Black Studies Or African American Studies

Capitava alla fine degli anni Sessanta che in un tardo pomeriggio festivo in periodo ormai invernale nel cinema teatro di Sanremo, da decenni molto noto per lo svolgimento del Festival della Canzone, decine e decine di persone assistessero in piedi per ore, perché in platea ed in galleria non c'erano più posti a sedere, alla proiezione di "Via col vento", film del 1939, ma uscito in Italia, date le precedenti restrizioni imposte dal regime fascista, solo nel secondo dopoguerra. Probabilmente i ranghi del pubblico erano stati infoltiti da tanti turisti come sempre è in Riviera anche nelle brutte stagioni, ma l'effetto certo non cambiava. Alla luce di varie cronache del tempo, ma anche posteriori, l'episodio di per sé non sarebbe stato né sarebbe tuttora da considerare singolare, ma solo se si dimenticasse la vetustà della richiamata pellicola, la quale, ad onor del vero, alla data citata era già tornata nelle sale italiane svariate volte rispetto alle prime occasioni. E già era diffusamente successo che nonne, zie e mamme, molto sensibili alle vicende dei vari Rossella O'Hara, Rhett Butler, Ashley Wilkes, Melania Hamilton, comunicassero ai piccoli di famiglia il loro entusiasmo per quella trama ambientata in quel vecchio sud degli Stati Uniti, confederato e razzista, i cui specifici connotati in larga misura non vengono percepiti neppure al giorno d'oggi. Sì, perché, come da tempo si può constatare, la continua riproposta sugli schermi televisivi di "Via col vento" risulta adesso una costante. Un po' come accade tuttora per "Quo Vadis" del 1951, fedele compagno di tante serate nel periodo di Pasqua. In proposito si può annotare un'altra circostanza curiosa, sempre di carattere nostrano, anche se meno grandiosa di quella menzionata circa la città delle palme per il film di Victor Fleming: agli inizi degli anni Sessanta una domenica davanti ad un cinema di Oneglia per il primo spettacolo del drammone con Licia, Marco Vinicio, Ursus, Nerone, San Pietro e tanti altri personaggi più o meno storici, si era già formata in attesa di entrare una discreta folla, nella quale erano presenti diversi cittadini della provincia di Imperia. Erano ancora diffuse in quella fase in grandi capoluoghi, come qui si è già rammentato, sale cinematografiche in cui in pomeriggi feriali al prezzo di un biglietto si vedevano di seguito due distinte pellicole, va da sé non proprio di produzione molto recente, ma in questo novero erano piuttosto rari i titoli marcatamente vecchiotti, di quelli -per intendersi -che solo di recente sono stati doppiati in italiano ad uso di vendita di dischetti o di piattafome in streaming. E, tornando al vissuto di questi luoghi, appaiono ormai remoti i pregressi racconti di nostri spettatori pendolari riferiti a nativi americani come Caldaia Nera o a un Gary Cooper più o meno trentenne impegnato in una commedia molto brillante, se non addirittura comica.

Memória. Intradiscurso. Racialidade. Discurso religioso INTRODUÇÃO O corpo é o lugar do visível e do invisível, que não apenas se expõe no olhar do outro, "é constituído pelo olhar mesmo que a visão não esteja presente" (Hashiguti, 2008, p. 8). Na esteira dessa problemática, pensar o corpo implica em se atentar aos lugares sociais e discursivos em que ele é produzido e atualizado na e pela memória. Por sua vez, chegamos então ao corpo negro, que ganha corporalidade em meio ao funcionamento da memória no tempo histórico das práticas sociais.

eminine beauty is defined as the integration of F physical and aesthetic attributes that are pleasing or desirable for females in a particular society, given the influence of culture, history, and society. This paper explores the intersection of feminine beauty, decolonial philosophy, and the Nigerian art world, exploring how feminine aesthetic images in Nigeria have developed from colonial legacies and how contemporary artists are reversing these impositions. Drawing on postcolonial feminist theory and decolonial thought, the study examines how Eurocentric beauty standards promoting light skin, Euro-textured hair, and slender bodies-were institutionalized through colonial media, schooling, and Christian missionary exertions, and how these continue to be deeply rooted in Nigeria's beauty culture. With specific focus on the Nigerian art sphere, the article highlights how visual artists, photographers, and performance artists are doing acts of cultural resistance by reclaiming indigenous concepts of beauty based on Yoruba, Igbo, and other ethnic practices of aestheticism. Employing case studies of artists like Peju Alatise, and Lakin Ogunbanwo, the paper shows how Nigerian art deconstructs and refigures femininity beyond colonial epistemes, offering counter-narratives that celebrate dark skin, natural hair, bodily diversity, and ancestry symbolism. These visual responses are framed as acts of epistemic disobedience and cultural reawakening that are consistent with broader Nigerian decolonization processes. Lastly, the study argues that decolonizing feminine beauty within the context of Nigerian art is paramount to Nigeria's continuous search for cultural selfdefinition and decolonial emancipation.

