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The Shattered Gourd uses the lens of visual art to examine connections between the United States and the Yoruba region of western Nigeria. In Yoruba legend, the sacred Calabash of Being contained the Water of Life; when the gourd was shattered, its fragments were scattered over the ground, death invaded the world, and imperfection crept into human affairs. In more modern times, the shattered gourd has symbolized the warfare and enslavement that culminated in the black diasporas. The "re-membering" of the gourd is represented by the survival of people of African origin all over the Americas, and, in this volume, by their rediscovery of African art forms on the diaspora soil of the United States. Twentieth-century African American artists employing Yoruba images in their work have gone from protest art to the exploration and celebration of the self and the community. But because the social, economic, and political context of African art forms differs markedly from that of American culture, critical contradictions between form and meaning often appear in African American works that use African forms. In this book -- the first to treat Yoruba forms while transcending the conventional emphasis on them as folk art, focusing instead on the high art tradition -- Moyo Okediji uses nearly four dozen works to illustrate a broad thematic treatment combined with a detailed approach to individual African and African American artists. Incorporating works by such artists as Meta Warrick Fuller, Hale Woodruff, Aaron Douglas, Elizabeth Catlett, Ademola Olugebefola, Paul Keene, Jeff Donaldson, Howardena Pindell, Muneer Bahauddeen, Michelle Turner, Michael Harris, Winnie Owens-Hart, and John Biggers, the author invites the reader to envision what he describes as "the immense possibilities of the future, as the twenty-first century embraces the twentieth in a primal dance of the diasporas," a future that heralds the advent of the global as a distinct movement in art, beyond postmodernism.
Drawing on the gourd in a Yoruba legend--which has come to symbolize in modern times the warfare and enslavement that have culminated in the black Diaspora--"The Shattered Gourd" uses the lens of visual art to examine connections between the United States and the Yoruba region of western Nigeria. 47 illus.
Winner of the 2012 Melville J. Herskovits award (African Studies Association) Throughout southwestern Nigeria, Yoruba men and women create objects called aale to protect their properties�farms, gardens, market goods, firewood�from the ravages of thieves. Aale are objects of such unassuming appearance that a non-Yoruba viewer might not register their important presence in the Yoruba visual landscape: a dried seedpod tied with palm fronds to the trunk of a fruit tree, a burnt corncob suspended on a wire, an old shoe tied with a rag to a worn-out broom and broken comb, a ripe red pepper pierced with a single broom straw and set atop a pile of eggs. Consequently, aale have rarely been discussed in print, and then only as peripheral elements in studies devoted to other issues. Yet aale are in no way peripheral to Yoruba culture or aesthetics. In Vigilant Things, David T. Doris argues that aale are keys to understanding how images function in Yoruba social and cultural life. The humble, often degraded objects that comprise aale reveal as eloquently as any canonical artwork the channels of power that underlie the surfaces of the visible. Aale are warnings, intended to trigger the work of conscience. Aale objects symbolically threaten suffering as the consequence of transgression�the suffering of disease, loss, barrenness, paralysis, accident, madness, fruitless labor, or death�and as such are often the useless residues of things that were once positively valued: empty snail shells, shards of pottery, fragments of rusted iron, and the like. If these objects share �suffering� and �uselessness� as constitutive elements, it is because they already have been made to suffer and become useless. Aale offer would-be thieves an opportunity to recognize themselves in advance of their actions and to avoid the thievery that would make the "useless" people.
1498. Sebastian Cabot age fifteen, can only wait and wonder. His famous father has abandoned him at home in Bristol, England, but has taken the boy's older and younger brothers, Ludovico and Sancio, on his second voyage in search of the Asian mainland. On his first journey, sailing north across the Western Ocean in 1497, John Cabot had discovered the New Found Land. He returned to England a hero. Five years earlier, Spain had given Christopher Columbus a similar welcome. He had found Asia, he claimed. And by a southern route. Cabot was skeptical and set out to the north again to prove his old friend a fraud. But silence followed. Now, Sebastian and history are confronted with a tantalizing mystery. What has become of Cabot's second endeavor? Letters to the boy from fourteen-year-old Sancio tell of a fearsome storm and its aftermath. They, and the surprising climax to Sebastian's and Sancio's shared story, make for unforgettable voyaging.
