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C’est dans un contexte d’instabilité politique que François Duvalier assuma la présidence de la République d’Haïti en septembre 1957. Le nouveau chef d’État, qui finit par instaurer une dictature autoritaire (après 1964) et héréditaire (après 1971), s’empressa de justifier sa victoire aux urnes comme l’édifice d’une nouvelle Haïti régénérée par l’entremise de son leadership. Dans les faits, les presque trente ans de la gouvernance duvaliériste furent surtout ponctués par la violence étatique. Des nombreuses retombées de cette dictature, l’une d’entre elles fut bien la création de diverses communautés diasporiques haïtiennes à l’étranger, notamment à Montréal, au Québec, pendant la seconde tranche du XXe siècle. Malgré le constat souvent peu reluisant qui est fait de l’époque duvaliériste par de nombreux spécialistes, les Haïtiens, en Haïti comme à l’étranger, demeurent partagés quant à leur examen de cette gouvernance autoritaire. En nous penchant plus spécifiquement sur le cas des ressortissants haïtiano-québécois à Montréal, et en prenant pour intervalle d’analyse la période comprise entre 1964 et 2014, cette thèse a voulu s’interroger sur la mémoire collective du duvaliérisme tissée au sein de cette population. Aussi, en mettant en exergue l’analyse de documents manuscrits et l’enquête orale, notre recherche fait état de la manière dont, dans différentes conjonctures historiques entre le Québec et Haïti, cette population, marquée par son hétérogénéité, a articulé diverses visions de la dictature en Haïti. Ce travail s’inspire particulièrement du concept de « mémoire emblématique » développé par l’historien Steve Stern (2004) dans sa trilogie sur le Chili post-Pinochet afin de traiter de différents « camps » de mémoire. Notre propre thèse suggère que les discours et les mémoires du duvaliérisme façonnés au sein de cette communauté révèlent, dans un premier temps, que la pensée entourant le régime ne suivit pas une trajectoire linéaire et s’inscrivit plutôt dans un projet plus ample où diverses conceptualisations du pouvoir duvaliériste et sa place dans l’histoire d’Haïti furent remises en question. Dans un second temps, elle démontre que la manière de saisir le duvaliérisme connut une certaine évolution au fil du temps pour s’adapter aux nouvelles réalités politiques en Haïti et au Québec. Sur les traces de ces visions compliquées du duvaliérisme, cette thèse illustre surtout comment c’est souvent à la lumière de l’actualité politique mouvementée d’Haïti avec la fracture post-1986 que l’époque duvaliériste est interprétée. / Political instability in Haiti provided an important backdrop to the election of François Duvalier in September 1957. The new head of state, who soon established an authoritarian dictatorship (notably after 1964) and a hereditary regime (after 1971), justified both his victory and presidency trough a messianic message around the creation of a new Haiti. In the end, the duvalierist regime, stretching close to thirty years, was mostly a period marred by state-sponsored violence. Of the many repercussions of the dictatorship the creation of various Haitian diasporic communities, notably in Montreal, Quebec, during the second half of the 20th century remains one of the most notable. Despite the often critical tone employed by most specialists to make sense of the Duvalier period, Haitians, in Haiti and abroad, have remained divided in their assessment of the authoritarian regime. This doctoral thesis locates the emergence and creation of different collective memory scripts within diasporic communities by focusing on the particular case of the Haitian diaspora in Montreal between 1964 and 2014. By combining an analysis of “traditional” written documents and through the examination oral interviews, this research explores how, at different historical junctures between Quebec and Haiti, this population, marked by its heterogeneity, articulated different visions of the dictatorship in Haiti. This thesis was particularly inspired by the concept of “emblematic memory” advanced by the historian Steve Stern (2004) in his book trilogy which investigated different “memory camps” in post-Pinochet Chile. Our own research contends that the discourses and memories of Duvalierism that were forged within the Haitian diaspora in Quebec did not follow a linear trajectory and fell within a larger project where various conceptualizations of Duvalierist power and its place in Haiti’s national history were contested. It also shows that the very way in which many have understood duvalierism has evolved over time to adapt to new political realities in Haiti and in Quebec. Ultimately, it suggests that any reading of duvalierism, positive or negative, is always located within a broader appreciation (critic) of post-1986 Haiti.

