Seeds of Insurrection: Domination and Resistance on Western Cuban Plantations, 1808–1848 (review)
through anti-racism campaigns, but have also distanced themselves from odier blacks, positioning themselves as blacks who were never slaves, and who have a more authentic African culture. This notion of being autochthonous blacks places them squarely within the current moment of multiculturalism in Honduras in which ethnic groups have increasingly gained space to demand rights as a "people." Anderson shows that while both OFRANEH and ODECO have taken advantage of this space to push for Garifuna rights, and both use the notion of black indigeneity, OFRANEH takes a more critical stance on neoliberal politics and how it promotes structural racism, while ODECO has placed more emphasis on fighting against ideological racism. He shows that while this is a somewhat different emphasis, their goals for economic and cultural empowerment are the same. He also demonstrates that in everyday articulations of identity, Garifuna negotiate between black indigeneity, which stresses Garifuna cultural roots, tradition, etc. and an identification with U.S. blackness through the consumption of Nike, for example. Though this may appear to be a simple mimicry of U.S. corporate constructions of blackness, he argues that we must also recognize that they are enacting it in the context of Honduras where any kind of blackness is seen as counter-hegemonic to indo-hispanic mestizaje and where black modernity challenges notions of Garifuna culture as backwards, primitive, and folkloric. So like blackness and indigeniety, traditional Garifuna identity and modern blackness are not mutually exclusive, but are rather enacted and emphasized in different moments by the same people.