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Nationalism studies tend to focus on a relatively closed and abstract nation. This paper addresses these features by analysing the case of Girmitiya nationalism, a nationalism in the Indian diaspora that broadens the exclusive focus on the nation. It introduces the concept of lived culture that makes the nationalism of an ethnic diaspora community concrete and specifies the interaction between global forces and local life. Using data obtained as a member of the studied ethnic community and deploying additional concepts such as ethnogenesis, Creole hegemonic nationalism, ethnification, diaspora bonding and Girmitiya ideology, the paper demonstrates the usefulness of the concept of lived culture. The concept of lived culture thus discloses the specificities of Girmitiya nationalism, while countervailing the tendency to restrict the focus on the nation and offering a route to broaden the focus. [ABSTRACT FROM AUTHOR]

Interestingly, Samuel reads the I kont i from his newly published book, before literary greats like Lyonel Trouillot and Frankétienne,[3] which prefigures a future where Haiti's moun andeyo (literally, "outsiders" or rural population) can (re)claim their stories from those who write about them in French - an inaccessible language for many. Putting Haiti in "Relation" Creole languages have had to contend with what Haitian American linguistic professor Michel DeGraff termed I Creole exceptionalism i - a set of racist beliefs and ideologies that "Creole languages form an exceptional class on phylogenetic and/or typological grounds" (DeGraff 2005, 533). 1 Audio Clip Recording of Vandredi Literè (Literary Fridays), April 13, 2018 Audio content can be heard at https://onlinelibrary.wiley.com/doi/10.1111/jlca.12622 [Kreyòl] is a beautiful language with the rhythm of the drum and the images of a dream, especially in its poetry, and a powerful weapon in the struggle of our people for national and social liberation. Haiti's (in)visibility in these disciplines is mainly due to a discourse of Haitian exceptionalism that views Haiti as so "unique" that frameworks used to understand the regions' cultures and societies do not apply there (Trouillot 1990). [Extracted from the article]

Susanna Gale (1749‐1823) was born in St Andrew, Jamaica, a member of the spectacularly wealthy Gale clan which at one point owned in excess of 1000 enslaved people on the island. This article takes Joshua Reynolds's portrait of her as a so‐called 'English rose' as the starting point for an examination of the discourses surrounding White West Indian creole identity in the Enlightenment. More images are then introduced to explore issues of sameness and difference within constructions of racial, class and gender identities, especially in cousin, sister and mistress–servant relationships. The article ends with reflections on Kehinde Wiley's portrait, After Sir Joshua Reynolds' 'Miss Susanna Gale' (2009). [ABSTRACT FROM AUTHOR]

Habitat fragmentation and loss threaten freshwater biodiversity worldwide. Habitats that are essential as fish spawning and nursery sites are critical, and must be identified for conservation purposes. Littoral zones within Patagonian lakes, especially shallow vegetated areas, represent important areas for the Creole perch, Percichthys trucha.Spawning behaviour has been little studied, so it is not known whether these movements are performed in groups. A particular area of a deep lake in northern Patagonia was studied to identify the environmental conditions under which spawning occurs, and to analyse spawning aggregation behaviour in relation to the lunar cycle.To identify spawning sites, spawning occurrence time, and the environmental parameters that determine it, fish capture data were analysed. Underwater cameras were also set up at three depth strata in the shallow zone to detect spawning aggregation behaviour. Aggregation was scored as the greatest number of individuals present in a single frame, and the number present per depth stratum. The relationship between the lunar cycle and Creole perch abundance by depth was then determined.This is the first visual record of a spawning bed and the spawning aggregation behaviour of Creole perch in Patagonian lakes. The abundance of mature Creole perch in the shallow strata during the austral spring suggests that vegetated areas constitute spawning sites. Spawning aggregation takes place at a shallow depth 2 days before the full moon.As the reproductive behaviours of Creole perch are important phenomena in the life history of the species, the results of this study have important implications for conservation and management. [ABSTRACT FROM AUTHOR]

