Résumé : The slides were taken on collecting trips sponsored by the William L. Bryant Foundation, where books, music and art indigenous to the regions were gathered. The are organized by geographical location.
In this picture, an older woman is wearing a black dress and hat as a sign of mourning. In the background is a wooden hut. Inhabitants of Moore Town, Portland, Jamaica are descendants of Maroons, escaped slaves who were able to maintain some aspects of their African cultures. Slide labeled Jam. Moore Town in mourning.
Jamaica -- Caribbean region -- Moore Town, Portland

Droits : All rights to images are held by the respective holding institution. This image is posted publicly for non-profit educational uses, excluding printed publication. For permission to reproduce images and/or for copyright information contact Special Collections & University Archives, University of Central Florida Libraries, Orlando, FL 32816 phone (407) 823-2576, email: speccoll@mail.ucf.edu
CFM1972_01a
http://ufdc.ufl.edu/AA00031034/00001

Éditeur(s) : Gleaner Co. Gleaner Co. ( Kingston, Jamaica )
Résumé : "Most of the following chapters first appeared in the Daily gleaner."- Pref.
A visit to Panama: p. 153-162.
(Biographical) From Wikipedia for H. G. de Lisser, from 29 June 2013: Herbert George de Lisser CMG (9 December 1878 - 19 May 1944) was a Jamaican journalist and author. He has been called "one of the most conspicuous figures in the history of West Indian literature". De Lisser was born in Falmouth, Jamaica, and attended William Morrison's Collegiate School in Kingston. He started work at the Institute of Jamaica at the age of 14. Three years later he joined the Jamaica Daily Gleaner, of which his father was editor, as a proofreader, and two years later became a reporter on the Jamaica Times. In 1903, De Lisser became assistant editor of the Gleaner and was editor within the year. He wrote several articles for the paper every day. He also produced a novel or non-fiction book every year, beginning in 1913 with Jane: A Story of Jamaica, significant for being the first West Indian novel to have a central black character. Another famous novel of his, The White Witch of Rosehall (1929), is linked to a legend of a haunting in Jamaica. De Lisser also wrote several plays. In December 1920 he began publishing an annual magazine, Planters' Punch. De Lisser devoted much time and effort to the revival of the Jamaican sugar industry and represented Jamaica at a number of sugar conferences around the world. He was also general secretary of the Jamaica Imperial Association, honorary president of the Jamaica Press Association, and chairman of the West Indian section of the Empire Press Union. He was appointed Companion of the Order of St Michael and St George (CMG) in the 1920 New Year Honours.
(Statement of Responsibility) by H. G. De Lisser.
Jamaica
Cuba
Panama

001665789
24569573
AHX7577
11027504 //r
http://ufdc.ufl.edu/UF00080939/00001

Éditeur(s) : Carey, Lea & Blanchard. J. Cochrane and co. Carey, Lea & Blanchard. ( Philadelphia ) J. Cochrane and co. ( London )
Résumé : From Wikipedia (March 23, 2013) http://en.wikipedia.org/wiki/Richard_Robert_Madden : Richard Robert Madden (born Dublin, Ireland 22 August 1798, died Dublin, 5 February 1886) was an Irish doctor, writer, abolitionist and historian of the United Irishmen. He was born at Wormwood Gate, Dublin to Edward Madden, a silk manufacturer. He was educated at private schools. He studied medicine in Paris, Italy, and St George's Hospital, London. While in Naples he became acquainted with Lady Blessington and her circle.[1] Madden was employed in the British civil service from 1833, first as a justice of the peace in Jamaica, where he was one of six Special Magistrates sent to oversee the eventual liberation of Jamaica's slave population, according to the terms of the Slavery Abolition Act 1833. From 1835 he was Superintendent of the freed Africans in Havana. His son, Thomas More Madden, who later became a surgeon and writer, was born there. In 1839 he became the investigating officer into the slave trade on the west coast of Africa, in 1847 the secretary for the West Australian colonies. He returned to Dublin and in 1850 he was named secretary of the Office for Loan Funds in Dublin.[2] He died at his home in Booterstown, just south of Dublin city, in 1886 and is interred in Donnybrook Cemetery.
Early Caribbean literature and history.

