Suchergebnisse

.

Discusses the evolution & creation of black youth culture with specific focus on African-Caribbean young people ages 15-30 of Surinamese descent (Creoles) living in Amsterdam, Netherlands, based on individual case studies. It is suggested that Dutch Creoles have drawn on traditional Caribbean culture, global black cultures, & white Western culture to create a diverse & eclectic black subculture characterized by both synthesis & separation. Although the Westernization & globalization of urban cultures in some ways inspires homogenization, these processes also offer a diverse range of symbols & meanings that can be reconfigured in unique ways. Under these circumstances, Dutch Creoles have been forced to negotiate a number of social & cultural contradictions: between their adoption of Western values of social mobility & their persisting social marginalization, & between the media depiction of a monolithic loud, street-wise black culture & the reality of a much more heterogeneous social community. Due to their exclusion from the employment world, leisure activities & consumption represent the major point of intersection between black & white cultures in much of Western Europe. It is concluded that the heterogeneity of these groups must be recognized to overcome racist stereotypes & the fictional separation of black & white culture. 49 References. T. Sevier

Blackness Without Ethnicity draws on fifteen years of his research in Bahia, Rio Suriname, and Amsterdam. Sansone uses his findings to explore the very different ways that race and ethnicity are constructed in Brazil and the rest of Latin America. He compares these Latin American conceptions of race to dominate notions of race that are defined by a black-white polarity and clearly identifiable ethnicities, formulations he sees as highly influenced by the US and to a lesser degree Western Europe. Sansone argues that understanding more complex and ambiguous notions of culture and identity will expand the international discourse on race and move it away from American dominated notions that are not adequate to describe racial difference in other countries (and also in the countries where the notions originated). He also explores the effects of globalization on constructions of race.

In 2020, Europe was the setting for several events that sparked off a broad debate on the need for the decolonisation of thought, practices, spaces, monuments and museums. Historically, several European countries have had a direct or indirect relationship with colonialism and its practices, as well as with the authoritarian ways of managing and exercising power (Cahen and Matos 2018; Cooper and Stoler 1997; Matos 2019). The need to reflect on imperial ruins (Stoler 2013) and to decolonise thought today is therefore understandable. This was not always considered urgent, however. Additionally, there was not always an opportunity for it. In the postcolonial period, debates were limited mainly to academia and, more recently, to the world of museums, where the hot issue of repatriation of artefacts and human remains that were pillaged, stolen, or abusively gathered in the Third World was initiated by the 1970 UNESCO Convention against Illicit Export under the Act to implement the Convention (the Cultural Property Implementation Act) and boosted by the successive UNESCO resolutions on repatriation (Sansone 2017; 2019).