Bibliography:
Chaplin, Joyce E.
2006. Creoles in British America:
From Denial to Acceptance. In Creolization:
History, Ethnography, Theory. Stewart, Charles ed. pg 46-66. Walnut Creek, CA:
Left Coast Press
Dawdy, Shannon Lee
2000. Understanding Cultural Change
Through the Vernacular: Creolization in Louisiana. Historical Archaeology 34(3): 107-123.
2007 Including Native Identity in the Creole of Color Movement: Ethnic
Renewal and Cultural Revival within a Black-Indian Population. In Louisiana
Creoles: Cultural Recovery and Mixed-race Native American Identity. Pg 11-27.
Lanham, MD: The Rowman and Littlefield Publishing Group, Inc.
Loomba, Ania
1998 Colonialism-Postcolonialism. London:
Routledge
Mosadomi, Fehintola
Zackodnik, Teresa C.
2004 Fixing the Color Line: The Mulatta, American
Courts, and the Racial Imaginary. In Mulatta
and the Politics of Race. pg 3-42. Jackson: University Press of Mississippi.Elevator Pitch:
Although the term creole applies to many different cultures, the Louisiana creole carried definitive racial implications from it's very creation. The historical and modern identities of the creole demonstrate the transformation of this term from negative to positive connotations. This brings into question who exactly can be labeled and identify with the term creole in Louisiana, as well as what it actually means to be creole.
Theory:
I will be utilizing the postcolonial theory as a basis for
my research, as the development of creole culture is directly related to
colonialism. I will take much of my
approach from Ania Loomba and her book “Colonialism-Postcolonialism”, in which
she explains how colonialism created the identities of many different cultures
through merging other cultures together, which resulted in the emergence and formation
of postcolonial cultures. This will help to demonstrate how the creole culture was
created, as well as the new racial identification which compose(d) the creole was created.
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