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This article presents the expression of colonial loyalty in nineteenth century Cuba as a tool mobilised by otherwise disenfranchised enslaving elites seeking to shape the island's governance. Combined with the judicious expression of fear, this paper suggests that "fearful loyalty" was deployed to influence the Spanish colonial government on the subject of slavery. Contemporary periodicals from the USA, examined here, presented Cuban loyalty as effeminate and baffling. Employing the methodology of History of Emotions to analyse private correspondence between Cuban enslavers, Captain Generals in Cuba, and the metropolitan government in Spain, this study rebuts that outsider impression. Adding depth to our understanding of Atlantic History, this article argues that fearful loyalty was a creolised emotional protocol utilised by enslavers and pro-slave trade individuals when attempting to manipulate the Crown to follow the course of action they considered most advantageous to their interests regarding slavery, censorship, and abolition. [ABSTRACT FROM AUTHOR]

Drawing on Derrida's and Ricoeur's theories of language and hospitality, the author takes up the problem of the hostility embedded in the discourses of welcome when it comes to migrants' experiences of border regimes and border practices. "Broken English," in this context, represents a site of conflict: a vehicular language to be avoided or overcome, a "language of refuge," even a means of forming a community. To explore language as alternative terrain to be policed or an opening to be exploited, the author considers how civil-society art projects involving immigrants and refugees might enable new civic relationships. Focusing on the Shoe Project, a storytelling and performance workshop for immigrant and refugee women, the author asks to what extent the project is about helping the stranger speak like "us" and to what extent it can open space for a different kind of immigration story from those imposed by the legal languages of immigration. [ABSTRACT FROM AUTHOR]

Berbice Dutch was a creole language spoken in the Republic of Guyana in South America, a country first under Dutch, and later under British colonial rule. Owing mainly to Silvia Kouwenberg (A grammar of Berbice Dutch Creole, De Gruyter Mouton, 1994), we were blessed with a detailed synchronic documentation of Berbice Dutch before its demise. However, the formation of the language remains clouded in mystery: its grammar and (basic) lexicon display a seemingly unique mixture of Dutch (Creole) and Eastern Ijo, as a result of which the language is often portrayed as a challenge to existing contact-linguistic theory. In this paper, a scenario is proposed that, rather than challenging the said theory, is fully grounded in it: it will be argued that the language was a case of serial glottogenesis: a first stage of creolisation was later followed by language mixing. The paper furthermore presents hitherto unknown historical data pertaining to the arrival of Ijo speakers in Berbice. [ABSTRACT FROM AUTHOR]

Mami Wata is a water spirit venerated across the Indian and Atlantic Ocean worlds. In South Africa, a water spirit who is a mermaid figure goes by many names and is either feared or revered for her other-wordly powers. This mermaid figure, I argue, functions as site of slavery memory as well as a reminder of the troubled relationship black and previously enslaved communities have with water. I analyse artistic representations of the figure of the "watermeisie" (water maiden/water girl), a kind of mermaid creature who is half-human and half-fish. I discuss how this figure functions as a discursive site for South African women artists' investigations into the before- and afterlives of slavery. I argue that the watermeisie as nomadic figure provides us with a speculative re-mapping of slave memory in Southern Africa. The article examines how the ocean and the figure of the mermaid appear in works by Koleka Putuma, Claudette Schreuders and Nelisiwe Xaba, artists who have brought the watermeisie with all its complexity in South African waters and discourse into focus, by charting a map of slave genealogies using the roots/routes of slavery in and out of water. [ABSTRACT FROM AUTHOR]

In this paper, I recount my experiences with western media theory. Working on my PhD thesis marked my turn to decolonial theory. I used the creolisation strategy of putting critical western Marxist theories in conversation with African, black and Latin American decolonial theories. I worked on my PhD thesis under conditions informed by the Rhodes Must Fall (RMF), the Fees Must Fall (FMF) and other broader protests in South Africa whose connecting thread was the demand for the decolonisation of both the academy and public life. It is my conviction that, although work has already begun, there is still a lot of work to be done in decolonising the disciplines of journalism, media and cultural studies. [ABSTRACT FROM AUTHOR]

Copyright of Alizes is the property of Universite de la Reunion and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Over the last decade, digitalisation has been a subject of increasing attention among scholars and practitioners. The effect of culture and religion on advertisements, consumerism and marketing, is deniable. The main goal of this research is to present a comprehensive conceptual model based on cultural and religious diversity in digital marketing. This research mainly includes introduction creolisation concept and the elements (religion, music, clothes and custom) as the most important factor in digital advertisement and branding. In this regard, this study examines Instagram consumer products users from five different subcultures in Iran (Lor, Kurdish, Baluch, Arab and Azeri) and considers the impact of creolisation elements on digital advertising, brand identity and brand globalisation. Data were collected by sending 1200 questionnaire via email to subcultures and then analysed using LISREL software. Contribution: The results demonstrated that Islamic religion between participants affects their brand loyalty, therefore the Islamic worth in advertising is necessary. It was suggested that creolisation elements significantly affect digital advertisement, brand identity and brand globalisation. Consequently, all hypotheses were accepted. On the other hand, the impact of brand identity and digital advertisement on the brand globalisation was also confirmed. Discussion and managerial implications concerning creolisation were explained.

