By Sarah England

ISBN-10: 0813029880

ISBN-13: 9780813029887

Born of the union among African maroons and the Island Carib on colonial St. Vincent, and later exiled to Honduras, the Garifuna lifestyle combines parts of African, Island Carib, and colonial eu tradition. starting within the Forties, this cultural matrix grew to become much more advanced as Garifuna all started migrating to the us, forming groups within the towns of recent York, New Orleans, and l. a.. relocating among a village at the Caribbean coast of Honduras and the hot York urban neighborhoods of the South Bronx and Harlem, England strains the day-by-day lives, reports, and grassroots organizing of the Garifuna. 
Concentrating on how relations existence, neighborhood lifestyles, and grassroots activism are performed in international locations at the same time as Garifuna circulation from side to side, England additionally examines the connection among the Garifuna and Honduran nationwide society and discusses a lot of the hot social activism prepared to guard Garifuna coastal villages from being expropriated by means of the tourism and agro-export industries.
Based on years of fieldwork in Honduras and manhattan, her research examines not just how this transnational procedure works but in addition the effect that the advanced racial and ethnic id of the Garifuna have at the surrounding societies. As a those that can declare to be black, indigenous, and Latino, the Garifuna have a fancy courting not just with U.S. and Honduran societies but in addition with the foreign neighborhood of nongovernmental firms that recommend for the rights of indigenous peoples and blacks.

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Additional info for Afro-Central Americans in New York City: Garifuna Tales of Transnational Movements in Racialized Space

Sample text

As Clara Rodriguez (2000) has argued, Latinos in general have challenged the race-based thinking of the United States, and it has become more common for people to understand that Latinos can be of any race and of many nationalities. S. census categories in 2000, where “Hispanic” is no longer listed as one of the major racial categories, but rather as a cultural category that encompasses peoples of many different races and nationalities, demonstrates that it is now more commonly understood that being ethnically Latino does not guarantee a “brown” racial identity.

There they were largely able to escape the tribute and debt peonage systems of colonial society and survive by shifting cultivation, hunting, and trading with the Miskitu for manufactured goods (MacLeod 1973; Newson 1986; Rivas 1993). The Miskitu, who were strengthened through an alliance with the British, were also able to remain relatively independent from Spanish colonial society, surviving by a combination of shifting cultivation, turtle hunting, and trade with the British (Helms 1971; Nietschmann 1973; Rivas 1993).

Like other ethnic peoples in Latin America, the Garifuna that I encountered were politicized and active in identity-based social movements, struggling for “ethnic” human rights, land, bilingual education, and other means of living a dignified life in their coastal villages. This involved making claims to land based on ancestral occupation, using much the same language of peoplehood that I had heard among the Kakchikel language teachers. But it occurred to me that this could not be the “usual” social movement of indigenous peoples struggling for rights to land because the Garifuna are not just indigenous but are also of the African diaspora.

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Afro-Central Americans in New York City: Garifuna Tales of Transnational Movements in Racialized Space by Sarah England

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