My project explores the impact of the great Orishas (Yoruba: "deities") of the crossroads, Eshu-Elegguá, on the thriving literary and visual arts of the African diaspora. Eshu-Elegguá are multiple figures who work between physical and spiritual realms, open possibilities, and embody unpredictability and chance. In chapter one I explore the codes, spaces, and functions of these translating, intermediary deities through cultural anthropology, religious studies, and art history. Chapter two explores patterns in the artistic employment of Eshu-Elegguá by analyzing these figures' appearance in visual arts and then in four texts: Mumbo Jumbo (Ismael Reed, 1972), Sortilégio: Mistério Negro (Abdias do Nasicmento, 1951), Chago de Guisa (Gerardo Fulleda León, 1988), and Brown Girl in the Ring (Nalo Hopkinson, 1998). Chapter three explores how those patterns converge in Midnight Robber (Nalo Hopkinson, 2000) by looking closely at the novel's narrators and translators, Eshu and Elegguá. I argue that Midnight Robber, when read through the literary theories and poetry of Kamau Brathwaite, is a novel "possessed" by the Orishas and that they take on authorial roles. Chapter four analyzes the translation of Midnight Robber into Spanish ( Ladrona de medianoche, Isabel Merino Bode, 2002); presents a way of translating the novel's multiple languages; and puts contemporary translation theories in dialogue with Eshu-Elegguá's translative and interpretive functions. Chapter five argues for a way of reading Wide Sargasso Sea (Jean Rhys, 1966) through the figures of Eshu-Elegguá. ^ The objective is to explore the aesthetic codes and philosophies that the figures of Eshu-Elegguá carry into the texts; trace their voices across multiple forms of cultural expression; and navigate the dialogues that these intermediary figures open between a group of literary texts that have not yet been studied together. The dissertation extends the critical work on the selected literary texts; uses the arts to further understand the nature of these deities of communicability; and analyzes Afro-Atlantic texts through figures and interpretive systems from within the tradition. By surveying contemporary translation theories and based on my close reading of the translating capacities and metaphors that Eshu-Elegguá embody, I offer a new model for translation.^

Proefschrift Universiteit van Amsterdam. / Met lit. opg. - Met samenvatting in het Nederlands en Engels.

[pt] A dissertação apresenta uma incursão pelos poemas de duas poetas da diáspora negra, Carol Dall Farra, do Brasil, e Porsha Olayiwola, dos Estados Unidos, numa investigação sobre processos do sentimento de não pertencimento na constituição de subjetividades de mulheres negras a partir de reflexões acerca de elementos de diferenciação, como raça, gênero, classe, religião e orientação sexual. Em formato de ensaios, pretende-se discutir economia onomástica, assim como a influência da cultura negra nas línguas coloniais, a heterossexualidade compulsória e outras experiências relacionadas à diáspora negra, cuja resistência, aqui, desponta nas performances poéticas das autoras no slam poetry, que, nesse sentido, funciona como uma ferramenta de construção de identidades e da partilha do sensível, formulação de Jacques Rancière, em que os interlocutores dos poemas são muitas vezes as mulheres negras, que, assim como as poetas, constroem suas subjetividades com os poemas declamados. Sob a luz dos escritos de intelectuais como bell hooks, Audre Lorde e Lélia Gonzalez, discute-se as disputas que as poetas escolhidas escolhem travar para forjar subjetividades e criar vínculos. / [en] The dissertation presents an excursion into the poems of two poets from the African diaspora: Carol Dall Farra, from Brazil, and Porsha Olayiwola, from the United States, in an investigation into processes of the feeling of non-belonging in the constitution of subjectivities of black women upon reflections on elements of differentiation, such as race, gender, class, religion and sexual orientation. These essays discuss onomastic economics, as well as the influence of Black culture on colonial languages, compulsory heterosexuality and various experiences related to the African diaspora, whose resistance, in this case, emerges in the poetic performances of the authors in slam poetry , which, in this sense, function as tools for building identities and partage du sensible, formulation by Jacques Rancière, in which the interlocutors of the poems are often black women, who, such as the poets, assemble their identities in virtue of the recited poems. In the light of the writings of intellectuals such as bell hooks, Audre Lorde and Lélia Gonzalez, the disputes that these poets choose to wage to forge subjectivities and create bonds are discussed.

