Academic literature on the topic 'Diocese of Guiana'

Genoud, bishop in Guadeloupe from 1912 to 1945, became an unquestioning partisan of the new regime when, in 1940, Marshal Pétain established the government of the National Revolution. Bishop Gay become Genoud's coadjutor in 1943 ; he eventually succeeded him at the head of the diocese. He arrived in Guadeloupe a little after the joining of the island to De Gaulle ’s France. Because of Genoud's well-known unquestioning petainism one may wonder if Jean Gay did not owe his position to a religious purge. According to documents issued by the Minister’s office in charge of the colonies at that time, such a conclusion has to be disproved. In fact, Bishop Genoud was surrounded by government officials that the Vichy regime in Guadeloupe quickly got rid of. The latter opened negotiations with the highest religious authorities to flank Genoud with a coadjutor sympathetic to the National Revolution : Jean Gay. At the same time the regime continued to assure the bishops of its official aid. But the war delayed the new coadjutor’s trip. Ready to leave in the early months of 1943, the German and later the Italian authorities gave him permission to leave for Rome. He was then taken to Spain and Portugal. It is at that time that Admiral Robert, high commissioner to the French Caribbean, realized he had no alternative but to give up to obey Vichy. It appears that Gay was contacted in Lisbon by the Free French whose government was in Algiers. He had to continue his journey with the Allied Forces. Portuguese Guinea, Liberia, Brazil, the Guianas and Trinidad followed one another until the plane landed in Martinique. After a few hesitations, the Gaullist authorities accepted to let him go to Guadeloupe where he landed on August 10, 1943. But what were the real reasons for such an interest in a religious leader by the colonial authorities ? This was probably linked to the picture the ruling circles had of the Church, circles that considered the latter, rightly or wrongly, as a way to maintain power at a time when theology of liberation was unheard of.

The African Diaspora: A History Through Culture, by Patrick Manning (reviewed by Joseph C. Miller) Atlas of the Transatlantic Slave Trade, by David Eltis & David Richardson (reviewed by Ted Maris-Wolf) Abolition: A History of Slavery and Antislavery, by Seymour Drescher (reviewed by Gregory E. O’Malley) Paths to Freedom: Manumission in the Atlantic World, edited by Rosemary Brana-Shute & Randy J. Sparks (reviewed by Matthew Mason) You Are All Free: The Haitian Revolution and the Abolition of Slavery, by Jeremy D. Popkin (reviewed by Philippe R. Girard) Fighting for Honor: The History of African Martial Arts in the Atlantic World, by T .J. Desch Obi (reviewed by Flávio Gomes & Antonio Liberac Cardoso Simões Pires) Working the Diaspora: The Impact of African Labor on the Anglo-American World, 1650-1850, by Frederick C. Knight (reviewed by Walter Hawthorne) The Akan Diaspora in the Americas, by Kwasi Konadu (reviewed by Ray Kea) Tradition and the Black Atlantic: Critical Theory in the African Diaspora, by Henry Louis Gates Jr. (reviewed by Deborah A. Thomas) From Africa to Jamaica: The Making of an Atlantic Slave Society, 1775-1807, by Audra A. Diptee (reviewed by D.A. Dunkley) Elections, Violence and the Democratic Process in Jamaica 1944-2007, by Amanda Sives (reviewed by Douglas Midgett) Caciques and Cemi Idols: The Web Spun by Taino Rulers between Hispaniola and Puerto Rico, by José R. Oliver (reviewed by Brian D. Bates) The Latin American Identity and the African Diaspora: Ethnogenesis in Context, by Antonio Olliz Boyd (reviewed by Dawn F. Stinchcomb) Reconstructing Racial Identity and the African Past in the Dominican Republic, by Kimberly Eison Simmons (reviewed by Ginetta E.B. Candelario) Haiti and the Haitian Diaspora in the Wider Caribbean, edited by Philippe Zacaïr (reviewed by Catherine Benoît) Duvalier’s Ghosts: Race, Diaspora, and U.S. Imperialism in Haitian Literatures, by Jana Evans Braziel (reviewed by J. Michael Dash) Mainland Passage: The Cultural Anomaly of Puerto Rico, by Ramón E. Soto-Crespo (reviewed by Guillermo B. Irizarry) Report on the Island and Diocese of Puerto Rico (1647), by Diego de Torres y Vargas (reviewed by David A. Badillo) Land Reform in Puerto Rico: Modernizing the Colonial State, 1941-1969, by Ismael García-Colón (reviewed by Ricardo Pérez) Land: Its Occupation, Management, Use and Conceptualization. The Case of the Akawaio and Arekuna of the Upper Mazaruni District, Guyana, by Audrey J. Butt Colson (reviewed by Christopher Carrico) Caribbean Religious History: An Introduction, by Ennis B. Edmonds & Michelle A . Gonzalez (reviewed by N. Samuel Murrell) The Cross and the Machete: Native Baptists of Jamaica – Identity, Ministry and Legacy, by Devon Dick (reviewed by John W. Pulis) Swimming the Christian Atlantic: Judeoconversos, Afroiberians and Amerindians in the Seventeenth Century, by Jonathan Schorsch (reviewed by Richard L. Kagan) Kosmos und Kommunikation: Weltkonzeptionen in der südamerikanischen Sprachfamilie der Cariben, by Ernst Halbmayer (reviewed by Eithne B. Carlin) That Infernal Little Cuban Republic: The United States and the Cuban Revolution, by Lars Schoultz (reviewed by Antoni Kapcia) Voice of the Leopard: African Secret Societies and Cuba, by Ivor L. Miller (reviewed by Elizabeth Pérez) Guantánamo: A Working-Class History between Empire and Revolution, by Jana K. Lipman (reviewed by Barry Carr) Packaged Vacations: Tourism Development in the Spanish Caribbean, by Evan R. Ward (reviewed by Polly Pattullo) Afro-Greeks: Dialogues Between Anglophone Caribbean Literature and Classics in the Twentieth Century, by Emily Greenwood (reviewed by Gregson Davis) Caribbean Culture: Soundings on Kamau Brathwaite, edited by Annie Paul (reviewed by Paget Henry) Libertad en cadenas: Sacrificio, aporías y perdón en las letras cubanas, by Aída Beaupied (reviewed by Stephen Fay) The Trickster Comes West: Pan-African Influence in Early Black Diasporan Narratives, by Babacar M’baye (reviewed by Olabode Ibironke) Cheddi Jagan and the Politics of Power: British Guiana’s Struggle for Independence, by Colin A. Palmer (reviewed by Jay R. Mandle) A Language of Song: Journeys in the Musical World of the African Diaspora, by Samuel Charters (reviewed by Kenneth Bilby) Man Vibes: Masculinities in Jamaican Dancehall, by Donna P. Hope (reviewed by Eric Bindler)

