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Recent years have seen a resurgence of scholarly interest across disciplines around the concept “creolization” even as there has been some pushback against this development in other academic quarters. This article contextualizes this state of art around “creolization” and presents an analytical overview of the term’s discursive history. First, I discuss the appearance of the term creole in several areas of the world as an epiphenomenon of the first wave of European expansionism from the fifteenty century onward. Second, I track the emergence of “Creole” as an analytical category within nineteenth-century philology and its further development within linguistics. Third, I focus on milestones in the move of “creole” to “creolization” as a category for theorists of culture. Finally, I discuss recuperations of creolization as a theoretical model, including my own work that articulates it together with theoretical approaches to archipelagos.

Purpose The purpose of this paper is to propose a conceptual framework that highlights the reinforcing nature of global consumer culture (GCC). In doing so, this paper highlights a dialectic process in which consumers trade-off, appropriate, indigenize and creolize consumption into multiple GCCs. Design/methodology/approach The approach is conceptual with illustrative examples. Findings GCC is a reinforcing process shaped by global culture flows, acculturation, deterritorialization, and cultural and geographic specific entities. This process allows consumers to indigenize GCC, and GCC to contemporaneously appropriate aspects from myriad localized cultures, producing creolized cultures. Research limitations/implications Marketing research and practices need to shift away from the dichotomous view of global and local consumption fueled by a misleading view of segmentation. Instead, marketers should focus on identifying the permutations of emerging GCCs, how these operate according to the context and accordingly position their marketing mix to accommodate them. Originality/value The proposed model reviews and integrates existing literature to highlight fundamental research directions that present a comprehensive overview of GCCs, its shortcomings and future directions.

We report on the rapid birth of a new language in Australia, Gurindji Kriol, from the admixture of Gurindji and Kriol. This study is the first investigation of contact-induced change within a single speaker population that uses multiple variants. It also represents an innovative modification of the Wright-Fisher population genetics model to investigate temporal change in linguistic data. We track changes in lexicon and grammar over three generations of Gurindji people, using data from seventy-eight speakers coded for their use of Gurindji, Kriol, and innovative variants across 120 variables (with 292 variants). We show that the adoption of variants into Gurindji Kriol was not random, but biased toward Kriol variants and innovations. This bias is not explained by simplification, as is often claimed for contact-induced change. There is no preferential adoption of less complex variants, and, in fact, complex Kriol variants are more likely to be adopted over simpler Gurindji variants.

This paper aims to reflect on how it is possible to think about the redesign of colonial bonds characteristic of gender mechanisms, based on attempts to sophisticate the power structures resulting from the practices of Sacred Masculinity, which are evident in the narratives of Fabio Manzoli, one of the leading figures of the movement in Brazil. The empirical focus is primarily on Manzoli’s narratives on the social media platform Instagram, through a qualitative analysis based on interpretative movements. As an analytical tool, we draw on Glissant’s (2023) discussion on creolization, in an attempt to understand to what extent the proposed transformations of masculine identities actually result from the encounter of a cultural multiplicity, culminating in unexpected compositions. The concept of the mandate of masculinity by Segato (2018) was also invoked as a basis to think about gender relations, colonialities, and power. Este trabalho se propõe a refletir sobre como é possível pensar no redesenho de vínculos coloniais característicos das engrenagens de gênero a partir de tentativas de sofisticação das estruturas de poder resultantes das práticas do Sagrado Masculino, que se fazem ver nas narrativas de Fabio Manzoli, um dos principais nomes do movimento no Brasil. O recorte empírico é composto principalmente por narrativas de Manzoli na rede social Instagram, em uma análise qualitativa, baseada em movimentos interpretativos. Como lentes de análise, acionamos a discussão de Glissant (2023) sobre a crioulização, na tentativa de perceber em que medida as propostas de transformação das identidades masculinas enunciadas de fato resultam do encontro de uma multiplicidade cultural, culminando em composições inesperadas. Acionou-se também o conceito de mandato de masculinidade de Segato (2018) como fundamento para pensar sobre relações de gênero, colonialidades e poder. Este trabajo tiene como objetivo reflexionar sobre cómo es posible pensar en el rediseño de vínculos coloniales característicos de los engranajes de género a partir de intentos de sofisticación de las estructuras de poder resultantes de las prácticas de lo Sagrado Masculino, que se hacen evidentes en las narrativas de Fabio Manzoli, una de las figuras principales del movimiento en Brasil. El recorte empírico está compuesto principalmente por narrativas de Manzoli en la red social Instagram, mediante un análisis cualitativo basado en movimientos interpretativos. Como operador analítico, recurrimos a la discusión de Glissant (2023) sobre la criollización, en un intento de entender hasta qué punto las propuestas de transformación de las identidades masculinas enunciadas realmente resultan del encuentro de una multiplicidad cultural, culminando en composiciones inesperadas. También se utilizó el concepto de mandato de masculinidad de Segato (2018) como base para pensar en las relaciones de género, colonialidad y poder.

People from different areas of the insular Caribbean and the coastal zone of mainland South America moved in and out of the Lesser Antilles throughout the archipelago's history before the European invasion. Successive migrations, the development of networks of human mobility, and the exchange of goods and ideas, as well as constantly shifting inter-insular alliances, created diverse ethnic and cultural communities in these small islands. We argue that these processes of alliance-building and ethnicity can be best understood through the concept of creolization. We examine this idea first in terms of the cultural interactions reflected in the pottery traditions that emerged among the Windward Islands before colonization, and second by analyzing the historiographical and emerging archaeological information available on the formation of the Indigenous Kalinago/Kalipuna and Garifuna identities from the late fifteenth to the early seventeenth centuries. Finally, we discuss the colonial and contemporary Afro-Caribbean pottery traditions on these islands, in particular Grenada and Saint Lucia. The embedding of this study in a deep historical framework serves to underscore the divergent origins and developmental trajectories of the region. including the disruption of the Indigenous cultures and the impact of European colonization, the African diaspora, and the emergence of today's cosmopolitan Caribbean cultural tradition.

