Ajita Wilson

2020 ◽  
Vol 7 (2) ◽  
pp. 192-207
Author(s):  
Matt Richardson

Abstract This article puts forward a consideration of Black womanhood by looking at the softcore films starring African American trans model and actress, Ajita Wilson. Wilson starred in many European softcore and hardcore films from the 1970s until her death in 1987. The author is particularly interested in Wilson's 1976 film The Nude Princess and the 1977 film Black Afrodite (Mavri Afroditi) for their use of soul aesthetics. Conceptualized in dialogue with Tanisha Ford's discussion of “soul style,” soul aesthetics are a combination of gestures as well as visual and auditory references in dress, music, literature, and language that were generated by Black people during a period of African and Caribbean anticolonialism and liberatory Black civil rights movements. Because they were born from radical movement politics, these references have transnationally come to symbolize the possibility for Black collective and self-transformation. The author offers an analysis of these films as an example of softcore pornography affirming Black womanhood and focuses on what this process of self-making has to offer Black trans and queer feminist thought.

Author(s):  
Alagesan M. ◽  
S. Horizan Prasanna Kumar ◽  
B. Meadows Bose

This study explores how social injustice affects the characters of the three parentless children in the novel Jazz, which tells the story of a triangular love. This chapter highlights civil rights movements which impact on black people and future generations. It is the story about the three parentless children who suffer because of the lack of parent's guidance. Morrison tries to instill the importance of mothers by depicting the lives of the three orphaned protagonists and how they meet with a fatal end.


Author(s):  
Keith Byerman

Margaret Abigail Walker Alexander was born in Birmingham, Alabama, on July 7, 1915. Her father, Sigismund, was a Methodist minister born in Jamaica and educated at Northwestern University; her mother, Marion Dozier, a music teacher. Both later taught at New Orleans University. In 1925, they moved to New Orleans and lived with Walker’s maternal grandmother, Elvira “Vyry” Dozier, who provided many of the stories used in her only novel, Jubilee (1966). After two years at New Orleans University (now Dillard University) Walker received her bachelor’s degree from Northwestern University in 1935. She then worked in Chicago for the Federal Writers’ Project and became part of what came to be known as the black Chicago renaissance, often associated with the novelist Richard Wright. Her friendship with him ended acrimoniously after he moved to New York. She continued to help him with the research for his celebrated novel Native Son (1940) after he left Chicago. She earned her master’s degree at the University of Iowa, with the poetry collection that was published as For My People, which won the Yale Younger Poets Award (1942). She married Firnist James Alexander in 1943, and they had four children. She taught at Livingstone College and West Virginia State College before moving to a permanent position at Jackson State University, where she taught from 1949 to 1979. In 1962, she took leave from her teaching position to work on a doctorate at Iowa. Her dissertation was based on the stories told by her grandmother and on the research she had conducted in the South for thirty years. She earned her degree in 1965 and the novel was published a year later as Jubilee. During this time, she continued writing poetry, including Ballad of the Free (1966)—a chapbook—and Prophets for a New Day (1970), both of which concern the civil rights movement, and October Journey (1973), primarily a collection of celebrations of black historical and literary figures, including a long memorial to her father. At Jackson State in 1968, she established the Institute for the Study of the History, Life, and Culture of Black People. In 1973, she organized the Phillis Wheatley Poetry Festival through the Institute; it brought together twenty African American women poets of different generations. For Folkways Records in 1975, she recorded three albums of poetry by African American artists, including her own version of “Yalluh Hammuh,” which she had collected as part of the Federal Writers Project. In 1989, she published This is My Century: New and Collected Poems. Her most controversial work is Richard Wright: Daemonic Genius (1987), which many reviewers have seen as an attack on her former friend, even though she adds significant detail to his early career in Chicago. She died of cancer on November 30, 1998.


2018 ◽  
Vol 40 (3) ◽  
pp. 44-73 ◽  
Author(s):  
John E. Fleming

The effort to preserve African American history is firmly grounded in the struggle for freedom and equality. Black people understood the relationship between heritage and the freedom struggle. Such struggles in the pre and post Civil War eras spurred the preservation of African and African American culture first in libraries and archives and later museums. The civil rights, Black Power, Black Arts and Black Studies movements helped advance social and political change, which in turn spurred the development of Black museums as formal institutions for preserving African American culture.


Author(s):  
Max Krochmal

This chapter describes the growing militancy of PASO and African American activists from 1962 on. In response to conservative democratic gubernatorial candidate John Connally, African American and Mexican American activists would both take to the streets, reenergizing their respective civil rights movements with new campaigns for complete integration, real political power, and equal economic opportunity.


