Pub Date : 2020-05-19DOI: 10.33137/caribbeanquilt.v5i0.34375
Prilly Bicknell-Hersco
Millions of people have been victim to violent and inhumane social injustices, many of them based on racial and cultural hierarchies. The Nazi Holocaust or the colonization of North America through the genocide of indigenous populations are examples of such instances. When these victims have no direct claim on those who committed the harm, the victims turn to the government for reparations. It can be said that the enslavement of Africans in the Caribbean is another painful and violent injustice, yet few reparations, if any at all, have been paid out to those most affected by the transatlantic slave trade. In 2013, CARICOM released an official request for Reparations for the Native Genocide and Slavery from the United Kingdom and the other European colonies. The discussion of reparations for slavery has ignited debate worldwide.
{"title":"Reparations in the Caribbean and Diaspora","authors":"Prilly Bicknell-Hersco","doi":"10.33137/caribbeanquilt.v5i0.34375","DOIUrl":"https://doi.org/10.33137/caribbeanquilt.v5i0.34375","url":null,"abstract":"Millions of people have been victim to violent and inhumane social injustices, many of them based on racial and cultural hierarchies. The Nazi Holocaust or the colonization of North America through the genocide of indigenous populations are examples of such instances. When these victims have no direct claim on those who committed the harm, the victims turn to the government for reparations. It can be said that the enslavement of Africans in the Caribbean is another painful and violent injustice, yet few reparations, if any at all, have been paid out to those most affected by the transatlantic slave trade. In 2013, CARICOM released an official request for Reparations for the Native Genocide and Slavery from the United Kingdom and the other European colonies. The discussion of reparations for slavery has ignited debate worldwide.","PeriodicalId":34856,"journal":{"name":"Caribbean Quilt","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-05-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49534377","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-05-19DOI: 10.33137/caribbeanquilt.v5i0.34370
D. Allens
White cultural hegemony has been used as a determinant of identity privilege in The Bahamas since the beginning of British colonialism. This ideal justifies and confers the dominance of whiteness while also including a moral responsibility to enforce the racial hierarchy as a part of a "global cognitive dysfunction" (Mills 18) that sees non-white actors as intrinsically lesser; an understanding Charles Mills argues is needed to uphold a racialized social contract. This “grammar of racial difference” inculcates the need for whiteness to act as savior through the subjugation and cultural integration of the “other” (Mahmud). However, beyond its role as a dysfunction, this conception of a moral obligation—or colloquially, a ‘white savior complex’—guides understandings of why colonial leaders forged hegemonic relationships with the U.S. despite the country’s apparent intent to achieve independence. These relationships were a strategic part of a colonial-savior complex and adherence to a global system that values 'whiteness.' This paper suggests that despite independence, The Bahamas remains subjected to the dependency role under a system of white privilege, resulting from colonial agreements made with the United States, and multi-national agencies, and regulatory bodies that enforce a hegemonic reconstruction of influence. Ergo, the cultural hegemony of the United States as an industrialized giant merely filled the void that the British rule left behind.
{"title":"Dependency, White Privilege, and Transnational Hegemonic Reconfiguration: Investigating Systems of Power and Identity Privilege in The Bahamas","authors":"D. Allens","doi":"10.33137/caribbeanquilt.v5i0.34370","DOIUrl":"https://doi.org/10.33137/caribbeanquilt.v5i0.34370","url":null,"abstract":"White cultural hegemony has been used as a determinant of identity privilege in The Bahamas since the beginning of British colonialism. This ideal justifies and confers the dominance of whiteness while also including a moral responsibility to enforce the racial hierarchy as a part of a \"global cognitive dysfunction\" (Mills 18) that sees non-white actors as intrinsically lesser; an understanding Charles Mills argues is needed to uphold a racialized social contract. This “grammar of racial difference” inculcates the need for whiteness to act as savior through the subjugation and cultural integration of the “other” (Mahmud). However, beyond its role as a dysfunction, this conception of a moral obligation—or colloquially, a ‘white savior complex’—guides understandings of why colonial leaders forged hegemonic relationships with the U.S. despite the country’s apparent intent to achieve independence. These relationships were a strategic part of a colonial-savior complex and adherence to a global system that values 'whiteness.' \u0000This paper suggests that despite independence, The Bahamas remains subjected to the dependency role under a system of white privilege, resulting from colonial agreements made with the United States, and multi-national agencies, and regulatory bodies that enforce a hegemonic reconstruction of influence. Ergo, the cultural hegemony of the United States as an industrialized giant merely filled the void that the British rule left behind.","PeriodicalId":34856,"journal":{"name":"Caribbean Quilt","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-05-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43579687","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-05-19DOI: 10.33137/caribbeanquilt.v5i0.34368
D. Allens
In his work Ethnic groups and boundaries, Frederick Barth argues that applying definitions to group of peoples has less to do with emphasizing a shared culture than with defining the sentiments of communality in opposition to the perceived identity of an ‘other’ (Barth). In applying Barth’s framework, modern Bahamian identity has developed—and is largely understood—in comparison to a Haitian ‘other.' Therefore, this essay will argue that, having gone through multiple iterations of the racial contract, policies of subjugation initially intended for black colonial subjects (e.g. uneven development and colonially encouraged distrust) have been subverted for use by The Bahamas’ post-independence government against those with Haitian ancestry. It will demonstrate that Bahamian sentiments towards Haitians are contextualized historically and based on a long-standing colonial tradition of discrimination and social control that pitted West Indian immigrants against them. While this subjugation is no longer enforced along phenotypical lines, elements of privilege connected to the racial contract are now adjudicated along different lines that may prove harder to distinguish, perhaps making the privileges attached to the dominant identity different from a North American context.
