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<p> Maroon communities are often portrayed as renegade groups of Africans living within or on the fringes of some of the more popular slave societies such as Jamaica, Saint-Domingue (Haiti), Suriname, or Brazil, whose purpose or goals in their existence was never to strive towards universal emancipation of the African lot, and whose resistance and radicalism, if occurring during the Age of Revolution (i.e. Haiti), is often attributed to European influences during that era. This socio-cultural and political history about a lesser known group of maroons in Dominica challenges the preconceived notions of African maroonage and resistance, and is original in four ways: One, this dissertation demonstrates that the maroons of Dominica who lived in the interior of the island worked with the enslaved population on plantations on several occasions to overthrow the British colonial government in an attempt to assist their African brethren in freedom; Secondly, this work highlights the African origins of the spiritual and political philosophies, particularly the lesser credited Igbo, who comprised of a significant portion of Africans in Dominica, are what guided their anti-slavery and anti-colonial resistance; Thirdly, the maroons and enslaved populations, who demonstrated alliances with one another in Dominica during the 1790s and early nineteenth century were not influenced by French Revolutionary ideals, but were pursued for an alliance, and the former, in particular, often rejected alliances with French Revolutionary sympathizers; Lastly, this dissertation takes the maroons of Dominica outside the confines of a national history and connects it to the greater African Diaspora.</p>

<p> Leadership inequity and gender inequality continue to be a concern in society. While women move forward to achieve greater gender equality, a particular group of women, African Americans and Caribbeans, continue to experience significant challenges in the areas of leadership and gender equality in an organizational setting. For this dissertation research, the focus is on Caribbean women. The purpose of the study is to examine the lived experiences of Caribbean women in senior-level leadership positions. This researcher used Husserl&rsquo;s transcendental phenomenology approach to gain an understanding of each woman&rsquo;s individual experience as a Caribbean woman in her leadership position. The participants in the study were 10 Caribbean women in senior level leadership positions. The data were gathered using a conversational format and open-ended questions to help participants express their feelings on a deeper level. To analyze the data, a line-by-line approach was implemented to determine themes within the collected data. The results were that some of the Caribbean women faced challenges when making attempts to climb the leadership ladder. Those who faced challenges blamed the challenges they faced on the lack of support from family members, management, and their inability to find mentoring and networking services. They became frustrated with these challenges. Leadership theories&mdash;charismatic leadership theory, transformational leadership theory, transactional leadership theory and social identity theory&mdash;were used to guide the data analysis and findings of the study. Each participant reflected on an aspect of leadership and its application to themselves. The participants gained insight into how their social identities may have had an impact on their understanding of themselves in their leadership positions. </p>

<p> The Roat&aacute;n Spiny-tailed Iguana (<i>Ctenosaura oedirhina </i>) is endemic to the 146-km² island of Roat&aacute;n, Honduras. Harvesting for consumption, fragmentation of habitat, and predation by domestic animals threaten this lizard. It is currently listed as Endangered by the International Union for Conservation of Nature (IUCN), as threatened by the Honduran government, and is on Appendix II of the Convention on International Trade in Endangered Species (CITES). This species has been geographically fragmented and genetically isolated into small subpopulations that are declining in density. With data gathered from use/availability surveys, resource selection functions were used to identify habitats and environmental variables associated with their presence. Results indicate that protection from harvesting is the most important factor in determining their distribution. These high-density populations are currently restricted to &sim;0.6 km². Organisms living in small, isolated populations with very restricted ranges are at higher risk of extirpation due</p><p> to various direct and indirect forces. Mark-recapture-resight surveys and distance sampling have been used to monitor the populations since 2010 and 2012 respectively. The data show that the high-density populations are declining. The current population size is estimated to be 4130-4860 individuals in 2015. A population viability analysis (PVA) was conducted to identify the most pressing threats and specific life history traits that are affecting this decline. The analysis estimates that if current trends persist, the species will be extinct in the wild in less than ten years. Adult mortality is a main factor and female mortality specifically characterizes this decline. In order for this species to persist over the next fifty years, adult mortality needs to be reduced by more than 50%. A lack of enforcement of the current laws results in the persistence of the main threat, poaching for consumption, thus altering the species distribution and causing high adult mortality. This is complicated by social customs and a lack of post primary education. Management changes could mitigate this threat and slow the population decline. Recommendations include an education campaign on the island, increased enforcement of the current laws, and breeding of <i>C. oedirhina in situ</i> and <i> ex situ</i> for release into the wild.</p>

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.

