By Solimar Otero
Afro-Cuban Diasporas within the Atlantic global explores how Yoruba and Afro-Cuban groups moved around the Atlantic among the Americas and Africa in successive waves within the 19th century. In Havana, Yoruba slaves from Lagos banded jointly to shop for their freedom and sail domestic to Nigeria. as soon as in Lagos, this Cuban repatriate neighborhood turned often called the Aguda. This group outfitted their very own local that celebrated their Afrolatino background. For those Yoruba and Afro-Cuban diasporic populations, nostalgic structures of family members and neighborhood play the function of narrating and finding a longed-for domestic. by means of offering a hyperlink among the workings of nostalgia and the development of domestic, this quantity re-theorizes cultural imaginaries as a resource for diasporic group reinvention. via ethnographic fieldwork and study in folkloristics, Otero unearths that the Aguda establish strongly with their Afro-Cuban roots in modern instances. Their fluid identification strikes from Yoruba to Cuban, and again back, in a fashion that illustrates the actually cyclical nature of transnational Atlantic neighborhood association. Solimar Otero is affiliate Professor of English and a folklorist at Louisiana kingdom college. Her study facilities on gender, sexuality, Afro-Caribbean spirituality, and Yoruba conventional faith in folklore, literature and ethnography. Dr. Otero is the recipient of a Ruth Landes Memorial examine Fund supply (2013), a fellowship on the Harvard Divinity School's Women's experiences in faith software (2009 to 2010), and a Fulbright award (2001).
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Extra info for Afro-Cuban Diasporas in the Atlantic World
Each was predominantly a small regional newspaper that included the Delta as a target area of coverage and distribution. Also invaluable was the Christian Recorder, published by the African Methodist Episcopal Church continuously since 1854 in Philadelphia, Pennsylvania. The Christian Recorder was national in scope but devoted significant attention to its southern churches. It was the only AME newspaper that served the Delta. These black denominational newspapers, which were typically published weekly or biweekly, catalogued a variegated cross section of rural black life.
Black women complained that fraternal orders represented a new black civic culture open only to men. Many clerics feared a loss of financial support and moral authority as their male congregants devoted much of their time and money to local fraternal orders. Conflict died down by 1900, though, as fraternal leaders openly stressed subservience to churches in spiritual matters and some lodges fell into financial ruin. But churches changed, too. In a bid to boost their popular appeal, churches began to incorporate the most salient and attractive features of fraternal life, such as life and burial insurance, while most women and preachers grudgingly accepted the role of lodges as a new and legitimate source of African American religious life.
I read every surviving black newspaper published in the Delta between 1870 and 1916 and many from outside of its boundaries but which enjoyed a strong readership there. The best preserved and most complete were the denominational newspapers, probably because members were required or at least strongly encouraged to buy them. Of these the most useful were The Southwestern Christian Advocate, the voice of the black church embedded within the Methodist Episcopal Church, begun in 1876 in New Orleans, Louisiana; The Christian Index, the official organ of the Christian Methodist Episcopal Church, begun in 1868, and published in two Tennessee cities, first 16 Introduction Memphis and then Jackson; and The Baptist Vanguard, the newspaper of the Arkansas Baptists, founded in 1884 and printed in Little Rock.