弗雷德里克·巴特(Frederick Barth)在他的著作《族群与边界》(Ethnic groups and boundaries)中认为，将定义应用于一群人，与其说是强调一种共同的文化，不如说是定义一种与感知到的“他者”身份相对的集体情感(巴特)。在运用巴思的框架时，现代巴哈马人的身份与海地的“他者”相比得到了发展，并且在很大程度上得到了理解。因此，本文将论证，在经历了种族契约的多次迭代之后，最初针对黑人殖民地主体的征服政策(例如，不平衡的发展和殖民地鼓励的不信任)已经被巴哈马独立后的政府用来对付海地血统的人。它将表明，巴哈马人对海地人的感情是有历史背景的，其基础是西印度移民与他们对立的歧视和社会控制的长期殖民传统。虽然这种征服不再按照表现性的方式来执行，但与种族契约相关的特权元素现在按照不同的方式来裁决，这可能会证明更难区分，也许会使附属于主导身份的特权与北美背景不同。
{"title":"Conceptions of Race Beyond North America: The Subversion of the Colonial Racial Contract in The Bahamas","authors":"D. Allens","doi":"10.33137/caribbeanquilt.v5i0.34368","DOIUrl":"https://doi.org/10.33137/caribbeanquilt.v5i0.34368","url":null,"abstract":"In his work Ethnic groups and boundaries, Frederick Barth argues that applying definitions to group of peoples has less to do with emphasizing a shared culture than with defining the sentiments of communality in opposition to the perceived identity of an ‘other’ (Barth). In applying Barth’s framework, modern Bahamian identity has developed—and is largely understood—in comparison to a Haitian ‘other.' Therefore, this essay will argue that, having gone through multiple iterations of the racial contract, policies of subjugation initially intended for black colonial subjects (e.g. uneven development and colonially encouraged distrust) have been subverted for use by The Bahamas’ post-independence government against those with Haitian ancestry. It will demonstrate that Bahamian sentiments towards Haitians are contextualized historically and based on a long-standing colonial tradition of discrimination and social control that pitted West Indian immigrants against them. While this subjugation is no longer enforced along phenotypical lines, elements of privilege connected to the racial contract are now adjudicated along different lines that may prove harder to distinguish, perhaps making the privileges attached to the dominant identity different from a North American context.","PeriodicalId":34856,"journal":{"name":"Caribbean Quilt","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-05-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42534522","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-05-19DOI: 10.33137/caribbeanquilt.v5i0.34381
Sabrina Uwase
An integral responsibility of nation-states is to provide protection and the means for attaining a fulfilling life to those it governs. Given the fact that most current global powers were not founded with the needs of racialized peoples in mind, one is infuriated but not surprised, at the cyclical pattern of disregard and exploitation that people of colour in the Americas experience. Indigenous and Black communities in the Americas are not just disregarded by the state, but are actively targeted for exploitation and undermining. Analyzing Haiti’s post-colonial history and Canada’s domestic and international mining operations, I argue that nations in the Caribbean and Latin America have been extensively exploited economically by imperial powers, and their survival undermined by colonial legacies. Numerous countries in the region, to varying degrees, continue to experience the wrath of state-sponsored white supremacy and crippling debt that prevent authentic development. I advance the position that coerced debt and resource extraction have been weaponized against already ostracized communities by behemoth states that employ the myth of being a post-racial democracy. This paper also highlights a complex set of global relationships by linking extraction, state-corporate relations, and North-South divides, with a focus on Canadian mining in Latin America.
