Finalist for the PEN/Robert Bingham Fellowship for Writers It is the mid-1800s. Fela, taken from Africa, is working at her second sugar plantation in colonial Puerto Rico, where her mistress is only too happy to benefit from her impressive embroidery skills. But Fela has a secret. Before she and her husband were separated and sold into slavery, they performed a tribal ceremony in which they poured the essence of their unborn child into a very special stone. Fela keeps the stone with her, waiting for the chance to finish what she started. When the plantation owner approaches her, Fela sees a better opportunity for her child, and allows the man to act out his desire. Such is the beginning of a line of daughters connected by their intense love for one another, and the stories of a lost land. Mati, a powerful healer and noted craftswoman, is grounded in a life that is disappearing in a quickly changing world. Concha, unsure of her place, doesn't realize the price she will pay for rejecting her past. Elena, modern and educated, tries to navigate between two cultures, moving to the United States, where she will struggle to keep her family together. Carisa turns to the past for wisdom and strength when her life in New York falls apart. The stone becomes meaningful to each of the women, pulling them through times of crisis and ultimately connecting them to one another. Dahlma Llanos-Figueroa shows great skill and warmth in the telling of this heartbreaking, inspirational story about mothers and daughters, and the ways in which they hurt and save one another.

Hers is one of eleven essays and four poems included in this volume in which Latina women of African descent share their stories. The authors included are from all over Latin America-Brazil, the Dominican Republic, Haiti, Panama, Puerto Rico, Venezuela-and the United States. They write about the African diaspora and issues such as colonialism, oppression and disenfranchisement. Diva Moreira, a Brazilian, writes that she experienced racism and humiliation at a very young age. The worst experience, she remembers, was her mother's bosses' conviction that Diva didn't need to go to school after the fourth grade, "because blacks don't need to study more than that."

Imagine the tension that existed between the emerging nations and governments throughout the Latin American world and the cultural life of former enslaved Africans and their descendants. A world of cultural production, in the form of literature, poetry, art, music, and eventually film, would often simultaneously contravene or cooperate with the newly established order of Latin American nations negotiating independence and a new political and cultural balance. In Black Writing, Culture, and the State in Latin America, Jerome Branche presents the reader with the complex landscape of art and literature among Afro-Hispanic and Latin artists. Branche and his contributors describe individuals such as Juan Francisco Manzano, who wrote an autobiography on the slave experience in Cuba during the nineteenth century. The reader finds a thriving Afro-Hispanic theatrical presence throughout Latin America and even across the Atlantic. The role of black women in poetry and literature comes to the forefront in the Caribbean, presenting a powerful reminder of the diversity that defines the region. All too often, the disciplines of film studies, literary criticism, and art history ignore the opportunity to collaborate in a dialogue. Branche and his contributors present a unified approach, however, suggesting that cultural production should not be viewed narrowly, especially when studying the achievements of the Afro-Latin world.

The impact of the African Diaspora in Spanish America is far greater than is understood or acknowledged in the English speaking world. Connected initially to the Spanish-Caribbean through trans-Atlantic slavery, Africa is so deeply ingrained in the biology and culture of these countries that, in the words of the Cuban poet Nicolas Guillen, it would require the work of a 'miniaturist to disentangle that hieroglyph.' Through complex explorations of narratives of Spanish Blacks in the Caribbean this collection of essays builds critically on mid and late twentieth century Afro-Hispanist scholarship and thereby amplifies the terms in which Africans in the Americas are generally discussed. Each of these essays deals with a pivotal aspect of the African experience in the Spanish speaking Caribbean from the period of slavery to the present day. The essays focus on Black African cultures in Cuba, Puerto Rico, the Dominican Republic as well as in the circum Caribbean areas of Mexico and Colombia. In the process they cover a vast and highly involved range of issues including abolition and the politics of anti-slavery rhetoric, African women's political activism, performance poetry and female embodiment of the Black Diaspora, the Cuban Revolution and its investment in African liberation struggles, race and intra-Caribbean migration, ritualised spirituality and African healing practices among others. Through their investigation of both official and popular cultures in the Caribbean not only do the essays in this volume show the indispensable functions of African cultural capital in the Spanish speaking Caribbean but they also underline the multiple demographic, socio-political and institutional imperatives that are at stake in considering contemporary understandings of the African Diaspora.