Droits : See Google and Hathi Trust statements.
18826401
http://ufdc.ufl.edu/AA00014503/00001

Résumé : The slides were taken on collecting trips sponsored by the William L. Bryant Foundation, where books, music and art indigenous to the regions were gathered. The are organized by geographical location.
A woman wearing a hat and patterned shirt stands in front of steps leading to a house. On the house's verandah are tables and chairs. Inhabitants of Moore Town, Portland, Jamaica are descendants of Maroons, escaped slaves who were able to maintain some aspects of their African cultures. Slide labeled Jam. Moore Town.
Jamaica -- Caribbean region -- Moore Town, Portland

Droits : All rights to images are held by the respective holding institution. This image is posted publicly for non-profit educational uses, excluding printed publication. For permission to reproduce images and/or for copyright information contact Special Collections & University Archives, University of Central Florida Libraries, Orlando, FL 32816 phone (407) 823-2576, email: speccoll@mail.ucf.edu
CFM1972_01a
http://ufdc.ufl.edu/AA00031033/00001

Résumé : 2009, Scott Zona -- CC: at-ncsa (Creative Commons license requiring attribution, prohibiting commercial uses, and requiring rights-share for use of this image)
voucher specimen deposited at Rancho Sana Ana Botanic Garden (RSA), Claremont, CA; the Florida Museum of Natural History (FLAS), Gainesville, FL & Bailey Hortorium (BH), Ithaca, NY, USA.
specimen cited in: Zona, S. 1996. Roystonea (Arecaceae: Arecoideae). Flora Neotropica 71: 1–36.
Jamaica -- Elizabeth -- Black River

Éditeur(s) : Université des Antilles Études caribéennes
Résumé : L’article s’intéresse à la construction de l’identité noire en Jamaïque lors de l’indépendance obtenue du Royaume-Uni en 1962. Dominée par les Euro-créoles, paupérisée et confrontée à une offre politique nationale inadaptée, la population africaine souffre de l’absence d’une identité noire institutionnalisée, diluée dans le « nationalisme multiracial créole ». Ce travail met en lumière l’importance de l’histoire et des problématiques de la mémoire dans le processus de construction des identités sociales et souligne le rôle central de la culture dans les luttes de pouvoir.
The article deals with the status of a Black identity in Jamaica when it became independent from the United Kingdom in 1962. Dominated by the Euro-Creoles, pauperized and facing an inadequate political offer, the African population suffers from the lack of an institutionalized blackness, melted into “Creole multiracialism”. This study highlights the importance of history and memory issues in the process of building up social identities, and underlines the central role of culture in conflicts of power.
Jamaïque

Droits : info:eu-repo/semantics/openAccess
urn:doi:10.4000/etudescaribeennes.4083
http://journals.openedition.org/etudescaribeennes/4083

Résumé : 2009, Scott Zona -- CC: at-ncsa (Creative Commons license requiring attribution, prohibiting commercial uses, and requiring rights-share for use of this image)
voucher specimen deposited at Rancho Sana Ana Botanic Garden (RSA), Claremont, CA; the Florida Museum of Natural History (FLAS), Gainesville, FL & Bailey Hortorium (BH), Ithaca, NY, USA.
specimen cited in: Zona, S. 1996. Roystonea (Arecaceae: Arecoideae). Flora Neotropica 71: 1–36.
Jamaica -- Elizabeth -- Black River

