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2019 Winner, Colombia Section, Michael Jiménez Prize, Latin American Studies Association

After emancipation in 1851, the African descendants living in the extra-humid rainforests of the Pacific coast of Colombia attained levels of autonomy hardly equaled anywhere else in the Americas. This autonomy rested on their access to a diverse environment—including small strips of fertile soils, mines, forests, rivers, and wetlands—that contributed to their subsistence and allowed them to procure gold, platinum, rubber, and vegetable ivory for export.

Afro-Colombian slave labor had produced the largest share of gold in the colony of New Granada. After the abolishment of slavery, some free people left the mining areas and settled elsewhere along the coast, making this the largest area of Latin America in which black people predominate into the present day. However, this economy and society, which lived off the extraction of natural resources, was presided over by a very small white commercial elite living in the region’s ports, where they sought to create an urban environment that would shelter them from the jungle.

Landscapes of Freedom reconstructs a nonplantation postemancipation trajectory that sheds light on how environmental conditions and management influenced the experience of freedom. It also points at the problematic associations between autonomy and marginality that have shaped the history of Afro-America. By focusing on racialized landscapes, Leal offers a nuanced and important approach to understanding the history of Latin America.

An avalanche of recent newspapers, weekly newsmagazines, scholarly journals, and academic books has helped to spark a heated debate by publishing warnings of a “boy crisis” in which male students at all academic levels have begun falling behind their female peers. In Learning the Hard Way, Edward W. Morris explores and analyzes detailed ethnographic data on this purported gender gap between boys and girls in educational achievement at two low-income high schools—one rural and predominantly white, the other urban and mostly African American. Crucial questions arose from his study of gender at these two schools. Why did boys tend to show less interest in and more defiance toward school? Why did girls significantly outperform boys at both schools? Why did people at the schools still describe boys as especially “smart”?

Morris examines these questions and, in the process, illuminates connections of gender to race, class, and place. This book is not simply about the educational troubles of boys, but the troubled and complex experience of gender in school. It reveals how particular race, class, and geographical experiences shape masculinity and femininity in ways that affect academic performance. His findings add a new perspective to the “gender gap” in achievement.

Liberation and Development: Black Consciousness Community Programs in South Africa is an account of the community development programs of the Black Consciousness movement in South Africa. It covers the emergence of the movement’s ideas and practices in the context of the late 1960s and early 1970s, then analyzes how activists refined their practices, mobilized resources, and influenced people through their work. The book examines this history primarily through the Black Community Programs organization and its three major projects: the yearbook Black Review, the Zanempilo Community Health Center, and the Njwaxa leatherwork factory. As opposed to better-known studies of antipolitical, macroeconomic initiatives, this book shows that people from the so-called global South led development in innovative ways that promised to increase social and political participation. It particularly explores the power that youth, women, and churches had in leading change in a hostile political environment. With this new perspective on a major liberation movement, Hadfield not only causes us to rethink aspects of African history but also offers lessons from the past for African societies still dealing with developmental challenges similar to those faced during apartheid.

Offering a wide-ranging study of contemporary literature, film, visual art, and performance by writers and artists who live and work in the United Kingdom but also maintain strong ties to postcolonial Africa and the Caribbean, Living Cargo explores how contemporary black British culture makers have engaged with the institutional archives of colonialism and the Atlantic slave trade in order to reimagine blackness in British history and to make claims for social and political redress. 

Steven Blevins calls this reimagining “unhousing history”—an aesthetic and political practice that animates and improvises on the institutional archive, repurposing it toward different ends and new possibilities. He discusses the work of novelists, including Caryl Phillips, Fred D’Aguiar, David Dabydeen, and Bernardine Evaristo; filmmakers Isaac Julien and Inge Blackman; performance poet Dorothea Smartt; fashion designer Ozwald Boateng; artists Hew Locke and Yinka Shonibare; and the urban redevelopment of Bristol, England, which unfolded alongside the public demand to remember the city’s slave-trading past. 

Living Cargo argues that the colonial archive is neither static nor residual but emergent. By reassembling historical fragments and traces consolidated in the archive, these artists not only perform a kind of counter-historiography, they also imagine future worlds that might offer amends for the atrocities of the past.

Look, a White! returns the problem of whiteness to white people. Prompted by Eric Holder's charge, that as Americans, we are cowards when it comes to discussing the issue of race, noted philosopher George Yancy's essays map out a structure of whiteness.

He considers whiteness within the context of racial embodiment, film, pedagogy, colonialism, its "danger," and its position within the work of specific writers. Identifying the embedded and opaque ways white power and privilege operate, Yancy argues that the Black countergaze can function as a "gift" to whites in terms of seeing their own whiteness more effectively.

Throughout Look, a White! Yancy pays special attention to the impact of whiteness on individuals, as well as on how the structures of whiteness limit the capacity of social actors to completely untangle the way whiteness operates, thus preventing the erasure of racism in social life.