African American Cultures

When Broadway and the world shut down in March 2020, theatres across the country had to make quick decisions about their current shows and their forthcoming seasons. Unlike many companies, the Irish Repertory Theatre did not quickly film the play they had been rehearsing on the already built sets, with completed costumes and wigs. Instead, their actors literally flew from New York City, while they still could, to their homes throughout the United States and across the pond. This meant that when producing director Ciarán O’Reilly decided to bring the actors back together virtually to recre- ate their performances, it was a true reminder that theatre is international in scope.

As an African American female writer, Maya Angelou depicts the strength and power of black women and protests the misconceptions and the prejudice of the white. Black women are perceived by the white to be less smart and attractive than the white. Although, Angelou resists the mistaken stereotypes regarding black women to be ugly and weak. In her poems, Angelou presents strong and confident black women who can stand for their rights and be, at least, as equal as to the white women. She is a great defender and supporter of women's rights. The fact that she is a black woman makes the study deeper as her poems present an oppressed woman and a subjugated black person who disallows the inequalities and stands up for her rights. Thus, this paper, through a multiracial-feminist theory, attempts to scrutinize Angelou's "Still I Rise" and "Phenomenal Woman" which reflect the empowerment of black women.

Le rapport présente l’état d’avancement d’Haïti dans l’application du Consensus de Montevideo, un accord régional sur la population et le développement adopté en 2013. Il évalue huit domaines clés : les mécanismes institutionnels, la dynamique démographique, la santé sexuelle et reproductive, le vieillissement, l’égalité de genre, la migration, les politiques publiques et les inégalités socioéconomiques. Le document souligne les efforts faits par Haïti, notamment la création de groupes de travail interinstitutionnels, l’amélioration des indicateurs de fécondité, la scolarisation et l’accès aux soins. Cependant, il pointe également des défis persistants, dont la pauvreté, les inégalités territoriales, le faible accès à l’électricité, l’exclusion des personnes âgées et les lacunes du système statistique national. Le rapport propose des recommandations pour renforcer les politiques publiques, améliorer la collecte et l’analyse des données démographiques, et intégrer les populations marginalisées dans la planification du développement. Il s’inscrit dans le cadre des efforts régionaux de suivi post-CIPD et contribue à l’alignement d’Haïti avec l’Agenda 2030. Ce bilan constitue un outil stratégique pour la gouvernance, la planification et la mobilisation des ressources, tout en reflétant l’engagement d’Haïti envers une approche fondée sur les droits, l’équité et la durabilité.

Professor Silvester Henderson’s Master of Arts thesis, completed at San Francisco State University, centers on the transformative power and cultural significance of gospel music within African American communities. His work explores gospel music not only as a spiritual and artistic expression but also as a vehicle for social change, education, and cultural preservation. Through historical analysis, musical theory, and interviews with influential figures such as Edwin Hawkins, Henderson examines how gospel music has evolved and how it continues to shape identity, inspire activism, and foster community resilience.

The thesis underscores Henderson’s lifelong mission: to establish a permanent academic home for African American music within higher education. His research contributes to the broader understanding of gospel music’s role in American cultural history and affirms its place in scholarly discourse.

Jewell Parker Rhodes has written a wonderfully insightful biographical novel about Frederick Douglass and his wife, Anna. Douglass was an extraordinary man. However, he didn't always treat his wife Anna, who was illiterate, with much respect. Through her novel about Douglass, Rhodes shows how the great African American orator and freedom fighter had some glaring epistemological blind spots that led him to be somewhat contradictory and hypocritical.

Louis Edwards has written a marvelous biographical novel about Oscar Wilde. In this interview, he clarifies how his novel, which focuses on Wilde's year-long journey through North America from the perspective of his Black valet, works through the logic of existential freedom.

Ce mémoire explore les dynamiques de coopération entre Haïti et la République Dominicaine, deux États voisins dont les relations sont marquées par une histoire commune conflictuelle mais aussi par une proximité géographique, rendant les interactions inévitables. Il défend la thèse selon laquelle, malgré les tensions persistantes, des formes de coopération ont émergé, portées tant par les États que par des acteurs tiers ou la société civile. L’objectif est d’analyser non seulement les mécanismes de cette coopération, mais aussi les difficultés structurelles et les échecs qui entravent son développement.

La période étudiée, allant de 1998 à 2023, permet de saisir les évolutions des
politiques binationales à travers les textes officiels (accords, traités, déclarations conjointes), les rapports d’organisations internationales (UE, ONU…), et les documents issus de programmes de coopération. Une série d’entretiens avec des acteurs clés a également été menée pour mieux comprendre les logiques concrètes d’action sur le terrain. L’intérêt de ce mémoire réside dans son approche globale et transversale, qui va au-delà des problématiques migratoires souvent privilégiées dans la littérature. Il s’appuie sur des sources peu mobilisées, comme les évaluations de projets, pour mettre en lumière à la fois les réussites de la coopération, mais également les obstacles qui en limitent la portée. Ce travail cherche également à comprendre pourquoi la coopération entre ces deux nations, à la relation si particulière, reste fragile, inégale, et souvent dépendante de l’engagement d’acteurs extérieurs. Ce dernier met aussi en lumière le rôle crucial (mais souvent sous-estimé) des dynamiques locales.

