[^0]
[^0]:    3 https://www.pomoculture.org/2013/09/26/postmodern-blackness/  
is thus older than Black Power movements and did not breed racism and was not associated with negativity. In his understanding, ' $[t]$ hose, in any corner of the continent or elsewhere, who experience a cultural affinity with any groups which have organized themselves as "black peoples", that is as enia dudu, are indeed black peoples and this autonomous sense of being cannot be denied us by others' (p. 17). These encounters, he indicates, filled him with a 'sense of community being which transcends the boundaries of my tribe, the geographical nation, or the continental shelf' (p.31). This argument is pretty much in line with Alrick Cambridge's argument that 'unless cultural critics pay serious and explicit heed both to the values which animate black cultures and to their own values, the arena of forms of black life will remain the province of hyperbole and unsubstantiated generalizations' (p. 179).  
In the Caribbean field, blackness as advanced by Walter Rodney unified black and Indian peoples under a more expansive definition: 'The black people of whom I speak, therefore, are non-whites - the hundreds of millions of people whose homelands are in Asia and Africa, with another few million in the Americas' (1969, pp. 16-17). The specificities of these definitional issues in contemporary terms are addressed by writers as indicated in the following section.