<p> The event that scholars and Jamaicans frequently call the &ldquo;Morant Bay Rebellion&rdquo; of 1865 resulted in long-term social and political consequences which profoundly shaped the course of Jamaican history. Yet contestation concerning the name and the naming of this event by Jamaican people on the ground has received scant attention in the historiography. In contrast to previous approaches, this thesis establishes that ordinary, subaltern Jamaicans from 1865 to the present day specifically named and remembered the events in question as a <i> war</i> at the exclusion of names like &ldquo;rebellion,&rdquo; &ldquo;uprising,&rdquo; &ldquo;riot,&rdquo; and &ldquo;insurrection,&rdquo; and that (post)colonial elites, aided by conventional scholars and commentators, have omitted this history in order to (re)produce and legitimize the idea that oppression and exploitation on the basis of race are things of the past. In turn, this thesis demonstrates that perceptions of blackness and whiteness during the events of 1865 were contingent and shifting rather than reducible to racial binaries and essentialisms which corresponded simply with skin color. Paul Bogle and his allies imagined blackness as tied to anti-statist political orientations, while many contemporaries in support of the colonial state used racial identification to represent and differentiate various groupings of black people as (dis)loyal to the governing regime and its racial hierarchies. </p>

Simone Schwarz-Bart (1938-) and Albertine Sarrazin (1937-1967) offer an example of the cultural diversity that French Literature provides to the readers. Two of Albertine Sarrazin's novels, L'Astragale and La Cavale, were published in 1965; the third one La Traversiere in 1966. Simone Schwarz-Bart first published a novel, Plat de porc aux bananes vertes, in 1967, in collaboration with Andre Schwarz-Bart. In 1972, she published by herself Pluie et vent sur Telumee Miracle and in 1979 Ti Jean L'Horizon. / As a young teenager, life in a rigid family felt too hard and too stifling for Albertine Sarrazin and she fled away at the age of fifteen. For the young girls and Ti Jean, in Schwarz-Bart's novels, life in the West Indies presented difficult situations from which they too wanted to escape. The two women writers explore the technics that the creative imagination summons up to take the heros away from these stressful situations. Dreams, meditations, travels or changes of locations, temporary madness are common themes studied according to the theories of Carl Jung in the six novels cited above. / In order to become a better person and get away from their unhappy situations, the characters had to go deep inside themselves to get to know their innerself. Through this universal process of search for happiness and a better way of living, despite their differences, they reach a common ground that allows the reader to identify with their ordeals, their reactions. We recognize the characters as being of the universal human family. / Source: Dissertation Abstracts International, Volume: 53-09, Section: A, page: 3210. / Major Professor: Victor Carrabino. / Thesis (Ph.D.)--The Florida State University, 1992.

Rosario Ferre's literary works follow Adrienne Rich's feminist theory of writing as re-vision. According to Rich, a literary re-vision requires the woman writer and/or critic to re-vise and challenge the nature of all patriarchal structures that have oppressed women throughout the centuries. This re-visionist task has been attempted by Ferre in her literary works, where she exposes the misogyny of the patriarchal ideology embedded in and supported by cultural and social myths. / Rosario Ferre achieves her re-vision of the patriarchal ideology and eternal feminine myth through both her role as a writer and her role as a feminist literary critic. As a feminist literary critic, Ferre carries out this task through different approaches. One approach is the execution of a historical and critical re-vision of the lives and works of several women in her collection of essays, entitled Sitio a Eros. A second approach is the writing of (auto)critical literary reviews, collected in El coloquio de las perras, in order to question the literary canon and image of women in masculine literary texts. As a fiction writer, Ferre achieves her feminist re-vision of the patriarchal ideology and the eternal feminine myth by exposing and challenging them in the short stories and narrative poems from Papeles de Pandora and in her novelette "Maldito amor" or by the re-writing of fairy-tales from a feminist-feminine perspective, offering new feminine and masculine paradigms in her collection of children's stories, "Cuentos maravillosos." / Source: Dissertation Abstracts International, Volume: 56-02, Section: A, page: 0567. / Thesis (Ph.D.)--The Florida State University, 1994.