Far from the world, the island is the world: The island ecotones of the Indian Ocean between creolisation and liquid borders. Due to their specific geography and plural histories, the island societies of the south-western Indian Ocean are characterised by a considerable anthropological and cultural complexity. Colonial regimes and migratory and diasporic phenomena have strongly marked these territories on the oceanic borders as well as their social construction and particular ethno-racial composition. Island-as-utopia, island-as-prison, island-as-refuge, island-as-stopover, island-as-relation, island-as-world … there is no shortage of notions to imagine and describe these heterogeneous places where the realities, potentialities, and limits of (post)colonial cultural plurality are negotiated. For behind the tropical dreams and the exaltations of harmonious cohabitation (vivre-ensemble) appear the precariousness of the island condition, the ambiguity of identity, and the difficulty of anchoring oneself in and expressing oneself from a place which continues to be significantly shaped by its relations with the outside (the old and new ‘metropolises’ and places of reference, other islands). To what extent can the specificities of the Indian Ocean islands – this other ‘archipelago’ less visible than its Caribbean counterpart – inform and nourish continental territories, France, the world? Are they models of ethical solidarity? Antidotes to identity-based blockages? Laboratories of democratic thought? Creative prefigurations of the future? It may well be. However, according to certain thinkers, writers and artists from these spaces, the islands and archipelagos – far from being the idealisations of a vitalist and blissful community (en-commun) – prove to be above all plural and conflicting contact zones. They emerge as complex ecotones that allow us to imagine and think about the challenges of our contemporary societies and cultures from the ‘margins’, the interstices, the unstable borders.

Résumé : S. B. Diagne considère que la conception carcérale du propre et de l’universel est d’autant moins justifiée que l’un et l’autre doivent, d’une manière ou d’une autre, être au service des intérêts de toute l’humanité. De ce point de vue, penser le propre sans parti pris, c’est moins s’inscrire dans une logique de revendication d’une propriété exclusive qu’appréhender convenablement les réalités d’une communauté dans l’optique de la promotion d’un vrai universel. Celui-ci, qu’on l’appelle universel vraiment universel ou universel latéral, doit s’insurger contre la colonisation et la domination et s’occuper des problèmes et des préoccupations de chaque communauté pour un monde de créolisation, un monde plus juste et plus humain. En tant que penseur du propre et de l’universel, S. B. Diagne est une figure de cet humanisme et de cette créolisation.

This article argues that more methodical attention should be given by historians to both the extent and nature of racial and ethnic mingling of people, ideas and cultures across the range of such potential divides in South African cities, and indeed cities beyond South Africa. Understandably, the focus of much of South African urban history has been on the origins, implementation, and effects of forms of ethnic and racial separation, especially residential segregation. Such history has commonly also focused on only one ethnically or racially categorised group in any detail. As it is, there has been relatively little research into mingling of a convivial, co-operative and creative kind, and how this was still possible and with what ideological and practical consequences after the implementation of forms of segregation from the late nineteenth century onwards. This article suggests that it is important while conducting such work to revisit our understanding of the terms race and ethnicity themselves, to explain why urban inhabitants may have perceived themselves in group terms along these lines. Mingling means the crossing of potentially rigid boundaries of group pride and prejudice that can accompany such self-identification and/or imposed categorisation, even if many doing the crossing could still retain a racial or ethnic identity among their other self-identities. It then explores concepts encompassed by the term mingling – such as transnationalism, integration, creolisation and cosmopolitanism – to explain some of mingling’s potential historical consequences. The final section uses a case study drawn from research on late colonial-era Cape Town as brief demonstration in this respect. [ABSTRACT FROM AUTHOR]

This article argues that more methodical attention should be given by historians to both the extent and nature of racial and ethnic mingling of people, ideas and cultures across the range of such potential divides in South African cities, and indeed cities beyond South Africa. Understandably, the focus of much of South African urban history has been on the origins, implementation, and effects of forms of ethnic and racial separation, especially residential segregation. Such history has commonly also focused on only one ethnically or racially categorised group in any detail. As it is, there has been relatively little research into mingling of a convivial, co-operative and creative kind, and how this was still possible and with what ideological and practical consequences after the implementation of forms of segregation from the late nineteenth century onwards. This article suggests that it is important while conducting such work to revisit our understanding of the terms race and ethnicity themselves, to explain why urban inhabitants may have perceived themselves in group terms along these lines. Mingling means the crossing of potentially rigid boundaries of group pride and prejudice that can accompany such self-identification and/or imposed categorisation, even if many doing the crossing could still retain a racial or ethnic identity among their other self-identities. It then explores concepts encompassed by the term mingling – such as transnationalism, integration, creolisation and cosmopolitanism – to explain some of mingling’s potential historical consequences. The final section uses a case study drawn from research on late colonial-era Cape Town as brief demonstration in this respect.