This paper analyses the tension between the double focus on critique and alterity within decolonial discourses. We argue that an excess of critical thinking could lead to scepticism, whereas an overemphasis on alterity could result in dogmatism. Consequently, since both approaches end up obstructing epistemic decolonization, we argue that it is necessary to strike a balance between critique and alterity; a balance that does not resolve the tension, but seeks to reveal its underlying relation. The first section locates decolonial theory within the framework of critical theory. We highlight how Quijano, Dussel and Mignolo invoke the critical tradition, whilst simultaneously claiming that a radical departure from it is necessary. Turning more explicitly to Dussel in Section 2, we explain Dussel's analectics as a method to localize discourses, in which globally excluded perspectives are foregrounded. In the third section, we defend Dussel's universalism and rationalism against criticisms from Castro-Gómez and Vallega by interpreting him as a relational thinker. Ultimately, the paper concludes that the success of epistemic decolonization hinges on its ability to reconcile classic notions of universality and rationality in a manner that avoids dogmatism and scepticism, namely by a continual grounding of philosophical discourse in material life.

Welcome to the NASRDA–ASEN2025 Conference, themed Astroscience on the African Continent: Elevating Education Across Africa. This landmark gathering celebrates Africa’s expanding leadership in space science and its transformative role in education, innovation, and sustainable development.

My presentation proposes the League of African Nations in Democracy (LAND) as a visionary framework for a united African continent—modelled after a federated republic akin to the United States of America. LAND advances a speculative but necessary future: one in which Africa is not merely a geopolitical aggregate of postcolonial states, but a single, democratically unified sovereign with a shared constitution, coordinated economic and scientific development, and a planetary voice in astro-political affairs.

The National Space Research and Development Agency (NASRDA) has been at the forefront of Nigeria’s space journey since 1999. Through pioneering satellite programmes, NASRDA has delivered critical data for agriculture, environmental monitoring, urban planning, disaster management, and national wellbeing. Beyond technological advances, its work underlines the ability of space science to confront real-world challenges, enhance livelihoods, and expand educational opportunities. NASRDA has also inspired a generation of young Nigerians, embedding space science within the nation’s educational and developmental aspirations.

The NoRCEL Institute: Expanding Astroscience Across Africa - In purposeful collaboration, The NoRCEL Institute—founded and chaired by Dr Sohan Jheeta—has been actively engaged in astroscience outreach across Africa since 2015.

Under Dr Jheeta’s Outreach on the African Continent initiative, The NoRCEL Institute has:
• Delivered lectures and workshops in schools and universities.
• Established astronomy clubs across institutions.
• Provided capacity-building programmes.
• Supported young African scholars with travel bursaries.
This conference marks the third major African focussed event organised by The NoRCEL Institute, re-affirming its enduring commitment to equitable science education and international collaboration.

За  да  можеме  да  говориме  за  женската  субјективност  и  за
постоењето  на  женски(от/те)  субјект/и,  мораме  да  се  обидеме  да одговориме на клучната јадица од типот: Што е жена? За да се дефинира жената како битие, најпрво мора да се тргне од женското тело како клучна точка.  Женското  тело нема да го разгледувамe како меѓа  простор  на ограничени внатрешни биолошки рестрикции и меѓи, туку ќе го поимаме како  мега простор  на  социјална  и  културна  инскрипција.  Така  жената  ќе  ја  поимаме  како  субјект  во  социо-културна констелација.  Жената  е  субјект  со  културна,  социјална,  политичкa  и родова инскрипција.

Првиот  практичен  и  теоретски  манифест  на  женското  писмо  како
écriture féminine е насловен „Смеата на медузата“ (Le Rire de la Méduse, 1975),  а  авторка  е  француската  теоретичарка,  писателка  и  критичарка Хелен  Сиксу.  Тој  е  објавен  во  1975  година  во  Франција.  Таа  прва  во Европа го дефинира женското писмо или écriture féminine во француската теориска мисла. Овој есеј постигнува голема популарност во Европа, но и во Америка, и е важен, бидејќи се создава европската теорија за женското писмо како écriture féminine и e различна од американската теорија
за feminine writing. Овој манифест сè уште не е преведен на македонски, а клучен извор ни беше англискиот превод.
Во есејот „Смеата на медузата“, Хелен Сиксу говори за женскиот кре-ативен процес и за брановите, за поплавите и за изблиците што произлегуваат од женското тело како инструмент и објект за женска инскрипција. Овој есеј на Сиксу е специфичен дискурс, кој е тесно поврзан со женското тело, со емоциите и со сетилноста на женскиот субјект.

This is an introduction to African American literature, which means that we will survey a wide variety of writings from prominent African American authors. In this course, we will focus on the way African American writers used the written word to challenge the white racist (supremacist) interpretation of Blacks, to forge their own identity, and to secure agency for themselves and their communities. We will also examine the texts within their historical, intellectual, and political contexts.

