Michaeline A. Crichlow extends the contemporary critique of development projects by examining the political and discursive relationship of the state to the land-based working people, or 'smallholders,' in modern Jamaica. The first book of its kind, Negotiating Caribbean Freedom does for Jamaican historiography and sociology what Akhil Gupta's PostColonial Developments did for studies of India. Michaeline A. Crichlow gives us an incredibly nuanced discussion of how development dominates the lives of the subsistance peasantry, not through force, but through the instrumentalization of social relationships that were once ends in themselves. For example, what were once effective agricultural practices—embedded in the every day lives of smallholders all over the island—have, in the interest of serving international captial, been bureaucratized to the point that they are untenable to support the livelihoods of smallholders. Not content to measure the success or failure of development to deliver on its promises, she discloses both the continuities and differences between development projects of very different political regimes and helps to establish why smallholders support development projects even when those projects fail to address their needs.
Globalization and the Post-Creole Imagination is a major intervention into discussions of Caribbean practices gathered under the rubric of “creolization.” Examining sociocultural, political, and economic transformations in the Caribbean, Michaeline A. Crichlow argues that creolization—culture-creating processes usually associated with plantation societies and with subordinate populations remaking the cultural forms of dominant groups—must be liberated from and expanded beyond plantations, and even beyond the black Atlantic, to include productions of “culture” wherever vulnerable populations live in situations of modern power inequalities, from regimes of colonialism to those of neoliberalism. Crichlow theorizes a concept of creolization that speaks to how individuals from historically marginalized groups refashion self, time, and place in multiple ways, from creating art to traveling in search of homes. Grounding her theory in the material realities of Caribbean peoples in the plantation era and the present, Crichlow contends that creolization and Creole subjectivity are constantly in flux, morphing in response to the changing conditions of modernity and creatively expressing a politics of place. Engaging with the thought of Michel Foucault, Michel Rolph-Trouillot, Achille Mbembe, Henri Lefebvre, Margaret Archer, Saskia Sassen, Pierre Bourdieu, and others, Crichlow argues for understanding creolization as a continual creative remaking of past and present moments to shape the future. She draws on sociology, philosophy, postcolonial studies, and cultural studies to illustrate how national histories are lived personally and how transnational experiences reshape individual lives and collective spaces. Critically extending Bourdieu’s idea of habitus, she describes how contemporary Caribbean subjects remake themselves in and beyond the Caribbean region, challenging, appropriating, and subverting older, localized forms of creolization. In this book, Crichlow offers a nuanced understanding of how Creole citizens of the Caribbean have negotiated modern economies of power.
Globalization and the Post-Creole Imagination is a major intervention into discussions of Caribbean practices gathered under the rubric of “creolization.” Examining sociocultural, political, and economic transformations in the Caribbean, Michaeline A. Crichlow argues that creolization—culture-creating processes usually associated with plantation societies and with subordinate populations remaking the cultural forms of dominant groups—must be liberated from and expanded beyond plantations, and even beyond the black Atlantic, to include productions of “culture” wherever vulnerable populations live in situations of modern power inequalities, from regimes of colonialism to those of neoliberalism. Crichlow theorizes a concept of creolization that speaks to how individuals from historically marginalized groups refashion self, time, and place in multiple ways, from creating art to traveling in search of homes. Grounding her theory in the material realities of Caribbean peoples in the plantation era and the present, Crichlow contends that creolization and Creole subjectivity are constantly in flux, morphing in response to the changing conditions of modernity and creatively expressing a politics of place. Engaging with the thought of Michel Foucault, Michel Rolph-Trouillot, Achille Mbembe, Henri Lefebvre, Margaret Archer, Saskia Sassen, Pierre Bourdieu, and others, Crichlow argues for understanding creolization as a continual creative remaking of past and present moments to shape the future. She draws on sociology, philosophy, postcolonial studies, and cultural studies to illustrate how national histories are lived personally and how transnational experiences reshape individual lives and collective spaces. Critically extending Bourdieu’s idea of habitus, she describes how contemporary Caribbean subjects remake themselves in and beyond the Caribbean region, challenging, appropriating, and subverting older, localized forms of creolization. In this book, Crichlow offers a nuanced understanding of how Creole citizens of the Caribbean have negotiated modern economies of power.
Michaeline A. Crichlow extends the contemporary critique of development projects by examining the political and discursive relationship of the state to the land-based working people, or 'smallholders, ' in modern Jamaica. The first book of its kind, Negotiating Caribbean Freedom does for Jamaican historiography and sociology what Akhil Gupta's PostColonial Developments did for studies of India. Michaeline A. Crichlow gives us an incredibly nuanced discussion of how development dominates the lives of the subsistance peasantry, not through force, but through the instrumentalization of social relationships that were once ends in themselves. For example, what were once effective agricultural practices--embedded in the every day lives of smallholders all over the island--have, in the interest of serving international captial, been bureaucratized to the point that they are untenable to support the livelihoods of smallholders. Not content to measure the success or failure of development to deliver on its promises, she discloses both the continuities and differences between development projects of very different political regimes and helps to establish why smallholders support development projects even when those projects fail to address their needs.
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