Congruence and convergence are frequently mentioned to explain crosslinguistic phenomena, such as code alternations, borrowings etc., which arise when languages are in contact (Matras 2009). As a rule, these linguistic processes are generated by the coexistence of languages in the same area over a long period of time (hence the creation of sprachbünde), and by situations of language acquisition and bilingualism. These processes are fueled by the acquisition strategies developed by plurilingual speakers (Haspelmath 1998). Congruence and convergence are often used as synonyms to name the linguistic factors that shape the material (linguistic matter) and the modes of organization (patterns) of languages in contact (Matras 2009: 148), but sometimes these terms may refer to distinct linguistic processes. In this contribution, convergence and congruence are discussed in the light of the socio-historical and linguistic development of Creole languages. The meaning and use of these notions are examined through a discussion of the case of nominal agglutination (i.e. the reanalysis of the French Determiner + Noun sequences into new lexical units), presented by Baker (1984) as an example of transfer of a Bantu substratum in the development of Isle de France Creole (i.e. French Creoles from Mauritius, Rodrigues and Seychelles). Since Weinreich (1953) and Haugen (1956), language contacts are known to foster the emergence of diaphonemes and diamorphemes, that is linguistic units which span languages in contact and are perceived by bilingual speakers as identical. These interlingual phenomena bear both on linguistic materials and on modes of organization. The notion of conceptual change of Jarvis and Pavlenko (2008) describes the conditions that trigger these crosslinguistic effects. To pose that the appropriation of the dominant language of a colony by plurilingual subalterns is at the origin of creolization is to accept that the emergence of Creole languages follows a course where transfer, convergence and congruence between languages in contact, and other general learning processes are at play. The crystallization of these learner varieties is made possible because of the development of socialization among the slaves, and of the related sociolinguistic phenomenon of focussing (Lepage & Tabouret-Keller 1985). Gumperz and Wilson (1971) and Myers-Scotton (2002) define the socio-linguistic and cognitive dimensions of convergence while Baptista (2020) uses the notion of congruence to describe the same linguistic phenomena. For these researchers, convergence and congruence, are unitary processes that engender new combinations of units and functions in languages in contact. For other researchers (for instance, Olko, Borges and Sullivan 2018), convergence or congruence is the result of a sum of mechanisms of linguistic change, including grammaticalization, lexical and grammatical borrowing and reanalysis. In the present paper, convergence and congruence are defined as processes based on targeted linguistic transfer which, according to the dynamics of the languages in contact, give rise to reanalysis of the model languages, leading to the creation of new grammatical meanings in the replica languages. If the link is direct between congruence, convergence and reanalysis, i.e. the reinterpretation of the units and categories of the model language, it is indirect vis a vis grammaticalization (Hopper & Closs-Traugott 1993: 220). Convergence and congruence, like other processes, contribute to the development of grammaticalization in emerging languages. Nominal agglutination in French-related Creoles is of two types: a) a consonant is added to a French etymon beginning with an initial vowel; b) a syllable derived from the French determiner (mau. di, li etc.) agglutinates with the French lexical etymon to form new Creole lexemes, examples lera (rat) (from) < (fr. le rat), dizef (eggs) < (fr. de l’œuf), lizje (eyes) < (fr. les yeux) etc. According to Baker (1984), the massive presence of agglutinated nominal forms of the second type in the Creoles of Mauritius, Rodrigues and the Seychelles is due to the presence of Bantuphone slaves in Mauritius during the period of formation of the so-called Isle de France Creole (IdFC), i.e. between 1773 and 1810. Baker (1984: 111) sketches an acquisition scenario whereby the Bantuphone slaves, the majority of the inhabitants of Ile de France at that time, reanalyze the Determiner + Noun sequences of French into unique lexical items because of the transfer of their knowledge of Bantu class markers, leading to a case of isomorphic convergence (Baptista 2020). The paper attempts to show that factors other than convergence and congruence could be at play in the inception of nominal agglutination and more widely of creolization in French Creoles. In the light of the definitions of convergence and congruence proposed, the paper investigates the phenomenon of lexical reanalysis called nominal agglutination, keeping in mind that transfer presupposes the identification of similar sites in the target language and that any isomorphic convergence or any congruence implies that identities have been perceived between the languages in contact. The paper claims that nominal agglutination in French Creoles cannot be considered to constitute a strict case of convergence or congruence in spite of Baker (1984), Myers-Scotton (2002) and Baptista (2020)’s analyses. A cursory examination of the system of class markers in Bantu languages shows that the nominal morphology of these languages is different from that of French. The nominal classes of the Bantu languages and the French NP and its agreement specifiers are organized differently on the morphological and semantic levels. Of course, speakers of Bantu languages tend to be sensitive to prefixes in the model NP and tend to add augments to the substantival base of the model language in certain contexts. However, these arguments are not sufficient to prove that nominal agglutination in French-related Creoles a case of congruence or convergence. Nominal agglutination in French Creoles has been and is produced by multiple factors, from the conservation and the intra-systemic generalization of regional uses of French to possible partial transfers between the languages of the slave populations and colonial French during creolization. Understanding creolization as a case of acquisition of the dominant language of the colony by multilingual adults presupposes an understanding of the conditions that govern the mobilization of convergence or congruence and other linguistic and cognitive mechanisms of transfer, analogy, reanalysis, convergence and congruence. Sociohistorical factors are also to be taken into account in creolization because they shape the very nature of inter-linguistic contacts.