Le texte principal explore le phénomène de la migration humaine, le définissant
comme un déplacement de plus de six mois vers un nouvel environnement, motivé principalement par des facteurs économiques exacerbés par la disparité des richesses mondiales. Il examine les théories de la migration, telles que les modèles "attraction- répulsion" et "coûts-avantages", qui soulignent la rationalité économique des migrants. De plus, il retrace les vagues migratoires historiques, notamment celles de l'Europe vers l'Amérique suite aux révolutions industrielles et aux guerres mondiales. Enfin, le texte se concentre spécifiquement sur l'histoire migratoire d'Haïti, détaillant les causes profondes des départs, y compris les crises politiques et économiques, ainsi que les impacts du récent programme Biden" sur l'exode des professionnels qualifiés, et soulève des questions critiques sur les conséquences futures de cette fuite des cerveaux pour le développement du pays:

Mireille Fanon-Mendès France, activist, scholar, and daughter of Frantz Fanon (1925-1961), talks about the enduring relevance of her father's ideas and passions in contemporary political life. In addition to being an authority on Fanon, Fanon-Mendès France is a scholar of decolonialism, UN expert on people of African descent, legal advisor in a law firm in France, and human rights activist on Palestine and other places where the right to self-determination is in question. She also works on issues of land tenure in countries where people were enslaved and indigenous people annihilated after colonization.
See the companion video @ https://www.youtube.com/watch?v=29WfFF5MyA0

While it is typical for doctoral students in the sciences to have a faculty advisor, not all students can name a mentor for their doctoral journey. Noted as the most important factor in determining a student's success and satisfaction in graduate school, the student-advisor relationship is an important area for expanded study and analysis to fill in the gaps in understanding of our doctoral education system. This study details the various ways in which underrepresented chemistry doctoral students view and perceive their relationships with their faculty advisor. I used purposeful sampling to select 16 underrepresented doctoral chemistry students at public, land grant institutions in the southeastern United States. I generated data through individual, oneon-one interviews using a structured interview protocol that I carefully developed through a pilot study. I analyzed these data using open-coding through several cycles and phases. Additionally, I worked with an analysis team through several cycles of coding, in line with principles for a thorough phenomenographic study. This phenomenographic investigation of African-American, Hispanic, and female Ph.D. students in the field of chemistry yields five major types of student-advisor relationships: autocracy, business relationship, absentee relationship, mentorship, and mentorship with advocacy. My participants' perceptions and experiences provided the basis for constructing a model that contributes to the body of knowledge on doctoral education and helps to fill gaps in the literature. My model provides powerful implications for change and guidance in PhD programs for students, advisors, and administration. The outcomes of this multi-institutional study expand our current understanding of student-faculty relationships in an effort to improve graduate education in the sciences, particularly At the close of what some call the "perilous passage," I acknowledge the support, guidance, and faith of so many that have helped me navigate my way. I must first thank Eliza D. Gallagher for being a true mentor and an unfailing advocate. Your endless energy and quick-start approach pushed me beyond my self-doubt and my "slowly-gather-allpossible-resources-first" mentality. I look forward to continuing our work together as colleagues. I would not have made it to the end without the support of the rest of my committee. Lisa Benson, Cindy Lee, and Matthew Boyer: not once did any of you falter in your belief that this would all come to fruition. I am so grateful to have learned from and worked with all of you. A special thank you to my analysis team! I have loved working and learning with all of you. This work would not have been possible without your devil's advocacy. Khushikumari Patel, Paran Norton, Staci Johnson, and Maya Rucks, thank you. To my Engineering and Science Education family I am so thankful. We have taken part in many engaged conversations, laughter, tears, tailgates, celebrations, "meetings of the minds," and games of musical cubicles. Many of you have moved on -Matt, Adam, Courtney, Justine, Allison, Tyler, Gus, Freddy, Rachel -and many of you are moving forward -Shannon, Dennis, Catherine, Victoria, Kathy, Tony, Jason, and I am grateful to have shared the journey. Thank you Dr. Karen, Teri, Jess, Mandolin, Lib, Claire, and many others for your support in so many ways. Thank you Steve Brandon for always checking on us Mezzanine folks. v To my closest friends Mandi and Liz I must thank for keeping me grounded and never hesitating to speak the truth and tell me what I need to hear. To my best friend since the first grade, Trisha. We have followed similar paths in both our career and personal lives despite no longer living down the street from one another after the second grade. Not many will understand life's journey besides my old pen pal. To the other Dr. Pfirman (the first one), you beat me to the title! My brother from another mother, locker neighbor through middle and high school, classmate through college, and fellow Yankee transplant to the South -Kris I am thankful to share in our doctoral journeys together. To those who have taken the time for video calls, phone calls, emails, meetings, sharing resources, and gifting me with your wonderful methodological advice and guidance, I am so thankful. I have tabbed notes in my notebook that are far too valuable from our conversations to lose! James

While it is typical for doctoral students in the sciences to have a faculty advisor, not all students can name a mentor for their doctoral journey. Noted as the most important factor in determining a student’s success and satisfaction in graduate school, the student-advisor relationship is an important area for expanded study and analysis to fill in the gaps in understanding of our doctoral education system. This study details the various ways in which underrepresented chemistry doctoral students view and perceive their relationships with their faculty advisor. I used purposeful sampling to select 16 underrepresented doctoral chemistry students at public, land grant institutions in the southeastern United States. I generated data through individual, oneon-one interviews using a structured interview protocol that I carefully developed through a pilot study. I analyzed these data using open-coding through several cycles and phases. Additionally, I worked with an analysis team through ...