Éditeur(s) : HAL CCSD Université des Antilles
Résumé : International audience
From the moment the first Africans were brought to the Americas, religious life has become a way to transcend a humiliating and desperate life. Their lives were made of long days of forced work, inhuman living conditions, punishments and ill treatments of all sorts. Religious practice gave them a window onto another world. Over the years, it has slowly become a space of freedom and unique expression. The Black Church acted as a social movement on behalf of the African-american community. It has become a place of freedom which gradually has supported the foundations of their political expression and their demand of social justice. Understandably, as religion has always played a central role in North America, it is no wonder that it would play a central function in the liberation of slaves. Between the ideals of a divided nation and those of a marginalized community, the article analyzes the birth of the African-american church during slavery. Then, it examines the impact of African-american protestantism in the Caribbean through the life of George Leile, the first African-american missionary in Jamaica.
Dès l’arrivée des premiers Africains déportés sur le sol américain, la vie religieuse est devenue un moyen de transcender un quotidien mortifère. Leur chemin est parsemé de longues journées de travail forcé, de conditions de vie inhumaines, de châtiments et de sévices en tous genres. La pratique religieuse leur donne une fenêtre sur un autre monde. D’année en année, le culte religieux deviendra un espace de relâchement, de liberté et d’expression unique. L’église chrétienne s’est comportée comme un mouvement social pour la communauté africaine-américaine. Elle est devenue un lieu de liberté qui, progressivement, supportera les fondations de l’expression politique et de la demande de justice sociale. Sa fonction pivotale s’explique également par le rôle de la religion dans la fondation de la société et la vie politique étasuniennes. Entre les idéaux d’une nation divisée, ivre de liberté et ceux d’une communauté poussée dans ses retranchements, cette contribution se propose d’analyser la naissance de l’église africaine-américaine durant l’esclavage. Ensuite, je me pencherai sur l’impact de cette dynamique dans la Caraïbe à travers la vie de George Leile, premier missionnaire africain-américain en Jamaïque.
ISSN: 1779-0980

hal-01379483
https://hal.univ-antilles.fr/hal-01379483
https://hal.univ-antilles.fr/hal-01379483/document
https://hal.univ-antilles.fr/hal-01379483/file/etudescaribeennes-7229.pdf
DOI : 10.4000/etudescaribeennes.7229

Éditeur(s) : T. N. Longman and O. Rees T. N. Longman and O. Rees ( London )
Résumé : (Statement of Responsibility) By R. C. Dallas, esq.
Jamaica
Jamaica

000126715
01595191
AAP2697
02011572

Éditeur(s) : James Blackwood Paternoster Row James Blackwood Paternoster Row ( London )

Droits : Public domain per: http://digital.library.upenn.edu/women/seacole/adventures/adventures.html
http://ufdc.ufl.edu/AA00015911/00001

Éditeur(s) : Université des Antilles Études caribéennes
Résumé : Since the early sixteenth century, the history of Jamaica has been associated successively with slavery, Christian Evangelization, colonialism and neocolonialism, which gave rise to numerous revolutions, riots and various other forms of social unrest. Black Jamaicans have always lived in a constant state of resistance, a mentality that gave birth, in the early thirties, to a Jamaican religion called Rastafari. Besides studying the roots and symbolism of Rastafari, my paper is aimed at defining the Rasta movement as a religion born as a legitimate response to oppression and Christian Evangelization. In other words, my work examines Rastafari as a Pan-African and Afrocentric version of “White” Christianity.
Depuis le début du seizième siècle, l’histoire de la Jamaïque a successivement été associée à l’esclavage, l’évangélisation, la colonisation et le néo-colonialisme, ce qui a engendré de nombreuses révolutions, émeutes et autres formes d’agitation sociale. Les Jamaïcains noirs ont toujours vécu dans un état de résistance, une mentalité qui a donné naissance, au début des années 1930, à une religion jamaïcaine appelée rastafari. Le but de cet article n’est pas seulement d’étudier les origines et le symbolisme de rastafari, mais également de définir le mouvement rasta comme une religion née en réponse légitime à l’oppression et l’évangélisation. En d’autres termes, cette étude analyse rastafari comme une version panafricaine et afrocentrique du christianisme « blanc ».
Afrique
Jamaïque

Droits : info:eu-repo/semantics/openAccess
urn:doi:10.4000/etudescaribeennes.3665
http://journals.openedition.org/etudescaribeennes/3665