Cet article examine le rôle de la nature dans l'affirmation d'une identité antillaise dans la poésie des Caraïbes anglophones entre les années 1920 et les années 1980. Après avoir imité les modèles européens, les poètes des Caraïbes anglophones développèrent leur propre tradition lors du mouvement "nationaliste" des années 1930 et 1940, et plus tard avec une politisation de la poésie plus explicite durant les années 1960. L'héritage romantique de la poésie britannique fut donc créolisé, pour reprendre la formulation de Paula Burnett, afin de l'adapter au contexte local et développer une tradition qui se fonderait sur l'environnement antillais. Cette phase d'appropriation fut suivie, lors des années 1960 et 1970, par une phase de rejet, puis de politisation du rôle de la nature dans la construction d'une littérature antillaise anglophone.

This article aims to explore, how the struggle over the sacred and the secular is enacted within the material culture of the front room as an index of the double consciousness that takes place in the black every day. The scared is often reduced to the purely religious, but unshackling it, and engaging with the sacred as a spectrum of spiritual experience that illuminates its dialogic relationship with the political, and therefore the secular. Reclaiming the sacred provides a critical praxis towards decolonising the legacy of coloniality in the context of postcolonial modernity. As a cultural institution of self-making, valorising the material culture of the front room as a space of black interiority resists the racist trope that we live on the street, and have no homes to go to, with families and values. This interiority has shaped, and been shaped by the cultural politics of postwar Caribbean migration, and reveals the rich complexity of “black domestic life” that the “generality of society” rarely understands. Connecting the spiritual with the political provides a psychic recuperation towards resisting and healing from trauma as a process in an ongoing structuring of colonial power, cultural imperialism, and racial violence. This article will draw on research in curating my installation-based exhibitions, The West Indian Front Room (2005-06) and Rockers, Soulheads and Lovers: Sound Systems Back in da Day (2015-16).

The article makes a case for Europe as a creolized space, or Europe Otherwise. It argues that, in order to account for both the transregional entanglements and the internal hierarchies that European colonialism and imperialism have produced since at least the sixteenth century, we need to unlearn received notions of Europe as an unmarked category; and that theoretical and empirical lessons from the Caribbean are central to relearning Europe differently. To conceive of Europe as a creolized space thus means to draw attention to the decisive shifts that its colonial possessions operate in both its historical legacies and its present borders when consistently taken into account. Such reconceptualization entails a simultaneous creolization of theory so as to reinscribe into sociological thought the experiences of peoples and regions racialized as non-European, non-Western, and non-White alongside the multiple entanglements between Europe and its colonies. Drawing on Caribbean perspectives on creolization, I first discuss how creolizing Europe contributes to countering the definition power of ahistorical and unmarked categories. Subsequently, I propose to rethink Europe as a political, cultural, economic, and discursive formation from its current colonial borders in South America and the Caribbean Sea. Finally, I argue that focusing on Europe's colonial possessions in the Caribbean today and their corresponding geographical referent, Caribbean Europe, is one way to effectively creolize established understandings of Europe's colonial history as a thing of the past, of a white Western European identity as the norm, and of the European Union as confined to continental Europe. Recent crises in the Caribbean – from the 2017 hurricanes to Brexit – are used as a magnifying glass in order to make Europe's ongoing colonial entanglements theoretically and politically visible. [ABSTRACT FROM AUTHOR]

Existing theories to explain socio-cultural developments in the highly interconnected Roman world have seen significant developments over the past 20 years. But are we any closer in answering three major questions: who, how, and why? In other words, we need a better understanding of the complexity of the mechanisms of social agency and multiple motivational forces that instigate socio-cultural change. Many models appear to underestimate the role of sub-elite agents in instigating change, nor do they take into account simultaneous, often contradictory societal, cultural, religious and economic developments. We are therefore advocating a bottom-up approach whereby multiple experiences, expectations, norms and social pressures shaped the individual social agents in diverse geographical settings in this emerging ‘global world’. To evaluate the potential repercussions of an individual’s actions and decisions, we must use modern sociological approaches that help us to understand, for example, group dynamics.

