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In Waves of Decolonization, David Luis-Brown reveals how between the 1880s and the 1930s, writer-activists in Cuba, Mexico, and the United States developed narratives and theories of decolonization, of full freedom and equality in the shadow of empire. They did so decades before the decolonization of Africa and Asia in the mid-twentieth century. Analyzing the work of nationalist leaders, novelists, and social scientists, including W. E. B. Du Bois, José Martí, Claude McKay, Luis-Brown brings together an array of thinkers who linked local struggles against racial oppression and imperialism to similar struggles in other nations. With discourses and practices of hemispheric citizenship, writers in the Americas broadened conventional conceptions of rights to redress their loss under the expanding United States empire. In focusing on the transnational production of the national in the wake of U.S. imperialism, Luis-Brown emphasizes the need for expanding the linguistic and national boundaries of U.S. American culture and history.

Luis-Brown traces unfolding narratives of decolonization across a broad range of texts. He explores how Martí and Du Bois, known as the founders of Cuban and black nationalisms, came to develop anticolonial discourses that cut across racial and national divides. He illuminates how cross-fertilizations among the Harlem Renaissance, Mexican indigenismo, and Cuban negrismo in the 1920s contributed to broader efforts to keep pace with transformations unleashed by ongoing conflicts over imperialism, and he considers how those transformations were explored in novels by McKay of Jamaica, Jesús Masdeu of Cuba, and Miguel Ángel Menéndez of Mexico. Focusing on ethnography’s uneven contributions to decolonization, he investigates how Manuel Gamio, a Mexican anthropologist, and Zora Neale Hurston each adapted metropolitan social science for use by writers from the racialized periphery.

Edward Davoll was a respected New Bedford whaling captain in an industry at its peak in the 1850s. But mid-career, disillusioned with whaling, desperately lonely at sea, and experiencing financial problems, he turned to the slave trade, with disastrous results. Why would a man of good reputation, in a city known for its racial tolerance and Quaker-inspired abolitionism, risk engagement with this morally repugnant industry?

In this riveting biography, Anthony J. Connors explores this question by detailing not only the troubled, adventurous life of this man but also the turbulent times in which he lived. Set in an era of social and political fragmentation and impending civil war, when changes in maritime law and the economics of whaling emboldened slaving agents to target captains and their vessels for the illicit trade, Davoll's story reveals the deadly combination of greed and racial antipathy that encouraged otherwise principled Americans to participate in the African slave trade.

Cuban-Americans are beginning to understand their long-standing roots and traditions in the United States that reach back over a century prior to 1959. This is the first book-length confirmation of those beginnings, and its places the Cuban hero and revolutionary thinker José Martí within the political and socioeconomic realities of the Cuban communities in the United States of that era. By clarifying Martí’s relationship with those communities, Gerald E. Poyo provides a detailed portrait of the exile centers and their role in the growth and consolidation of nineteenth-century Cuban nationalism.
Poyo differentiates between the development of nationalist sentiment among liberal elites and popular groups and reveals how these distinct strains influenced the thought and conduct of Martí and the successful Cuban revolution of the 1890s.

In Wizards and Scientists Stephan Palmié offers a corrective to the existing historiography on the Caribbean. Focusing on developments in Afro-Cuban religious culture, he demonstrates that traditional Caribbean cultural practices are part and parcel of the same history that produced modernity and that both represent complexly interrelated hybrid formations. Palmié argues that the standard narrative trajectory from tradition to modernity, and from passion to reason, is a violation of the synergistic processes through which historically specific, moral communities develop the cultural forms that integrate them.
Highlighting the ways that Afro-Cuban discourses serve as a means of moral analysis of social action, Palmié suggests that the supposedly irrational premises of Afro-Cuban religious traditions not only rival Western rationality in analytical acumen but are integrally linked to rationality itself. Afro-Cuban religion is as “modern” as nuclear thermodynamics, he claims, just as the Caribbean might be regarded as one of the world’s first truly “modern” locales: based on the appropriation and destruction of human bodies for profit, its plantation export economy anticipated the industrial revolution in the metropolis by more than a century. Working to prove that modernity is not just an aspect of the West, Palmié focuses on those whose physical abuse and intellectual denigration were the price paid for modernity’s achievement. All cultures influenced by the transcontinental Atlantic economy share a legacy of slave commerce. Nevertheless, local forms of moral imagination have developed distinctive yet interrelated responses to this violent past and the contradiction-ridden postcolonial present that can be analyzed as forms of historical and social analysis in their own right.