Éditeur(s) : Université des Antilles Études caribéennes
Résumé : Dès l’arrivée des premiers Africains déportés sur le sol américain, la vie religieuse est devenue un moyen de transcender un quotidien mortifère. Leur chemin est parsemé de longues journées de travail forcé, de conditions de vie inhumaines, de châtiments et de sévices en tous genres. La pratique religieuse leur donne une fenêtre sur un autre monde. D’année en année, le culte religieux deviendra un espace de relâchement, de liberté et d’expression unique. L’église chrétienne s’est comportée comme un mouvement social pour la communauté africaine-américaine. Elle est devenue un lieu de liberté qui, progressivement, supportera les fondations de l’expression politique et de la demande de justice sociale. Sa fonction pivotale s’explique également par le rôle de la religion dans la fondation de la société et la vie politique étasuniennes. Entre les idéaux d’une nation divisée, ivre de liberté et ceux d’une communauté poussée dans ses retranchements, cette contribution se propose d’analyser la naissance de l’église africaine-américaine durant l’esclavage. Ensuite, je me pencherai sur l’impact de cette dynamique dans la Caraïbe à travers la vie de George Leile, premier missionnaire africain-américain en Jamaïque.
From the moment the first Africans were brought to the Americas, religious life has become a way to transcend a humiliating and desperate life. Their lives were made of long days of forced work, inhuman living conditions, punishments and ill treatments of all sorts. Religious practice gave them a window onto another world. Over the years, it has slowly become a space of freedom and unique expression. The Black Church acted as a social movement on behalf of the African-american community. It has become a place of freedom which gradually has supported the foundations of their political expression and their demand of social justice. Understandably, as religion has always played a central role in North America, it is no wonder that it would play a central function in the liberation of slaves. Between the ideals of a divided nation and those of a marginalized community, the article analyzes the birth of the African-american church during slavery. Then, it examines the impact of African-american protestantism in the Caribbean through the life of George Leile, the first African-american missionary in Jamaica.
États-Unis
Jamaïque

Droits : info:eu-repo/semantics/openAccess
urn:doi:10.4000/etudescaribeennes.7229
http://journals.openedition.org/etudescaribeennes/7229

Résumé : Mondialisation et cultures populaires à Barbade et Trinidad (musique, Carnaval et danse) La culture caribéenne subit de plus en plus les assauts de la mondialisation. Et la question qui se pose concerne l'impact de la mondialisation sur la culture dans la région, c'est-à- dire le passage de la culture ethnique à la mondialisation. Au cours des siècles, le Caribéen, ce métis culturel, cet individu s'est façonné au contact d'influences diverses . Il faut attendre les années 1970 pour que la Barbade et Trinidad se forgent une nouvelle identité sous l'influence du Black Power venu des Etats - Unis et du mouvement Rastafari issu de la Jamaïque. Par ailleurs, l'influence de la télévision et de la musique américaine combinée aux migrations et aux effets de la mondialisation constitue des éléments majeurs à la formation de cette nouvelle identité. Aujourd 'hui après plus de cinquante ans d'indépendance, il y a une timide appréciation de la culture locale. Timide , parce qu'à radio, on entend plus de la musique internationale (américaine, anglais) que de musique locale (calypso, soca) saufpendant le Carnaval de Trinidad et le Crop Over de Barbade. Ce que regrettent les calypsoniens qui reprochent aux radios locales de ne diffuser cette musique que pendant cette période. De la musique caribéenne, les . jeunes de Barbade et de Trinidad plébiscitentures le reggae, la dancehall, le raggasoca, la musique soca. En fait, le calypso correspond à un moment de la vie. A Trinidad, la musique indienne joue un rôle important qui correspond à la population du pays. La musique de Rihanna, l'icône du moment n'a rien de caribéen. Mais son succès phénoménal à Barbade et ailleurs permet de mieux appréhender les facettes de l'identité caribéenne, en général et en particulier, celle de Barbadien et du Trinidadien. De nos jours, les nouvelles technologies accentuent les effets de la mondialisation et contribuent à l'émergence d'une « décréolisation » pour reprendre les termes de G. Létang et d'une nouvelle identité..
Globalization and popular cultures in Barbados and Trinidad Caribbean culture is under the influence ofglobalization. The question is here the impact ofglobalization on the culture in the region . Through centuries the Caribbean man has been made through different cultures. We must wait for the years 1970 to see Barbados and Trinidad which have been made a new identity under the influence of Black Power and the Rastafari movement coming from Jamaica. After more than 50 years ofindependence, there is a shy appreciation oflocal culture . There is more international music than calypso. In Trinidad the Indian music plays an important role corresponding ta the population of the country The new technologies increase the effect of the globalization. It constitutes the rise of the "decreolisation movement".

http://www.theses.fr/2013AGUY0681/document

Éditeur(s) : T. N. Longman and O. Rees T. N. Longman and O. Rees ( London )
Résumé : (Statement of Responsibility) By R. C. Dallas, esq.
Jamaica
Jamaica

000126715
01595191
AAP2697
02011572