Copyright of Diachronica is the property of John Benjamins Publishing Co. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article maintains that in order to develop constitutional faith in the region, there must be both a firm constitutional identity and trust in the state's capacity to deliver important public goods. The limited growth of both constitutional identity and trust in the state has therefore inhibited the development of constitutional faith in the Caribbean. The Independence movements in the region were typified by European retention, thereby inhibiting a Caribbean constitutional identity. Further, the apparent inability of state organs in some countries to furnish security and justice undermines faith in the constitution and its institutions. This article proposes a creolised approach to both constitutional development and state engagement with citizens as a means of fostering greater faith in the constitution. [ABSTRACT FROM AUTHOR]

This introduction to a curated volume of original essays on African-heritage partner dances presents their shared kinetic features as performative social practices arising from creolising processes in the Atlantic world. The expressive dimension of these creolised dances, particularly their dependence on the connection between two dancers, enables them to function as the embodied memory of and resistance to the racialized and gendered violence of the plantation, which, as the essays demonstrate through a range of interdisciplinary approaches, shape experiences of leisure, self-fashioning, and collective joy within the cities of the Atlantic rim and beyond. These structural and affective similarities between the dances examined in the volume, which include maxixe, lindy hop, tango, kizomba, salsa, and their predecessor, the creolised quadrille, confirm a circum-Atlantic entanglement of creolised expressive culture, the global spread of which is explicated through the theoretical concepts of kinetoscapes, alegropolitics, affiliative afromodernity, and fabulousness. [ABSTRACT FROM AUTHOR]

En mettant en question l’utilisation par les colonisés de la langue des colonisateurs et en appelant au retour aux langues africaines, l’écrivain kényan Ngũgĩ wa Thiong’o a produit sans doute la critique la plus radicale et la plus audacieuse qui soit, de la colonisation de l’esprit. Cet article le met en conversation avec Karl Marx dans l'esprit de la pensée de Jane Anna Gordon sur la créolisation de la théorie politique.

This article examines music's role in decolonising processes in Trinidad and Tobago, focusing on postcolonial national identity politics with reference to the country's two largest ethnic groups: those descended from enslaved Africans and those from indentured labourers from India. First, the article traces the nationalisation of Creole culture – defined in terms of African-European syncretism – from the 1950s onwards, and it describes the state's use of music competitions and educational programmes to institutionalise Carnival, calypso, and steel pan, all associated largely with African Trinidadian culture. This impacted on Indian Trinidadians by excluding them from inscriptions of national identity. The article concludes with a discussion of Indian Trinidadian cultural resurgence, tassa competitions, and the growth of public pedagogy from the 1970s that established tassa as an icon of Indianness; and all illustrating how music was used in a complex decolonisation process (relating to colonial rule and the Creole mainstream). [ABSTRACT FROM AUTHOR]

This essay tracks the movement in Édouard Glissant's work from thinking relationality as creolisation to Relation as such, to a globalised sense of cultural contact and transformation he calls tout-monde. This movement is informed by the critical meaning of the Caribbean as a historical and memorial experience, figured as the archipelago, and governed by chaotic mixture. Chaotic mixture, which is Glissant's preoccupation from his earliest work forward, is generated by the Caribbean as a crossroads of the world; the slave trade, then colonialism, brought irreconcilable yet fecund cultural dynamics to the archipelago and produced creolised forms of culture. What is the significance of these forms of culture? What theoretical lessons are borne by these forms? In the late work, Glissant extends his conception of creolisation, which is initially an internal characteristic of the Caribbean, into the thought of tout-monde. Tout-monde names an aggressive, future-oriented imperative to put global cultures in contact and to draw on the productive chaos that comes from that contact. A poetics of the whole world. [ABSTRACT FROM AUTHOR]

English seems to be everywhere in the world today, as omnipresent as money. Just as the US dollar has been the Latin, as it were, of world currency, so English has been the lingua franca of a ceaselessly globalising market economy. This is as true in the vastly diverse linguistic landscapes of Southeast Asia as it is in the irreducibly plural cultures of the United States. How did the hegemony of English come about? What are the specific histories and political imperatives that have installed English at the head of a global linguistic hierarchy while situating vernacular languages below it? What effects does this linguistic hierarchy have in the reproduction oKef social relations within such nations as the Philippines, Singapore, Thailand and the United States? And what are the limits of translating English into money, especially when confronted with everyday creolised speech in such forms as slang and literature? [ABSTRACT FROM AUTHOR]

Almost all creolists see creole formation as a case of (failed) second language acquisition. I argue that there are good reasons to distinguish between second language acquisition and pidginisation/creolisation, and that little is gained by equating the two. While learners have an extant language as their target, pidginisers typically aim to communicate (in any which way) rather than to acquire a specific language. In this sense, pidginisation represents, if not "conscious language change", at least "conscious language creation". [ABSTRACT FROM AUTHOR]