Spanish naturalists established the Viceregal Botanical Garden of New Spain in Mexico City in 1788 to advance agriculture, manufacturing, and medicine. This colonial institution also served the ideological role of cultivating agents of empire. Rather than establish the garden in the already robust tradition of American botany, the Spanish appropriated this space, employing Creole students and servant workers to Europeanize local botanical knowledge through taxonomic colonialism. The different agendas at work in the botanical garden, which straddled the colonial and revolutionary periods in Mexico, destabilized not only this institution, but also the empire itself from the ground up. That the contributions of the agents of the garden have been forgotten is evidence of the fragility and failure of a European institution in the American colonial state. [ABSTRACT FROM AUTHOR]

In this interview, Ulf Hannerz reflects on the relationship between the development of his career as an anthropologist and the elaboration of his theoretical positions. He recalls some of his fieldwork experiences and connects those experiences to his emerging conceptual apparatus in his own take on the culture concept, on cosmopolitanism, on creolization and cultural hybridity, on cultural flows and fluxes, on urban globalization and global futures, and on nationalism and transnationalism. He pauses to consider some of the controversies surrounding his earlier work in Washington, DC, and "ghetto culture" as well as his entry into the debates on the creolization concept. Given his interest in the history and politics of anthropology—and where anthropology is headed in the future—Hannerz also locates his own intellectual production and the influences on, and evolution of, his theoretical and ethnographic perspectives in the competing histories of national traditions, making critical comments on the hierarchization of anthropology and the advent of accountability regimes negatively affecting the discipline. [culture, cultural anthropology, creolization, globalization, Ulf Hannerz] [ABSTRACT FROM AUTHOR]

A major theme in contemporary social theory is the questioning and destabilization of boundaries – self/other, culture/nature and gender being the most obvious areas. Not least for this reason, creole identities, ostensibly premised on openness and mixing, deserve renewed attention. Although the term creolization, as borrowed from linguistics, is sometimes used in a broad comparative sense, the creole world refers to the outcome of a particular historical experience, namely that of displacement, slavery, emancipation and its aftermath reverberating into the present. Key terms are uprootedness, cultural mixing and creole languages existing in diglossic situations with metropolitan ones. Creole intellectuals in the Caribbean have celebrated the cultural creativity characteristic of these societies but have been criticized for ignoring class, racism and gender issues. By embracing the egalitarianism and openness of creoledom, they have become vulnerable to criticism of being handmaidens of neoliberalism or neocolonialism. Controversies over creole identity are related to fundamental questions in anthropology. Drawing on material mainly from the Indian Ocean region, in this article I attempt to create a dialogue between debates over creole identity and theoretical questions raised in social and cultural theory concerning the relationship between cultural difference and social inequality. [ABSTRACT FROM AUTHOR]

„Unserdeutsch", a creole spoken in a former German South Pacific colony, and what is now Papua New Guinea, is being extensively documented and studied by linguists for the first time. There is no time to lose, because after a chequered history the world's only German‐based creole – long ignored – is facing extinction. [ABSTRACT FROM AUTHOR]

Le Kèr Creole: Creole Compositions & Stories from Louisiana This musical ethnography of Louisiana Creole arrives in troubled times - in the midst of a multilayered public health crisis, fueled by a global pandemic alongside persistent police violence with disproportionate and deadly impact for Black people. Accepting this approach, the book succeeds in laying out the history and cultural context of Louisiana Creole from the essays, archival letters, photographs, and architectural drawings it contains. [Extracted from the article]

