Assata’s escape as disincarceral practice

2020 ◽  
pp. 092137402093513
Author(s):  
Sam C Tenorio
Keyword(s):  
Black People ◽  
Mass Incarceration ◽  
Political Prisoner ◽  
Political Practice ◽  
Legal Concept ◽  
Black Liberation ◽  
Black Populations ◽  
Forced Movement ◽  
Do So ◽  
Carceral Studies

Often carceral studies tends to focus on the prison as a mode of stationary confinement, sometimes forgetting that its rationales and practices are based crucially in movement. This is especially true for black populations disproportionately affected by mass incarceration and intentionally disoriented to the causes and manifestations of the oscillation to which they are reduced. This article is concerned with the carceral landscape that emerges in the criminalization of black people and politics through the legal concept of vagrancy, and how, in turn, black surreptitious movement is used to contest incarceration. To do so, it argues that vagrancy paraphrases a suppression of black political practice, focusing on political prisoner Assata Shakur’s transnational escape to Cuba and its discursive omission in her autobiography. In tracing the transience of Shakur, the article forwards vagrancy as an elaboration of how anti-blackness materializes via carceral geographies by way of displacement, disorientation, and forced movement. It presents a reformulation of Shakur’s escape as disincarceration, which takes seriously the flight toward black liberation as one that is still meaningfully incomplete, elaborating the significance of a continual absconding from the field of representation that has been controlled and constituted by discursive and material hegemonies of race.

scholarly journals The 1930s Horror Adventure Film on Location in Jamaica: ‘Jungle Gods’, ‘Voodoo Drums’ and ‘Mumbo Jumbo’ in the ‘Secret Places of Paradise Island’

Humanities ◽  
2021 ◽  
Vol 10 (2) ◽  
pp. 62
Author(s):  
Emiel Martens
Keyword(s):  
American Literature ◽  
American Empire ◽  
Sound Film ◽  
Mumbo Jumbo ◽  
First Sound ◽  
African Caribbean ◽  
The Caribbean ◽  
Black Populations ◽  
Made In ◽  
Do So

In this article, I consider the representation of African-Caribbean religions in the early horror adventure film from a postcolonial perspective. I do so by zooming in on Ouanga (1935), Obeah (1935), and Devil’s Daughter (1939), three low-budget horror productions filmed on location in Jamaica during the 1930s (and the only films shot on the island throughout that decade). First, I discuss the emergence of depictions of African-Caribbean religious practices of voodoo and obeah in popular Euro-American literature, and show how the zombie figure entered Euro-American empire cinema in the 1930s as a colonial expression of tropical savagery and jungle terror. Then, combining historical newspaper research with content analyses of these films, I present my exploration into the three low-budget horror films in two parts. The first part contains a discussion of Ouanga, the first sound film ever made in Jamaica and allegedly the first zombie film ever shot on location in the Caribbean. In this early horror adventure, which was made in the final year of the U.S. occupation of Haiti, zombies were portrayed as products of evil supernatural powers to be oppressed by colonial rule. In the second part, I review Obeah and The Devil’s Daughter, two horror adventure movies that merely portrayed African-Caribbean religion as primitive superstition. While Obeah was disturbingly set on a tropical island in the South Seas infested by voodoo practices and native cannibals, The Devil’s Daughter was authorized by the British Board of Censors to show black populations in Jamaica and elsewhere in the colonial world that African-Caribbean religions were both fraudulent and dangerous. Taking into account both the production and content of these movies, I show that these 1930s horror adventure films shot on location in Jamaica were rooted in a long colonial tradition of demonizing and terrorizing African-Caribbean religions—a tradition that lasts until today.

scholarly journals The black church as the womb of black liberation theology?: Why the Uniting Reformed Church in Southern Africa (URCSA) is not a genuine black church?

2015 ◽  
Vol 71 (3) ◽  
Author(s):  
Rothney S. Tshaka
Keyword(s):  
Southern Africa ◽  
Black Church ◽  
Black People ◽  
Black Theology ◽  
Dutch Reformed ◽  
Black Liberation ◽  
Black Liberation Theology ◽  
Reformed Church ◽  
Critical Theology ◽  
Dutch Reformed Church

This article sets forth a controversial thesis which suggests that the Uniting Reformed Church in Southern Africa, although considered a black church, is in fact not a black church in the sense in which a radical black church is traditionally understood. A black church, it is argued, is perceived to be one that is a self-determined church which supports initiatives of ameliorating the depressive situations in which black people find themselves. References are made to black theology as a critical theology which was never accepted in the black church due to the dependency syndrome which was brought about by the white benevolence of the Dutch Reformed Church. This, it is argued, had become innate in the Uniting Reformed Church in Southern Africa which still considers itself as a so-called daughter church of the white Dutch Reformed Church.