Historians have done a tremendous job at their inquiries into biblical proslavery ideology, even though their focus is primarily on the apologists' arguments in regard to slavery. These historians gave the scholarly world a clear understanding of how and why men defended slavery, but they only focus on their proslavery thought, which creates an incomplete picture of the apologist. Culpeper, Virginia during the nineteenth century, in the tumultuous time leading up to the American Civil War. By examining Stringfellow's personal background, the historical events that took place during his life, and his lesser-known works, it is clear that Stringfellow should be remembered for much more than his proslavery ideology: he should be remembered as a well-educated man that toiled and labored most of his life fighting for the Christian faith. His primary focus in all of his writings was not slavery or even the events of the time. His primary purpose was to share the love of God through the spreading of the Gospel of Jesus Christ, even if he believed that purpose could be best accomplished without the abolition of slavery. By broadening the historians' view of Stringfellow's life and works, a new understanding of Stringfellow is created. iii To Grandpa Delton and Grandma Jean for your love and encouragement To Papa and Nana for your love and encouragement To my thesis committee for the hard work you put forth in this project TABLE OF CONTENTS ABSTRACT .

Does Africa possess an impressive cultural heritage? If yes, what is the heritage? Can one really build on nothing or non-viability and expect great outcome? Several African writers, Afrocentrists, overglorify Africa's cultural heritage. They argue that sustained western negative discourses and publicity and education of Africans in western culture and values cause Africa's servility to Europeanism. This somewhat ill-orientation leads to self-alienation characterized by neglect and abandonment of Africa's cultural heritage and values in preference to western culture. Afrocentrists believe that self-alienation is the ultimate cause of Africa's backwardness, dearth of development and non-competitiveness with other races. They suggest that for Africa's renaissance-that is, Africa's rebirth or jumpstarting of prosperity, development and competitiveness with the first worldrevitalization of Africa's cultural heritage is the solution. The problem this article seeks to resolve is this: in this 21st century, is flight to the past for the purpose of revitalization of Africa's cultural heritage truly a solution to Africa's development backwardness? It is in view of this that this paper rejects the Afrocentrists' 'revitalist' thesis, which it considers as 'psychologistic-artisticism' and recommends greater imbibing of the 'epistemological-scientific and technologically orientated cultural order of the west. In doing this, the study employs the expository, critical analytic and comparative methodologies of scientific study to, respectively, expose vital conceptions, critique

This article explores the tensions between trans materialist critique and nonbinary identities, using Kadji Amin's essay "We Are All Nonbinary: A Brief History of Accidents" (2022) as a point of departure. It asks two guiding questions: How should we understand the relationship between trans and nonbinary identities? And what kind of trans materialism can meaningfully respond to our current political moment? The article focuses on three problematics: (1) the reliance on abstract philosophical critiques of gender identity; (2) the framing of trans and nonbinary identities as objective versus subjective, respectively; and (3) the portrayal of nonbinary identity as emblematic of neoliberal ideology. Drawing on posttranssexual (Susan Stryker, Sandy Stone), travesti (Lohana Berkins, Marlene Wayar), and nonbinary (Eris Young, Travis Alabanza) narratives-as well as critical feminist theory (Judith Butler, Nancy Fraser, Seyla Benhabib, Regina Becker-Schmidt)-the article argues for understanding gender identity claims as situated political practices that are simultaneously subjectively and objectively constituted. It critiques positivist tendencies within trans materialism and challenges polarizing distinctions between trans and nonbinary identities. Ultimately, it builds on Wendy Brown's definition of neoliberalism to argue that dismissing nonbinary identities on materialist grounds risks constructing the trans critic as a neutral subject outside power, becoming another site for the hollowing out of democratic practice. The article calls for a trans materialism grounded in self-critical feminist analysis and relational political practice.

The Nation of Islam (NOI) is a Black religious organization known mostly for its racially infused Islamic doctrine, its militant posture, and for producing some of the most iconic figures in Black America. This article adds to the growing body of scholarly research on the NOI by putting the organization in conversation with the history and tenants of African/Black psychology. Among the relevant topics discussed, I highlight how NOI doctrines, such as the White man is the devil and the Black man is God, align with various theories and frameworks emanating from the African/Black psychology movement, like the worldview paradigm and the psychopathic racial personality. Primary data sources used for this analysis include foundational texts from the NOI, including Message to the Blackman in America and The __________________________________________________________________

The recent surge of methamphetamine and fentanyl use among Black Americans signals more than a public-health crisis; it is a spiritual emergency. Historically, methamphetamine never held cultural or economic roots in Black communities, yet the drug's reach has expanded at an alarming rate. This prophetic essay contends that meth and fentanyl represent twin assaults on the mouth-the instrument of speech, song, and proclamation. The enemy's tactic is subtle: corrode the body part that carries both breath and testimony so that voices called to declare deliverance feel unworthy to speak. Drawing on CDC and NIH data, sociological analysis, and scriptural insight, the paper argues that this epidemic must be confronted with both medical precision and prophetic urgency. It calls pastors, clinicians, and community leaders to reclaim the dignity of the Black mouthpiece, offering humor, rebuke, and hope: "We don't even do that-so why start now?"

