Meridians: 21:1

As a scholar of Afro-Latinidades, it is a particular pleasure for me to offer Meridians readers this issue devoted to “Black Feminisms in the Caribbean and the United States: Representation, Rebellion, Radicalism, and Reckoning.” This curated conversation about Black feminist liberation strategies, which vary and move across time and place, is aptly illustrated with cover art by Haitian artist Mafalda Nicolas Mondestin, Ann fè on ti pale (The Meeting). Ann fè on ti pale is a Haitian Kreyol expression that means “let’s chat about it” or “we should chat” (pers. comm., August 29, 2021), and, apropos of that invitation, we open the conversation with “Vodou, the Arts, and (Re)Presenting the Divine: A Conversation with Edwidge Danticat,” an especially timely and insightful interview that Kyrah Malika Daniels conducted in January 2020....https://scholarworks.smith.edu/soc_books/1013/thumbnail.jp

Black behind the ears — And Up Front Too? Dominicans in The Black Mosaic

This article considers the formation and representation of Washington, D.C.\u27s Dominican community in the Anacostia Museum\u27s 1994 -1995 exhibit, Black Mosaic: Community, Race and Ethnicity Among Black Immigrants in D.C. The exhibit successfully pointed to the extensive historical presence of African Diaspora peoples in Latin America and explored the development of subsequent Diaspora from those communities into Washington, D.C. The case of Dominican immigrants to D.C., however, illustrates the continued privileging of a U.S.- or Anglo-centric ideation of African-American history and identity. I argue that a more accurate and politically useful formulation would call for an understanding that the African Diaspora first arrived in what would become Santo Domingo and was constitutive of Latin America several centuries before the arrival of Anglo colonizers and the formation of what would become the United States; that slavery was a polyfacetic institution that articulated with particular colonial and imperial systems and local economies in the Americas in ways that subsequently influenced racial orders and identities in multiple ways, both at home and in Diaspora; and that Dominicans\u27 negotiations of the competing demands of blackness and Latinidad make these points especially salient

An Interview with Dr. Ginetta Candelario

The Journal of Critical Thought and Praxis has traditionally published interviews with individuals who have strong connections to our special issue topics. We believe that interviews are important ways to contribute to the conversation surrounding critical issues in social justice. This interview features Dr. Ginetta Candelario, whose recent visit to Iowa State University offered the opportunity for the editorial team to discuss her research and interests in Latinx Studies

Meridians Twentieth Anniversary Reader

This critical anthology consists of thirty of Meridians\u27s most frequently cited, downloaded, and anthologized scholarly essays, activists reports, memoirs, and poems since its first issue was published in fall 2000. The forty authors featured are a virtual who\u27s who of internationally renowned feminist women-of-color scholar-activists (such as Sara Ahmed, Angela Davis, Sonia Alvarez, Paula Giddings, and Sunera Thobani) and award-winning poets (such as Nikky Finney, Laurie Ann Guerrero, and Suheir Hammad). Ranging broadly across geographies (North America, Latin America and the Caribbean, the Middle East), diasporas (Black, Asian, Indigenous), and disciplines, the collection beautifully exemplifies the best practices of intersectionality as a theory, a method, and a politics.https://scholarworks.smith.edu/soc_books/1001/thumbnail.jp

El negro detrás de la oreja. Identidad racial dominicana, desde los museos hasta los salones de belleza

Para Ginetta Candelario, siguiendo a algunos pensadores dominicanos, las condiciones materiales que configuran la antinegritud en el país, deben buscarse en los siglos XVI XVII, y XVIII y se resaltan entre ellas, la economía de plantación y su sistema de esclavitud, contrabando de los colonos españoles, las devastaciones y el empobrecimiento de la colonia española y, posteriormente, la presencia activa el hato ganadero, donde aparecen hombres y mujeres libres que se diferenciaron de los esclavos, considerándose ellos como blancos, criollos y superiores, originando “todas las marcas ideológicas de la dominicanidad oficial: la negrofobia, la supremacía blanca y el antihaitianismo”.https://scholarworks.smith.edu/soc_books/1000/thumbnail.jp

Miradas desencadenantes : los estudios de género en la República Dominicana al inicio del tercer milenio

https://scholarworks.smith.edu/soc_books/1005/thumbnail.jp