Ponieważ technologia sprawia, że archiwa sztuki i kultury są dostępniejsze, a zarazem łatwiejsze do replikowania, istnieje coraz większa skłonność do tego, by mieszać i przyswajać minione estetyki przy zachowaniu chłodnej perspektywy teraźniejszości -pisze Jesse Fox Mayshark w pracy Post-pop Cinema: The Search for Meaning in New American Film (2007). Dlatego między innymi klasyczne kino amerykańskie, ze swoimi schematami gatunkowymi i kulturowymi, typem bohaterów, zasobem chwytów formalnych ciągle pozostaje punktem odniesienia dla współczesnych odbiorców. Elżbieta Durys analizuje przyczyny ponadczasowej popularności filmu Franka Capry Życie jest cudowne, dowodząc, że kumulują się w nim kluczowe dylematy tamtejszej kultury: zderzenie ideologii republikańskiej i liberalnej, a zarazem uwznioślenie ciągle żywotnej purytańskiej wizji świata. Patrycja Włodek w szkicu historycznym opisującym wpływ zimnej wojny na Hollywood wskazuje na sprzężenie kinematografii z wielką polityką. Także Michał Mróz dotyka tych problemów, gdy przywołuje filmy animowane produkowane w wytwórni Disneya i innych studiach, które po ataku na Pearl Harbor wzięły na siebie w imię patriotycznych przesłanek powinność propagowania idei walki z wrogiem. Hollywood, konsekwentnie kultywując amerykańskie wartości, od początku pozostawało otwarte na bodźce kulturowe z zewnątrz. Krzysztof Loska pisze o aktorach pochodzenia azjatyckiego występujących we wczesnych filmach, Beata Kosińska-Krippner przedstawia sylwetkę Hedy Lamarr -austriackiej aktorki, która zrobiła oszałamiającą karierę w USA, a Konrad Niemira bada recepcję amerykańskich filmów Alfreda Hitchcocka, z Oknem na podwórze na czele, konfrontując imperatyw zyskowności z europejską koncepcją reżysera-autora. Wspomniany na początku Mayshark pisze, że istotną cechą tendencji, które pojawiły się w kinie amerykańskim lat 90. wraz z nową generacją twórców działających poza systemem studyjnym, a wyrosłych z ruchu skupionego wokół inicjatywy Sundance i niezależnych festiwali filmowych, jest silne zakorzenienie w kulturze popularnej i historii kina, skłonność do rozluźniania sztywnych reguł narracji i upodobanie do efektów specjalnych. Jednak przy tym wszystkim kino to wyróżnia swoisty moralizm, temat powinności jednostki, rozpadu rodziny i alienacji społecznej. O tym pisze też między innymi Andrzej Gryz w tekście o filmach science fiction przynależnych do tzw. Trzeciej Kultury oraz Ireneusz Skupień analizujący twórczość braci Coen. Rafał Syska dokonuje przeglądu najważniejszych dokonań smart cinema, a Barbara Szczekała zastanawia się nad przyczynami popularności filmów, które rezygnują z tradycyjnej linii fabularnej na rzecz narracyjnych gier z widzem. Badacze zawsze chętnie analizowali społeczne aspekty kina amerykańskiego. Zbigniew Lewicki śledzi, jak przedstawiano w XX w. problematykę żydowską. Kamil Kościelski ujawnia stereotypy rasowe w filmach animowanych, zwłaszcza u Disneya. W tekście na temat Odlotu Miloša Formana Marek Hendrykowski wskazuje na użyteczność "spojrzenia z zewnątrz" w diagnozowaniu radykalnych zmian pokoleniowych w USA lat 60. Taki dystans jest również typowy dla Baudrillarda i jego amerykańskich peregrynacji, o czym pisze Mateusz Tokarz. Wreszcie antropolog André Singer podejmuje kwestie możliwości filmowego opisu dokumentalnego najbardziej dramatycznych zdarzeń w dziejach ludzkości, jak Holocaust czy ludobójstwo w Indonezji. Ostatni rozdział poświęcamy zjawiskom sytuującym się na marginesie kina, ale godnym uwagi. Magdalena Zdrodowska pisze o migowych filmach amerykańskich realizowanych dla głuchych odbiorców. Nurty awangardowe są tematem tekstów Antoniego Michnika i Andrzeja Pitrusa, a nowojorskich twórców animacji przedstawia Bogusław Zmudziński. T. R.

The article claims that Mexico had enjoyed a fairly successful international image during the 1990s, as reported by diplomatic dossiers, but is now challenged by the projection of a negative global image in other nations, as portrayed by fi ve global newspapers. The mostly positive stereotyping of Mexico in the 1990s stressed pre-Hispanic cultures, natural heritage and famous artists. At present, the identity of Mexico is associated with Narco-violence, the killing of women in Ciudad Juarez and corruption. This article also shows that during the 1990s, the Mexican diplomacy mainly relied on its traditional images but lacked the sophistication to build an innovative presence abroad in relation to the challenges posed by globalization.

This Black Feminist Art thesis project displays Black lives with full representational impact and it allows a space for agency to be shown. Through an empirical literature review, original poetry and artwork this thesis expresses dimensions of Black feminist/womanist voices. The purpose of this thesis is putting real images of Black lives out into the world in order to have a positive impact, giving young girls an artistic role model that looks like them, and the ability to read a book with images and stories of lives that may resemble theirs, lastly sharing a social commentary as well as a collection of poems from my perspective that sends a message of one Black woman’s view about the world around her through different lenses. 3 Chapter 1 What is Black Art? Black Art can be best defined by Maulana Karenga. Art according to Maulana Karenga in the fourth edition of his Introduction to Black Studies is “cultural production informed by standards of creativity and beauty and inspired by...

