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“Fierce and refreshing.”— Carlos Lozada, Washington Post Named a notable book of the year by the New York Times Book Review and the Washington Post, and one of the best books of the year by Spectator and Publishers Weekly, The Souls of Yellow Folk is the powerful debut from one of the most acclaimed essayists of his generation. Wesley Yang writes about race and sex without the polite lies that bore us all.
This is a book which talks about men’s souls. A special type of soul, a “folk” soul. Through the careful and curious eyes of a tireless traveller, encounters, anecdotes, and fortuitous coincidences present the European folk world in all its beauty and authenticity. A world made of music and musicians, dances and dancers, instruments and luthiers, festivals and enjoyment. But also of a heritage of culture and values which the centennial wisdom of the traditions has entrusted to a modern man ever more separated from the community, from nature, and from himself. In the age of internet, of technological progress, and of globalization, talking about traditions, proverbs, dialects, ancient instruments and popular dances might seem anachronistic. However, the messages within these pages will cause you to reflect on how these timeworn practices are alive and how they can lead man towards a path of enlightenment.
The Souls of Mixed Folk examines representations of mixed race in literature and the arts that redefine new millennial aesthetics and politics. Focusing on black-white mixes, Elam analyzes expressive works—novels, drama, graphic narrative, late-night television, art installations—as artistic rejoinders to the perception that post-Civil Rights politics are bereft and post-Black art is apolitical. Reorienting attention to the cultural invention of mixed race from the social sciences to the humanities, Elam considers the creative work of Lezley Saar, Aaron McGruder, Nate Creekmore, Danzy Senna, Colson Whitehead, Emily Raboteau, Carl Hancock Rux, and Dave Chappelle. All these writers and artists address mixed race as both an aesthetic challenge and a social concern, and together, they gesture toward a poetics of social justice for the "mulatto millennium." The Souls of Mixed Folk seeks a middle way between competing hagiographic and apocalyptic impulses in mixed race scholarship, between those who proselytize mixed race as the great hallelujah to the "race problem" and those who can only hear the alarmist bells of civil rights destruction. Both approaches can obscure some of the more critically astute engagements with new millennial iterations of mixed race by the multi-generic cohort of contemporary writers, artists, and performers discussed in this book. The Souls of Mixed Folk offers case studies of their creative work in an effort to expand the contemporary idiom about mixed race in the so-called post-race moment, asking how might new millennial expressive forms suggest an aesthetics of mixed race? And how might such an aesthetics productively reimagine the relations between race, art, and social equity in the twenty-first century?
The Souls of Poor Folk is a collection of essays in the tradition of W.E.B. Du Bois's classic The Souls of Black Folk. The essays move between the scholarly, the narrative, and the testimonial just as they do in Du Bois's book. This text is meant to be a contribution to the critical dialogue around ways to alleviate poverty in our world. The contributors are diverse in their experience, origin, perspectives, and beliefs about the appropriate means to alleviate poverty and its many causes. This book is an essential companion to a multimedia initiative featuring a documentary and original music compilation available on compact disc that invites readers, listeners, and viewers to journey beyond the veil that hides the scars and blemishes of social problems, such as homelessness and poverty, especially in America. To learn more about the successful non-profit "Greater Love Project" initiative or to purchase other companion items including the CD, please visit: www.thesoulsofpoorfolk.org.
Folk music of the 1960s and 1970s was a genre that was always shifting and expanding, yet somehow never found room for so many. In the sounds of soul-folk, Black artists like Terry Callier and Linda Lewis began to reclaim their space in the genre, and use it to bring their own traditions to light- the jazz, the blues, the field hollers, the spirituals- and creating something wholly new, wholly theirs, wholly ours. This book traces the growing imprints of soul-folk and how it made its way from folk tradition to subgenre. Along the way, it explores the musicians, albums, and histories that made the genre what it is.
Crouch, a recognized jazz critic, joins noted journalist Playthell Benjamin for this thought-provoking look back at "The Souls of Black Folk" by W.E.B. DuBois, published in 1903. DuBois's collection of essays is reflected upon in this literary and sociological triumph on the 100th anniversary of DuBois's publication.
The Souls of Black Folk is a classic work of American literature by W. E. B. Du Bois. It is a seminal work in the history of sociology, and a cornerstone of African-American literary history. To develop this groundbreaking work, Du Bois drew from his own experiences as an African-American in the American society. Outside of its notable relevance in African-American history, The Souls of Black Folk also holds an important place in social science as one of the early works in the field of sociology.