One of the most debated subjects in archaeology is the transition between the Mesolithic and the Neolithic period. A missing piece in this debate has been the transverse arrowhead, which is a relic from the hunting and gathering society but still has its place in the new agrarian societies. What we think we know about transverse arrowheads from Southern Scandinavia is based on a more than 75 years old theory, which hypothesises that Neolithic arrowheads were manufactured from irregular or polished flakes. This article offers a critical review of research so far into transverse arrowheads in Southern Scandinavia. It does so by proposing a new typo-chronology of Neolithic arrowheads from this region, which demonstrates how the transverse arrowhead developed from the Late Mesolithic to the Middle Neolithic, and it is actually the first study with the main focus on this subject. The study is concluded with a discussion that argues the empirical basis for the typological restructuring and highlights the implications of the study for the broader debate on Neolithisation. [ABSTRACT FROM AUTHOR]

This paper presents primary research on a specific Indian ethno-religious group present in Barbados: the Gujarati-Muslims. Indian migration to Barbados began at the turn of the twentieth century. During its near one hundred year presence on the island, the group has inserted itself into the Barbadian society as a well-defined religious group and a significant merchant class. This article examines the ways in which Gujarati-Muslims negotiate their identities within a predominantly black Christian society. The study relies on creolisation theory to inform its understandings, and argues that Gujarati-Muslims perceive themselves as having hybrid identities, thereby disrupting the monistic paradigms of nation, culture and belonging. Creolisation theory also facilitates an analysis of the intricate dimensions of the arbitration and social construction of the Bajan-Indian group identity. [ABSTRACT FROM AUTHOR]

In an oral history workshop as part of the installation-based exhibition The Front Room ‘Inna Joburg’ at the FADA Gallery, Johannesburg (2016), black women from Soweto shared stories about the crochet doilies they had made and brought with them, which resonated with me on a trans-diasporic level by invoking memories of how my mother acquired crochet ‘sets’ from friends and work colleagues. They often made their crochet doilies as domestic labourers in the homes of white employers under apartheid in South Africa, and before my mother came to England in 1960, she worked as a maid for a Dutch family for six years in Curacao. As a form of knitting thread with a hooked needle, black women across the African diaspora have transformed colonialised crochet into colourful three-dimensional sculptural pieces where each doily is unique to the individual maker. This essay will look at how crocheting in the diasporic domestic interior create express postcolonial modernity, aspirations, creative agency, entrepreneurship, creolised aesthetics, femininity, belonging and becoming that challenge and resist colonial representations of black women as not respectable, good spouses and home-makers. [ABSTRACT FROM AUTHOR]

In this paper I attempt to tackle the issues of creolisation, magic, and mimesis, as well as colonialism. I will approach this last via the the first three. I begin by discussing two travel and ethnographic accounts, and then a piece by Diderot. I also discuss Taussig's work. My overall argument, following closely on the heels of Diderot's and Taussig's work, but also somewhat expanding them, is that writing ethnography or any account of 'others' involves closely linked and complex processes of creolisation, mimesis, and magic. There is also, of course, a personal dimension to them. Such processes in fact affect not only ethnographic writing, but perhaps any writing. I also include myself in this narrative, albeit only marginally, as someone born and raised in Brazil, perhaps the most famous hub of creolisation ever, and who ventures not only across the South Atlantic, but eventually also into the Indo-Pacific world. [ABSTRACT FROM AUTHOR]

With A Branch of the Blue Nile (1983) Derek Walcott makes a strong statement for the validity of a hybrid West Indian culture. He portrays the relation between European, specifically English, as well as American and African culture as one that should not be marked by a hierarchy, placing the central culture and languages at the top and African or mixed cultures/languages at the bottom. Walcott's strategy here is to show that the so-called standards, Shakespeare's 'classical' plays and their language are already of a hybrid nature, and any attempt to characterise them as homogenous entities and preserve them as such may ultimately result in their inertness. What threatens a civilisation or culture, according to Walcott, is not some form of hybridity, but rather the closing off or preservation of artistic forms from other foreign influences because it makes these artistic forms incapable of interacting with the surrounding cultural environment. The authors of this paper while appreciating all the orchestrated bonus of the existing relevant criticisms on hybridity towards Walcott's A Branch of the Blue Nile intend to examine the use of Bakhtinian notions with regard to language exemplifying Bakhtin's view of linguistic interanimation and his insights into the "polyglotic" and "heteroglotic" nature of the play. The purpose of this article is to provide the readers with a quest for the formation of Caribbean identity, beyond dualism, through the vernacular. Walcott portrays the vernacular as being capable of voicing the ideas necessary to define one's identity. [ABSTRACT FROM AUTHOR]

The article begins with sketching out narratives around indigenous medicine in South Africa and around its ostensible counterpart ‘modern’, Western medicine. As the former was officially tried to be kept in check by limiting it to its traditional roots, the dissection of the concept of tradition is necessary in order to understand if 'tradition' is really as static as is often assumed. The results clarify that the difference between 'traditional' South African knowledge and 'scientific' Western knowledge is rather a question of narrative than of actual facts. Comparing the legal situation of healers during colonialism and apartheid in South Africa brings to light that the ostensible difference between Western and traditional medicine is of a constructed nature rooted in the different legal treatment of these ways of healing. The second part of the essay assesses whether the prevailing epistemological superiority of Western medicine during colonialism and apartheid has vanished over time. Doing so requires taking a close look at who is able to produce knowledge, how it can be produced and secured. Knowledge production concepts such as hybridity and creolisation are closely examined, delineated and evaluated. This is necessary to critically discuss the ways in which 'traditional' knowledge is treated by the state and to what extent the existing forms of cooperation between the two medical approaches can be regarded as on eye-level.