Le récit d'enfance émerge dans la seconde moitié du XIXe siècle. C'est au XXe siècle qu'il s'affirme et s’impose comme genre littéraire autonome. Cette consécration est le résultat de nombreux récits publiés dans différentes maisons d’édition et pays. S’il ne fait pas de doute qu’il se soit imposé dans les pays d’Europe, on est en droit de s’interroger sur sa présence et sa spécificité dans les espaces francophones. Notre choix d’étude s’est porté sur la littérature antillaise francophone (Martinique-Gaudeloupe) dans le plus vaste espace caribéen. Les récits d’enfance publiés permettent aux écrivains de revenir sur leur passé d’enfance mais aussi d'aborder des questions inhérentes à leur société. Est-il, pour eux, prétexte ou nécessité ? Patrick Chamoiseau illustre dans son récit, Antan d’enfance (1990), premier volet d’une trilogie, les racines mêmes de l'oralité antillaise mise en crise par le développement de la ville. Maryse Condé donne à lire avec Le cœur à rire et à pleurer(1999), la société coloniale de son enfance dans la bourgeoisie antillaise marquée au sceau de l'assimilation de ses parents. Daniel Maximin, lui, dans Tu c’est l’enfance (2004), donne à lire une société antillaise riche d’une histoire et d’une géographie dévastée par les catastrophes naturelles et qui, néanmoins, se relève et vit. Il montre une population qui résiste dans un univers où la vie et l'espérance sont possibles malgré tous ces cataclysmes. Il semble que le récit d'enfance, plus qu’un autre genre, est un miroir que les écrivains tendent aux lecteurs pour comprendre leur société dans son évolution historique, en constituant un reflet parmi d’autres de la société antillaise. Il permet d'aborder les questions de colonisation, d'esclavage, d'identité, de langue. Dans une société comme la société antillaise où la question d'identité est centrale à cause d’une histoire marquée par un lourd passé, le récit d'enfance, en privilégiant le regard naïf de l’enfant permet de dire plus qu’un autre genre littéraire et de faire accepter des interrogations dérangeantes.Mots-clefs : Autobiographie - récit - enfance – esclavage - créole. / Childhood as a theme in literature emerges in the second half of the 19th century and asserts itself as an autonomous literary genre in the following century. This achievement is the fruit of numerous stories having been published by various publishers around the world. If there is no doubt in the fact that the latter is now one of the major genres in European countries, one might wonder about its place and its specificity in French-speaking communities. The aim of our study is to focus on Caribbean Literature in particular from the Antilles (Martinique-Guadeloupe). Childhood stories enable writers to reflect on their past and furthermore to approach and tackle issues of their society. Is it for them a pretext or a need? Patrick Chamoiseau points out, in Antan d’enfance (1990), the first part of a trilogy, the origins of West-Indian’s (Caribbean-Antilles) orality which is in a state of crisis due to the development of the city. In Le coeur à rire ou à pleurer, Maryse Condé describes her childhood in the Caribbean bourgeoisie, marked with the assimilation of her parents, rooted in a colonial society. For his part, Daniel Maximin, in Tu c’est l’enfance (2004), deals with a Caribbean society with a rich historical background, which in spite of having been geographically devastated by natural calamities, recover and forge ahead. We get to see a society which resist in a world where life is possible and hope is still alive despite of all these calamities. It seems that childhood stories, more than other genres, act like a mirror that the writers tend towards the readers for them to understand the society of the former, and its historical evolution, thus reflecting one among other images of the Caribbean’s (Antilles) society. Furthermore, this enables questions relative to colonization, slavery, the identity, the language. In a society like the Caribbean one, where the question of identity is a key one due to its historical baggage, childhood stories, by adopting the naïve point of view of a child, allow to say much more than other literary genres can, and thus tackle and secure acceptance of usually upsetting questions and subject matters.Key words : Autobiographie - story - childhood – slavery - creole

With the discovery of the earliest known manuscript version of Et les chiens se taisaient, we learn that Césaire had started thinking about the theater earlier than had been assumed, and most important, that he had originally envisioned this work as a historical drama based on the Haitian Revolution. “Migrant Textuality” explores the several versions and fragments of the play—from the manuscript to its last authorial instantiation in OEuvres Complètes in 1976—in order to shed light on the author’s troubled relationship with the history the play refers to and the historical circumstances of its production, and to outline a topology of the many migrations of text and documents in this monumental work. The first chapter reconstructs the genesis of the manuscript by careful analysis of the textual and material evidence. The second chapter grounds the first generic shift evinced by the work, from manuscript to the first published version in the poetry collection Les Armes miraculeuses, in the context of authorial responses to shifting editorial environments in the American hemisphere. The third chapter, “Legology,” departs from the particularity of the text to theorize textual blocks in general. The fourth chapter advocates for a form of reading that oscillates between macro- and microscopic approaches, using the topologies created in the previous chapter as proof-of-concept. The critical/digital work of the dissertation lays the foundation for a future digital edition of Césaire’s powerful poetic study of the radical anti-colonial rebel.