September 23, 2014

Leftover foam set piece from the filming of Treasure Island (2012, w/ Elijah Wood) blending in with the landscape adjacent to one of the most amazing geologic formations and traces of the indigenous culture in Puerto Rico, La cueva del indio (which is apparently now administered by a gringo.

PARADISE

September 23, 2014
found this in a book on black americans in boston last month and thought, minus some wording that is irrelevant or today considered problematic, one could ask: “what year is this poster from?”
1851-2014…how much has changed? 

found this in a book on black americans in boston last month and thought, minus some wording that is irrelevant or today considered problematic, one could ask: “what year is this poster from?”

1851-2014…how much has changed? 

September 23, 2014
Mass of seaweed coats Colombian coastline - video

The Sargasse has reached the South American coast!

September 22, 2014
The Francophone Caribbean Today: Literature, Language, Culture (excerpts)

"It is the challenge of the errant, of finding a way in which to remain focused on a future in the country or countries in which he finds himself, and not, like an exilé, to be haunted by the impossible dream of a return to an idealized past.

"In the course of the prolonged dispute regarding the fate of the young Cuban refugee Elián González in the early months of the year 2000, the point was frequently made here in the Caribbean that had the unfortunate little boy been Haitian, it is doubtful whether he would have been the subject of so much attention.”

”[…] the emergence of the expression "travailler comme un Haïtien" (work like a Haitian) as a contemporary version of the traditional racist formulation "travailler comme un nègre" is a reminder that linguistic choices translate and perpetuate political realities, and also that those who have themselves been historically victims of social stratification are not above doing the same to “their own”.

"As we see when he meets Spike Lee and Ice Cube, he abhors such over-investment in black identity politics because it fixes "black America" in a motionless opposition to "white America" which simply plays into the latter’s hands. It ensures that la question raciale continues to be one of irreconcilable difference and, more crucially in capitalist America, it ensures that vast amounts of money are made by the film and music industries out of the highly marketable subjects of racism […] a means of appealing both to the guilty white liberal and to the black militant."  

- edited by Gertrud Aub-Buscher and Beverley Ormerod Noakes

September 22, 2014
Diccionario Taíno, mejores de la “C”

caribana - (cosa infinita) something eternal

ciguapas - beautiful indigenous water maidens; sirens

ciguatera - illness brought on by eating poisonous fish

cocú - the light

cojibá - tabacco

cojoba - ceremony for communicating with spirits

chicha - alcoholic beverage made with corn and sweetened water

September 22, 2014

Saci pererê, one-legged, pipe-smoking, wish-granting, phrygian cap-wearing Brazilian folkloric character used in the past 10 years to combat the influence of Western “Ralouìn” (Halloween) celebrations in Brazil. Negative racialized aspects of this character, of course, abound, but are likely modern revisions of this indigenous/Afro-Brazilian forest protector, who endlessly pestered the colonizing Europeans.

September 21, 2014
Marlene’s favorite fucked up dolls

Marlene’s favorite fucked up dolls

September 19, 2014
Postcolonial Eccentricities: Francophone Caribbean Literature and the fin de siécle

"Étienne Léro [writes, in his essay Misére d’une poésie, of] a rising wind that will sweep away from the French colonies ‘les fruits avortés d’une culture caduque’ [(aborted fruits)]. This apocalyptic image returns at the end of Césaire’s ‘Cahier’ where an all-encompassing wind sweeps all before it”.

"As Ménil rather amusingly puts it in his essay on Negritude in Tracées, black Orpheus looks a lot like Sartre in blackface. […] Ménil’s point is that Negritude, trapped in this Sartrean exotic-for-itself identity, simply consented to this reification, allowing itself to be defined by an external consciousness, and capitulated to the class interests of a native bourgeoisie.”

[on Césaire’s neologism, verrition, meaning “to scrape clean or sweep away”] “Césaire’s epic poem ends, therefore, not with a return to a literal island homeland but with the apocalyptic fantasy of the tongue or language of fire that spurts from the reanimated volcano and triumphantly announces a new, disalienated future.”

[on Glissant’s Forced Poetics and the importance of a continued, oppositional oral language (creole) in relation to the prevailing systems of written languages (french) and desires to officialize the former (Créolité movement, Raphaël Confiant)] “Herein lie the seeds of ‘la pensée archipélique’, with its image of diffracted opacities scattered across a sea of relational possibilities.”

[on the use of the jellyfish sting (the méduse) by Glissant and the bite from Walcott’s Omeros, “where the character Philoctete is 'blest' with his wound, which is both a product of the past of slavery and an extension of the sulphur wound of Soufriere on the island itself.”] “The transparent, floating creature of the méduse is not mythic and has no point of origin. In a sense, we are all battuti, inevitably stung by history.”

"Unexploded volcanoes, banyan identities, drifting medusas, rhizomatic branchings now abound in francophone Caribbean writing as a new discourse emerges built on the ruins of the language of Apocalypse."

- all above from J. Michael Dash

"The explosion will not happen today. It is too early…or too late. I don’t arrive armed with decisive truths. My conscience is not traversed by essential fulgurances." - Fanon, 1952

September 19, 2014

WHAT are y’all watching?

September 19, 2014

Art Contemporain de la Caraïbe: Mythes, croyances, religions et imaginaires

Albert Chong

Christian Bertin

Norville Guirouard-Aizée

Édouard Duval-Carrié

Santiago Rodríguez Olazábal

Dubreus Lherisson

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