This dissertation explores how African Americans, particularly those living under systemic racial oppression, develop and apply coping mechanisms in response to intergenerational and ongoing trauma. Using qualitative interviews and grounded thematic analysis, the study surfaces cultural logics—such as emotional suppression, spiritual ritual, and community resilience—that are often misinterpreted or underrepresented in mainstream psychology. Guided by trauma theory, Post Traumatic Slave Syndrome, and Afrocentric perspectives, this work argues that coping among Black Americans is both deeply adaptive and historically situated. Key findings emphasize silence as survival, grief as embodied knowledge, and the importance of culturally rooted frameworks like the Platinum Codes. The study contributes to a redefinition of psychological resilience that centers Black lived experience and challenges pathologizing models of healing.

Este artigo visa a analisar a construção de patrimônios afro-diaspóricos entre a Nigéria e o Brasil, mostrando como a história iorubá se faz presente nas trocas culturais entre os dois lados do oceano Atlântico. Veremos que, hoje em dia, na Nigéria, a patrimonialização de monumentos, práticas culturais ou sítios naturais tem se tornado uma nova arma para reafirmar a supremacia das principais autoridades tradicionais iorubás. Nesses processos, a “religião” ocupa uma posição central na salvaguarda das tradições culturais iorubás. Mas, para que a religião iorubá se torne “patrimônio”, ela deve ser pensada, antes de tudo, como “cultura”. Os processos de seleção das representações do patrimônio cultural iorubá são assim acionados nas fronteiras movediças que separam religião e cultura. O papel da “diáspora” tornou-se crucial no reconhecimento do valor patrimonial de práticas e monumentos religiosos no território iorubá, construíndo um espaço afro-religioso transnacional.

La erupción de la violencia racista en la Rusia actual ha forzado un silencio cultural alrededor del tema de la raza, que muchos han sido reticentes a infringir dada la historia soviética de un anti racismo establecido. Este artículo interroga los silencios de la raza en Rusia examinando el rol del silencio en sí mismo en construcciones de la alteridad bajo el socialismo tardío (especialmente por "otros" marcados y marginalizados a partir de un vínculo dado por categorías respecto de la diferencia física, tales como la raza o la discapacidad). Al mismo tiempo, considera el rol de habla "completa" en la fabricación de la subjetividad (blanca) del ideal Soviético.

This translation of Enrique Dussel's “‘Ser-Hispano’: Un Mundo en el ‘Border’ de Muchos Mundos” offers an interpretation of hispanos (Latin Americans and U.S. latinos) as historically, culturally, and geographically located “in-between” many worlds that combine to constitute an identity on the intercultural “border.” To illustrate how hispanos have navigated and continue to navigate their complex history in order to create a polyphonic identity, the essay sketches five historical-cultural “worlds” that come together to form the hispanic “world.”

This course focuses on works of fiction by African American authors published between 1850 and 1920. While college syllabi and anthologies today routinely feature factual slave narratives and abolitionist speeches from the nineteenth century, early African American novels are often slighted. We will attend to the literary artistry of the fiction of that period and consider key questions and issues regarding fictionality, publication, and readership.

Les crises récurrentes qu'Haïti a traversées tout au long de son histoire ont engendré des mouvements migratoires d'Haïtiens vers d'autres territoires. Dans un premier temps, la migration haïtienne se concentrait dans les pays de la Caraïbe, notamment Cuba et République dominicaine, puis elle s'est étendue a d'autres territoires au fil des ans. Sous la dictature de François Duvalier et de son fils Jean-Claude successivement, beaucoup d'intellectuels ont fui le pays à cause de la persécution politique et de la brutalité du régime. Ces Haïtiens se sont installés au Canada, dans la partie francophone ; aux États-Unis, en particulier à New-York et à Boston ; en France, à Paris et dans les pays d'Afrique. Au cours des années 80, de plus en plus d'Haïtiens fuyaient le pays, non seulement à cause de la dictature, mais aussi à cause de la pauvreté, du chômage et de la détérioration des conditions de vie dans le pays. Actuellement, les Haïtiens de l'étranger forment une diaspora dynamique qui contribue principalement au développement du pays grâce aux transferts de fonds. Étant en nombre considérable, puis intéressée par la gouvernance du pays, la diaspora haïtienne aspire à jouer un rôle déterminant dans l'avenir d'Haïti. Pour cela, elle réclame le droit de participer au processus décisionnel, à travers la reconnaissance juridique de leur statut de citoyen à part entière, avec tous les avantages qui en découlent, notamment le droit de vote. Cette étude vise à examiner les défis et les enjeux du droit de vote de la diaspora haïtienne. Elle envisage également d'analyser les aspects pratiques de la question pour formuler des recommandations utiles aux institutions concernées.

