![]() ![]() What allows her to bridge her auto-ethnography with the ethnographic counterpart is the theoretical notion of “matriarchal dispossession” (p. 13) to illustrate how her intergenerational family life is representative of the larger condition of blackness as experienced by Afro-Puerto Rican women in the Puerto Rican archipelago and in the United States. ![]() Lloréns engages in an “autobiographical example” (p. Lloréns’ ambitious book skillfully weaves her personal and her family history with the histories of other Black Puerto Rican women in the coastal southeast part of Puerto Rico. We both continue to struggle with being racialized colonial subjects, hailing from the oldest colony in the world. We both survived, not unscathed, the deadly grip of poverty, homelessness and racism that our provenance imposed on us. The homologous poetics and politics of mirror images staring back from the depths of memory do not end here. Like Lloréns, I too had to wrestle with the methodological and existential conundrums of doing research in one’s homeland, in a place close to the heart, where sometimes one must take a stand. Not only are we both Afro-Puerto Rican anthropologists, trained in the United States, who also conducted fieldwork at home, but our area of specialization is environmental injustice. Homologous because, while her work and life were different to mine, we also shared so much in common. Reading this auto-ethnography was like looking at a mirror and having a homologous reflection of myself staring back in awe. I was tasked with reviewing Hilda Lloréns’s book, Making Livable Worlds: Afro-Puerto Rican Women Building Environmental Justice. ![]()
0 Comments
Leave a Reply. |
AuthorWrite something about yourself. No need to be fancy, just an overview. ArchivesCategories |