Abstract:

Alphabetically-arranged entries from O to T that explores significant events, major persons, organizations, and political and social movements in African-American history from 1896 to the twenty-first-century.

Identifying African American religiosity as the ingenuity of a people constantly striving to inhabit their humanity and eke out a meaningful existence for themselves amid harrowing circumstances, Black Lives and Sacred Humanity constructs a concept of sacred humanity and grounds it in the writings of Anna Julia Cooper, W. E. B. Du Bois, and James Baldwin. Supported by current theories in science studies, critical theory, and religious naturalism, this concept, as Carol Wayne White demonstrates, offers a capacious view of humans as interconnected, social, value-laden organisms with the capacity to transform themselves and create nobler worlds wherein all sentient creatures flourish. Acknowledging the great harm wrought by divisive and problematic racial constructions in the United States, this book offers an alternative to theistic models of African American religiosity to inspire newer, conceptually compelling views of spirituality that address a classic, perennial religious question: What does it mean to be fully human and fully alive?

The 24 entries in this book provide extensive coverage of some of the most notable figures in African American literature, such as Alice Walker, Richard Wright, and Zora Neale Hurston. Icons of African American Literature: The Black Literary World examines 24 of the most popular and culturally significant topics within African American literature's long and immensely fascinating history. Each piece provide substantial, in-depth information—much more than a typical encyclopedia entry—while remaining accessible and appealing to general and younger readers. Arranged alphabetically, the entries cover such writers as Maya Angelou, James Baldwin, and August Wilson; major works, such as Invisible Man, Native Son, and Their Eyes Were Watching God; and a range of cultural topics, including the black arts movement, the Harlem Renaissance, and the jazz aesthetic. Written by expert contributors, the essays discuss the enduring significance of these topics in American history and popular culture. Each entry also provides sidebars that highlight interesting information and suggestions for further reading.

In this intellectual history-making volume, multiple award-winning W. E. B. Du Bois scholar Reiland Rabaka offers the first book-length treatment of Du Bois's seminal sociological discourse: from Du Bois as inventor of the sociology of race to Du Bois as the first sociologist of American religion; from Du Bois as a pioneer of urban and rural sociology to Du Bois as innovator of the sociology of gender and inaugurator of intersectional sociology; and, finally, from Du Bois as groundbreaking sociologist of education and critical criminologist to Du Bois as dialectical critic of the disciplinary decadence of sociology and the American academy. Against Epistemic Apartheid brings new and intensive archival research into critical dialogue with the watershed work of classical and contemporary, male and female, black and white, national and international sociologists and critical social theorists' Du Bois studies. Against Epistemic Apartheid offers an accessible introduction to Du Bois's major contributions to sociology and, therefore, will be of interest to scholars and students not only in sociology, but also African American studies, American studies, cultural studies, critical race studies, gender studies, and postcolonial studies, as well as scholars and students in 'traditional' disciplines such as history, philosophy, political science, economics, education, and religion.

"Race is a visual phenomenon, the ability to see "difference." At least that is what conventional wisdom has lead us to believe. Yet, The Sonic Color Line argues that American ideologies of white supremacy are just as dependent on what we hear-voices, musical taste, volume-as they are on skin color or hair texture. Reinforcing compelling new ideas about the relationship between race and sound with meticulous historical research, Jennifer Lynn Stoever helps us to better understand how sound and listening not only register the racial politics of our world, but actively produce them. Through analysis of the historical traces of sounds of African American performers, Stoever reveals a host of racialized aural representations operating at the level of the unseen-the sonic color line-and exposes the racialized listening practices she figures as "the listening ear."" --New York University Press.

