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Presents a collection of sixteen African folktales by poet, novelist, critic, and statesman, Bernard Binlin Dadie that represents the oral tradition of his native Ivory Coast.
A rhyming description of the kente cloth costumes of the Ashanti and Ewe people of Ghana and a portrayal of the symbolic colors and patterns.
The author presents a collection of 150 contemporary African American quilts and the stories behind both the quilts and the quilters.
Like cotton, indigo has defied its humble origins. Left alone it might have been a regional plant with minimal reach, a localized way of dyeing textiles, paper, and other goods with a bit of blue. But when blue became the most popular color for the textiles that Britain turned out in large quantities in the eighteenth century, the South Carolina indigo that colored most of this cloth became a major component in transatlantic commodity chains. In Red, White, and Black Make Blue, Andrea Feeser tells the stories of all the peoples who made indigo a key part of the colonial South Carolina experience as she explores indigo's relationships to land use, slave labor, textile production and use, sartorial expression, and fortune building. In the eighteenth century, indigo played a central role in the development of South Carolina. The popularity of the color blue among the upper and lower classes ensured a high demand for indigo, and the climate in the region proved sound for its cultivation. Cheap labor by slaves—both black and Native American—made commoditization of indigo possible. And due to land grabs by colonists from the enslaved or expelled indigenous peoples, the expansion into the backcountry made plenty of land available on which to cultivate the crop. Feeser recounts specific histories—uncovered for the first time during her research—of how the Native Americans and African slaves made the success of indigo in South Carolina possible. She also emphasizes the material culture around particular objects, including maps, prints, paintings, and clothing. Red, White, and Black Make Blue is a fraught and compelling history of both exploitation and empowerment, revealing the legacy of a modest plant with an outsized impact.
This is an important resource for designers, textile lovers, and African art scholars. Over 200 color photographs beautifully illustrate the mud-cloth art of the Bogolan people in Mali, Africa. Their art form, in which geometric, abstract, and semi-abstract patterns are hand painted with mud dyes on hand woven cloth, has gained enormous popularity internationally. The CD included with the book contains over 200 patterns, and is compatible with most graphic, design, and editing programs.
"Cloth only wears, it does not die," the paradoxical phrase from a Bunu Yoruba prayer, emphasizes the power of cloth as a symbol of continuing social relations and identities in the face of uncertainty and death. The Bunu Yoruba people of central Nigeria mark every critical juncture in an individual’s life, from birthing ceremonies to funeral celebrations, with handwoven cloth. Anthropologist Elisha Renne explains how and why this is so and discusses why handwoven cloth is still valued although it is rarely woven in Bunu villages today. Special marriage cloths mark changes in the status of Bunu brides, as well as in the social connections of kin during traditional marriage rituals. In funerals, handwoven cloth is used to rank chiefs; in masquerade performances, it indicates the presence of ancestral spirits. As tailored and untailored dress, it expresses gender and educational differences. Further, it is worn to distinguish ritual events that have a unique Bunu identity from everyday affairs where commercial, industrially woven cloth prevails. Renne examines the use and production of cloth in Bunu society from approximately 1900 to the present. Some traditions associated with cloth have given way to changes brought about by long contact with Christian missionaries and by British colonial policies that altered methods of cotton and cloth production. Today weaving is no longer done as a matter of course by all village women, but rather has become the specialty of only a few. Why does handwoven cloth still play such a vital role in Bunu social life when, in fact, Bunu women have largely given up weaving? To explain cloth’s continued cultural importance, Renne takes the story beyond the descriptive and historic to examine the meaning of different kinds of cloth for various members of Bunu village communities -- from wives and diviners to chiefs and hunters. The details of Bunu village life in Cloth That Does Not Die complement the many uses of cloth that Renne interprets. Anthropologists, social historians, and historians of African art will find the book of great value as an example of how material culture can integrate the study of various aspects of social life. The book will interest textile artists with its close attention to the visual properties of cloth itself.
Through their metaphorical and material qualities, textiles can be seductive, exciting, intimate and, at times, shocking and disquieting. This book is the first critical examination of the erotically charged relationship between the surface of the skin and the touch of cloth, exploring the ways in which textiles can seduce, conceal and reveal through their interactions with the body. From the beautiful cloth which is quietly suggestive, to bold expressions of deviant sexuality, cloth is a message carrier for both desiring and being desired. The drape, fold, touch and feel, the sound and look of cloth in motion, allow for the exploration of identity as a sensual, gendered or political experience. The book features contributions on the sensory rustle and drape of silk taffeta and the secret pleasures of embroidery, on fetishistic punk street-style and homoerotic intimacy in men's shirts on screen, and a new perspective on the role of cloth and skin in the classic film Blade Runner. In doing so, it interrogates experiences of cloth within social, historical, psychological and cultural contexts. Divided into four sections on representation, design, otherness and performance, The Erotic Cloth showcases a variety of debates that are at the heart of contemporary textile research, drawing on the fields of art, design, film, performance, culture and politics. Playful, provocative and beautifully illustrated with over 50 color images, it will appeal to students and scholars of textiles, fashion, gender, art and anthropology.
As early as the eighteenth century, white Americans and Europeans believed that people of African descent could not experience nostalgia. As a result, black lives have been predominately narrated through historical scenes of slavery and oppression. This phenomenon created a missing archive of romantic historical memories. Badia Ahad-Legardy mines literature, visual culture, performance, and culinary arts to form an archive of black historical joy for use by the African-descended. Her analysis reveals how contemporary black artists find more than trauma and subjugation within the historical past. Drawing on contemporary African American culture and recent psychological studies, she reveals nostalgia’s capacity to produce positive emotions. Afro-nostalgia emerges as an expression of black romantic recollection that creates and inspires good feelings even within our darkest moments. Original and provocative, Afro-Nostalgia offers black historical pleasure as a remedy to contend with the disillusionment of the present and the traumas of the past.