{"title":"Debt and Destruction: The Global Abuse of Haiti and Unbalancing the Myth of Benevolent Canada","authors":"Sabrina Uwase","doi":"10.33137/caribbeanquilt.v5i0.34381","DOIUrl":"https://doi.org/10.33137/caribbeanquilt.v5i0.34381","url":null,"abstract":"An integral responsibility of nation-states is to provide protection and the means for attaining a fulfilling life to those it governs. Given the fact that most current global powers were not founded with the needs of racialized peoples in mind, one is infuriated but not surprised, at the cyclical pattern of disregard and exploitation that people of colour in the Americas experience. Indigenous and Black communities in the Americas are not just disregarded by the state, but are actively targeted for exploitation and undermining. Analyzing Haiti’s post-colonial history and Canada’s domestic and international mining operations, I argue that nations in the Caribbean and Latin America have been extensively exploited economically by imperial powers, and their survival undermined by colonial legacies. Numerous countries in the region, to varying degrees, continue to experience the wrath of state-sponsored white supremacy and crippling debt that prevent authentic development. I advance the position that coerced debt and resource extraction have been weaponized against already ostracized communities by behemoth states that employ the myth of being a post-racial democracy. This paper also highlights a complex set of global relationships by linking extraction, state-corporate relations, and North-South divides, with a focus on Canadian mining in Latin America.","PeriodicalId":34856,"journal":{"name":"Caribbean Quilt","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-05-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42352564","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-05-19DOI: 10.33137/caribbeanquilt.v5i0.34383
Adrian J. Williams
The purpose of this essay is to debunk the dated Eurocentric notions that dismiss the significance of Jamaican Patois and to argue the validity of the language. To achieve this, research was conducted by exploring various Caribbean literary and linguistic components of the language. However, for the sake of space, only one example per category was analyzed.Patois (also known as Jamaican Creole) is the word used to describe Caribbean speech. Patois, or Patois-based languages, are a part of a continuum of creolized languages (Davidson and Schwartz 48), ranging from pidgins and dialects to full languages. Through socialization and systemization over time, [Jamaican] Patois has developed into a language all its own.
{"title":"The Validity of Patois: An analysis on the Linguistic and Cultural aspects of Jamaican Patois","authors":"Adrian J. Williams","doi":"10.33137/caribbeanquilt.v5i0.34383","DOIUrl":"https://doi.org/10.33137/caribbeanquilt.v5i0.34383","url":null,"abstract":"The purpose of this essay is to debunk the dated Eurocentric notions that dismiss the significance of Jamaican Patois and to argue the validity of the language. To achieve this, research was conducted by exploring various Caribbean literary and linguistic components of the language. However, for the sake of space, only one example per category was analyzed.Patois (also known as Jamaican Creole) is the word used to describe Caribbean speech. Patois, or Patois-based languages, are a part of a continuum of creolized languages (Davidson and Schwartz 48), ranging from pidgins and dialects to full languages. Through socialization and systemization over time, [Jamaican] Patois has developed into a language all its own.","PeriodicalId":34856,"journal":{"name":"Caribbean Quilt","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-05-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47304036","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-05-19DOI: 10.33137/caribbeanquilt.v5i0.34385
Julie Ann McCausland
Claudia Vera Jones née Cumberbatch, was a Trinidad and Tobago-born journalist and activist who, at eight years old, migrated to the United States from Port of Spain, Trinidad, in the British West Indies (Boyce Davies 159). Jones’ mother and father had arrived in the United States two years earlier, in 1922, when their economic circumstances had worsened as a result of the drop in the cocoa trade, which had impoverished the West Indies and the entire Caribbean (Boyce Davies 159). Like many Black people who migrated from the West Indies, Jones’ parents hoped to find fortunes in the United States, where ‘‘gold was to be found on the streets’’ and the dreams of rearing one’s children in a ‘‘free America’’ were said to be realized (Boyce Davies 159). However, the lie of the American dream was soon revealed, as Jones, her three sisters and her parents suffered exploitation and indignity at the hands of the white families and from the legacy of Jim Crow national policy (Boyce Davies 159).