Die evangelische Diaspora ist weltweit mit Veränderungen konfrontiert. Durch Abwanderung vom Land zerstreuen sich gewachsene Gemeinden. Zugleich ist es für die Gemeinden in den Städten schwierig, die entwurzelten Menschen zu erreichen und wieder zu sammeln. „Diaspora in Stadt und Land“ ist ein drängendes Thema für alle Diasporakirchen im Netzwerk des Gustav-Adolf-Werks. Das Jahrbuch 2022/23 bietet grundsätzliche Überlegungen zu diesem Thema genauso wie länder- und kirchenbezogenen Einzelbeiträge. Die unumkehrbare Landflucht stellt neue Anforderungen für die Gestaltung ländlicher Räume. Doch es gibt dazu gelungene Beispiele von Aufbrüchen: in den weit ausgedehnten ländlichen Regionen Ost- bzw. Mitteldeutschlands, die auch religiöse Aufbrüche sind, oder in Ungarn, wo die Einbindung der Kirchengemeinden in die dörflichen Gemeinschaften eine wichtige Rolle spielt. Trotz aller Schwierigkeiten gibt es auch vielversprechende Projekte, Zugewanderte in den Städten kirchlich neu zu integrieren. Weitere Beiträge befassen sich mit gesellschaftlichen Herausforderungen wie Säkularisierung und Individualisierung.

Noticeably, there is little to no cross-cultural analysis of Black queer women artists of the African diaspora in Diaspora, Literary and Theatre and Performance studies. These disciplines tend to focus on geographic locations with an emphasis on the United States, the Caribbean islands and Europe in relation to the African continent. In addition, the work of Black men artists holds precedence in discussions of blackness, diaspora, and performance. Overwhelmingly, the contributions of Black women artists in the diaspora pales in comparison to their male counterparts, especially in number. More drastically, the voices of Black queer women artists actually published are few. Because of these discrepancies within scholarship and practice, I follow the footsteps of the late scholar Gay Wilentz to advocate a diaspora literacy of Black women writers across the diaspora. I employ a transnational feminist approach to survey the work of Sharon Bridgforth and Trey Anthony, two Black queer women artists who explore intersectionality in regards to race, ethnicity, gender, sexuality and nationality. I also curated and produced Black/Queer/Diaspora/Womyn Festival, a festival of staged readings and panel discussions that placed both artists at the center. This thesis fully details the planning and execution of the festival, an evaluation of the successes and pitfalls of the festival, and then draws conclusions on how both scholars and practitioners can further engage in a diaspora literacy for Black queer women artists.

Zugl.: Erfurt, Univ., Diss., 2009

Many Black scholars have researched and written about their experiences as Black students at a Predominantly White Institution (PWI). Most of their successes were built on the support they received from their families and friends. More importantly, their personal commitment to being numbered as successful Black students was the impetus for which they were willing to challenge the paradigm that Blacks can indeed succeed in higher education. As a Black Caribbean Diaspora student enrolled at a PWI, I have experienced what it is like to be Black through purposeful living, education, leadership and a divine plan. I have also utilized my Black identity as a vehicle to garner success amidst the challenges I faced being the only Black in academia, readjusting to college life and discovering my own Blackness. It is with this backdrop that I use the Scholarly Personal Narrative (SPN) methodology to write this dissertation and highlight my experience as a Black Caribbean student at a PWI. The research and stories explored during this dissertation were examined through several questions: What is the experience of a Black Caribbean Diaspora student who carries multiple identities at a PWI? What differs, separates, divides, as well as unites, the Black Diaspora students from a racial perspective? How can PWIs communicate confidence in the ability of Black students and engage them in the campus and its academic life regardless of their racial identity? How can Black Diaspora students be retained to successfully achieve a college degree? Additionally, this dissertation focuses on a myriad of experiences and stories from other Black Diaspora students who are from different ethnic backgrounds. This helps to support and answer some of the posed research questions. This SPN methodology includes a literature review on topics of Black Identity Development (Cross, 1978, 1972, 1971), Colorism (Harris, 2009; Reid-Salmon, 2008), and Critical Race Theory (Cole, 2009; Collins, 2007; Roithmayr 1999; West, 1993). Several themes emerged that aligned with my personal narrative and that of my Black Diaspora peers. These included parental involvement, integrative model of parenting (Darling and Steinberg‟s 1993), leadership supported by the African proverb, “it takes a village to raise a child,” and purposeful living where faith for a Black Diaspora student is central to their survival. A number of recommendations for how faculty and staff at PWIs can support Black Diaspora students in their educational attainment emerged: recognizing and acknowledging the differences among Black students; supporting, imparting, accepting and encouraging Black students in their education; and reorienting faculty and administrators in matters of race so as to understand Black Diaspora students. My personal narrative further elucidates and universalizes the notion that Black students can be successful in higher education despite the odds that are sometimes against them.