As the world continues to experience the recent wave of racial reckoning and its associated backlash, the field of applied linguistics has been called upon to renew efforts through which language functions as an avenue for redemption and restoration of humanity and of the world. Acknowledging the role of racialization in the language-related challenges faced nationally and globally has spurred on a wave of examinations that extend beyond a focus on the intellect and that increasingly allow for a simultaneous grappling with what it means to advance language solutions that equally center human sensitivity and the body. Among such acknowledgments have been the effects of racism on language use by immigrants, including immigrants of color, many of whom are often introduced into the U.S. as "languageless." We operate now on the verge of an imminent global metaverse within which the world will soon largely exist, provoking questions about the degree to which language, and racialized language, will continue to function as the primary mechanism for operating in a future world order. Given this impetus, I draw from the Black immigrant experience in the United States in this brief essay to demonstrate why the future of applied linguistics in a global metaverse must be concerned with "transraciolinguistic justice" that: (1) creates opportunities beyond racialized [language] as a function of the imminent global metaverse; (2) disrupts the racialization of [language] for relegating citizenship based on national norms as a function of civic engagement; and (3) dismantles racialized [language] and borders that hold up the exclusion of "foreignness" to transform the relational experience. The impending reality of a global metaverse that lays flat distinctions among migrants while also introducing a plethora of spaces where racialized language further functions as subtext in a nonmaterial world calls for a (re)thinking of what it will mean to instruct, assess, plan for, and preserve [languages] in a soon to be, predominantly, virtual global existence. Civic and legal engagement in a global metaverse that can potentially transcend racialized language allows for the disruption of perceptions that advocate a lack of connectivity of diverse human publics across national and global borders. Relational healing through a focus on transraciolinguistic justice in a global metaverse represents an opportunity to restore the brokenness of the oppressed and cultivate opportunities for building bridges across diverse realities, critical to the abandonment of centuries of, and the introduction of, an era of peace. To the degree that the field of applied linguistics is prepared to engage transraciolinguistic justice, will determine, in large part, the extent to which it adjusts to a largely virtual world.

As the world continues to experience the recent wave of racial reckoning and its associated backlash, the field of applied linguistics has been called upon to renew efforts through which language functions as an avenue for redemption and restoration of humanity and of the world. Acknowledging the role of racialization in the language-related challenges faced nationally and globally has spurred on a wave of examinations that extend beyond a focus on the intellect and that increasingly allow for a simultaneous grappling with what it means to advance language solutions that equally center human sensitivity and the body. Among such acknowledgments have been the effects of racism on language use by immigrants, including immigrants of color, many of whom are often introduced into the U.S. as “languageless.” We operate now on the verge of an imminent global metaverse within which the world will soon largely exist, provoking questions about the degree to which language, and racialized langu...

Afro-Caribbean immigrants have been an integral part of the history and shaping of the United States since the early 1900s. This current study explores the experiences of five Afro-Caribbean faculty members at traditionally White institutions of higher education. Despite the historical presence and influence of Afro-Caribbean communities and the efforts within education systems to address the needs of Afro-Caribbean constituents, Afro-Caribbean faculty members continue to be rendered indiscernible in higher education and to be frequently and erroneously perceived as African-Americans. The study examines the lived experiences of these individuals in the hegemonic White spaces they occupy at their institutions with both White and Black populations. Through their narratives, issues of stereotyping, microaggression, and isolation are addressed. The participants also offer solutions to address these issues by university administrators, department heads, faculty development professionals, diversity officers, policy makers, and other stakeholders.

Olvidado durante décadas, el documental Palestina, otro Vietnam (1971) resurge como una obra clave del Cine del Tercer Mundo, revelando los vínculos entre América Latina y la causa palestina. Dirigida por los argentinos Jorge Denti y Jorge Giannoni y la suiza Manuela Generali, la película retrata la efervescencia revolucionaria de la época mientras abre preguntas sobre la representación de género en las luchas. En esta nota, Carolina Bracco recupera las voces de la cineasta Khadijeh Habashneh y la propia Generali para iluminar la experiencia del Colectivo de Cine del Tercer Mundo en la Revolución Palestina.

https://revistabache.com.ar/cultura/cine-series/palestina-otro-vietnam-filmar-la-revolucion-desde-adentro/

The anarchic embrace of difference in the encounters of and variations on Western and non-Western spiritual practices in Martinique reveals ways of disrupting the univocal, linear, and centralizing violence of plantation society. Examining the various techniques of collective ecstasy through song, dance, and other sacramental signs of spirit possession calls attention to anticolonial models of social organization, and presencing.

Nearly 15 years ago, I wrote Enduring Legacies: Economic Dimensions of Restoring North Korea's Environment. This essay not only described a set of urgent environmental problems in North Korea, but also described its institutional and legal framework for environmental management. At the time, I had no idea that so many years would pass with no improvement in North Korea's situation. It has actually become far worse than I could then imagine. In 1994, I led a UN mission charged with helping North Korea to compile its first greenhouse gas emissions inventory for its national report under the UN Framework Convention on Climate Change, which North Korea had signed. Part of the justification for providing Global Environment Facility (GEF) funding for greenhouse gas reduction projects in North Korea was the creation of other benefits such as biodiversity. For this reason, I was looking into reforestation in North Korea as a way to capture carbon from the air as a way to preserve and restore biodiversity. I was talking over dinner with the head of North Korea's biodiversity program about such a project. He offered to pour me a shot of liquor from a bottle containing a snake. I demurred but he insisted, saying the snake liquor for public sale was low grade whereas this one -a snake with a diamond head not a square onewas the real thing, made from a rare and endangered species!

