diminished rhoticity, and sibilant endings, and/or shortened nasal and lateral endings in "Arthur the Rat," adding raising, backing, substituting plosives for affricates, and simplifying consonant cluster in spontaneous speech. Daufuskie interviewees significantly varied realizations. Sapelo interviewees incorporated more Gullah-Geechee features than Daufuskie interviewees in Gullah-Geechee accents in English. [ABSTRACT FROM AUTHOR]

We are Owed (2021), queer Black Mexican American poet Ariana Brown's most recent poetr y collection, defies the notion of mestizaje which idealizes the indigenous past and minimizes Black Latinx collective consciousness. I analyze Brown's poetic voice's alienation from Mexicans and Mexican Americans, which is rooted in Mexico's history of exclusion of its African origins in its nation-building projects. Despite this exclusion, she finds empowerment by connecting to historically marginalized Black figures and finding solidarity with Black people who share a history of enslavement in spite of geographic differences. Even with a traumatic past under the yoke of enslavement, she finds consolation through the remembrance of her collective history by identifying with African ancestors. By forefronting and incorporating these ancestors and Black figures into her personal narrative, she reclaims power and thus challenges the dominant narrative that excludes Blackness. This paper posits Ariana Brown's poetic voice and presents us with alternatives to the traditional concept of Latinidad through a profound identification with her African heritage in celebration of Blackness. [ABSTRACT FROM AUTHOR]

Copyright of Djoussour El-maarefa is the property of Association of Arab Universities and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This study traces how Black lesbians in the San Francisco Bay Area made a place for themselves in the world at the end of the twentieth century, after the decline of the Black Power Movement and before the rise of the Black Lives Matter Movement. Geocoding and analyzing the content of a Black lesbian journal in the San Francisco Bay Area that had global distribution, the author examines how the placemaking of Black lesbians remade them as cultural‐political subjects, expanded their networks, and inspired them to reimagine their relations with the earth. As they crafted cultural spaces across the African diaspora, they faced threats—most notably, street violence, harsh policing and ecological degradation—yet they also experienced joyful interactions with each other, with allies and with nature. The belief grew in their cultural spaces that their liberation required world transformation and that they could change the world. This research, providing a frame for studying the interaction between the making of cultural spaces and the formation of political solidarities, contributes to urban movements research, critical environmental justice studies, and Black feminist/LGBTQ+ research. [ABSTRACT FROM AUTHOR]

A dynamic framework for debating diasporic African identity draws on Ntongela Masilela's work on the New African Movement. Linking the global to the local, the argument connects theorists who have applied similar dialectical arguments in other expressive sites as they try to make sense of their own cultural origins and subsequent diasporic nomadism. Drawing on the nomadic ideas of Teshome Gabriel, other travelling scholars engaged in pluriversal thinking were invited to respond to a developing analysis to help shape this article's outcome. The question facing such academic travellers is where do their bodies belong? And, how do these disparate bodies interact across spaces, races, continents and identities? Successful identities in the modern world are argued to be hybrid, fluid and diasporic, deriving from the original Kalahari San. Nomadism is the unifying metaphor in explaining cultural hybridity and identity construction. [ABSTRACT FROM AUTHOR]

The anthology "Of Fire and Time: Contemporary Afro-Colombian Short Stories" compiled by Verónica Peñaranda Angulo, Uriel Cassiani, and Yair André Cuenú M., along with the publishing house Lugar Común, gathers part of the work of important authors in the world of Afro-Colombian literature. These stories address themes such as identity, the African diaspora in Colombia, the reconstruction of society, and the fight against racism. The anthology is divided into two categories, "Of Fire" and "Of Time," which explore different aspects of the Afro-Colombian experience. This work stands out for its political focus and its contribution to the visibility of blackness in Colombian literature. [Extracted from the article]

The article "Global Diasporas: An Introduction" by Robin Cohen, published in the Turkish Journal of Diaspora Studies, explores the concept of global diasporas and their evolution over time. The author delves into the stages of diaspora formation, highlighting key groups such as the Jewish, African, and Armenian diasporas. Additionally, the book examines the role of diaspora groups in global politics and economies, shedding light on their impact on societal development and stability. Overall, the article provides a comprehensive and neutral analysis of global diasporas, offering valuable insights into migration and diaspora studies. [Extracted from the article]

This document provides a list of contributors to the journal Diplomatic History. The contributors are scholars and professors from various universities around the world, including the United States, United Kingdom, Canada, Japan, Estonia, and Australia. Their areas of expertise cover a wide range of topics, such as climate, settler colonialism, Black exclusion, international affairs, the Cold War, nuclear weapons, intelligence, peace and diplomatic history, and more. The document includes information about their academic positions, publications, and ongoing research projects. [Extracted from the article]

This article is a review of the book "Obeah, Orisa & Religious Identity in Trinidad" by Tracey E. Hucks. The book explores the history of African religious cultures in Trinidad, focusing on the repression of Obeah during the slavery and post-emancipation eras. The author draws on colonial records to argue that a "colonial cult of obeah fixation" emerged among the ruling class, who were devoted to repressing Obeah. The book also highlights the resilience of African-derived sacred and healing practices during the nineteenth century. This volume offers valuable insights for historians of religion, the African diaspora, and the colonial Caribbean. [Extracted from the article]

This article lists the NEA board's main accomplishments during the period from February 2023 to January 2024 as summarized in my farewell letter to the NEA membership (sent on January 31, 2024). [ABSTRACT FROM AUTHOR]