Thesis (MA (Political Science))--University of Stellenbosch, 2010. / ENGLISH ABSTRACT: Immigrant societies are in the midst of heated debates about citizenship and what it means to belong to their nation-states. The main purpose of this study is to conduct exploratory and descriptive research into the concept of belonging to a host country, in order to advance an understanding of this under-conceptualised, yet topical issue. The project was based on an extensive review of literature from the fields of psychology, sociology and political science, as well as on the responses from an empirical, quantitative survey of Zimbabweans living in South Africa, the United Kingdom and the United States of America. The findings reveal that Zimbabwean respondents are frustrated with perceived attempts to exclude them from becoming full and equal members of host societies. Zimbabweans who feel that they will never truly belong or be fully accepted by host countries have subsequently developed a heightened sense of attachment to Zimbabwe, as a way of differentiating themselves from the dominant population. The main conclusion that can be drawn is that belonging, inclusion and identification with a host country is a complex process that involves three separate stakeholders namely the host country, members of the dominant group, and the immigrants themselves. This research thus argues that the problem of immigrant integration should be viewed through multiple lenses, by including the influence of various stakeholders. Doing so would lead to a more nuanced understanding of the forces influencing belonging, and could potentially lead to the formulation of more comprehensive and more targeted policies. / AFRIKAANSE OPSOMMING: Immigrante samelewings is in die midde van hewige debatte oor burgerskap en wat dit beteken om te behoort tot hul nasie-state. Die hoofdoel van hierdie studie is om in verkennende en beskrywende ondersoek van die konsep “gasheer land intergrasie”, ten einde 'n begrip van hierdie vooraf onder-gekonseptualiseerde maar tog hedendaags belangrike konsep, te formuleer. Die projek is op 'n omvattende oorsig van die literatuur gebaseer uit die gebied van sielkunde, sosiologie en politieke wetenskap, sowel as op die antwoorde van' ʼn empiriese, kwantitatiewe opname van Zimbabwiërs wat in Suid-Afrika, die Verenigde Koninkryk en die Verenigde State van Amerika gehuisves is. Die bevinding van die studie toon dat die Zimbabwiese proefpersone gefrustreerd is met die waargenome pogings van uitsluiting deur lede van die gasheer lande ten opsigte van volle gelykstelling met bogenoemde lede. Zimbabwiërs wat voel dat hulle sal nooit werklik behoort, of nie ten volle aanvaar sal word in gasheer-lande nie, het 'n verhoogde gevoel van verbinding ontwikkel met hul tuisland Zimbabwe, as ʼn manier van onderskeiding tussen hulself en die dominante bevolking. Die belangrikste gevolgtrekking wat gemaak kan word, is dat groep behoorting, insluiting en identifikasie met 'n gasheer land 'n komplekse proses is wat drie afsonderlike belanghebbendes naamlik die gasheer land, die lede van die dominante groep en die immigrante hulself behels. Hierdie navorsing argumenteer dus dat die probleem van die immigrant integrasie uit verskeie perspektiewe geanaliseer moet word, deur die betrekking van die invloed van verskeie belanghebbendes. Dit sou lei tot 'n meer genuanseerde begrip van die kragte wat ʼn uitwerking het op intergrasie, en kan moontlik lei tot die formulering van meer omvattende en geringe beleide.