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This study, based on novels written originally in English by writers from English-speaking West Indian nations during the period 1949 to 1980, explores the authors' vision of the motives, nature and processes by which liberation from colonialism is sought and achieved. Extended discussion is given to the following: V.S. Reid's New Day (1949, George Lamming's In the Castle of My Skin (1953), John Hearne’s Land of the Living (1961), Andrew Salkey's A Quality of Violence (1959), Paule Marshall's The Chosen Place, The Timeless People (1969), V. S. Naipaul's Guerrillas (1975), and Michael Thelwell's The Harder They Come (1980). Whereas New Day asserts the reality of a West Indian identity, In the Castle of My Skin stresses the need for a collective awareness of racial identity and its socio-political implications. A Quality of Violence and Land of the Living attest to the importance of establishing (in West Indian societies) spiritual values which are not Western and which are connected to the people's cultural history. Similarly, The Chosen Place, the Timeless People illustrates that a sense of history can greatly influence the struggle to achieve social change. Even though Guerrillas uses a chaotic situation on a specific West Indian island to suggest socio-political and cultural confusion in the West Indies generally, this novel nevertheless reveals the need for fundamental socio-political change. Unlike Guerrillas, The Harder They Come stresses the creative potential of the West Indian people as an agent for such change. Thus in conclusion it is argued that these novels confirm the West Indian nations' need to change their societies in ways which are more egalitarian and less colonial. But to bring about that change, the writers generally agree that psycho-cultural resistance requires a consciousness that no longer accepts the dictates of an oppressive culture but attempts to rediscover its own validity. This attempt at rediscovery of individual, communal, and racial identities indicates an increasing vitality in the struggle for change in these societies, whose past has been stolen, whose present is being directed, and whose future has been planned by external agencies.

This research assesses the extent to which written and illustrated imagery, created for a general audience, informed perceptions of colonial Korea, in England, between 1910 and 1939. Through the utilisation of primary sources and material evidence, I show how these perceptions were mainly constructed through a Japanese lens, even when consideration was being offered by Western people. Pre-existing views of Japan and of the Orient, held by the English public at the time, also informed these views. Evidenced here is the manner in which Japan played a role in the creation of a Korean image in England. My findings show that some aspects of modernisation, which Korea received via Japan, were perceived as beneficial, particularly in the facilitation of travel for foreigners to colonial Korea.

In 1902, Virginia's revised constitution was proclaimed by the all-male, all-white delegates who had met in Richmond, the state capitol, for over a year. While they reviewed and revised the entire document, their main goal was to disfranchise black males. For the next seven decades, most black men, and, after 1920, black women found it difficult, if not impossible, to participate in the electoral process.;This dissertation looks at the effect of this event on blacks living in Hanover County, Virginia. Black Hanoverians steadily chipped away at the walls that enclosed them and limited their opportunities for success. First, they worked to determine their paths to freedom, and in doing so, set patterns of survival for their descendants. When their rights were being eroded, black Hanoverians, along with their compatriots in Richmond, deemphasized political involvement as the path to full citizenship and instead focused on self-help. Third, they responded to Jim Crow by fostering lives that ran parallel to those of whites. Fourth, in spite of the hardships of living in a racist system, black Hanoverians moved to play their part in overcoming the pressures placed on the country by the Depression and war. Finally, African Americans in Hanover drew on various traditions established by their ancestors to regain their civil rights.;In the end, black Hanoverians resisted the strictures of their "place" as defined by white people. Following Emancipation, the amendments to the federal Constitution, and the Reconstruction Acts, they had reason to believe that they would finally be accepted as citizens in the United States, a country that they and their ancestors had helped to build. They soon found that this would not be the case. Instead, they would have to seek citizenship via avenues of their own making. In the end, they have taught their descendants that citizenship asserts itself from within, and that it has proved to be something that no one can take away.

This is study is grounded in an Africological cultural analysis of the imposition of western culture, its fixation on gun violence and its role in the dislocation of African American minds to perpetrate violent tendencies. I also want to do a synopsis of the current conditions in Philadelphia including current trends in gun violence, areas of concern in the city, and preventive measures that are in the works. I will incorporate afrocentric theories of cultural reorientation to suggest a restoration of an African identity and sanity through African humanity. Gun violence is the result of a misorientation of Black consciousness and the value of manhood. The narrative of white supremacy is to normalize the pathology of genocidal behavior and pathologize Africans’ response to the inherent trauma. Cheikh Ante Diop has been foundational in the works of the leading scholars of Afrocentricity. His work simply states that there are two cradles of civilization, the Southern cradle, represented by Africa, and the Northern cradle, represented by Europe. In their cultural analysis Molefi Kete Asante, Nah Dove, Ama Mazama, and Marimba Ani recognize culture as the return to an African framework for human development. The other tool of my research includes the psycho-analysis of scholars such as Wade Nobles, Amos Wilson, Na’im Akbar, and Francis Crest Welsing. Arab and European colonization and enslavement sought to destroy African values, self-images and self-concepts. The long and continuing history of the Maafa in the form of enslavement, racial terrorism, debt peonage, Jim Crow and state sanctioned violence has caused a distortion in the behavior of African Americans who have been dislocated from African origins and engage in anti-black criminal behavior. The violent black criminal associates with white criminal behavior and tries to emulate it on a smaller scale. The code of the street and street culture is a result of the violet climate that Philadelphia has exhibited throughout its history, that has become common practice in African American communities. Self-hatred and self-alienation are a feature of dislocation, which calls for a culturally restorative therapeutic process. House of Umoja’s history of curbing gun violence utilizing African-centered principles have met with success in the past and is being utilized to work in future intervention models. Cultural socialization involves messages and practices that coincide with a racial identity and starts with the family. Aside from being a provider in a family, the mother is the primary family member for socializing the child. The need for a violence intervention that includes Afrocentricity is paramount to cultural reorientation and spiritual renewal. From a cultural paradigm racial identity divides human beings in to categories based on melanin content with a hierarchy of lighter skin on the top and darker skin on the bottom and everyone else in between. This work hopes to advance that culture defines humanity, and that a cultural orientation can direct organizations to produce more culture oriented ideas and processes that reconnects humanity to historically African values and beliefs before subjugation. Africology as a discipline seeks to reclaim classical African culture to educate future generations and for organizations to practice culture enriching activities. White nationalism has projected a false image of their superiority and African inferiority. This has impacted African families which is often the central model for the community. / African American Studies

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