We live in a global age, an age of vast scale and speed, an age of great technological and economic and environmental change, in conditions our ancestors could hardly have imagined. What does this compression of geographical and temporal scale mean for our political thinking? Do we need new modes of political thought or a new kind of political imagination? How might we begin to develop a truly global political theory? Against the common belief that we need a wholly new political theory for our global age, Susan McWilliams argues that the best foundation is already behind us and can be found by traveling back. In doing this -- revisiting the history of political thought with a mind to the questions accompanying globalization -- it becomes clear that the greatest tool for understanding our "new world" lies in one of the oldest themes in Western political theory: travel. Since the beginnings of Western political thought -- the ancient Greeks referred to travel as theoria -- political theorists have used images of travel to illuminate the central questions of globalization; where travel stories appear, we find serious reflection about how to live in cross-cultural and interconnected political conditions. Here we find attention to the contingency of political identity, to hybridity, and to the threats of colonialism and imperialism. We even find self-critical questioning about the dangers that face political theorists who want to think globally. In Traveling Back, McWilliams uncovers the rich travel-story tradition of political theorizing that speaks directly to the problems of our age. She explores why this travel-story tradition has been so long neglected, especially in this time when we need its wisdom, and she calls for its rediscovery. In order to move forward toward a global political theory, as McWilliams eloquently demonstrates, we must first learn to travel back.

Before the innovative work of Zora Neale Hurston, folklorists from the Hampton Institute collected, studied, and wrote about African American folklore. Like Hurston, these folklorists worked within but also beyond the bounds of white mainstream institutions. They often called into question the meaning of the very folklore projects in which they were engaged. Shirley Moody-Turner analyzes this output, along with the contributions of a disparate group of African American authors and scholars. She explores how black authors and folklorists were active participants—rather than passive observers—in conversations about the politics of representing black folklore. Examining literary texts, folklore documents, cultural performances, legal discourse, and political rhetoric, Black Folklore and the Politics of Racial Representation demonstrates how folklore studies became a battleground across which issues of racial identity and difference were asserted and debated at the turn of the twentieth century. The study is framed by two questions of historical and continuing import. What role have representations of black folklore played in constructing racial identity? And, how have those ideas impacted the way African Americans think about and creatively engage black traditions? Moody-Turner renders established historical facts in a new light and context, taking figures we thought we knew—such as Charles Chesnutt, Anna Julia Cooper, and Paul Laurence Dunbar—and recasting their place in African American intellectual and cultural history.

Reviews the significant and complex relationship between churches and the African-American community with regard to civil rights, politics, and poverty, the role they have played in changing history, and the opinions given on the topic by such notable figures as Benjamin Mays and Charles S. Johnson.

The Negritude Movement provides readers with not only an intellectual history of the Negritude Movement but also its prehistory (W.E.B. Du Bois, the New Negro Movement, and the Harlem Renaissance) and its posthistory (Frantz Fanon and the evolution of Fanonism). By viewing Negritude as an “insurgent idea” (to invoke this book’s intentionally incendiary subtitle), as opposed to merely a form of poetics and aesthetics, The Negritude Movement explores Negritude as a “traveling theory” (à la Edward Said’s concept) that consistently crisscrossed the Atlantic Ocean in the twentieth century: from Harlem to Haiti, Haiti to Paris, Paris to Martinique, Martinique to Senegal, and on and on ad infinitum. The Negritude Movement maps the movements of proto-Negritude concepts from Du Bois’s discourse in The Souls of Black Folk through to post-Negritude concepts in Fanon’s Black Skin, White Masks and The Wretched of the Earth. Utilizing Negritude as a conceptual framework to, on the one hand, explore the Africana intellectual tradition in the twentieth century, and, on the other hand, demonstrate discursive continuity between Du Bois and Fanon, as well as the Harlem Renaissance and Negritude Movement, The Negritude Movement ultimately accents what Negritude contributed to arguably its greatest intellectual heir, Frantz Fanon, and the development of his distinct critical theory, Fanonism. Rabaka argues that if Fanon and Fanonism remain relevant in the twenty-first century, then, to a certain extent, Negritude remains relevant in the twenty-first century.