In this epic tale of fate, fortune and legacy, Jennifer Makumbi vibrantly brings to life this corner of Africa and this colourful family as she reimagines the history of Uganda through the cursed bloodline of the Kintu clan. The year is 1750. Kintu Kidda sets out for the capital to pledge allegiance to the new leader of the Buganda kingdom. Along the way he unleashes a curse that will plague his family for generations. Blending oral tradition, myth, folktale and history, Makumbi weaves together the stories of Kintu’s descendants as they seek to break free from the burden of their past to produce a majestic tale of clan and country – a modern classic.
In 1991, archaeologists in lower Manhattan unearthed a stunning discovery. Buried for more than 200 years was a communal cemetery containing the remains of up to 20,000 people. At roughly 6.6 acres, the African Burial Ground is the largest and earliest known burial space of African descendants in North America. In the years that followed its discovery, citizens and activists fought tirelessly to demand respectful treatment of eighteenth-century funerary remains and sacred ancestors. After more than a decade of political battle—on local and national levels—and scientific research at Howard University, the remains were eventually reburied on the site in 2003. Capturing the varied perspectives and the emotional tenor of the time, Frohne narrates the story of the African Burial Ground and the controversies surrounding urban commemoration. She analyzes both its colonial and contemporary representations, drawing on colonial era maps, prints, and land surveys to illuminate the forgotten and hidden visual histories of a mostly enslaved population buried in the African Burial Ground. Tracing the history and identity of the area from a forgotten site to a contested and negotiated space, Frohne situates the burial ground within the context of late twentieth- and early twenty-first-century race relations in New York City to reveal its enduring presence as a spiritual place.
Named a Best Art Book of 2017 by the New York Times and Artforum In South of Pico Kellie Jones explores how the artists in Los Angeles's black communities during the 1960s and 1970s created a vibrant, productive, and engaged activist arts scene in the face of structural racism. Emphasizing the importance of African American migration, as well as L.A.'s housing and employment politics, Jones shows how the work of black Angeleno artists such as Betye Saar, Charles White, Noah Purifoy, and Senga Nengudi spoke to the dislocation of migration, L.A.'s urban renewal, and restrictions on black mobility. Jones characterizes their works as modern migration narratives that look to the past to consider real and imagined futures. She also attends to these artists' relationships with gallery and museum culture and the establishment of black-owned arts spaces. With South of Pico, Jones expands the understanding of the histories of black arts and creativity in Los Angeles and beyond.
Do you know your ancestry; your parents, grandparents, great grandparents and great-great grandparents? Have you taken the time to document your life since the day of your birth? I do and I did. In Volume 1, I'll take you back to the old countries of France and Italy where my story begins with my great-great grandparents. Their off-spring came to America, the first generation of Americans. I'll guide you through the second generation who gave birth to our parents, the third gene
Paris, 1878: Eccentric antiquarian Lord Littleby and his ten servants are found murdered in Littleby’s mansion on the rue de Grenelle, and a priceless Indian shawl is missing. Police commissioner “Papa” Gauche recovers only one piece of evidence from the crime scene: a golden key shaped like a whale. Gauche soon deduces that the key is in fact a ticket of passage for the Leviathan, a gigantic steamship soon to depart Southampton on its maiden voyage to Calcutta. The murderer must be among its passengers. In Cairo, the ship is boarded by a young Russian diplomat with a shock of white hair—none other than Erast Fandorin, the celebrated detective of Boris Akunin’s The Winter Queen. The sleuth joins forces with Gauche to determine which of ten unticketed passengers on the Leviathan is the rue de Grenelle killer. Tipping his hat to Agatha Christie, Akunin assembles a colorful cast of suspects—including a secretive Japanese doctor, a professor who specializes in rare Indian artifacts, a pregnant Swiss woman, and an English aristocrat with an appetite for collecting Asian treasures—all of whom are con?ned together until the crime is solved. As the Leviathan steams toward Calcutta, will Fandorin be able to out-investigate Gauche and discover who the killer is, even as the ship’s passengers are murdered, one by one? Already an international sensation, Boris Akunin’s latest page-turner transports the reader back to the glamorous, dangerous past in a richly atmospheric tale of suspense on the high seas.