Contemporary political events in Palestine and the United States have drawn renewed interest in the long history of militant Black-Palestinian solidarity. Although many historical accounts typically begin in the post-1967 Arab-Israeli War moment with the Student Nonviolent Coordinating Committee and the Black Panthers in Algiers, this article traces a foundational period of Black radical coalition building with Palestine through Malcolm X and the Nation of Islam. In doing so, it privileges systems of intergenerational exchange and emphasizes the ways in which broader political developments, from Egyptian anti-imperialism to the birth of the Third World project, helped establish the basis for the Black Power movement’s identification with Palestine. The article argues that the Nation of Islam and Malcolm X’s border crossing and concomitant efforts to forge ties with Arab-world liberation movements explicitly rendered Palestine a referent of the Black Radical Tradition.

Este artigo apresenta discussões a respeito dos processos culturais da negritude em torno da morte, do morrer e dos mortos, abarcando seus modos de ser e fazer no mundo através dos manejos culturais feitos diante dos sistemáticos apagamentos sofridos em torno de suas agentividades. Para tal, objetivando compreender tais processos, relações e construções em torno da morte, faz-se um debate acerca da negritude, da resistência-ritual, da ancestralidade e seus processos rituais em torno da morte, com enfoque naqueles feitos das/nas cidades cemiteriais da Amazônia paraense. Metodologicamente, (re)leituras de produções sobre o tema ancoradas nas incursões etnográficas feitas em Belém do Pará evidenciam ritualidades próprias de grupos de matriz africana nos mais diversos níveis relacionais com o sagrado. Mediante essas investigações, foi possível compreender que os processos dessas ritualizações apresentam especificidades ritualísticas próprias devido aos sincretismos e outros processos diaspóricos.

American Indian1 adolescents in Montana are caught in a school-toprison pipeline. They are plagued with low academic achievement, high dropout, suspension and expulsion rates, and disproportionate contact with the juvenile and criminal justice systems. While these are typical of the school-to-prison phenomenon as it also appears in poor minority communities across the country, the rates and the disproportion for American Indians in Montana are particularly acute.2 Even more disturbing, many American Indian students in Montana are also the victims of another heartbreaking trend related to the school-to-prison pipeline—alarming levels of adolescent suicides and self-harm. The tragic situation of these children on remote reservations in the Northeast corner of Montana has received far too little attention

1. As employed in this article, the term "American Indian" refers to persons "having origins in any of the original peoples of North and South America, including Central America, and who maintains tribal affiliation or community attachment." "White" refers to non-Hispanic white persons "having origins in any of the original peoples of Europe, the Middle East or North Africa." These are the racial categories employed by the Office of Public Instruction in the data collected from the state for this article.

ABSTRACT The current study examines the Barack Obama presidency through the lens of racialized news framing and symbolic racism. Racial prejudice often manifests as subtle symbolic racism in so-called postracial America by supporting beliefs that racial minorities have gained undeserved advantage and are no longer discriminated against. Even when counter-stereotypic leaders such as President Obama from racial/ethnic minority groups are elected to positions of authority, they are subject to tokenism, heightened visibility, and racialized scrutiny in the media in ways that reinforce cultural stereotypes. The current study uses a between-participants experiment (N = 168) to examine how exposure to positive versus negative news frames of Obama have differential effects on White participants' symbolic racist beliefs. From a priming perspective, exposure to negative frames of President Obama is likely to activate underlying prejudicial feelings that lead to biased evaluations of African Americans as a whole. Using path analysis, the present study builds a causal chain of relationships that reveals that exposure to negative news frames of Obama as compared to positive ones activates readers' anti-Black affect, which in turn increases their symbolic racist beliefs. Implications of the findings for race/ethnic studies, political communication and journalism are discussed.

ABSTRACT This study focuses on how racial minorities are actively adapting, resisting, and challenging the practices of mainstream media in a convergence era. Through collaborative, community-based, transmedia storytelling initiatives, racial minority groups are fostering new critical media literacies and active digital citizenship. This article focuses on two such initiatives: a fictional Web-based drama series (East Los High) and a transmedia participatory art initiative (Question Bridge). The analysis shows how racial minorities use transmedia projects to create alternative forms of mediated storytelling that are more inclusive and participatory.

This essay examines the evolution of Israeli music as both a reflection and a driver of national identity. From Abraham Zvi Idelsohn’s early Zionist vision of a Hebrew song tradition to the hybrid, globalized soundscape of the twenty-first century, music has served as Israel’s most enduring cultural language. Through the works of Naomi Shemer, Chava Alberstein, Ofra Haza, Zehava Ben, and Netta Barzilai, the essay explores how ethnicity, gender, and faith are negotiated through sound. Drawing on scholars such as Edwin Seroussi, Motti Regev, Amy Horowitz, and Oded Erez, it situates musical innovation within Israel’s political and social transformations—from Ashkenazi dominance to Mizrahi resurgence, from secular canon to sacred revival. In the aftermath of October 7, 2023, music once again became an instrument of collective mourning and survival. The essay concludes that Israel’s music, in all its divisions and harmonies, remains the living echo of its national story.