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In coloured neighbourhoods of the Western Cape in South Africa, there are objects in people's homes that live in a unique historical and cultural moment. This article reports on an examination, in the neighbourhood of Cloetesville, Stellenbosch, of how these objects inside residents’ homes tell a story of a creolised people and the locations in which they are situated. In the case of Cloetesville, as in many neighbourhoods that arose from a history of forced removals, many people experience various social and economic problems. Coloured people's identities are commonly thought to rest in these problems. This article, however, seeks to suggest an alternative way of exploring coloured identity through looking at objects in households and broader living environments. Thus, I hope to provide insight into different yet distinct experiences by contributing new perspectives through looking at nostalgic and ordentlike (respectable) sentiments of belonging. Specifically cabinets in living rooms are conceptualised as repositories of such sentiments in the home, and how the objects residing in the home have the power/ability to symbolically ground their owners in the neighbourhood of Cloetesville. [ABSTRACT FROM AUTHOR]

Recycled in white cultural hegemonic representations of the black male body are colonial fantasies, based on fear and desire. Yet, in the formation of diasporic black masculinities, these tropes have been subverted and resisted. Diaspora, here, is a performative process of “becoming” (S. Hall. “Cultural Identity and Diaspora.” InColonial Discourse and Post-Colonial Theory. London: Harvester, 1993) in a rhizoidal network of aesthetic exchange, transfer, and appropriation (K. Mercer.Welcome to the Jungle.London: Routledge, 1994). Therefore, the sensual, loosely fitting flamboyant suits of poor urban black and Mexican zoot suiters in 1940s America were sartorial antecedents of the “saga bwoys” (“bwoy” in Caribbean vernacular) who as Caribbean migrant men influenced subcultural style in post-war Britain through the subversive power of the “sweet bwoy” and the defiant rebellious style of the “bad bwoy”. This continued during the 1960s with the “rude bwoys”, who, together with the saga bwoys, are antecedents of contemporary “saggers”, who low rise their pants to reveal their underwear. In this article, I explore how saga bwoys, rude bwoys, and saggers used creative agency to subvert tropes that racialise the representation of the diasporic black male body. I draw on Carol Tulloch’s (“Style-Fashion-Dress.”Fashion Theory14 (3): 273–304. 2010) triumvirate “style–fashion–dress”, Daniel Miller’s (“Fashion and Ontology in Trinidad.” In Designand Aesthetics. London: Routledge, 1996) transcendent/transient duality in relation to theories of “cool” and creolisation, as well as Stuart Hall’s idea of “becoming” to support the formulation of a transdisciplinary conceptual framework. [ABSTRACT FROM PUBLISHER]

In this article, Christine Checinska aims to: (i) outline the carnivalised theoretical approach that characterises her analysis of African diasporic cultural expressions, (ii) explore the creolised aesthetic that shapes the styling—or stylin’, in colloquial terms—adopted by African diasporic men in the Caribbean, and (iii) to posit the notion of stylin’ as a creolised non-verbal Nation Language (a term coined by Kamau Brathwaite; seeHistory of the Voice. London: New Beacon, 1984). In this schema, the (re)fashioning of the body facilitates the reconfiguration of diasporic identities that are in constant flux as a result of geographical, psychological, and social border crossings. The Haitian Revolution (1791–1804) is central to the discussion, since it arguably galvanised what the author calls “the Great Masculine Enunciation”, a form of democratisation of dress that marked the shift from the functional, anonymous (un)dress of enslaved Africans to the elegant, embellished, individualised swagger of African diasporic peacock males. This constituted the reverse of the Great Masculine Renunciation in the West, which saw the abandonment of adornment in favour of understatement in fashionable male dress after the French Revolution (1789–1799), as described by J. C. Flugel (The Psychology of Clothes. London: Hogarth, 1966). [ABSTRACT FROM PUBLISHER]

France's overseas territories have received greater political autonomy these past three decades. In the Arts sector, the centralised government as well as local governments have developed many cultural policies. Yet, a close examination, through postcolonial lenses, reveals that these policies are imbued with a colonial logic and that colonial patterns are being maintained. These policies hide and deny processes of creolisation that represent a potential for resistance and emancipation. [ABSTRACT FROM PUBLISHER]