To Be Black, Excess, and Nonrecyclable

2017 ◽  
Author(s):  
Janine Jones
Keyword(s):  
Waste Management ◽  
Black People ◽  
African Descent ◽  
Management Problem ◽  
Black Lives Matter ◽  
Black Bodies ◽  
Do So ◽  
People Today

One way of understanding the white man’s burden is as a waste management problem. The White West abjected Africans and people of African descent, thereby enacting and enabling their perception and treatment as a form of waste. The value of black waste to white Western economies is discernable in the metaphysics of a white imaginary of black abjection. It is necessary to elucidate that metaphysics, which reveals the structure of a humanist discourse that imagines black bodies as alienated from language, and the degradation entailed by such alienation. For example, when Africana people today chant “Black lives matter,” they do so against the historical perception and treatment of black people as waste.

Social Activism in the ‘Blackosphere’

2011 ◽  
pp. 2286-2399
Author(s):  
Lynette Kvasny ◽  
Fay Cobb Payton ◽  
Kayla D. Hales
Keyword(s):  
Ethnic Identity ◽  
Black People ◽  
Social Activism ◽  
Social Practices ◽  
The Internet ◽  
Internet Activism ◽  
Collaborative Activities ◽  
Underserved Groups ◽  
Do So

Using Denning’s model of Internet activism as a sensitizing framework, this chapter describes the manner in which Black bloggers (referred to as the ‘Blackosphere’) express and negotiate their ethnic identity online. We analyze discussions in the Blackosphere in response to the Jena 6 case to illustrate how the Internet has empowered Black people, changed media publicity, and served as a means of collaborative activities that support social activism. It is our hope that this chapter will encourage researchers to explore further how and why historically underserved groups engage in social activism on the Internet, and the various technologies and social practices they use to do so.

Black Consciousness as an Expression of Radical Responsibility: Biko an African Bonhoeffer

2008 ◽  
Vol 15 (1-2) ◽  
pp. 28-52 ◽  
Author(s):  
Cornel du Toit
Keyword(s):  
South Africa ◽  
21St Century ◽  
Black People ◽  
The Self ◽  
Black Consciousness ◽  
Black Liberation

AbstractThe article reflects on the ongoing relevance of Biko's thought 30 years after his death. It is not so much a comparison between Biko and Bonhoeffer's thinking as it is a focus on one aspect of Bonhoeffer's thinking, namely the insistence on independence and self-responsibility in your own situation, which is a premise of Biko's thinking. As the father of Black Consciousness in South Africa, Biko laid the foundation for black self-understanding and self-responsibility. The value of his thinking lies in a hermeneutics of consciousness, which he established and which is a presupposition of his ideals of self-responsibility and self-emancipation. Biko's hermeneutics of the self is considered with reference to the forces that kept black people captive. Although Black Consciousness is seen as a historically contingent phenomenon, the challenge of black liberation remains. Biko's legacy is vital for the establishment of a hermeneutics of poverty and freedom, which is presented as a condition for African liberation in the 21st century.

Black Spirituals: A Theological Interpretation

1972 ◽  
Vol 29 (1) ◽  
pp. 54-69
Author(s):  
James H. Cone
Keyword(s):  
Black Power ◽  
Black People ◽  
New Age ◽  
Black Theology ◽  
Divine Revelation ◽  
Theological Interpretation ◽  
Popular Opinion ◽  
Black Liberation ◽  
Black Freedom ◽  
Freedom Songs

“Contrary to popular opinion, the spirituals are not evidence that black people reconciled themselves with human slavery. On the contrary, they are black freedom songs which emphasize black liberation as consistent with divine revelation. For this reason it is most appropriate for black people to sing them in this 'new' age of Black Power. And if some people still regard the spirituals as inconsistent with Black Power and Black Theology, that is because they have been misguided and the songs misinterpreted. There is little evidence that black slaves accepted their servitude because they believed God willed their slavery. The opposite is the case. The spirituals speak of God's liberation of black people, his will to set right the oppression of black slaves despite the overwhelming power of white masters. … And if 'de God dat lived in Moses' time is jus de same today,' then that God will vindicate the suffering of the righteous black and punish the unrighteous whites for their wrong doings.”

Black Cultural Production after Civil Rights

2019 ◽  
Keyword(s):  
Civil Rights ◽  
Civil Rights Movement ◽  
Cultural Production ◽  
Black People ◽  
Black Politics ◽  
Civil Rights Era ◽  
Black Liberation ◽  
Political Debates ◽  
Black Art ◽  
And Gender

Through its analysis of film, drama, fiction, visual culture, poetry, and other cultural -artifacts, Black Cultural Production after Civil Rights offers a fresh examination of how the historical paradox by which unprecedented civil rights gains coexist with novel impediments to collectivist black liberation projects. At the beginning of the 1970s, the ethos animating the juridical achievements of the civil rights movement began to wane, and the rise of neoliberalism, a powerful conservative backlash, the co-optation of “race-blind” rhetoric, and the pathologization and criminalization of poverty helped to retrench black inequality in the post-civil rights era. This book uncovers the intricate ways that black cultural production kept imagining how black people could achieve their dreams for freedom, despite abject social and political conditions. While black writers, artists, historians, and critics have taken renewed interest in the historical roots of black un-freedom, Black Cultural Production insists that the 1970s anchors the philosophical, aesthetic, and political debates that animate contemporary debates in African American studies. Black cultural production and producers help us think about how black people might achieve freedom by centralizing the roles black art and artists have had in expanding notions of freedom, democracy, equity, and gender equality. Black cultural production continues to engage in social critique and transformation and remains an important site for the (re)making of black politics.