Although situated at the geographic margin of the early modern Atlantic World, the Pacific coast of Peru was an important region in the development of African diasporic material culture. Adopting an interdisciplinary material historical approach, we present the first systematic discussion of the known Afro-Atlantic-style tobacco pipes to be archaeologically recovered in Peru. Eighteen Afro-Atlantic-style tobacco pipes or pipe sherds dating to Peru’s Spanish colonial period have been identified across sites in the coastal cities of Lima and Trujillo and from a vineyard hacienda in rural Nasca. Tobacco pipes are among the most recognized and debated forms of early modern Atlantic African and diasporic expressions of material culture, as such, they present a powerful entry point to understanding the aesthetic consequences of colonial projects and diverse articulations across the Atlantic World. The material history of Afro-Atlantic smoking culture exemplifies how aesthetics moved between localities and developed diasporic entanglements. In addition to the formal analysis and visual description of the pipes, we examine historical documentation and the work of nineteenth-century Afro-Peruvian watercolorist Francisco (Pancho) Fierro to better understand the aesthetics of Afro-Andean smoking culture in Spanish colonial and early Republican Peru.

Public Displays of Affection is a multimedia project on makeshift, spontaneous, and unconventional memorials randomly encountered throughout Toronto, Ontario (Canada). Small-scale, personal, and ad hoc in nature, each documents the passing of marginalized and lesser-known individuals. Found in random spaces of civic sprawl, these sites were documented between 2019 and 2022 in public housing, alleyways, sidewalks, storefronts, parking lots, bridges, parks, street poles, and apartment lobbies. If we are all interconnected, death, loss, and grief are obvious equalizers. These ad hoc memorials, disengaged from commerce or the need for social likes, often yield beautiful, community-minded, radical expressions of love.

Since its global spread in the 1980s, hip-hop has been a crucial cultural sphere in which Europeans of color have engaged the experiences of race and racism, gender, and national belonging, with hip-hop music and culture often considered to function as the cultural lingua franca of the African diaspora. Given the continued dominance of Nordic exceptionalism and formal color-blindness in both the Finnish national imaginary and public discourses, hip-hop emerges as an important site for examining the production of counter-discourses and -narratives by Finns of color, and Afro-Finns in particular. This article approaches Afro-Finnish hip-hop as an alternative archive of Afro-Finnish experience and thought. It centers three works by the Afro-Finnish R&B singer Rosa Coste and Afro-Finnish rapper Yeboyah to examine articulations of liminality in relation to Blackness, mixedness, and Finnishness. Exploring the multiple readings of liminality discernible across these works, the article shows that they offer meaningful meditations on Afro-Finnish identity and experience. In raising the multiple forms of liminality that shape the Afro-Finnish experience, these works also raise questions about the potentials and limitations of multiraciality as a category of analysis in the Finnish context.

ABSTRACT: In the Suriname Maroon dance genre awasa, much of performers’ expressive work can be described as having some kind of conversational aspect. While this idea finds broad resonance with other African Diasporan genres, awasa’s use of rhythmic cues and phrases in the drummed language apinti, and the population’s diminishing fluency in apinti, demonstrates the need for clarity and precision when discussing components of choreo-musical interaction. In this case, the shift from drummers and dancers being in a conversation to interacting in a way that resembles a conversation can signal the loss of deeply valued cultural knowledge. Here I argue that the subtleties of message and meaning in awasa can only be understood in light of particularities in language, syntax, and word play that contribute to a Maroon communicative matrix. First, I consider the ostensibly non-lexical gi futu section of awasa in relation to interactions in apinti language that precede it. Second, I argue that whereas awasa may seem peripheral to apinti drum language, it is also a vital training ground for the aspiring apinti drummer. Third, I discuss gi futu (“give foot”) relative to other social gestures that are expressed as being given (for instance giving thanks or giving greeting). Finally, I demonstrate how choreo-rhythmic futu patterns are functionally similar to descriptive words known as ideophones. This multi-dimensional approach to processes of meaning-making serves as a corrective to descriptive shorthands through which conversation and interaction are assumed to be functional equivalents. Keywords: Suriname, Maroon, drum language, dance, choreo-musical interaction, communicative matrix, apinti, awasa RESUMEN: En el género de danza awasa de las comunidades cimarronas de Surinam, gran parte del trabajo expresivo de los artistas parece exhibir un aspecto conversacional. Si bien esta idea encuentra resonancia con otros géneros afrodiaspóricos, el uso en awasa de señales y frases rítmicas en el lenguaje de tambor apinti, y la fluidez decreciente de la población en apinti, demuestra la necesidad de claridad y precisión al discutir los componentes de la interacción coreo-musical. El paso de los tamborileros y bailarines estar en conversación a imitar una conversación puede implicar la pérdida de un conocimiento cultural valorado. Sostengo que las sutilezas del mensaje y el significado en awasa solo pueden entenderse a la luz de las particularidades del lenguaje, la sintaxis y el juego de palabras de una matriz comunicativa cimarrona. En primer lugar, considero la sección aparentemente no léxica de awasa gi futu en relación con las interacciones en la lengua apinti que la preceden. En segundo lugar, argumento que, aunque el awasa pueda parecer periférico al lenguaje del tambor apinti, es un campo de entrenamiento vital para el aspirante tamborilero de apinti. En tercer lugar, analizo el gi futu (“dar el pie”) en relación con otros gestos sociales que se expresan como “dados” (por ejemplo, dar gracias o dar saludos). Por último, demuestro cómo los patrones coreo-rítmicos del futu son funcionalmente similares a palabras descriptivas conocidas como ideófonos. Este enfoque sirve como correctivo a descripciones abreviadas que suponen una equivalencia funcional entre la conversación y la interacción. Palabras clave: Surinam, cimarrón, lenguaje de tambor, danza, interacción coreo-musical, matriz comunicativa, apinti, awasa