For two hundred years, the Afromexican population was historiographically ignored. In the formative periods of nation-building, Afrodescendants were not integrated into the fabric of the mestizo ideology. Mestizaje was portrayed as the mixing of two groups, the Spaniards and the Indigenous people, in what became New Spain. From the onset, the exclusion was based on the idea that with the prohibition of slavery and the caste system, Mexicans would reach a degree of equality and social justice. This essay explores elements of history and current sociopolitical trends to answer questions about reasons for the exclusion of Afrodescendants from the official narrative of the Mexican nation. In this bibliographical survey, the article is structured following a chronological order of events that is aimed at explaining contemporary efforts to fill a historiographical gap. Additionally, the research illustrates how these efforts are impacting the recognition and inclusion of Afromestizos as part of the Mexican nation.

In this article, I examine the relationship between alterity, dialogical intersubjectivity, and democratic sovereignty in the thought of two important Mexican philosophers, one by birth and another by way of naturalization, i.e. Luis Villoro and Enrique Dussel. For both philosophers, there is no sense of identity, either at the individual or collective level, without some prior sense of “the other,” i.e. the Other that is encountered and with whom solidarity may be formed by way of dialogue. And it is this heterogeneous character of our social being that in turn, at the sociopolitical and cultural levels of existence, that in turn means we cannot think democratic sovereignty, at least in any way that is adequate to the ethical demands of this heterogeneous character, in any way that is not plural. Said otherwise, for both Villoro and Dussel, because human being simply is heterogeneous, the only ethical form of politics is one that is democratically plural, because mirroring and thus being adequate to the historical and cultural pluralism that constitutes the world (in the sense of el mundo versus la realidad, or die Lebenswelt in phenomenological terms).
I proceed to make my argument in the following manner. First, I contextualize the work of both Villoro and Dussel with reference to the philosophical and theological currents of thought to which I refer simply as “dialogical thinking,” though I will also speak to the shared concerns with critical theory. While both Villoro and Dussel draw upon these European lines of thought, both thinkers offer novel interventions and extensions of these currents, largely a result of their larger concern for and awareness of the implications of the European colonization and various aftershocks thereof in the construction of Latin American nation states. In contextualizing both thinkers vis-à-vis this European current of thought, thus, I aim to increase the awareness of both Villoro and Dussel within English language scholarship on dialogical thinking, and to push our understanding of this current of thought beyond its often Eurocentric and early 20th century focus.
After offering these very general remarks defining how I understand dialogical thinking, which are intended to be merely introductory rather than exhaustive, and after noting how Villoro and Dussel incorporate major ideas from this current of thought generally and from the thinking of figures such as Gabriel Marcel and Emmanuel Levinas in particular, I then proceed to explicate the major contours of both Villoro’s and Dussel’s respective thinking regarding the themes of alterity, identity and political power. Here, due to the relatively low level of familiarity within the Anglo-American sphere of Villoro versus Dussel, I focus attention upon closer readings of several texts by Villoro, whereas my treatment of Dussel is more thematic and summative. I conclude thereafter by noting how Villoro and Dussel represent related, but ultimately differing responses to a problem that is both historical and political in nature, i.e. the problem of how to conceive collective identity in the wake of the violence betwixt and the mixture of different peoples in the wake of colonialism and its corresponding postmodern destruction of meta-narration.
For Dussel, what is needed is a capacity for a new form of meta-narration of history, or world-history, by which, in a way inspired by Leopoldo Zea, we might be able to anchor the amelioration the injustices of the present with reference to the past and future, in a way that incorporates the heterogeneous make-up of the world as we have it through the notion of solidarity in and through the plurality of the victims or oppressed of injustice, as a way to safeguard collective action and a sense of truth without denying the non-politically neutral character of the ‘saying’ of truth. It is this reference to the victim in solidarity, and the safeguarding of universality across or by way of particularity and alterity that makes Dussel’s project less anti-modern than “trans-modern,” because trans-historical, a point to which I return below.  Yet, while Dussel has couched this emphasis upon meta-narration and world-history with the language solidarity, his meta-narratological thinking has been roundly critiqued for creating too generic and homogenizing a notion of ‘the other’ as ‘the oppressed’ that is inadequate to the particular and heterogeneous historical character of injustice in Latin America,  perhaps in a way that resembles how liberation theologians spoke of the preferential option for the poor [a opção preferencial e solidária com os pobres] and oppressed. 
For Villoro, similarly, the problems posed by the past in the present are problems having to do with our ability to reckon with heterogeneity whilst not abandoning any sense of solidarity or truth. But where Dussel will lay emphasis upon world-historical meta-narration, Villoro by contrast will refer to a more pragmatic notion of the present, which in turn affects his notion of democratic plurality as responsive to the concrétude or particular problems facing communities at different places and times. For Villoro, as for Dussel, history names the inheritance of the past that conditions and constitutes the present, but whose aftershocks are present lead to heterogeneous sets of problems and communities the amelioration of which requires not world-historical, meta-narratological, context, but pragmatic attention in the here and now of what-is. 
In the end, I posit, both approaches offer significant resources and drawbacks for understanding the nature of injustice and the amelioration thereof. Meta-narration sans pragmatic immediacy will always run the risk of being too generic, whilst the appeal to the particular and immediate will always run the risk of being insufficiently systematic and historical, or general. What is needed is a way to think both aspects together for the sake of a just democratic politics, i.e. a politics that will be as both Villoro and Dussel suggest, in the end, plural, because erected through, rather than over and against, or in spite of, the recognition of singularity and difference.