克劳迪娅·维拉·琼斯(Claudia Vera Jones，原名康伯巴奇)是特立尼达和多巴哥出生的记者和活动家，8岁时从英属西印度群岛特立尼达的西班牙港移民到美国(Boyce Davies, 159)。琼斯的父母在两年前即1922年抵达美国，当时他们的经济状况因可可贸易的下降而恶化，可可贸易使西印度群岛和整个加勒比地区陷入贫困(Boyce Davies, 159)。像许多从西印度群岛移民过来的黑人一样，琼斯的父母希望在美国找到财富，在那里“街上可以找到黄金”，据说在“自由的美国”抚养孩子的梦想实现了(博伊斯·戴维斯159)。然而，美国梦的谎言很快就被揭穿了，琼斯、她的三个姐妹和她的父母在白人家庭和吉姆·克劳国家政策的影响下遭受了剥削和侮辱。
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Pub Date : 2020-05-19DOI: 10.33137/caribbeanquilt.v5i0.34365
Malek Abdel-Shehid
Among its neighbours, the island nation of Trinidad and Tobago stands out due to its ethnic makeup. The population of most Caribbean nations is mainly of African descent; similar to Guyana, Trinidad and Tobago is evenly divided between Afro-Trinidadians and Indo-Trinidadians. Unlike many of the other Caribbean colonies, Trinidad and Tobago were not extensive plantation economies until much later in the colonial period (Paton 291). This is one of the main reasons why the country presently hosts a proportionately lower Afro-Trinidadian population in comparison to other Caribbean countries. While other ethno-cultural groups reside in the country, the aforementioned groups have dominated the landscape in numbers since at least the early 20th century (United Nations Statistics Division). Afro-Trinidadians are generally descendants of enslaved Africans brought to the Caribbean to serve as plantation labourers; Indo-Trinidadians are generally the descendants of South Asian indentured labourers brought to Trinidad to fulfill the same role following the abolition of slavery in the British West Indies. Trinidad and Tobago's long history of colonial subjugation has bred a modern social hierarchy highly tied to race. Racial categories centered around physical characteristics and created during the colonial period have been instrumental in the development of this social hierarchy. Its institutionalization within the country’s modern national political system has resulted in persisting legacies evident throughout modern Trinidadian society. I focus on the island of Trinidad (while still making occasional reference to Tobago) and argue that Trinidadian national unity has been hampered by the foundations laid by the plantation system and consolidated by the modern political system.
{"title":"A Home in Disorder is not a Home: Examining Race in Trinidad and Tobago","authors":"Malek Abdel-Shehid","doi":"10.33137/caribbeanquilt.v5i0.34365","DOIUrl":"https://doi.org/10.33137/caribbeanquilt.v5i0.34365","url":null,"abstract":"Among its neighbours, the island nation of Trinidad and Tobago stands out due to its ethnic makeup. The population of most Caribbean nations is mainly of African descent; similar to Guyana, Trinidad and Tobago is evenly divided between Afro-Trinidadians and Indo-Trinidadians. Unlike many of the other Caribbean colonies, Trinidad and Tobago were not extensive plantation economies until much later in the colonial period (Paton 291). This is one of the main reasons why the country presently hosts a proportionately lower Afro-Trinidadian population in comparison to other Caribbean countries. While other ethno-cultural groups reside in the country, the aforementioned groups have dominated the landscape in numbers since at least the early 20th century (United Nations Statistics Division). Afro-Trinidadians are generally descendants of enslaved Africans brought to the Caribbean to serve as plantation labourers; Indo-Trinidadians are generally the descendants of South Asian indentured labourers brought to Trinidad to fulfill the same role following the abolition of slavery in the British West Indies. Trinidad and Tobago's long history of colonial subjugation has bred a modern social hierarchy highly tied to race. Racial categories centered around physical characteristics and created during the colonial period have been instrumental in the development of this social hierarchy. Its institutionalization within the country’s modern national political system has resulted in persisting legacies evident throughout modern Trinidadian society. I focus on the island of Trinidad (while still making occasional reference to Tobago) and argue that Trinidadian national unity has been hampered by the foundations laid by the plantation system and consolidated by the modern political system.","PeriodicalId":34856,"journal":{"name":"Caribbean Quilt","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-05-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41461705","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-05-19DOI: 10.33137/caribbeanquilt.v5i0.34367
Malek Abdel-Shehid
Calypso is a popular Caribbean musical genre that originated in the island nation of Trinidad and Tobago. The genre was developed primarily by enslaved West Africans brought to the region via the transatlantic slave trade during the seventeenth and eighteenth centuries. Although West-African Kaiso music was a major influence, the genre has also been shaped by other African genres, and by Indian, British, French, and Spanish musical cultures. Emerging in the early twentieth century, Calypso became a tool of resistance by Afro-Caribbean working-class Trinbagonians. Calypso flourished in Trinidad due to a combination of factors—namely, the migration of Afro-Caribbean people from across the region in search of upward social mobility. These people sought to expose the injustices perpetrated by a foreign European and a domestic elite against labourers in industries such as petroleum extraction. The genre is heavily anti-colonial, anti-imperial, and anti-elitist, and it advocated for regional integration. Although this did not occur immediately, Calypsonians sought to establish unity across the region regardless of race, nationality, and class through their songwriting and performing. Today, Calypso remains a unifying force and an important part of Caribbean culture. Considering Calypso's history and purpose, as well as its ever-changing creators and audiences, this essay will demonstrate that the goal of regional integration is not possible without cultural sovereignty.
