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Given the division of opinion over the nature of Cuban Revolution, it has always been hard to find a general work on the subject that does not merely tell half the story. However, Toni Kapcia has now provided us with a book which, while comprehensible to a general audience or a useful introduction for students, will nevertheless provide insights for the more specialist reader.
Why are so many West Indians who were born in the first half of the 20th century so enamoured with Britain, British culture and its monarchy, even in the early 21st century?
In the late 19th and early 20th centuries, thousands of British West Indians migrated within the Americas, to destinations including the Caribbean islands, Latin America, and the United States. They laboured in the construction of the Panama Canal, on Cuban and Dominican sugar plantations, in Central American banana plantations, and in Venezuelan goldfields.
Over the last three decades, histories of popular politics in Latin America have proliferated. It is not hard to understand why. Elections and liberalism loomed large in the present, and so their history began to assume more importance. Larger trends in the discipline reinforced the shift, as historians tipped the interpretive scales away from socio-economic structures and towards agency.
Most canonical interpretations of the American Civil War revolve around some facet of the great national contest over the status and future of slavery in the western territories.
The Cry of the Renegade begins with the ending of the story. The book starts by mapping the procession that took place on 1 October 1920, when thousands took to the streets to pay their respects and say farewell to José Domingo Gómez Rojas, a poet, university student, and municipal clerk. In his narrative of the procession, Raymond B.
One of the rare occasions on which a French Overseas Department has ever made both national and international headlines occurred in March and April 2017 when, over the course of one turbulent month, demonstrators filled the streets in towns in Guyane, French South America.
Although ostensibly a book focused on New Orleans, in Slavery’s Metropolis Rashauna Johnson uses the experiences of individuals and groups of African heritage who resided in the city, as well as those who left from, arrived in, and passed through from local and transnational locations to outline a theory of ‘confined cosmopolitanism’.
It is difficult to believe now that generations of scholars in the 20th century argued with insistence that the indigenous cultures of the Americas were destroyed by European imperial expansion.