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Caribbean studies
11 theorizing caribbean development
| Question | Answer |
|---|---|
| Ideology | a set of ideas that explains and evaluate social conditions, helping people to understand how they are implicated in social life and what they can do via social and political action to improve their lot. |
| an intellectual tradition is formed when | a group commits to an ideology and begins to write, act and analyze social life according to its ideas |
| to have an ideological position is to | have a set of values which justify thinking an acting in a certain way. this is sometimes called a 'world view' |
| ideologies are important because they | -address problems and issues and therefore focus on improvement or development. -they signal to us what other groups think is important and therefore give us an insight into how others may be perceiving disadvantages |
| ball and dagger definition of ideology | a fairly coherent and comprehensive set of ideas that explains and evaluates social conditions, helps people understand their place in society, and provides a program for social and political action |
| for any ideology to develop fully into an intellectual tradition that has development potential and recommends political change it must | relate to the Caribbean context and treat with those conditions that shaped our society- primarily our experience of colonialism, exploitation, ethnocentrism and nationalism |
| it is important to recognize that ideologies relate to certain practices and ways of thinking that some people had even when they | did not know of a label to describe their ideas |
| eg of when there was a certain practice and way of thinking that some people had even when they did not know of a label to describe their ideas | Pan-Africanism |
| Pan-Africanism | The various movements in the late 19thC whereby Africans in the New World sought to learn more about Africa. It was the unity of all black Africans, regardless of national boundaries |
| ideologies become idealized when | ideologies move from certain practices that some people have had about how they negotiate the world to being given a name & a description & take on strong overtones about what is acceptable or not, what is good and right, what is possible & what is not. |
| when ideologies are idealized they can be | discussed and debated and their implications for development explored with greater ease than when they were the personal convictions of a few |
| all ideologies claim that they are putting forward a | path to 'freedom' even if they are opposed to each other. they all claim liberation from some inhibiting condition |
| how capitalism ideology sees freedom | capitalism sees freedom as reducing the control of business by governments and other bodies that try to restrict the market |
| how Marxism ideology sees freedom | Marxism sees freedom in a society where business and industry come under complete control and so the workers are free from being exploited |
| how Pan-African ideology sees freedom | a pan-African wants to liberate black people |
| how indo-caribbean ideology sees freedom | sees Indians in the caribbean as being in an inferior position in a dominant afro-caribbean society |
| how indigenous peoples ideology sees freedom | see their survival in retaining the culture of their ancestors and feminists see a male-dominated society as hindering the interests of women |
| thus, each ideology puts forward a "grand theory" of how we should understand the world but | no one theory can fully explain the world, an ideological stance does not accept other world views, only those that are congruent in some way with its main beliefs. some ideologies offer ways of understanding the world which tend to be utopian |
| in the caribbean ideologies are at the centre of the | -pan-African movement -negritude -capitalism -Marxism -feminism -Indo-Caribbean -indigenous perspectives |
| black nationalism: pan Africanism movement began in | the 18th century in sporadic acts by African people in North America trying to get back to Africa. |
| Pan-Africanism showed their conviction that they | were in the wrong place, a place to which they had been brought illegally, and they now wanted to go home |
| the ideas that eventually developed into pan-Africanism were spearheaded in the early 20th century by | people in the African diaspora, notably from the caribbean and north America. over time the emphasis on certain ideas changed but the foundation values continued |
| who convened the first pan African conference in London | Henry Sylvester Williams In 1900 . a lawyer from Trinidad , educated in England and the US |
| caribbean people involved in establishing the pan Africanism movement in the early 20th century | -Jamaican Marcus Mosiah Garvey -Jamaican Cyril Briggs -Jamaican Claude McKay -Trinidadian George Padmore -Trinidadian C.L.R. James -African-American W.Du Bois |
| by the 1940s the leadership of pan-Africanism had passed from | Caribbean and African-Americans to African scholars and patriots. Chief among them were Kwame Nkrumah and Jomo Kenyatta, who went on to become heads of state in Ghana and Kenya respectively |
| countries with Pan-Africanism | -united states -British caribbean -Africa -francophone caribbean: Negritude |
| Marcus Garvey was born in | 1887 in St Ann's Jamaica and had to leave school at an early age to work |
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