While garnering the attention of professionals across disciplines, from medicine to public health to psychology, and frequently covered as a topic of public concern in the news media, the elevated occurrence of suicide attempts among LGBTQ persons has received little attention within the literature of theology and religious studies. This book fills that lacuna by addressing the role that religious, spiritual, and theological narratives play in shaping the souls of queer folk. Taking a narrative approach to qualitative interview material from LGBTQ individuals who survived their suicide attempts, Cody J. Sanders argues that theological narratives can operate violently upon the souls of LGBTQ people in ways that make life precarious and, at time, seem unlivable. The book critically addresses the violence of theological narratives upon queer souls, filling a crucial void in scholarship concerning the role of religion—specifically Christianity—in LGBTQ suicide. Ultimately, the author draws upon the interview material to move readers toward constructive methods of contributing to the resistance and resilience of queer souls in relation to soul violence, asking how we can intervene with practices of care in order to cultivate livability of life for queer people.
Village Voice Favorite Books of 2000 The popular book challenging the idea of a model minority, now in paperback! “How does it feel to be a problem?” asked W. E. B. Du Bois of black Americans in his classic The Souls of Black Folk. A hundred years later, Vijay Prashad asks South Asians “How does it feel to be a solution?” In this kaleidoscopic critique, Prashad looks into the complexities faced by the members of a “model minority”-one, he claims, that is consistently deployed as "a weapon in the war against black America." On a vast canvas, The Karma of Brown Folk attacks the two pillars of the “model minority” image, that South Asians are both inherently successful and pliant, and analyzes the ways in which U.S. immigration policy and American Orientalism have perpetuated these stereotypes. Prashad uses irony, humor, razor-sharp criticism, personal reflections, and historical research to challenge the arguments made by Dinesh D’Souza, who heralds South Asian success in the U.S., and to question the quiet accommodation to racism made by many South Asians. A look at Deepak Chopra and others whom Prashad terms “Godmen” shows us how some South Asians exploit the stereotype of inherent spirituality, much to the chagrin of other South Asians. Following the long engagement of American culture with South Asia, Prashad traces India’s effect on thinkers like Cotton Mather and Henry David Thoreau, Ravi Shankar’s influence on John Coltrane, and such essential issues as race versus caste and the connection between antiracism activism and anticolonial resistance. The Karma of Brown Folk locates the birth of the “model minority” myth, placing it firmly in the context of reaction to the struggle for Black Liberation. Prashad reclaims the long history of black and South Asian solidarity, discussing joint struggles in the U.S., the Caribbean, South Africa, and elsewhere, and exposes how these powerful moments of alliance faded from historical memory and were replaced by Indian support for antiblack racism. Ultimately, Prashad writes not just about South Asians in America but about America itself, in the tradition of Tocqueville, Du Bois, Richard Wright, and others. He explores the place of collective struggle and multiracial alliances in the transformation of self and community-in short, how Americans define themselves.
About the Book We are living in a period where the old age is dying, and the new age is not yet born. We must ask ourselves these questions. What is an authentic lifestyle? What is the proper social order? These are significant questions, and as crucial as they are, they need answers and answers that are true. Rather, the consensus is that these answers are beyond the apprehension of Africans. Other questions covered in this book are: What is the human soul? Why do we suffer from the disintegration of the soul? Are we truly free or dependent on the iron rule of the machine world? What is cosmic thought and its relation to human soul? What is the problem of intuitive flash and the myth of Western modernity? What is national identity and values? These questions have their root in the symptom of disrupted historical period that plagued the world and the entire continent of Africa. The plague obliterated our ways of life, and it was replaced with a machine world which denied us of the mysteries of the living earth and the human soul. Currently, this plague continues to haunt us because post-colonial African states were born out of this plague. In this book, I believed that the problem of Africa could be resolved in placing it in a wider context of world historical consciousness because Africa is a part of the world and its crisis. About the Author Max O. Thompson-Eleogu is a native Nigerian, who lives and was schooled in the United States of America, for both his undergraduate program and graduate program. He authored the book AFRICA---THE ROAD TO AFRO-MODERNITY. He is a Distinguished Fellow and founder of NobbleAfriq Institute, a select and innovative think-tank, whose trajectory is the transformation of African politics and its people. He was trained as a philosopher with an unwavering interest in African philosophy, African American philosophy and Continental philosophy. His other interests include African Mysticism and Spiritualism.