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This determined book evaluates on how African descent people in two societies of New Orleans and Havana made their forms of cultural confrontation to the regime of slave assault in the 19th century. No More, No More explicates the economic, cultural, demographic and social operations in function in two towns, as well as the labors f the cultural struggle that were embodied in public enactments. This is an outstanding book to declaim for the persons, who have curiosity in the slave exodus, or for those, who need to learn something topical concerning the US history. Walker defends his points of view using an in depth scrutiny of various primary and secondary sources, comprising songs, dance choreography, lyrics, figures, artistic symbols, census data, journal entries, manuscripts and scientific editorials. Walker is a perfect historian. His assertions are explained in a lengthy manner, based on the historical background. Walker's main principle is that urban slave societies upheld the social and power control over the blacks by outlining physical differences, preventing the development of ancestral units, socially debasing the unity of blacks and the racial aspects of blackness, and abolishing the notion of community between slaves and the free blacks. Walker's other evidence is that black societies were maintained in these fields. It created organizations,  which stated that the regime of the slave social control was dehumanizing and used the cultural manifestation in the public form of festivals and performances.

Dr. Daniel Walker's contemporary book No More, No More is an explanation of how blacks in the 19th century Havana, Cuba and New Orleans weeded of the psychosocial coercion of slavery by contributing to El Día de Reyes and Congo Square cultural actions. Walker is determined to narrate the history from a combined approach, which assesses the primary and secondary sources, as well as songs and visual art. From a tribal studies perspective, his book is quite perfect, since it narrates the chronicle from many angles and questions why the white sovereignty paradigm endures today. Walker helps in the reader’s comprehension of the sternness of the dilemma concerning blacks, along with the discussed accounts of rebellion, which means what whites accomplished physically and psychosocially subverts blacks. This comprises, but not limited to the formation of physical and psychological oppression, sexual abuse, which were the result  of the caste system. The interesting facet of Walker’s arguments is that certain locations aided in supporting the white supremacy exemplar. It was a unique perspective and assisted in illustrating the universe, which Walker detailed. The author also contended that cultural actions in Havana and New Orleans played a vital role in the African survival of souls from  severe authority’s oppressions.

Walker analyzes how people of African descent used Congo Square and El Dí­a de Reyes to counter the slaveholding class's attacks on the family unity in the chapter entitled "Regulating Domesticity; The Fight concerning the Family." Female and male sex ratio disparities, the break-ups of families throughout the sale, the methodical demonizing of the black men, and white men sexual predations all discriminated the capability of the enslaved to maintain a steady family cohesion. Specifically through his observation of El Día de Reyes, Walker contends that participants utilized the festival to bring forward an optimistic alternative appearance to the predominant negative reality of the black community. African-descended people combined Catholic image of the Holy Family with the traditional West African icons like the maternal figures of Oshun and Yemaya together with dolls, which were the image of the toddler Anaquille. However, this notion has an undoubted quality concerning it, since it  dismisses the possibility that some persons of African descent took their Catholicism, relying on the integrity of the Holy Family in the African tradition context. Indeed, brief conversations of syncretism, specifically among non-European and Catholicism modes of worship might have enhanced, rather than confuted Walker's arguments (Walker 56).

According to Walker (2005), the role that the two festivals played in a higher conceptualization of the blackness is the main subject of another No More, No More's chapter. Walker fills the chapter with thorough discussions of the secondary accounts concerning the formation of racial stereotype and black identity. The author opposes the notion that though African-descended persons knew that the celebrations of Congo Square and El Dí­a de Reyes reinforced white prejudiced images of hypothetical black simplicity, they nevertheless participated in the festivals due to their cultural and spiritual heritage.

In conclusion, Daniel Walker's pioneering study of urban slave communities is a profound and intentionally provoking book that paints a current picture of the appearance of slaves. Whereas most of people are probably acquainted with the emergence of the slave society, Walker also researches this issue by writing the book based on the urban slave community in New Orleans and Havana. A deep depth analysis of the reasons why Walker selected those two towns is crucial in comprehending the determination of his volume and his thesis of the cultural confrontations of the slave community. Walker divides his book in chapters focused on the living situations of slaves, for instance, the sketch on the family life and space of a slave. By fully labeling the events that support his assertions, Walker then discusses how a slave could thwart that. This does not mean that these slaves were violent, since many incidents, as Walker construes, represented the acts of slaves during weekly and annual festivals. In other terms, Walker utilizes an understanding of human being nature rationally to designate his beliefs.

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