Finding the right student housing near Western University is one of the most important steps for anyone beginning their academic journey in London, Ontario. The University of Western Ontario, often referred to simply as Western, is one of Canada's top research institutions and attracts thousands of students from across the country and around the world. With such a vibrant student population, housing options are abundantbut knowing what to look for can make all the difference. When it comes to student housing near Western University, location is key. Living close to campus offers convenience and a better work-life balance. Many students prefer neighborhoods like University Heights, Old North, and Masonville, which are all within a short walk, bike ride, or bus commute to Western's main campus. Proximity to campus means less time spent commuting and more time focusing on studies, social life, and personal wellness. In addition to being close to classes and labs, nearby housing options often put students within walking distance of grocery stores, cafés, gyms, and entertainment spots. For example, Richmond Street and Oxford Street are popular areas lined with restaurants, study-friendly coffee shops, and essential services that make student life easier and more enjoyable Western University students have access to a wide range of housing choices. Depending on your lifestyle, budget, and preferences, you can find: On-campus residences: Ideal for first-year students, these dorm-style accommodations provide a built-in community and easy access to campus facilities. However, space is limited and typically reserved for new students. Off-campus apartments: Many upper-year and graduate students prefer renting apartments or condos near campus. These offer more independence and privacy while still being close enough for an easy commute. Shared student houses: One of the most popular choices, especially among undergraduates, is renting a shared house with friends or classmates. It's often more affordable, and the shared living experience can be fun and supportive. Private student housing complexes: These purpose-built residences combine the social atmosphere of dorms with the comfort and amenities of modern apartments. Many include features like furnished suites, study lounges, fitness centers, and even in-unit laundry.

Finding the right student housing near Western University is one of the most important steps for anyone beginning their academic journey in London, Ontario. The University of Western Ontario, often referred to simply as Western, is one of Canada's top research institutions and attracts thousands of students from across the country and around the world. With such a vibrant student population, housing options are abundantbut knowing what to look for can make all the difference.

Thinking with Saidiya Hartman and Conceição Evaristo, this article develops a critical lexicon to apprehend feminist and antiracist political actions enacted by subjects rarely recognized as political agents. By interpreting counter-narratives and escrevivências as methods of refusal, it examines how these practices challenge dominant representations rooted in misogyny and racism. Centering the lives of Esther Brown and Natalina, the article traces the emergence of a chorus aquilombado — a collective mode of resistance that redefines the boundaries of political action and agency.

Bessie Coleman (1892Coleman ( -1926) ) was the first African-American woman and the first woman of Native-American descent, to hold a pilot's license Colonel John Robinson (1903-1954) was the First Commander of the Ethiopian Air Force and the Aviation Pioneer behind Ethiopian Airlines My interest in Black people in aviation was piqued by the service of our father, Wendell McKenzie Christian who served in the British Army in World War II. He always told of us of the pride bestowed on our small island by the daring aviators from Dominica, one of whom was Royal Air Force World War II Veteran Pilot Officer Wallace Wordsworth Plenderleith. Plenderleith was the fire chief on the island when my dad served as the fire station commanding officer in the capital city of Roseau, Dominica in the 1960s. After the war, several members of the Dominica Legion of the Royal Commonwealth Ex-Servicemen's League were former members of the Royal Air Force. I remember one such airman by the name of Clifford Severin as his daughter later taught alongside me at my alma mater, the Dominica Grammar School (DGS). Dominica, a former British West Indian colony contributed men to the Royal Air Force during World War II. They were a sprinkling amidst the 7,000 British West Indians who served in the Royal Air Force -half coming from Jamaica. Coming from relatively small islands/territories with a combined population of no more than 2 million persons in 1939 when the war started, 7,000 men was quite a considerable number. I was an army cadet at my high school (the DGS) and knew that all the Royal Air Force aviators from our school who perished had been former cadets. On the quadrangle where we paraded on Thursday afternoons was a squat grey block of granite with a brass plaque dedicated to the Old Boys who had given their lives to their country. Several who did not perish in aerial combat later went on to become leaders for beneficial social reform such as Dr. Edward Scobie who authored Black Britannia. He became Mayor of Dominica's capital Roseau and then taught at Princeton University and City College of New York.. In 1972, Ruth Margaret Blanc returned from the United Kingdom with her family. Her son Gibson Blanc was a classmate of mine and her son Glenford Blanc later graduated from Howard University School of Architecture. One day in 1973, I was going through the Blanc family library when I stumbled upon a World War II history book which featured the "Negro Flyers" led by Colonel Benjamin Davis who had trained at Tuskegee Institute. The term "Tuskegee Airmen" was not in common usage during the years after the war and only became popular after a movie by that name came out in the 1990s.

The Negro Spirituals cannot be overlooked or exempted from the American folk songs simply because the African American community adores it. It is rooted in their past and also predicts a better future for them. The African American sprituals which are embellished, ornamented and enriched with African music elements as well as European hymns served a lot of purpose during the period of the slave trade till date. It remains a song of hope and aspirations to the African Americans who experienced the evil of slavery many centuries ago and a mechanism of survival for the African Americans who are currently experiencing racial-induced injustice in the United States of America today. J.W Johnson dedicates his literary studies majorly to the African American Spiritual which led to the publication of his literary text titled The Book of American Negro Spirituals. Some of the spirituals documented in his literature will be examined.

