Open Access (free)
Postcolonial women writers in a transnational frame
Elleke Boehmer

addressing the historical movements of people, are founded upon a critique of fixed origins and ethnic absolutes: in Avtar Brah’s words, diaspora ‘takes account of a homing desire, as distinct from a desire for a “homeland”’.8 As Paul Gilroy influentially argues in The Black Atlantic, cunningly shifting postcolonial and cultural studies preoccupations from ‘roots’ to ‘routes’, modern black identities were developed in motion, through the transmission of peoples and cultural influences, through encounter and dialogue, rather than by way of a competition between static entities

in Stories of women
Feminist aesthetics, negativity and semblance
Ewa Plonowska Ziarek

justifiable critiques of the modernist ideologies of formalism are accompanied by the uncritical desire ‘to allow art to return to its social context’,7 they all too often collapse into the opposite reductive tendency, namely, the re-enactment of the political ‘death of art’. Second, there is the persisting difficulty of studying the interconnection between gender, race and sexuality in the cultural politics of modernity, despite all claims to the contrary. The juxtaposition of Paul Gilroy’s The Black Atlantic: Modernity and Double Consciousness, devoted to a brilliant

in The new aestheticism
Open Access (free)
Antonia Lucia Dawes

to language (Levi 1986 : 69–79). Similarly, Paul Gilroy has shown how, in the context of plantation slavery, no patterns of communication existed that might enable reciprocal exchange between the master and mistress and their human chattels. In The Black Atlantic he wrote that: The extreme patterns of communication defined by the institution of plantation slavery dictate that we recognize the anti-discursive and extra-linguistic ramifications of power at work in shaping communicative acts. There may, after all, be no reciprocity on the plantation outside

in Race talk
G. Honor Fagan

. Hirst and G. Thompson, Globalisation in Question (Cambridge: Polity, 1996). 8 J. Dunkerely, Americana (London: Verso, 2000). 9 Compare this usage to that of P. Gilroy, The Black Atlantic (London: Verso, 1993). 10 Dunkerely, Americana, p. xxii. 11 Ibid., p. 37. 12 D. O’Hearn, Inside the Celtic Tiger: The Irish Economy and the Asian Model (London: Pluto, 1998). 13 T. Caherty, A. Storey, M. Gavin, M. Molloy and C. Ruane (eds), Is Ireland a Third World Country? (Belfast: Beyond the Pale, 1992). 14 R. McVeigh, ‘The British/Irish “peace process” and the colonial legacy’, in

in The end of Irish history?
Luiz Eduardo Soares

human subject. As the Caribbean scholar C.L.R. James tellingly argued in his 1938 work, Black Jacobins could make a claim in the name of liberté , égalité and fraternité , but slavery was to remain central to the political economy of post-revolutionary France. More powerfully still, Paul Gilroy ( 1993 ) in his landmark postcolonial work The Black Atlantic argues powerfully that Hegel’s master–slave dialectic should be inverted. Euro-American modernity, for Gilroy, should be viewed through lenses of the gendered subjectivities of the slave, deconstructing the

in Urban transformations and public health in the emergent city
Open Access (free)
An introduction
Saurabh Dube

Press , 2004 ); James Ferguson , Expectations of Modernity: Myths and Meanings of Urban Life on the Zambian Copperbelt ( Berkeley : University of California Press , 1999 ); Paul Gilroy , The Black Atlantic: Modernity and Double Consciousness ( Cambridge, MA : Harvard University Press , 1993 ); Akhil Gupta

in Subjects of modernity
Open Access (free)
Identities and incitements
Saurabh Dube

; Achille Mbembe , On the Postcolony ( Berkeley : University of California Press , 2001 ); Gilroy, The Black Atlantic ; Dube, Stitches on Time . 59 Coronil, The Magical State ; James Ferguson, Expectations of Modernity ; Dube, After Conversion ; Dube and Banerjee-Dube, Unbecoming

in Subjects of modernity
De-scribing Imperial identity from alien to migrant
Peter Childs

discourses that cross or collapse these categories. In his analysis of a black Atlantic culture, Paul Gilroy proposes diaspora as an alternative way of understanding modernity and cultural Norquay_04_Ch3 51 22/3/02, 9:48 am 52 Theorising identities identities (the term ‘diaspora’ was taken up by historians of Africa and slavery in the 1950s, although Gilroy says that its genealogy as a concept in black cultural history is obscure). He maintains that diasporic identities work at ‘other levels than those marked by national boundaries’ (1993: 218). Similarly, Stuart

in Across the margins
Peter C. Little

neighborhood. Human Organization, 71(3), 292–305. Hastrup, K. 1995. A Passage to Anthropology: Between Experience and Theory. London and New York: Routledge. Holsey, B. 2013. Black Atlantic Vvsions: History, race, and transnationalism in Ghana. Cultural Anthropology, 28, 504–518. Hsu, W. F. 2014. Digital ethnography toward augmented empiricism: A new methodological framework. Journal of Digital Humanities, 3(1), 1–5. Keane, F. 1998. Another picture of starving Africa: It could have been taken in 1984, or 1998. Guardian, June 8. Koné, L. 2009. Pollution in Africa: A new toxic

in Toxic truths
Trevor Burnard

, the Law and the End of Slavery (New Haven, CT, 2011). 14 E. Rugemer, ‘Slave Rebels and Abolitionists: The Black Atlantic and the Coming of the Civil War’, Journal of the Civil War Era, 2:2 (2012); S. Drescher, ‘Emperor of the World: British Abolitionism and Imperialism’, in D. R. Peterson (ed.), Abolitionism and Imperialism in Britain, Africa and the Atlantic (Athens, OH, 2010); C. Hall, Civilising Subjects: Metropole and Colony in the English Imagination 1830–1867 (London, 2002); P. Mandler, ‘“Race” and “Nation” in Mid-Victorian Thought’, in S. Collini et al

in A global history of early modern violence