Using a creative interdisciplinary method of enquiry, this article seeks to exorcise the spectres of revolutionary creolisation embedded in George Washington Cable’s 1880 novelThe Grandissimes. It probes, in particular, the secreted traces of the Creole diaspora triggered by the Haitian Revolution of 1791–1804, and attempts to peel back the manifold layers of ideological occlusion embedded in the (ostensibly white, Anglo-American) narrative frame of Cable’s omniscient narrator and his protagonist Joseph Frowenfeld, which suppress the connections between inter-American identities across diverse, revolutionary, creolistic worlds in Louisiana and the Gulf South. Unlike other studies examining traces of the Haitian Revolution inThe Grandissimes, which tend to focus on the parallels between fictional and historical figures in Cable’s southern romance, this article dissects the subtle allusions to the revolution and the attendant diaspora found in the plantation infrastructures and the urban landscape of Cable’s Louisiana. In so doing, it demonstrates how Saint-Domingan migrants affirmed and reinvigorated the cultural landscape of the ‘Creole’ South and ‘circumvented’ the ideological spread of ‘Americanness’ at the time of the Louisiana Purchase, and during successive moments thereafter. [ABSTRACT FROM PUBLISHER]

This paper investigates language use and ideologies in Ajégúnlè among the members of the Performing Musicians Employers' Association of Nigeria (PMAN). Ajégúnlè has been characterised by lack of social cohesion and group identity. Due to the diverse ethnic composition of the neighbourhood, Nigerian Pidgin has been used as a main community language in the last decades. The reggae musicians in Ajégúnlè also use Nigerian Pidgin in their songs and during their weekly meeting. Their sociolinguistic profile suggests that they use Nigerian Pidgin as a first language. In their discourse they put forward ideologies that are different from those commonly associated to the pidgin, and I named them ‘belonging’, ‘seriousness’, ‘overseas’ and ‘Yorùbá. [ABSTRACT FROM AUTHOR]

La découverte d’une identité créole et d’une appartenance à l’aire caraïbe, cette faculté de se voir par le prisme de l’héritage endogène s’inscrit dans un long processus où tâtonnement et adoption des cultures imposées ou revisitées s’est souvent déployé comme le fil d’Ariane d’une construction identitaire et imaginaire. Cette construction qui s’est déclinée, d’abord, en un profond travail d’assimilation à l’Occident, que Chamoiseau désigne par « la ruine intérieure », à laquelle riposteront le mouvement de l’indigénisme de Price-Mars en Haïti, la Négritude de Césaire en Martinique mais également l’émergence plus récente du « manifeste créole » enrôlant les différents acteurs de cette présence au monde marque les différentes étapes d’un discours sur soi, d’un regard souvent faussé continuellement réinventé. Certes les auteurs de ces aires outre-atlantiques ont souvent mobilisé dans la trame de leurs œuvres une écriture de l’héritage multiple aussi bien linguistique que culturel. Ils ont enregistré de ce fait l’hybridation et l’éclatement de leur horizon littéraire qui s’origine irrémédiablement dans la violence de la rencontre.

Le présent article est une tentative de rapprocher la littérature francophone martiniquaise de la littérature sarde. Il se propose d’analyser de quelle manière les modèles esthétiques et idéologiques théorisés par les écrivains antillais peuvent être exportés hors de la Francophonie, et de montrer que de profondes affinités peuvent exister entre des réalités géographiques, sociales et historiques différentes, comme dans le cas de la Sardaigne et des Antilles. Cette étude est conduite à partir d’une comparaison entre la poétique de Patrick Chamoiseau, écrivain phare de la Créolité, et celle de Sergio Atzeni, écrivain sarde et traducteur du roman Texaco de l’auteur martiniquais. Atzeni est un des écrivains les plus innovateurs et originaux dans le panorama littéraire contemporain de la Sardaigne. Un sentiment de profonde amitié et d’estime mutuelle le lie à Patrick Chamoiseau. Parmi les nombreuses affinités poétiques existant entre les deux auteurs, seulement certaines seront ici abordées ; elles concernent notamment la dimension linguistique et stylistique, ainsi que le discours identitaire élaboré par les deux écrivains. The present essay tries to approach Martinique’s francophone literature to Sardinian literature. In particular, it aims at analysing how the aesthetic and ideological models theorized by West Indian writers can be exported out of French-speaking areas, and to show the existence of deep affinities between different geographical, social and historical realities, such as in the case of Sardinia and French West Indies. This study is conducted from a comparison between the poetics of Patrick Chamoiseau, a flagship writer of Creoleness, and of Sergio Atzeni, a Sardinian writer and translator of Chamoiseau’s novel Texaco. Atzeni is one of the most forward-looking and original writers of the contemporary literary panorama of Sardinia, and a feeling of deep friendship and mutual respect binds him to Patrick Chamoiseau. Among the many poetic affinities between the two authors, this study wishes to point out only some of them, notably concerning the linguistic and stylistic dimension as well as the identity discourse developed by the two writers.