Among Black lesbian and queer women authors of recent decades, there has emerged a specific, inextricable link between the vanguard political action they have taken in response to the violence of institutions, like the university, and an approach to cultural work—especially in writing—that regards experimentalism as a value that facilitates living in right relationship. To describe this entanglement of political radicalism and experimentalism as a critical facet of a broader ethic that I term “Black lesbianism,” this short piece builds on the notion of Black study offered by Stefano Harney and Fred Moten to argue that now is a time to engage Black lesbian study, as opposed to pursuing field formation under the auspices of lesbian or Black lesbian “studies.” Black lesbian study is a social practice that experiments with cultivating our ethical attention to others, including human, nonhuman, and ancestral life. Black lesbian study is ambivalent to the academy and utilizes innovative forms of writing that beyond-genre authors Alexis Pauline Gumbs and Alexis DeVeaux practice as a tool that centers embodied knowledges, whether generally somatic or specifically sensual. As a brief to navigate the multiple precarities and violences of our time, Black lesbian study is one genealogy, one praxis for sustaining a life-giving set of relations.

Proclaim Before Me Zikhronot (Remembrances) These days upon which we find ourselves-the days of the Tishrei Holidays-constitute one long, continuous sequence that begins with Rosh Hashanah, passes through Yom Kippur and closes with the holiday of Sukkot. This sequence is explained in the words of the early ones, who point out that that Rosh Hashanah and Yom Kippur are the aspect of "His left hand was under my head" (Song of Songs 2:1)-the divine attribute of justice and its sweetening through divine mercy, and the holiday of Sukkot is the aspect of "and his right hand embraced me" (Ibid)-the divine attributes of love and loving kindness. 1

Pesquisa-se como o Partido Pantera Negra dos Estados Unidos foi perseguido pelo FBI por meio do programa COINTELPRO entre os anos 1968 e 1971. Verifica-se, então, que tais práticas seguem um padrão similar ao de outras atividades de contrainteligência mobilizadas na repressão a organizações políticas da esquerda e do movimento negro no século XX, repetindo um modus operandi consolidado à época. Metodologicamente, propõe-se uma análise de conteúdo sobre fontes primárias pouco estudadas no Brasil-memorandos internos do FBI e o relatório final do comitê do Senado estadunidense ("Church Committee") dedicado a investigar atividades de inteligência do governo-e uma sistematização de fontes secundárias que já analisaram o material nos Estados Unidos. A relevância do artigo consiste em destacar o lugar da repressão em estudos de movimentos e mobilizações sociopolíticas, sobretudo no caso dos Panteras Negras-no qual ela ocupa uma importância particular para compreender obstáculos ao desenvolvimento da organização e seu próprio processo de dissolução.

50 years since Captain Beefheart's groundbreaking rock album Trout Mask Replica Tyman & Webster will recreate the house in LA where it was developed, the new installation providing a stage for live music and debate, as artists, musicians and poets explore creativity, structure and improvisation, reflecting on the LP's relevance today and Beefheart as interdisciplinary artist. With audience engagement, it will target Beefheart fans and wider music, art and live literature audiences. The project lead is artist Derek Tyman with Andy Webster a co-researcher. It is a partnership with Bluecoat Gallery, Liverpool and many artists and has support from Liverpool City Council/Culture Liverpool. Story US underground band Captain Beefheart & The Magic Band spent 9 months in 1968 living in near isolation in a wooden Los Angeles house, writing and rehearing what became Trout Mask Replica. On release, the LP radically redefined rock, compressing and synthesising blues, jazz and the European avant-garde with Surrealism and Dada's poetic strategies. The LP continues to split critical and public opinion. A work of genius, a radical leap into the future, or a step too far, a pseudo hoax. John Peel said that if anything in pop music history could be described as a work of art, Trout Mask Replica is probably it. The iconic LP has been a continual touchstone for musicians and artists working across disciplines and with structure and improvisation. Stories of its production are mythic -focusing on the band's time in the cabin, marathon rehearsal sessions, starvation and being subject to Beefheart's abuse. Reviewer John Robinson wrote, "An album has approximately the same relationship to where it was made as a crime does to its scene -Trout Mask Replica more than most" (2013).

Lueen Conning explores in her play A Coloured Place (henceforth ACP), the destructive effects of the Apartheid system in South Africa on South African post-Apartheid women. This paper gives a critical, contextual analysis of ACP (1998) by Lueen Conning. It investigates the feminist elements that are found in the play to show how that authoritarian system affected their lives even after its fall, especially colored women and the need to raise awareness of its effects. The colored protagonist of the takes a key role in revealing the suffering of a hybrid females individuals in a post-Apartheid South African society and the potential consequences of that hybrid identity. This paper also examines the autobiographical elements that are found in the play. Therefore, it likewise shows how female playwrights like Lueen Conning (Malika Ndlovu) are trying to lead the social change in the post-Apartheid society through portrayal of heroines' abuse and raising awareness of women's problems in that racist oppressive society. They are successful to show the failure of the system although they are becoming lonely outsiders by that system. The context of the study and the literature review have paved the way by providing the theoretical basis for the analysis of the play. Thus, this short study sheds the light on how Apartheid South Africa state affects the social change, but it is similarly demonstrating the resistance to that abusive world of that era.