Mexico is a major avocado producer and exporter, mainly the Hass variety, while the Mexican creole genotypes remain unexplored. We investigated the physicochemical characteristics, phenolics, and bioactivity of oils from six different Mexican avocado genotypes to increase their consumption and utilization. Oil content varied significantly among Mexican genotypes and increased linearly with dry matter content. Oils from Mexican creole genotypes varied significantly in UV absorbance and generally exhibited low secondary oxidation. Avocado oil displayed two intense fluorescence peaks at 675 and 720 nm (chlorophyll concentration) and two broad bands centered at 465 and 510 nm (oxidation products). The antioxidant activity of avocado oils was independent of total phenolic content and influenced the anti-inflammatory (COX) activity and selectivity. Three thermal structural transitions occurred in avocado oils between −30 and 20°C. Thermal oxidation by differential scanning calorimetry (DSC) revealed that avocado oils from Mexican genotypes exhibited higher thermal stability than those of Hass. Multivariate data analysis performed on 18 oil characteristics using principal component and cluster analysis demonstrates that fluorescence emission was the major factor segregating Mexican avocado genotypes. Mexican creole avocado is an important beneficial resource for the diversity of its oil quality compared to Hass variety. Practical applications: Mexican creole avocado oil exhibited superior distinctive physicochemical characteristics than Hass avocado variety. The fluorescence emission can be considered as the predictive attribute to characterize and identify the oil quality and distinguish creole avocado genotypes. Avocado oil from creole genotypes could be an important option to add value to these crop resources, ignored by their delicate post-harvest management. Cold press avocado oil from creole genotypes provides a distinctive regional origin denomination of gourmet oil, enabling to break its confines by post-harvest management, simultaneously conserving the huge genetic diversity of this valuable crop. Mexican creole avocado oils exhibit superior physicochemical characteristics than Hass. Fluorescence emission effectively segregates avocado oil quality by genotypes. [ABSTRACT FROM AUTHOR]

Child discipline is a vital part of child-rearing in all cultures. The need for child discipline is generally recognised, but considerable debate exists regarding the best methods. Corporal punishment (CP) is a dominant practice in Caribbean cultures. This qualitative study investigated community perceptions of the function, legality and boundaries of CP in child-rearing practices in Suriname, in which CP is defined as hitting a child on their buttocks or extremities using an open hand . Twelve focus group discussions were conducted with adolescent and adult community members from Creole and Maroon backgrounds, as well as with professionals working with children. ATLAS.ti (version 7.5.4), a qualitative data package, was used to conduct the analyses. This study showed how violent forms of disciplining children are widely accepted and practised in Suriname. CP is considered a necessary and respected form of disciplining children, particularly by parents. Participants know about the existence of the United Nations Convention on the Rights of the Child that has been ratified in Suriname, but there is a lack of knowledge about its content. Developing appropriate policy responses to violence towards children requires understanding of the perception and use of CP. Such knowledge is needed to tackle the invisibility and social acceptance of violence in child discipline. Key Practitioner Messages Under certain circumstances, Corporal Punishment (CP) is accepted and applied in Suriname, despite growing knowledge of its harmful consequences., While participants considered the lawfulness of behaviour, they were primarily interested in the intentions of the caretakers when using CP If these were interpreted 'in the best interest of the child', CP was not considered maltreatment., Understanding of what motivates caregivers to use CP helps in developing appropriate policy responses in order to prevent and respond to violence towards children. [ABSTRACT FROM AUTHOR]

Objective: In the Netherlands, persons of Turkish, Moroccan and Surinamese descent form the largest groups of non-western immigrants. A high prevalence of mild cognitive impairment (MCI) and dementia has been described in immigrant populations in the United States of America and the United Kingdom. We determined the prevalence of MCI and dementia in older community-dwelling adults from the largest non-western immigrant groups in the Netherlands.Methods: Participants, aged 55 years and older, of Turkish, Moroccan (Arabic or Berber), Surinamese (Creole or Hindustani) or Dutch descent were recruited via their general practitioners. Cognitive deficits were assessed using the Cross-Cultural Dementia screening instrument, which was validated in poorly educated people from different cultures. Differences in prevalence rates of MCI and dementia between the immigrant groups and a native Dutch group were analysed using chi-square tests.Results: We included 2254 participants. Their mean age was 65.0 years (standard deviation, 7.5), and 44.4% were male. The prevalence of MCI was 13.0% in Turkish, 10.1% in Moroccan-Arabic, 9.4% in Moroccan-Berber and 11.9% in Surinamese-Hindustani participants, compared to 5.9% in Surinamese-Creoles and 3.3% in native Dutch. The prevalence of dementia was 14.8% in Turkish, 12.2% in Moroccan Arabic, 11.3% in Moroccan Berber and 12.6% in Surinamese-Hindustani participants, compared to 4.0% in Surinamese-Creoles and 3.5% in native Dutch.Conclusions: MCI and dementia were three to four times more prevalent in the majority of non-western immigrant groups when compared to the native Dutch population. These differences are important for planning and improving healthcare facilities. Copyright © 2016 John Wiley & Sons, Ltd. [ABSTRACT FROM AUTHOR]

