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In 1965, the Hart-Cellar Immigration Reform Act ushered in a huge wave of immigrants from across the Caribbean—Jamaicans, Cubans, Haitians, and Dominicans, among others. How have these immigrants and their children negotiated languages of race and ethnicity in American social and cultural politics? As black immigrants, to which America do they assimilate? Constructing Black Selves explores the cultural production of second-generation Caribbean immigrants in the United States after World War II as a prism for understanding the formation of Caribbean American identity. Lisa D. McGill pays particular attention to music, literature, and film, centering her study around the figures of singer-actor Harry Belafonte, writers Paule Marshall, Audre Lorde, and Piri Thomas, and meringue-hip-hop group Proyecto Uno. Illuminating the ways in which Caribbean identity has been transformed by mass migration to urban landscapes, as well as the dynamic and sometimes conflicted relationship between Caribbean American and African American cultural politics, Constructing Black Selves is an important contribution to studies of twentieth century U.S. immigration, African American and Afro-Caribbean history and literature, and theories of ethnicity and race.
In 1965, the Hart-Cellar Immigration Reform Act ushered in a huge wave of immigrants from across the Caribbean-Jamaicans, Cubans, Haitians, and Dominicans, among others. How have these immigrants and their children negotiated languages of race and ethnicity in American social and cultural politics? As black immigrants, to which America do they assimilate? Constructing Black Selves explores the cultural production of second-generation Caribbean immigrants in the United States after World War II as a prism for understanding the formation of Caribbean American identity. Lisa D. McGill pays pa.
In 1835 Oberlin became the first institute of higher education to make a cause of racial egalitarianism when it decided to educate students “irrespective of color.” Yet the visionary college’s implementation of this admissions policy was uneven. In Constructing Black Education at Oberlin College: A Documentary History, Roland M. Baumann presents a comprehensive documentary history of the education of African American students at Oberlin College. Following the Reconstruction era, Oberlin College mirrored the rest of society as it reduced its commitment to black students by treating them as less than equals of their white counterparts. By the middle of the twentieth century, black and white student activists partially reclaimed the Oberlin legacy by refusing to be defined by race. Generations of Oberlin students, plus a minority of faculty and staff, rekindled the college’s commitment to racial equality by 1970. In time, black separatism in its many forms replaced the integrationist ethic on campus as African Americans sought to chart their own destiny and advance curricular change. Oberlin’s is not a story of unbroken progress, but rather of irony, of contradictions and integrity, of myth and reality, and of imperfections. Baumann takes readers directly to the original sources by including thirty complete documents from the Oberlin College Archives. This richly illustrated volume is an important contribution to the college’s 175th anniversary celebration of its distinguished history, for it convincinglydocuments how Oberlin wrestled over the meaning of race and the destiny of black people in American society.
Black Internationalist Feminism examines how African American women writers affiliated themselves with the post-World War II Black Communist Left and developed a distinct strand of feminism. This vital yet largely overlooked feminist tradition built upon and critically retheorized the postwar Left's "nationalist internationalism," which connected the liberation of Blacks in the United States to the liberation of Third World nations and the worldwide proletariat. Black internationalist feminism critiques racist, heteronormative, and masculinist articulations of nationalism while maintaining the importance of national liberation movements for achieving Black women's social, political, and economic rights. Cheryl Higashida shows how Claudia Jones, Lorraine Hansberry, Alice Childress, Rosa Guy, Audre Lorde, and Maya Angelou worked within and against established literary forms to demonstrate that nationalist internationalism was linked to struggles against heterosexism and patriarchy. Exploring a diverse range of plays, novels, essays, poetry, and reportage, Higashida illustrates how literature is a crucial lens for studying Black internationalist feminism because these authors were at the forefront of bringing the perspectives and problems of black women to light against their marginalization and silencing. In examining writing by Black Left women from 1945–1995, Black Internationalist Feminism contributes to recent efforts to rehistoricize the Old Left, Civil Rights, Black Power, and second-wave Black women's movements.
In the twentieth century, as previously excluded groups, including ethnic minorities, women, the disabled, and the differently gendered, gained a voice in society, group identity also changed and new definitions became necessary. Whether through their group affiliations or in spite of these affiliations, many individuals sought a new definition of themselves. As can be expected, much literature explores these changes and depicts the quest for new definitions and the search for individuality in the light of new definitions. Construction or definition of the self was once available only to the elite, and the freedom of some to define their identity was sacrificed so that others could make their own self-definitions; this practice can be found throughout much of history. This volume is about that kind of oppression and various strategies of escaping from oppression as depicted in serious literature. Its thirteen essays, all by recognized scholars, are divided into five categories: Race, Gender, and the Self; Assimilation and the Self; Black Males and the Self; Female Sexuality and the Self; and The Family and the Self.