This article examines how colorism and intragroup gatekeeping shape who gets heard—and who gets erased—in academic knowledge infrastructures. Drawing on an autoethnographic account and corroborating documentation, it argues that some “gatekeeper” roles within repositories and curation teams (the very people meant to harmonize and preserve scholarship) can drift into discretionary exclusion, especially toward darker-skinned Black women and unconventional research voices. The piece defines colorism as a system of preferential treatment by skin tone and situates it alongside lateral violence—peer-to-peer policing that reproduces hierarchy inside marginalized communities. It then traces the concrete consequences of these dynamics: sudden takedowns, reputational harm, and the chilling of participation in “open” platforms. The article closes with actionable reforms for repositories and departments: auditable removal workflows, content-neutral criteria, notice-and-appeal steps, anti-retaliation guarantees, and mentoring structures that turn “gatekeepers” into genuine stewards. The central claim is simple: openness without accountability is performative; to be credible, academic infrastructures must confront colorism and credential-hoarding wherever they appear.

This paper explores Cormac McCarthy's Blood Meridian and Larry McMurtry's Lonesome Dove, focusing on their portrayal of the American West and highlighting how these works have contested the American literary canon and dominant cultural narratives. Both novels, written in 1985 are set in the American West during the 19th century and are considered revisionist westerns by literary critics, offering the possibility of examining the continuous dichotomy and interplay between history, cultural myths, and social structures. Despite their critical success, both authors challenge traditional Western narratives, exposing the violence that results from the hegemonic power abuses towards minorities based on racial and sexual discrimination arising from colonialist ideologies embedded in American history. Therefore, in this paper, I will analyse, through the critical lens of memory studies, the representation of war, power dynamics, and identity in Cormac McCarthy's Blood Meridian and Larry McMurtry's Lonesome Dove. These novels provide a voice to the marginalised by exposing the truth and trauma shaped through myth. In addition, both authors criticise and deconstruct the different American myths that have contributed to shaping and hiding the violent and crude history of the United States, like the myth of the West and the American dream or the notions of American exceptionalism and the manifest destiny. Hence, I aim to expose the different resources by which McCarthy and McMurtry deconstruct romanticised visions of the American frontier to expose the atrocities committed in the Old West towards minorities.

This paper explores the experiences of enslaved children in the antebellum Upper South through autobiographical narratives, memoirs, and historical studies. Using first-hand accounts from figures such as Booker T. Washington, Josiah Henson, Kate Drumgoold, Rev. M. L. Latta, Elizabeth Keckley, and Harriet Jacobs, the study examines how childhood was shaped by family fragmentation, forced labor, material deprivation, and restricted parental authority. It highlights the psychological and physical toll of early labor, high mortality rates, poor health, and constant threats of family separation, while also emphasizing the resilience of enslaved families who sought to preserve bonds and provide care under oppressive conditions. The narratives reveal both the suffering and resistance of children who, despite their vulnerability, demonstrated remarkable endurance and agency. By analyzing these stories alongside secondary scholarship, the paper shows how the institution of slavery fundamentally altered childhood and left a lasting legacy on African American family and community life.

This paper examines how cinema contributes to social change through the films Bush Mama (1979) by Haile Gerima and Sambizanga (1972) by Sarah Maldoror. Although they take place in very different settings, one in Los Angeles and the other in Angola, both works focus on systemic oppression and the strength of marginalized communities. Women are central to the stories, with Dorothy in Bush Mama and Maria in Sambizanga becoming leaders of resistance and transformation. The paper discusses themes of poverty, racial and colonial violence, and state repression, while also showing how family, community, and political solidarity become sources of strength. Key scenes, such as Dorothy’s final rejection of imposed identities and Domingos’s endurance under torture, demonstrate how personal struggles connect with broader political movements. By studying these films within the context of “Film and Social Change,” the paper shows how cinema exposes injustice, encourages collective action, and supports ongoing struggles for liberation.

O estudo apresenta aspectos interculturais e inter-religiosos
que são manifestados pelos congadeiros na Festa da Vila João Vaz,
Goiânia – GO, por meio dos elementos que compõem o mito
fundador. O trabalho foi produzido no âmbito do curso de
doutorado, no Programa de Pós-Graduação em Performances
Culturais, na Universidade Federal de Goiás7, com o intuito de
identificar as concepções do mito fundador e como estas
manifestam-se na ritualidade que compõem as cerimônias da festa,
além de analisar as percepções dos congadeiros em suas
experiências com o sagrado. Utilizou-se da etnografia como
estratégia metodológica, que ocorreu nas edições da festa, entre os
anos 2017 e 2019. Além de observações e participação nas
cerimônias da festa, foi desenvolvido estudo bibliográfico e
entrevistas com os congadeiros. Observou-se que durante as cerimônias da festa os congadeiros revivem o mito fundador e
expressam formas de relação com o sagrado que revelam
configurações específicas e autênticas do catolicismo e da
ancestralidade africana e afro-brasileira.