The article examines the role of individual actors and small groups in creating spatial mixings and how these multiplicities could become represented as amalgams in the spatial language of Pitcairn Island. Topics covered include the concept of Creole spatiality as a reference to how spatial language develops as a result of language contact and the Caribbean and Polynesian spatial influence on Pitcairn.

Background: RhD negativity is distributed unevenly among different ethnicities. In this study we explored the frequencies of RhD negativity in pregnant women in multiethnic Suriname, along with screening results for red blood cell (RBC) antibodies in these women and their offspring. Results may help identify women at risk for hemolytic disease of the fetus and newborn.Study Design and Methods: A retrospective study was performed in pregnant women who delivered at three major hospitals in Suriname between January 1, 2013, and December 31, 2014.Results: The overall prevalences of RhD negativity among 8686 women was 4.3%. The percentages of RhD negativity in Maroons, Creoles, and Hindustani women were 7.2, 5.4, and 3.7%, respectively. Chinese and Javanese women had very low prevalences of 0.8 and 0.5%, respectively, and Amerindians showed no RhD negativity. Antibody screening was positive in six D- (five Maroons and one Creole) women and weakly positive in three women (two Creoles and one Maroon), making overall antibody prevalence 4.4%. In 15 (5.5%; 10 Maroons, four Creoles, one Chinese) newborns from D- mothers antibody screening was positive.Conclusion: In the multiethnic Surinamese population RhD negativity among pregnant women varied between 0.0 and 7.2% between ethnic groups. RBC antibodies were detected during pregnancy and in newborns in 4.4 and 5.5%, respectively. [ABSTRACT FROM AUTHOR]

Practitioners of Cuban Creole espiritismo conceive of the spirits they work with as parts of their extended Selves: paradoxically both present from birth, manifest as aptitudes and personality traits and as needing to be 'made' through their development as mediums. In continuity with other practices of the Afro-Cuban religious environment in which it is immersed, espiritismo sustains a spiritual cosmos that is porous and capable of absorbing and transforming its potentially dangerous Other-such as 'foreign' spirits or those sent by witchcraft. This is accomplished through processes associated with the development and expansion of the Self. However, through the expression of these spirits (both innate and foreign) in, and through, bodies, things, and actions, they are integrated into the Selves of their mediums ('infolding') as they are simultaneously personified and differentiated from them ('outfolding'). I argue that this process of 'outfolding' affords a largely unique model of Self-making in this context, one that can be better understood through a look at how aspects deemed to be potentials of the Self ́s internal constitution are carefully worked into becoming instantiated, lived components of it, outside of it. [ABSTRACT FROM AUTHOR]

Objectives Global health research into the relationship between health, economic inequalities, and globalization is necessary to address increasing health disparities in low income countries. Nicaragua has high levels of poverty and extreme poverty when compared with other Central and South American Countries. Design and Sample Photovoice and ethnographic research methods were used to explore health experiences of Creole women in Bluefields, Nicaragua and the intersections between culture, socioeconomic status, and gender. Twelve Creole women participants, ages 18-45. Measures After initial focus groups, participants used disposable cameras to document health experiences. Follow-up interviews were conducted about the meaning of each photo. Participants then selected photos to be included in a city-wide photoshow. Results In initial focus groups, participants described great distress over changes they perceived in Creole culture and how these changes affect the health of the next generation. Participants related most of these changes to the economy and globalization. Photos taken were primarily of aspects of Creole culture, including household practices and traditional remedies from Creole culture. Conclusions Findings on the relationships between culture, disease, and community-identified health risks in this minority population can help health care providers and public health policymakers develop and sustain culturally appropriate health interventions. [ABSTRACT FROM AUTHOR]