RESUMENLa historiografía sobre la muerte, desarrollada entre finales de los años setenta y noventa de la pasada centuria, tuvo especial interés y proyección a partir de las investigaciones trazadas por la tercera generación de Annales. Los planteamientos de esta corriente, en sintonía con los modelos de dicha escuela y avalados por la renovación del objeto histórico tras el estructuralismo, giraron alrededor del estudio de las condiciones materiales, actitudes, imágenes y gestualidad del hombre medieval ante la muerte. El cuerpo de esta fructífera reflexión, como parcela de la “historia de las mentalidades”, albergó novedades metodológicas, facilitando una visión y proyección heurística, debido al impacto que tuvo dentro del diálogo de la historia con las ciencias sociales y otras disciplinas del quehacer humanístico. A finales del siglo xx y comienzo del presente, el giro producido en el quehacer histórico ha otorgado un mayor protagonismo a lo social y cultural, colocando en el lugar protagonista ocupado durante décadas por la “historia de la muerte” otros intereses. Compete, por tanto, plantearse qué horizontes cabría dibujar, dentro de las coordenadas historiográficas de la actualidad, para las investigaciones sobre la muerte, cuyas paradojas siguen vigentes como recurso para conocer los fenómenos y manifestaciones propias de la civilización medieval.Palabras clave: Muerte medieval, historiografía de la muerte ABSTRACTThe historiography of death developed between the late 1970s and the 1990s was of special interest and projection. It was based on research carried out by the third generation of the Annales. The approaches developed in line with the models of this school of thought and underpinned by the renewal of the historical object following structuralism, revolved around the study of material conditions, attitudes, images and gestures of the medieval man in the face of death. The core of this prolific reflection as part of the “history of mentalities” contained methodological novelties facilitating a heuristic vision and projection due to the impact it had on the dialogue between History and Social Sciences and other humanistic disciplines. At the end of the 20th century and the beginning of the current the shift in historical endeavour has given greater prominence to what is social and cultural, placing other interests in the key role for decades occupied by the “history of death”. 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Evolución historiográfica de un concepto complejo y polémico”, Obradoiro de Historia Moderna, 11 (2002), pp. 135-190.Guiance, A., Muertes medievales, mentalidades medievales: un estado de la cuestión sobre la historia de la muerte en la Edad Media, Buenos Aires, Universidad de Buenos Aires, 1989.—Los discursos sobre la muerte en la Castilla medieval (siglos vii-xv), Valladolid, Consejería de Educación y Cultura de la Junta de Castilla y León, 1998.—“Introducción. Veinte años de historiografía sobre la muerte: un balance y un nuevo comienzo”, en F. Miranda García y M.ª T. López de Guereño Sanz (dir.), La muerte de los príncipes en la Edad Media, Madrid, Casa de Velázquez, 2020, pp. 1-16.Hadley, D. M., Death in Medieval England, Stroud, Tempus, 2001.Hernández Sandoica, E., Los caminos de la historia. Cuestiones de historiografía y método, Madrid, Síntesis, 1994.Huizinga, J., El otoño de la Edad Media. 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The purpose of this thesis is to examine the effect that the Catholic Diocese of Aitape in the Sandaun Province of Papua New Guinea, and by implication, the Catholic Church, has had on the lives of women, as assessed by women of the Diocese themselves. Much research has been done into how women can be, and/or become, empowered through development project approaches and through the agency of development agencies and people. Many such projects have been relatively short lived and have also been sector specific. If such projects are seen to have an impact upon the lives of women, a long standing institution such as the Catholic Diocese of Aitape which has such a great influence on the lives of the people living within the Diocese could also be expected to have an impact upon the lives of women. Women reflecting upon their own lives and the lives of their mothers and grandmothers and what differences there are and how the Diocese/Church has contributed to these changes has provided the data for analysis within this thesis. Based upon the reflections of women, selected as being representative of the women of the Diocese, the Diocese and the Catholic Church have indeed contributed to a degree of empowerment for women that these women may not have otherwise achieved within contemporary Papua New Guinea society. The various teaching, policies and practices of the Diocese and the Church have enabled a greater freedom of association, movement and opportunity for women to individually and collectively become empowered to some degree. The patriarchal nature of the Church hierarchy and the interaction between the Church and the Diocese however remains a barrier to true gender equality across all aspects of the Diocese and Church. While this remains so, increasing localisation of the Church within Melanesian society may well mean that gains made by women through the agency of the Catholic Diocese of Aitape, need to be defended from erosion by a more Melanesian version of that same Diocese. [Appendix 4 : STK THR 262.3093 D718]