scholarly journals Socioeconomic Disparities in Social Distancing During the COVID-19 Pandemic in the United States: Observational Study (Preprint)

2020 ◽  
Author(s):  
Romain Garnier ◽  
Jan R Benetka ◽  
John Kraemer ◽  
Shweta Bansal
Keyword(s):  
United States ◽  
Black People ◽  
The United States ◽  
Control Measures ◽  
Mobility Patterns ◽  
Poverty Level ◽  
Social Distancing ◽  
Mobility Data ◽  
Black Populations ◽  
The Impact

BACKGROUND Eliminating disparities in the burden of COVID-19 requires equitable access to control measures across socio-economic groups. Limited research on socio-economic differences in mobility hampers our ability to understand whether inequalities in social distancing are occurring during the SARS-CoV-2 pandemic. OBJECTIVE We aimed to assess how mobility patterns have varied across the United States during the COVID-19 pandemic and to identify associations with socioeconomic factors of populations. METHODS We used anonymized mobility data from tens of millions of devices to measure the speed and depth of social distancing at the county level in the United States between February and May 2020, the period during which social distancing was widespread in this country. Using linear mixed models, we assessed the associations between social distancing and socioeconomic variables, including the proportion of people in the population below the poverty level, the proportion of Black people, the proportion of essential workers, and the population density. RESULTS We found that the speed, depth, and duration of social distancing in the United States are heterogeneous. We particularly show that social distancing is slower and less intense in counties with higher proportions of people below the poverty level and essential workers; in contrast, we show that social distancing is intensely adopted in counties with higher population densities and larger Black populations. CONCLUSIONS Socioeconomic inequalities appear to be associated with the levels of adoption of social distancing, potentially resulting in wide-ranging differences in the impact of the COVID-19 pandemic in communities across the United States. These inequalities are likely to amplify existing health disparities and must be addressed to ensure the success of ongoing pandemic mitigation efforts.

scholarly journals Black Religious Studies, Misogynoir, and the Matter of Breonna Taylor’s Death

Religions ◽  
2021 ◽  
Vol 12 (8) ◽  
pp. 621
Author(s):  
Ahmad Greene-Hayes
Keyword(s):  
Black Women ◽  
Black Male ◽  
Black People ◽  
Religious Studies ◽  
Religious Experiences ◽  
Black Religion ◽  
Black Liberation ◽  
Central Focus ◽  
Central Claim

This article reflects on the matter of state-sanctioned death in Black religious studies, with the murder of Breonna Taylor as its central focus. It examines how scholars of Black religion engage with the issues of state-sanctioned murder, antiblackness, and misogynoir, and it endeavors to underscore ways for Black male* scholars of Black religion to respond to the religious experiences and deaths of Black women and Black people of all gendered experiences. This article’s central claim is that if Black male* scholars of Black religion continue to underscore how Black religion has been a catalyst for Black liberation without attention to how cisheteropatriarchy functions as antiblackness, then we ultimately will be unable to speak the name of Breonna Taylor in earnest.

A Fanonian Philosophy of Race

2018 ◽  
Author(s):  
Armond Towns
Keyword(s):  
Black People ◽  
Mutual Recognition ◽  
White Male ◽  
Western Philosophy ◽  
Western Thought ◽  
Time And Space ◽  
Central Function ◽  
Black Liberation ◽  
Black Bodies ◽  
Similar Vein

Frantz Fanon was one of the most important voices in decolonial and black liberation struggles of the mid-20th century. Writing about race and colonialism in Martinique, France, and Algeria, he articulated the importance of blackness to Western frameworks of the human. The black studies scholarship influenced by Fanon has continued in a similar vein, arguing that much of modern, Western thought either does not discuss race at all or considers race as an add-on to the larger discussion of Western subjectivity. Alternatively, Fanon and his interlocutors argue that race is the central function of the larger fields of Western philosophy and science, even if race is not mentioned at all. To make this claim, they largely point toward two tendencies in Western thought. First, Fanon and his interlocutors often examine the centrality of time and space in modern Western philosophy. Indeed, much of Western philosophy and science has implicitly and explicitly examined time as a linear trajectory that is largely monopolized by the Western European and North American white male subject; alternatively, space has been theorized as the static and nondynamic measure of the Western subject’s capacity to progress. Second, Fanon and his interlocutors also critically interrogate the related discussion of mutual recognition that is assumed in much of Western thought. As such, Western thinkers have often contended that, historically, the self recognizes itself in the other, and vice versa, and that self/other relationship is the basis for concepts of subjectivity. Yet, Fanon and his interlocutors have also pointed out that the lack of recognition of black people as human or as subjects has done little to foreclose whiteness as the position overrepresented as the human. Rather than recognition, white people have historically enacted racial violence against black bodies as a central mode through which to enter into humanity. As such, time and space and the lack of recognition as outlined by Fanon and his interlocutors suggest that nonwhite bodies have always provided a crisis for Western concepts of universality and subjecthood.

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