Kendrick Lamar has established himself at the forefront of contemporary hip-hop culture. Artistically adventurous and socially conscious, he has been unapologetic in using his art form, rap music, to address issues affecting black lives while also exploring subjects fundamental to the human experience, such as religious belief. This book is the first to provide an interdisciplinary academic analysis of the impact of Lamar’s corpus. In doing so, it highlights how Lamar’s music reflects current tensions that are keenly felt when dealing with the subjects of race, religion and politics. Starting with Section 80 and ending with DAMN., this book deals with each of Lamar’s four major projects in turn. A panel of academics, journalists and hip-hop practitioners show how religion, in particular black spiritualties, take a front-and-center role in his work. They also observe that his astute and biting thoughts on race and culture may come from an African American perspective, but many find something familiar in Lamar’s lyrical testimony across great chasms of social and geographical difference. This sophisticated exploration of one of popular culture’s emerging icons reveals a complex and multi faceted engagement with religion, faith, race, art and culture. As such, it will be vital reading for anyone working in religious, African American and hip-hop studies, as well as scholars of music, media and popular culture.
Institutional racism has had a major impact on the development of African American self-esteem and group identity. Through the years, African Americans have developed strong, tenacious concepts of self partially based on African cultural and philosophical retentions and as a reaction to historical injustices. The Concept of Self examines the historical basis for the widely misunderstood ideas of how African Americans think of themselves individually, and how they relate to being part of a group that has been subjected to challenges of their very humanity. Richard Allen examines past scholarship on African American identity to explore a wide range of issues leading to the formation of an individual and collective sense of self. Allen traces the significance of social forces that have impinged on the lives of African Americans and points to the uniqueness of their position in American society. He then focuses on the results from the National Survey of Black Americans-a national survey of African Americans on a wide range of political, social, and psychological issues-to develop a model of African self. Allen explores the idea of double-consciousness as put forth by W.E.B. DuBois against the more recent debates of Afrocentricity or an African-centered consciousness. He proposes a set of interrelated hypotheses regarding how African Americans might use an African worldview for the upliftment of Africans in the Diaspora. The Concept of Self will interest students and scholars of African American studies, sociology and population studies.
This book examines how African-American writers and visual artists interweave icon and inscription in order to re-present the black female body, traditionally rendered alien and inarticulate within Western discursive and visual systems. Brown considers how the writings of Toni Morrison, Gayl Jones, Paule Marshall, Edwidge Danticat, Jamaica Kincaid, Andrea Lee, Gloria Naylor, and Martha Southgate are bound to such contemporary, postmodern visual artists as Lorna Simpson, Carrie Mae Weems, Kara Walker, Betye Saar, and Faith Ringgold. While the artists and authors rely on radically different media—photos, collage, video, and assembled objects, as opposed to words and rhythm—both sets of intellectual activists insist on the primacy of the black aesthetic. Both assert artistic agency and cultural continuity in the face of the oppression, social transformation, and cultural multiplicity of the late twentieth and early twenty-first centuries. This book examines how African-American performative practices mediate the tension between the ostensibly de-racialized body politic and the hyper-racialized black, female body, reimagining the cultural and political ground that guides various articulations of American national belonging. Brown shows how and why black women writers and artists matter as agents of change, how and why the form and content of their works must be recognized and reconsidered in the increasingly frenzied arena of cultural production and political debate.
In Michael Jackson and the Quandary of a Black Identity, Sherrow O. Pinder explores the ways in which the late singer's racial identification process problematizes conceptualizations of race and the presentation of blackness that reduces blacks to a bodily mark. Pinder is particularly interested in how Michael Jackson simultaneously performs his racial identity and posits it against strict binary racial definitions, neither black nor white. While Jackson's self-fashioning deconstructs and challenges the corporeal notions of "natural bodies" and fixed identities, negative readings of the King of Pop fuel epithets such as "weird" or "freak," subjecting him to a form of antagonism that denies the black body its self-determination. Thus, for Jackson, racial identification becomes a deeply ambivalent process, which leads to the fragmentation of his identity into plural identities. Pinder shows how Jackson as a racialized subject is discursively confined to a "third space," a liminal space of ambivalence.
In a pathbreaking new assessment of the shaping of black male identity in the early twentieth century, Martin Summers explores how middle-class African American and African Caribbean immigrant men constructed a gendered sense of self through organizational life, work, leisure, and cultural production. Examining both the public and private aspects of gender formation, Summers challenges the current trajectory of masculinity studies by treating black men as historical agents in their own identity formation, rather than as screens on which white men projected their own racial and gender anxieties and desires. Manliness and Its Discontents focuses on four distinct yet overlapping social milieus: the fraternal order of Prince Hall Freemasonry; the black nationalist Universal Negro Improvement Association, or the Garvey movement; the modernist circles of the Harlem Renaissance; and the campuses of historically black Howard and Fisk Universities. Between 1900 and 1930, Summers argues, dominant notions of what it meant to be a man within the black middle class changed from a Victorian ideal of manliness--characterized by the importance of producer values, respectability, and patriarchy--to a modern ethos of masculinity, which was shaped more by consumption, physicality, and sexuality. Summers evaluates the relationships between black men and black women as well as relationships among black men themselves, broadening our understanding of the way that gender works along with class, sexuality, and age to shape identities and produce relationships of power.