How are modernity, coloniality, and interimperiality entangled? Bridging the humanities and social sciences, Anca Parvulescu and Manuela Boatcă provide innovative decolonial perspectives that aim to creolize modernity and the modern world-system. Historical Transylvania, at the intersection of the Habsburg Empire, the Ottoman Empire, Austria-Hungary, and Russia, offers the platform for their multi-level reading of the main themes in Liviu Rebreanu's 1920 novel Ion . Topics range from the question of the region's capitalist integration to antisemitism and the enslavement of Roma to multilingualism, gender relations, and religion. Creolizing the Modern develops a comparative method for engaging with areas of the world that have inherited multiple, conflicting imperial and anti-imperial histories.

Since their publication in 2016 we have seen a rapid adoption of the FAIR principles in many scientific disciplines where the inherent value of research data and, therefore, the importance of good data management and data stewardship, is recognized. This has led to many communities asking “What is FAIR?” and “How FAIR are we currently?”, questions which were addressed respectively by a publication revisiting the principles and the emergence of FAIR metrics. However, early adopters of the FAIR principles have already run into the next question: “How can we become (more) FAIR?” This question is more difficult to answer, as the principles do not prescribe any specific standard or implementation. Moreover, there does not yet exist a mature ecosystem of tools, platforms and standards to support human and machine agents to manage, produce, publish and consume FAIR data in a user-friendly and efficient (i.e., “easy”) way. In this paper we will show, however, that there are already many emerging examples of FAIR tools under development. This paper puts forward the position that we are likely already in a creolization phase where FAIR tools and technologies are merging and combining, before converging in a subsequent phase to solutions that make FAIR feasible in daily practice.

Cassava/Yuca/Manioc: This staple of Indigenous Caribbean diets has gone from being decried for its danger and denigrated for its supposed inferiority to wheat by the early colonists, to being among the few foods that nourished slaves, to creolizing into postcolonial national dishes, and to being touted as a wonder food resistant to the climate disaster and dietary breakdowns that manifest the slow violence of the colonial project. Is the uplifting of cassava the rise of the Caribbean plot, the next step in neocolonial globalist expropriation of things Caribbean, or something of both? This paper traces discourses of cassava from the writings of early colonialists like Pere Labat through Caribbean cookbooks of the independence era where it was creolized with African, European, and Asian techniques and traditions and into postcolonial diasporic food writing and commercial projects from Carmeta’s Bajan food independence through contemporary global agriculture projects promoting cassava. Cassava/Yuca/Manioc, this paper argues, continues to be deterritorialized on a global scale at the same time as, in the Caribbean, it continues to nourish locally grounded persistence, adaptation, resistance, and thriving.

42,473 Indian indentured workers were transported to the French Caribbean archipelago of Guadeloupe between 1854 and 1889. Yet, until recently, the legacy of indenture was marginalized in public memory. The 1970s marked a turning point, with the emergence of Indianité , a French Caribbean cultural project aimed at valourizing the Indian components of the region’s culturally diverse and creolizing landscape. Drawing on still underdeveloped scholarship on Indianité , theories of creolization, studies on embodied memory of past trauma, I analyze how the descendants of Indian indentured labourers reconstruct and transmit the heritage and memory of indenture in Guadeloupe through embodied performances of Indian dance, music and, in particular, the danced and sung theatre known as nadrons (from Tamil nādagam ), formerly staged on plantations. My study interweaves close readings of Indo-Guadeloupean writer, cultural activist and politician Ernest Moutoussamy’s tryptic novel Marianne: fée de notre République du sang-mêlé ( Marianne: The Fairy of our Mixed-Blood Republic , 2018) and his poetry collection A la recherche de l’Inde perdue ( In Remembrance of Lost India , 2004) with interviews conducted with Guadeloupean Indian language and dance cultural associations. Combining an analysis of literary texts on the one hand, and cultural activists’ projects and experiences on the other, I tease out the paradoxes at the heart of Indian song and dance performances, demonstrating how they oscillate between a return to an ancestral Hindu India, a recognition of the creolization at work in French Caribbean Indianness and, more recently, an opening to the global Indian culture popularized by Bollywood.

Recent scholarship across postcolonial, settler colonial, and critical Indigenous studies has interrogated the ascription of a settler identity to racialized communities whose own presence on Indigenous land may have been the result of the violent processes of colonialism. Simultaneously, this body of work has attended to how even these communities can replicate settler modes of belonging that marginalize Indigenous Peoples. In the postcolonial Caribbean, a discourse of labor and land ownership arguably consolidated Indo- and Afro-Creole belonging in such a way. This article examines literary fiction's role in imagining other ways of belonging for East Indians in Guyana. It illuminates how Cyril Dabydeen's Dark Swirl (1988) circumvents the framework of labor, land ownership, and enclosure to articulate a mode of belonging that unfolds by engaging with Indigenous histories and epistemologies. The resultant rearrangement of the East Indian characters' understanding of the land they inhabit is key to the novel's articulation of creole belonging. Dark Swirl thus intervenes in scholarship on creolization in the Caribbean that has often either ignored East Indians or reproduced the discourse of Indigenous disappearance.