İlgi yazınız uyarınca, Anabilim Dalınız öğretim üyesi Prof.Dr.Ali BİLGİLİ'nin, Yükseköğretim Kurulu'nun 15.06.2023 tarihli oturumunda doçentlik başvuruları şartları ile ilgili değişiklik önerileri kapsamında, "Academy Global Conferences & Publishing ()" tarafından önümüzdeki tarihlerde düzenlenecek olan uluslararası kongrelerde; kongre başkanı, kongre düzenleme ve bilim kurulu üyesi olarak görev yapması Dekanlığımızca da uygun görülmüştür.

Film has become an integral part of global popular culture, influencing opinions, values, and our perceptions of the world. The authors analyze how films not only reflect the values and norms of society but also actively participate in shaping and reinforcing them. Quentin Tarantino’s Django Unchained (2012) reflects the role of cinema in presenting social issues embedded within it, and how these influence viewers’ perceptions of Black slavery in the United States before the Civil War (1861–1865) (Wikipedia).

Em uma era onde a subversão social se infiltrou nas veias da democracia, é hora de erguer a voz contra a normalização do absurdo. Para um espectro social cada vez maior, o assassinato em massa, a morte coletiva, a pobreza institucionalizada, a dependência forçada do Estado e os atos de autoritarismo disfarçados de legalidade não são apenas tolerados são celebrados como "revolução".

The interaction of language and cultural identity is central to the themes portrayed in the Harlem Renaissance literature. Zora Neale Hurston's short story Spunk illustrates the cultural element and interaction among Blacks during the Harlem Renaissance. This paper aims to focus on the language dynamics, specifically code-switching, in the short story Spunk. As part of her depiction of her characters' multilingual identities, Hurston emphasizes code-switching between Standard English and African American Vernacular English within the context of what may be characterized as quotidian discursivity. She also makes connections between the code of speech and issues of class, power, and subject positioning. The study is mainly qualitative and text-based; it utilizes code-switching to understand the motivations, interpersonal dynamics, and inner struggles of the characters. Hurston was already using language to portray the characters' socioeconomic positions and identity problems as they negotiated a racist society, according to the research, she effectively portrays a more sophisticated and perceptive understanding of language as a tool for plot advancement and symbolic cultural history definition in the play. From a perspective on the power dynamics in language and culture, this paper concludes that Hurston had a significant impact on the growth of African American literature and that her distinctive depictions of the Black experience remain influential.

As an African American female writer, Maya Angelou depicts the strength and power of black women and protests the misconceptions and the prejudice of the white. Black women are perceived by the white to be less smart and attractive than the white. Although, Angelou resists the mistaken stereotypes regarding black women to be ugly and weak. In her poems, Angelou presents strong and confident black women who can stand for their rights and be, at least, as equal as to the white women. She is a great defender and supporter of women's rights. The fact that she is a black woman makes the study deeper as her poems present an oppressed woman and a subjugated black person who disallows the inequalities and stands up for her rights. Thus, this paper, through a multiracial-feminist theory, attempts to scrutinize Angelou's "Still I Rise" and "Phenomenal Woman" which reflect the empowerment of black women.

Literary texts usually capture the social, political, and cultural situation of the era in which they are produced. Scholars can learn about the ideas, attitudes, and issues of diverse historical eras by studying works from different centuries. This aids in comprehending how cultures have changed through time and how literary works have been impacted by historical occurrences. Analyzing literary texts from various ages offers a wealth of possibilities. Researchers can look at how writers respond to the works of their predecessors, how literary traditions evolve over time, and how comparable issues are handled differently in different historical eras. Hence, the researcher tackles two poems from different centuries. Walt Whitman (1819-1892) was an American poet, novelist, and journalist. He was a humanist. He inspired many poets such as Ezra Pound (1885-1972), William Carlos Williams (1883-1963), Simon Ortiz (1941), and Allen Ginsberg (1926-1997). Whitman's poems are notable for their appreciation of the natural world, the human body, democracy, individualism, and the idea that all people are connected. He frequently wrote in a free-form style without following conventional rhyme or meter, using lengthy lines. Walt Whitman had a huge impact on American poetry and literature. He set the standard for modernist and free verse poetry with his unconventional style. He is regarded as a forerunner of

With this note, Fabio Tononi outlines the reception of Aby Warburg’s ideas in Portugal, examining their presence in translations, academic research, exhibitions and teaching. While Warburgian studies in Portugal are limited in scope, they have contributed to disseminating his concepts and facilitating a broader dialogue between art history, cultural memory, and visual studies.

‘I was always compelled by the simple motto of our founding mothers, “Lift as you climb”: help others to succeed’, writes Joyce Piliso-Seroke in her memoir Jwara! Induna’s Daughter. When we look at her life journey, we see that this motto is strongly reflected in her activism and character. Piliso-Seroke is a former social worker, gender activist, and anti-apartheid activist who worked for the Young Women's Christian Association and was actively involved in various activist organisations, during and after apartheid. Surrounded by women leaders throughout her life, women’s rights and empowerment have been a core focus of her work and activism. She fought alongside other influential South African women activists who became her idols, companions, and close friends. Conversely, Piliso-Seroke herself became an inspiration for women in South Africa, the United Kingdom, and the United States. So far, there is only little scholarship about Joyce Piliso-Seroke’s crucial contributions to the struggle against apartheid and for women’s rights and on her role in the establishment of South Africa’s transnational ties. Drawing primarily on her memoir and on a personal interview with her, this article responds to this gap and pays tribute.