Since the beginning of the 90's, international community bosltered the Rule of Law, particularly in Haiti. Looking in vain to establish a democracy and devastated by humanitarian and political crises, this State emphasizes the difficulties of acting at the international level. This interdisciplinary thesis focuses on access to justice as a guarantee of rights and freedoms. It examines how and to what extent the norms used to promote the Rule of Law can be considered as States' legal duties and as a mean of change. Appealing to international human rights law, States, international organizations and nonstate actors use different legal sources of the Rule of Law in various circumstances and contribute to its elasticity in the context of progressive institutionalization at the national and international levels. The Haitian example shows that by being internationalized, the Rule of Law becomes structured and consolidated through improved State guidance, the exercise of its competences being part of a national law that respects international law, and because of strong institutions protecting rights and freedoms of which the respect is monitored by various mechanisms and institutions. Nonetheless, the relationships between national and international law, the Rule of Law and immunities, sovereignty, relations between State and permanent members of the United Nations Security Council, as well as structural weaknesses impeding the development of a culture favorable to the Rule of Law restrain individuals' effective access to justice. Therefore, it seems necessary to reorient actions through transversal reforms that should result in better practices of valuing human beings.

“‘Cake Walks and Culture’: The Black Struggle for Sovereignty at the Dawn of Jim Crow,” by Daniel E. Atkinson, provides fresh historical analysis of George W. Walker and Bert Williams, offering the groundbreaking duo proper due as keepers of Black culture at the turn of the twentieth century. The piece explores the ways Walker and Williams left behind a living, breathing document for Black people climbing to the top and making it on Broadway through a close examination of their “Cake Walks and Culture,” which was originally published in The World in 1898. The essay, which glosses the history of the coon song, ragtime, and the cake walk, invites us to consider how vernacular traditions of Black dance and Black theatre remain mutually constitutive. At the same time, it underscores how the cake walk, which was derived from enslaved Black people parodying enslavers in the nineteenth century, typifies the Black aesthetic tradition of repetition and revision.

Es impresionante cómo un eslogan de campaña electoral de un país extranjero logró atravesar fronteras, convirtiéndose en un mantra discursivo de identificación y posicionamiento ideológico. La consigna de Milei se bolivianizó como un símbolo de identidad individual, pertenencia grupal y diferenciación del otro. Sin embargo, el significado de la libertad varía según cada persona.
La libertad, en términos filosóficos, históricos, económicos, políticos, ideológicos y jurídicos en el continente americano, no es homogénea. Aún es un campo de disputas conceptuales, prácticas sociales, relatos históricos y expresiones culturales. Su concepción y desarrollo son complejos debido a su importancia orientadora en los anhelos colectivos e individuales.

Third in the "American Economy" series, this text offers a substantial revision of the traditional historiography about "de jure" and "de facto" racial segregation in the United States. It proposes and demonstrates the evolution of racial segregation in agricultural, industrial, and digital contexts between 1850 and 2000. Highlights include the excerpts from secondary literature that have reshaped the discipline since 2018.

Pierre-Léonce Jordan, maître de conférences Anthropologie visuelle et hypermédia Le séminaire, organisé au musée du quai Branly, sous forme d’enseignement groupé, a été divisé en deux parties : la première consacrée à l’histoire du film ethnographique, la seconde aux applications multimédias et hypermédias en anthropologie, cependant, ces deux thèmes ont été abordés à partir d’applications hypermédias, dont certaines, spécialement développées pour ce séminaire. Histoire du film ethnographique..

El libro Convergencias y divergencias entre el sistema social y el orden de género en Providencia y Santa Catalina (Caribe colombiano), trata de la caracterización y las transformaciones de las relaciones de género en las islas de Providencia y Santa Catalina a lo largo de 50 años, a través de examinar los componentes y las mutuas incidencias de estos dos sistemas, a la luz de las prácticas sociales de sus habitantes. La investigación que le da origen es la tesis doctoral de la autora, Sistema social y orden de género, cambios y permanencias en Providencia y Santa Catalina (1961-2011) (Universidad de Granada, 2014) de la cual esta versión es una síntesis que presenta cambios en la forma y el contenido, de manera que su abordaje sea más comprensible.

Trazar la biografía intelectual de Paulo Freire tiene como objetivo principal presentar algunas de las líneas centrales de la discusión que plantea el pedagogo latinoamericano en torno a su concepción ético-política de la educación. en este artículo, entonces, abordo un análisis crítico de los escritos de Freire para señalarlo como intelectual crítico, que asume con total compromiso la voz de los grupos sociales subalternizados. esta interpretación tiene estrecha relación con su discurso, con su narrativa eminentemente subjetiva, al mismo tiempo que comprometida con su tiempo y con los otros. Propongo entender la escritura de Freire como reveladora de esta operación: lo autobiográfico enlazado con su sensibilidad por el otro que le da a su narrativa un valor testimonial.

Max Scheler (1874-1928) was a figure of enormous philosophical prowess and versatility in the intellectually fertile atmosphere of a growing phenomenological movement. It is a testament to Scheler that the question of where his legacy resides remains an open, or at least a multivalent, one. Some consider Scheler's key significance to be as a Catholic thinker and critic of Kantian ethics, represented best by his early value theory, ethical personalism, and phenomenology of love and intuition, individuality and community. The first half of this collection explores Scheler's phenomenology and value theory.