There is a problem with children's art in Western culture as it is not seen outside the school classroom as art. This thesis challenges this perception of art and examines the evolution of a collection of children's biblical drawings during the 1970s in Catholic mission churches based in Enga, a province of the Highlands of Papua New Guinea. The mission village children absorbed the imagery of unknown Western artists and interpreted it within their own experience, and in so doing, they created a new school of Christian art. The first chapters of the thesis concentrate on literary research, defining the character of children's art within the complex milieu of Western art aesthetics. Research was completed during a two week field trip to the Wabag Catholic Diocese of Enga, and forms the foundation of this thesis. My research documents and analyses the iconography of the art and the importance this art holds in Enga mission culture. A vital component of this research was the information supplied by artists and field workers interviewed at the time. My research has revealed the power of children's art as a visual language in a (then) illiterate society. This thesis proves that the narrative quality of the children's art inspires Christian devotion and it establishes the originality of the work and its unique position in traditional Christian art especially in a cross-cultural context.

As recent as 1955, cathedrals were still unbuilt or incomplete in the young and developing dioceses of the Global South, including in Queensland, the Northern Territory and New Guinea. The lack of an adequate cathedral was considered a “reproach” over a diocese. To rectify this, the region’s Bishops sought out the best architects for the task – as earlier Bishops had before them – engaging architects trained abroad and interstate, and with connections to Australia’s renown ecclesiastical architects. They also progressed these projects remarkably fast, for cathedral building. Four significant cathedral projects were realised in Queensland during the 1960s: the completion of St James’ Church of England, Townsville (1956-60); the extension of All Souls’ Quetta Memorial Church of England, Thursday Island (1964-5); stage II of St John’s Church of England, Brisbane (1953-68); and the new St Monica’s Catholic, Cairns (1965-8). During this same era Queensland-based architects also designed new Catholic cathedrals for Darwin (1955-62) and Port Moresby (1967-69). Compared to most cathedrals elsewhere they are small, but for their communities these were sizable undertakings, representing the “successful” establishment of these dioceses and even the making of their city. However, these cathedral projects had their challenges. Redesigning, redocumenting and retendering was common as each project questioned how to adopt (or not) emergent ideas for modern cathedral design. Mid-1960s this questioning became divisive as the extension of Brisbane’s St John’s recommenced. Antagonists and the client employed theatrics and polemic words to incite national debate. However, since then these post-war cathedral projects have received limited attention within architectural historiography, even those where the first stage has been recognised. Based on interviews, archival research and fieldwork, this paper discusses these little-known post-war cathedrals projects – examining how regional tensions over tradition and modern ideas arose and played out.