The paper explores how creole categories of people who have constituted a small but influential minority in Guinea- Bissau for centuries contributed to a countrywide, integrated national culture since the eve of independence in 1974. Since independence, several cultural representations previously exclusive to creole communities have been - driven by the nationalist independence movement and the early postcolonial state - transformed into representations of a new national culture, crossing ethnic and religious boundaries. The fact that creole identity and culture had been transethnic - i.e. creole identity brings together individuals of heterogeneous cultural, ethnic and geographic descent - during the colonial period, has fostered in postcolonial times the countrywide spread of previously exclusively creole cultural features. I argue that this 'transethnicisation' of creole cultural representations has unified Bissau-Guineans across ethnic lines, causing a strong commitment with their nation 'from below'. [ABSTRACT FROM AUTHOR]

This article examines the political significance of white creolization in pre-revolutionary French Saint Domingue. Eighteenth-century Europeans tended to view white creoles as having physically, morally, and culturally degenerated due to the tropical climate, the monotony of plantation life, and their interaction with enslaved and free people of color. Yet elite white colonists in Saint Domingue claimed that white creoles possessed certain positive traits due to their new world birth, traits that rendered them physically stronger and potentially more virtuous than the French. Focusing on little-known publications authored by the white creole Moreau de Saint-Méry, this article highlights the deployment of gendered notions of virtue and noble savagery in debates over white creolization. Moreau's claims, when placed in the context of a conflict between local colonial magistrates and the French Colonial Ministry, challenge interpretations of white creolization as an undesirable, subversive side-effect of colonial slavery. Rather, white colonial men claimed that white colonists knew best how to ensure the obedience of the enslaved precisely because of their creolization. [ABSTRACT FROM AUTHOR]

There is a wide range of segment simplification patterns across African English accents, which depend on the phonological context. This paper examines, in turn, the patterns of simplification in the nucleus, in the onset, in the coda and in intervocalic clusters. Simplification in the nucleus involves the monophthongisation of diphthongs and of triphthongs, as well as the disyllabification of triphthongs; the monophthongisation of diphthongs either results in the retention of the first element of the diphthong or in the substitution of an altogether different monophthong; the simplification of triphthongs through monophthongisation consists in the retention of the first element of the sequence, but the general trend is disyllabification through the gliding of the medial element into [j] or [w]. The two patterns of simplification in the onset are the dropping of the initial consonant in some English-based pidgins and creoles and vowel insertion. Simplification in the coda sometimes involves the dropping of one of the consonants, which may be the first, second, or third; there is also a high prevalence in east and southern African Englishes of /ə/ and /i/ insertion. /ə/ and /i/ insertion is also the pattern of simplification of intervocalic clusters, similarly more common in east and southern African Englishes. The complex range of simplification patterns often follow neat phonological rules a comprehensive picture of which this paper tries to capture. [ABSTRACT FROM AUTHOR]

Sociolinguistic research on Creole communities has so far focused mainly on the social and linguistic distinctiveness of Creoles and on their synchronic interaction with their European lexifier. To date, little work has been done on the stylistic make-up of Creoles and on how these styles are employed in interactions to negotiate social identities and relationships. This paper investigates patterns of code-switching between different Creole varieties in the Eastern Maroon community using Myers-Scotton's markedness model. It demonstrates that such patterns are structurally similar to those found in other bilingual communities and function as an important resource for creating interactional meanings. Moreover, it shows that overall similar patterns of code-switching convey partially different meanings due to their interaction with situational factors. [ABSTRACT FROM AUTHOR]

The article comments on the article of Viranjini Munasinghe on the concept of creolization in the Caribbean and in social and cultural theory. She says that the disciplinary quality of the concept of creolization raises questions about the relationship between theory and ethnography. An alternative point of view about the character, importance, and relationships among ethnography, empiricism, and theory for examining the concept of creolization is offered.