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Pub Date : 2020-05-19DOI: 10.33137/caribbeanquilt.v5i0.34371
Octavia Andrade-Dixon
The North American continent, as it is known today, has experienced forced transformations over the past five hundred years. Through the hands of different European powers, what is known as Turtle Island by many was transformed into a radically different society. Colonizers built this territory through violent and unjust processes of dispossession and through the structural genocide of Indigenous people and the enslavement of African peoples. These processes are conceptualized as Settler-Colonialism and Trans-Atlantic Slavery. Through colonial violence, Indigenous identities have faced a barrage of Western values imposed on their everyday lives. Further, these impositions and shifts in societal structure have become internalised and therefore naturalized within Indigenous livelihood. For the descendants of slaves throughout the Americas, similar generational traumas have been enacted upon them by colonizing powers. Although the same perpetrators enacted these traumas, and in the same geographic space, they are kept separate within colonial rhetoric. However, I contest that these are not wholly separate entities, but processes that are in conversation with each other and hold strong similarities. Black and Indigenous communities are directly influenced by settler-colonial morality through the naturalization of heteropatriarchy and evangelical practises into community governance. This heteropatriarchy is then weaponized by the cis-gendered heterosexual (cishet) male population for their societal advancement and to regulate the actions of women and queer/two-spirit persons.
{"title":"Indigeneity and Blackness: Partners in the Struggles of Settler-Colonialism","authors":"Octavia Andrade-Dixon","doi":"10.33137/caribbeanquilt.v5i0.34371","DOIUrl":"https://doi.org/10.33137/caribbeanquilt.v5i0.34371","url":null,"abstract":"The North American continent, as it is known today, has experienced forced transformations over the past five hundred years. Through the hands of different European powers, what is known as Turtle Island by many was transformed into a radically different society. Colonizers built this territory through violent and unjust processes of dispossession and through the structural genocide of Indigenous people and the enslavement of African peoples. These processes are conceptualized as Settler-Colonialism and Trans-Atlantic Slavery. Through colonial violence, Indigenous identities have faced a barrage of Western values imposed on their everyday lives. Further, these impositions and shifts in societal structure have become internalised and therefore naturalized within Indigenous livelihood. For the descendants of slaves throughout the Americas, similar generational traumas have been enacted upon them by colonizing powers. Although the same perpetrators enacted these traumas, and in the same geographic space, they are kept separate within colonial rhetoric. However, I contest that these are not wholly separate entities, but processes that are in conversation with each other and hold strong similarities. Black and Indigenous communities are directly influenced by settler-colonial morality through the naturalization of heteropatriarchy and evangelical practises into community governance. This heteropatriarchy is then weaponized by the cis-gendered heterosexual (cishet) male population for their societal advancement and to regulate the actions of women and queer/two-spirit persons.","PeriodicalId":34856,"journal":{"name":"Caribbean Quilt","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-05-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42388930","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
First published in The Caribbean Writer Volume 31 New Vistas: An Evolving Caribbean (2017): 91-93. “In El Batey, My Father's Foot Lit a Fire” is inspired by Juan Bosch's short story “Luis Pie,” narrated from the perspective of Luis Pie's son.
{"title":"In El Batey, My Father’s Foot Lit a Fire","authors":"Sophie Maríñez","doi":"10.33137/cq.v6i1.37325","DOIUrl":"https://doi.org/10.33137/cq.v6i1.37325","url":null,"abstract":"First published in The Caribbean Writer Volume 31 New Vistas: An Evolving Caribbean (2017): 91-93. “In El Batey, My Father's Foot Lit a Fire” is inspired by Juan Bosch's short story “Luis Pie,” narrated from the perspective of Luis Pie's son.","PeriodicalId":34856,"journal":{"name":"Caribbean Quilt","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2017-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45749369","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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