"We defy translation," Sandra María Esteves writes. "Nameless/we are a whole culture/once removed." She is half Dominican, half Puerto Rican, with indigenous and African blood, born in the Bronx. Like so many of the contributors, she is a blend of cultures, histories and languages. Containing the work of more than 40 poets--equally divided between men and women--who self-identify as Afro-Latino, ¡Manteca! is the first poetry anthology to highlight writings by Latinos of African descent. The themes covered are as diverse as the authors themselves. Many pieces rail against a system that institutionalizes poverty and racism. Others remember parents and grandparents who immigrated to the United States in search of a better life, only to learn that the American Dream is a nightmare for someone with dark skin and nappy hair. But in spite of the darkness, faith remains. Anthony Morales' grandmother, like so many others, was "hardwired to hold on to hope." There are love poems to family and lovers. And music--salsa, merengue, jazz--permeates this collection.Editor and scholar Melissa Castillo-Garsow writes in her introduction that "the experiences and poetic expression of Afro-Latinidad were so diverse" that she could not begin to categorize it. Some write in English, others in Spanish. They are Puerto Rican, Dominican and almost every combination conceivable, including Afro-Mexican. Containing the work of well-known writers such as Pedro Pietri, Miguel Piñero and E. Ethelbert Miller, less well-known ones are ready to be discovered in these pages.

Bad Hair Does Not Exists is a tool of empowerment for all little girls who are black, afro-descendent, afro-Latinas, and Garifuna. It's to enhance the confidence of girls who are beautiful, intelligent, savvy, witty, and have extraordinary hair. The book is intended to teach little girls how to define and describe their hair so that they don't identify with the term "bad hair." It gives you cool illustrations of gorgeous girls with examples of each type of hair. The book serves to educate and calls for all of us to work as equal partners to build our girls up by using proper terminology to describe their hair because it is directly linked to their essence.

Presents a collection of critical essays analyzing modern Hispanic American writers including Junot Diaz, Pat Mora, and Rudolfo Anaya.

This brief monograph discusses the works of ten writers from Cuba, the Dominican Republic, Costa Rica, Panama, Brazil, Uruguay, and Ecuador. Their work is quoted extensively, in both Spanish and English. The book discusses the major themes of their work, and meditates on issues of identity--specifically, the role of Black people in Latino culture. Morris teaches at Smith College. Annotation (c)2003 Book News, Inc., Portland, OR (booknews.com).

Explores the dimensions of the coming-of-age novel in the Spanish-speaking Caribbean and Brazil, focusing on works by eight major Afro-Latin American writers

The African slave trade, beginning in the fifteenth century, brought African languages into contact with Spanish and Portuguese, resulting in the Africans' gradual acquisition of these languages. In this 2004 book, John Lipski describes the major forms of Afro-Hispanic language found in the Iberian Peninsula and Latin America over the last 500 years. As well as discussing pronunciation, morphology and syntax, he separates legitimate forms of Afro-Hispanic expression from those that result from racist stereotyping, to assess how contact with the African diaspora has had a permanent impact on contemporary Spanish. A principal issue is the possibility that Spanish, in contact with speakers of African languages, may have creolized and restructured - in the Caribbean and perhaps elsewhere - permanently affecting regional and social varieties of Spanish today. The book is accompanied by the largest known anthology of primary Afro-Hispanic texts from Iberia, Latin America, and former Afro-Hispanic contacts in Africa and Asia.