The article presents an ethnographic inquiry regarding Creole's assumption of significance for theorists that work outside the Caribbean. The author analyzes how and why interculturation is transformed into acculturation when creolization theory is applied to East Indians in Trinidad. A call for reconceptualization of creolization theory through the recognition of the limitations imposed by such instances of epistemological collapse is presented.

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Amsterdam’s immigrants of Caribbean and southern Mediterranean origin have been characterized as modestly segregated from Dutch residents, and their residential assimilation has been expected to proceed rapidly. This article tests the hypothesis of spatial assimilation using both aggregate data on levels of segregation and individual-level analyses of the people who live in ethnic minority neighborhoods. Evidence is presented of assimilation for immigrants from the former colonies of Surinam and the Antilles, but Turks and Moroccans are shown to face stronger barriers. The former groups’ higher standing favors their mobility from ethnically distinct neighborhoods. There is a generational shift for Surinamese and Antilleans, while the Turks and Moroccans born in Amsterdam are as likely as the immigrant generation to settle in ethnic minority neighborhoods. [ABSTRACT FROM AUTHOR]

The elaboration of syncretic belief systems outside the framework of white‐dominated denominational Christianity by enslaved African labourers is a fundamental hallmark of the religious terrain of Caribbean societies. This process of creole institution‐building started during the period of slavery, and, in the case of Jamaica, continued throughout the post‐emancipation period, during which the black lower class formed Afro‐Christian sects and cults. This paper examines religious pluralism in Kingston, the capital of Jamaica, over the decades since independence in 1962, and focuses on the spatial expression of that religious divide. It shows that Afro‐Christian religions still correlate with the black lower class, although the growth of US‐based evangelical sects in Kingston's downtown areas has gathered pace in recent decades. Uptown Kingston remains predominantly Anglican, Roman Catholic, Baptist or Methodist, although by no means so exclusively white or light‐skinned as before independence. Special attention will be given to the cult of Rastafari and the Pentecostal sect in the Jamaican context, both of which exemplify post‐slavery creole creativity, and provide a religious framework for confronting historical white racism. Copyright © 2005 John Wiley & Sons, Ltd. [ABSTRACT FROM AUTHOR]

Presents several abstracts on gender and history. "Cartographies of Globalisation, Technologies of Gendered Subjectivities: The Dub Poetry of Jean 'Binta' Breeze," by Jenny Sharpe; "Creole Performance in Wonderful Adventures of Mrs. Seacole in Many Lands," by Rhonda Frederick; "Colonial Matriarchs: Garveyism, Maternalism and Belize's Black Cross Nurses, 1920-1952," by Anne Macpherson.

Mary Seacole's autobiography has been read as a feminist performance as well as a paradigmatic Victorian travel narrative. While these assessments address important aspects of the memoir, neither affords the author's Jamaicanness significant space in its analysis. This essay addresses the silences left when Wonderful Adventures is removed from its Jamaican context, then offers a reading of it from this perspective. Grounded in histories that document nineteenth-century Jamaican social categories, the article analyses Seacole's book using Caribbean literary perspectives that explore raced, ‘coloured’ and geographically-located identities. The result is an interpretation of the memoir that offers insight into Jamaica's Creole population, its status and colour politics, and identity concerns. All have been expertly shaped by Seacole's rhetorical manoeuvres. [ABSTRACT FROM AUTHOR]

