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develop into a creole

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Within such a practice, Kumina reconfigures creolisation through the flourishing of African Indigeneity.
This work is formed of six parts, an introduction, a literature review and an analysis of the term 'creolisation' wherein I put forth the arguments of Besson, Price and Palmie to discuss the claims of continuity and discontinuity in Kumina culture and 'diasporic-identity'; an examination of the ethnography of Kumina, the methodology and main methods used to test my hypothesis and generate the results, a look at the history of the eighteenth century African-Atlantic 'house-yard' Kumina burial tradition, through Kumina's interaction with Jamaican landscapes, I discuss 'diasporic-cultural-identity'; to unravel the discourse relating to aporia and Chivallon's text on collective amnesia.
Glissant lie le principe d'une identite rhizome a l'existence des cultures composites, c'est-a-dire des cultures dans lesquelles se pratique une creolisation (Poetique 60).
BACK IN 2009, Nicolas Bourriaud explained in the manifesto accompanying his "Altermodern" exhibition at Tate Britain in London that "multiculturalism and identity is [sic] being overtaken by creolisation." Setting it apart from multiculturalism, which is based on the fusion of different categories of race and gender, Bourriaud defines creolization as a process of cultural nomadism, where one can wander, identity unfixed, among a globalized "archipelago" of signs and codes.
This notion of Caribbeanness is connected to what Nettleford describes as the "awesome process of 'creolisation' with differing elements now coalescing, now separating, now being assimilated, now resisting, now counter-resisting in a dynamic contradictory relationship that produced agony but also new life" (2003) else/everywhere.
Ports of Globalisation, Places of Creolisation: Nordic Possessions in the Atlantic World During the Era of the Slave Trade
creolisation and with it miscegenation as a fundamental feature of his
Duruz, 2010; Flowers and Swan, 2012), referencing the work of cultural geographers Ian Cook and Philip Crang (1996), who reject concepts of culinary mosaics, creolisation and hybridity to name contemporary (British) food and identities.
Today we witness a transition to either regional, and even "pan-European," histories, serving a different set of political goals from those so familiar from the recent past, or transnational narratives heeding not the monolithic projects of the nation state, of which earlier literary histories across Europe were representative, but rather the processes of exile, emigration, creolisation, and the hybridization of languages.
necessarily had to go through the stages of pidginisation, creolisation and decreolization" (2013: 142).