A full picture of Scheler's significance and influence cannot exclude, however, his expansive, cross-disciplinary work: his wide-ranging metaphysics of spirit and life, including his groundbreaking contributions in philosophical anthropology, the sociology of knowledge and culture, philosophy of existence, evolution, God, time, and death. He offers a process-oriented theology, portraying the human and divine striving and developing together throughout history in unique solidarity. The second half of this collection explores Scheler's anthropology and metaphysics.

This volume brings together contributions from scholars in North America and Europe that either engage Scheler's work in relation to another thinker or philosophical tradition or further solidify the integrity between Scheler's early and later thought. The chapters herein attest to the legacies of Max Scheler: the philosopher who was never a mere “thinker” but always also a deep lover—that is, the philosopher who, with consistent loving regard, saw the value of every being.

Submission-April 27, 2025] Qualitative research gained popularity in the 1960s, increasing through the 1980s and 1990s. Though not replacing approaches from the quantitative traditions (e.g., survey, experiments, control-group, Likert scales), qualitative approaches garnered champions who desired increased social and political sensitivity in their research. This sensitivity or emotional proximity is achieved through a variety of humanistic approaches including (participant) observation, interviews, narrative texts. Quantitative studies privilege "validity and reliability" and prioritize the perspectives of outsiders of the context or culture (i.e., etic perspective), while the hallmark of qualitative research is fidelity to the perceptions and understandings of the participants (i.e., emic perspective). Scholars discovered that qualitative studies permitted an understanding of complex social phenomena. Literacy can be understood as a wide variety of human expressions. Newspapers, novels, and poems are common texts found in society. By the same token, storytelling, dialoging, TedTalks, and oral reports have an implicit communicative structure, which places them within the realm of literacy. Because of their embedded systematicity, mathematics (i.e., computational science), dance (i.e., kinesics), music (i.e., tonal semiotics) also represent modalities of literacy. With this wide variety of expressive tools outlined, we can argue that humans of any culture achieve their communicative goals through socially constructed tools. Sociocultural theory advances that people in communities develop tools of mediation. These communicative devices may include various iterations of a script (e.g., alphabets, syllabaries, logagraphia, Devanagari). While literacy may be understood through quantitative perspectives, the depth and breadth of literacy events may be better appreciated through qualitative research. Through qualitative approaches (e.g., interviews, surveys, participant observations), our understandings of literacy have evolved to include script-based texts (e.g., poems, magazines), numeric texts (e.g., calculation or computations) bodies of knowledge (e.g., digital literacy, health literacy, financial literacy) are heightened and expatiated. Literacy research has moved beyond the limits of tactile texts (e.g., Bible, Koran, Ramayana, Torah) to include mental texts i.e., texts constructed in the mind (e.g., She's off to work). Moreover, literacy is both text and context (Smith, 1983). The people (actors) and objects (mediating tools) influence the interpretation of texts. For that reason, the collection of chapters in this book examines the multiple aspects of literacy and literacy events within marginalized communities

Der seit einigen Jahren sich verschärfende Diskurs, was mit ethnographischen Beständen geschehen sollte, die unter einseitigen machtpolitischen wie geistigen Voraussetzungen zustande kamen, verunsichert Museumsleute, wird aber von direkt mit Objektsammlungen forschenden Kuratoren wie etwa dem britischen Museumsethnologen Paul Basu auch als Chance gesehen, die Beschäftigung mit fremden Gegenständen offener als bisher anzugehen. Noch einen Schritt weiter gehend, werden nicht nur die beteiligten bzw. betroffenen Partner eines Objekttransfers einbezogen, sondern die Gegenstände selber treten als wichtige Agenten von eigener Wirkmächtigkeit in den Fokus, wie anhand zweier Rindenbastjacken aus dem Nordosten Kalimantans gezeigt wird.
In genauer Beobachtung, dichter Beschreibung und historischer Forschung und unter Zuhilfenahme von Marcel Mauss’ Erkenntnissen über den Gabentausch wird die nur rudimentär vorliegende Provenienzgeschichte der älteren Jacke in einen Zusammenhang von wohl bewusst hergestellter, offizieller Verbindlichkeit gesetzt. Das Gegenständen innewohnende Potential, Beziehungen zu schaffen und dauerhaft zu erhalten, eröffnet eine hoffnungsvolle Perspektive auf den Umgang mit Museumsobjekten und ist zugleich Verpflichtung zu bedingungsloser Öffnung und Bekanntmachung der Bestände.

In this essay, I question how the Ethiopian-American director Haile Gerima theorizes diaspora in his 1993 historical drama Sankofa. By reading against the grain of the film's ideological project of reconciling the trauma and indignity of African slavery in the New World, I consider how Sankofa's investments in a transhistorical account of race underpin its mission to remind the black descendants of enslaved Africans of their ancestors' inalienable human dignity. While Sankofa endeavors to draw African and African diasporic histories closer by dramatizing "return" at Cape Coast Castle in southern Ghana, the film's attention to its diasporic audience omits African experiences of the slave trade and creates a notably ambiguous relationship between diaspora, slavery, and the filmmaker's distinct idea of Africa.