Sociological reassessments of the Caribbean during the last decade provide the basis for this analysis of cultural creativity in Kingston, Jamaica. The intersection of different social networks and formations – for example, lateral transmigrant patterns and vertical state institutions – creates the groundwork for a simultaneous co–working of three characteristic modes of Creole cultural expression – commitment, ambiguation, disjuncture. These modes are not necessarily dialectically integrated because the social formations to which they are allied typically have not been effectively synthesized in teleological or functional terms. I focus especially on a street rhetoric of ambiguation and displacement which I see as falling within the interplay/intermixture mode lying between disjuncture and commitment. [ABSTRACT FROM AUTHOR]

Demonstrates how West African cultural frameworks illuminate New World dynamics of creolization by addressing scholars' debate concerning the category of Petwo deities or spirits, their Creole status within the Vodou pantheon, and in what sense they have come to oppose African gods. African diaspora research; Revisionary logic of Yoruba deep knowledge; Division between Petwo and Rada deities within Haitian Vodou.

Examines the postcolonialist argument that analytical attention is most appropriately directed to emergent creolized cultures in considering the colonial encounter. Focus on the hybrid Anglo-Indian population in Madras, India; Evolution of an Anglo-Indian population; Changing official attitudes to hybrids; Porous boundaries of community.

The syncretism of West African Voodoo with Catholicism and Creole "gods" has been well documented on the island of Haiti The authors affirm that during the time when other Creole elements were being incorporated into Voodoo, the diffusion of a popular theatrical tradition, the commedia dell'arte, facilitated the adoption of dramatic elements which can be seen today. These elements include similar improvisations, costumes, dressing rooms, props, and personalities attributed to "gods." Supportive evidence for this affirmation was found by comparing Voodoo cults with theatrical elements to Voodoo in Africa and other regions of Haiti where the commedia dell'arte was not found. [ABSTRACT FROM AUTHOR]

The article comments on the article "Theorizing World Culture Through the New World: East Indians and Creolization," by Viranjini Munasinghe. She agrees with the contemporary academics' habit of transforming concrete ethnographic circumstances into theoretical abstractions of universal validity. She points out that Munasinghe's ethnographic treatment of East Indians illustrates the cultural processes that neglects the domain of power and politics that plays a role in history and society.

The article comments on the article "Theorizing World Culture through the New World: East Indians and Creolization," by Viranjini Munasinghe. He says that the article calls for a review of both an intellectual and social history of the creole concept. He argues that creole has carried deleterious exemplifications of Afro-Caribbean people as well as the Indo-Caribbeans and that the circulation of ideas between social-scientific discourses must be embrace.

The author comments on Viranjini Munasinghe's theory of Caribbean creolization with ethnographic material on East Indians in Trinidad. He says that such theory has proven to be useful in the provisional framework for the understanding of creolization theory to process indigenization. He applauds the optimism of Munasinghe on the analytical and political value of the theory of cultural change.

The author comments the way Viranjini Munasinghe shows how creolization loses its power as a theoretical abstraction when applied to other world regions. She points out the difficulties of Munasinghe in separating theories from the ideological contexts in which they are developed to exhibit social mobility. She believes that all theories are part ideology and part aspiration and that they are always limited by instances of history of their generation and political applicability.

The author comments on the concept of creolization where world culture has been theorized through the New World. He contends on the anthropological writings on creolization that focuses on two separate kinds, the historical home region of creole society and the global or transnational cultural interconnectedness. He presents possible sources for theorizing world culture in creole terms, New World history and ethnography and creole linguistics.

The article offers a response to the article "Creole Spatiality and Pitcairn Island: A Comment on Feinberg and Mawyer's 'Ethos' Special Issue 'Sense of Space,' " by Joshua Nash which appeared within the issue. Topics discussed include the value of a multiple-models approach to space-in-culture and to culture-in-spatial cognition, how Nash adds a valuable dimension to the study, and Nash's observations which connect the creole spatiality with specific contact language contexts.

The author comments on globalization theory on the condition of economic, institutional, and communicational connectivity. He says that globalization follows the form of attempts that describe an emergent unified global culture. Criticisms focuses on the global distribution of cultural goods of dominant culture that cultural appropriation always involves adaptation. He suggests his experiments of substituting the concept of hybridity for creolization.