Author(s):  
Allissa V. Richardson

Bearing Witness While Black: African Americans, Smartphones and the New Protest #Journalism tells the story of this century’s most powerful black social movement through the eyes of 15 activists. At the height of the Black Lives Matter uprisings, African Americans filmed and tweeted evidence of fatal police encounters, spurring a global debate on excessive police force, which disproportionately claimed the lives of African Americans. The book reveals how smartphones, social media, and social justice empowered black activists to create their own news outlets, continuing a centuries-long, African American tradition of using the news to challenge racism. It identifies three overlapping eras of domestic terror against African American people—slavery, lynching, and police brutality—and the journalism documenting their atrocities, generating a genealogy showing how slave narratives of the 1700s inspired the abolitionist movement; black newspapers of the 1800s galvanized the anti-lynching and civil rights movements; and smartphones of today powered the anti–police brutality movement. This lineage of black witnessing, the book shows, is formidable and forever evolving. The text is informed by the author’s activism. Personal accounts of her teaching and her own experiences of police brutality are woven into the book to share how she has inspired black youth to use mobile devices to speak up from the margins. Bearing Witness While Black conveys a crucial need to protect our right to look into the forbidden space of violence against black bodies and to continue to regard the smartphone as an instrument of moral suasion and social change.


2009 ◽  
Vol 43 (1) ◽  
pp. 117-130 ◽  
Author(s):  
MEGAN E. WILLIAMS

Following World War II, Ebony's creator and editor, John H. Johnson, sought to create a popular black magazine in the vein of Life and Look that would reflect the accomplishments and joys, “the happier side,” of African American life.1 Throughout the first four years of its publication, Lena Horne appeared on the magazine's cover three times – the only woman to do so during this period. In this paper, I argue that the fledgling Ebony magazine drew on Lena Horne's wartime status as a beautiful black icon and represented her as a symbol of its ideological project, broadly, and as the Ebony image of postwar black womanhood, specifically. The magazine's representation of Lena Horne acts as a useful trope for understanding how Ebony imaged postwar black femininity in terms of motherhood, work, and civil rights activism; additionally, Ebony's representation of Horne and Ebony readers' letters to the editor reveal central issues of respectability, pinup photography, colorism, hair care, and interracial relationships as they were debated within the magazine's pages.Behind the lavish make-up, gay tinsel and brilliant glitter of American's most popular Negro entertainer, Lena Horne is a wonderfully human, somewhat lonesome, amazingly-honest, militant-minded personality who is relatively unknown to a vast audience of millions of movie, radio, and night club fans.2


Author(s):  
Max Krochmal

This chapter shows how, in the late 1950s, a trio of local labor struggles would bring the African American, Mexican American, and white labor and civil rights activists together in new, surprising ways. Two union campaigns would force the San Antonio labor movement to reconnect to the masses of mexicano (and to a lesser extent black) workers in the city. In so doing, the unions would also be compelled to confront and better understand the growing black and brown civil rights movements.


2021 ◽  
Vol 2 (Issue 3) ◽  
pp. 62-68
Author(s):  
Nancy Bwalya Lungu ◽  
Alice Dhliwayo

The Transatlantic Slave trade began during the 15th century when Portugal and subsequently other European kingdoms were able to expand overseas and reach Africa. The Portuguese first began to kidnap people from the West Coast of Africa and took those that they enslaved to Europe. This saw a lot of African men and women transported to Europe and America to work on the huge plantations that the Whites owned. The transportation of these Africans exposed them to inhumane treatments which they faced even upon the arrival at their various destinations. The emancipation Proclamation signed on 1st January 1863 by the United States President Abraham Lincoln saw a legal stop to slave trade. However, the African Americans that had been taken to the United States and settled especially in the Southern region faced discrimination, segregation, violence and were denied civil rights through segregation laws such as the Jim Crow laws and lynching, based on the color of their skin. This forced them especially those that had acquired an education to rise up and speak against this treatment. They formed Civil Rights Movements to advocate for Black rights and equal treatment. These protracted movements, despite continued violence on Blacks, Culminated in Barack Obama being elected the first African American President of the United States of America. To cement the victory, he won a second term, which Donald Trump failed to obtain. This paper sought to critic the philosophies of Booker T. Washington in his civil rights movement, particularly his ideologies of integration, self-help, racial solidarity and accommodation as expressed in his speech, “the Atlanta Compromise,” and the impact this had on the political and civil rights arena for African Americans.


Author(s):  
Albert S. Broussard

The idea of race against the backdrop of social history is explored in this article. One of the most remarkable developments in the historical profession in the past forty years has been the explosion of African American history and its movement to the center of the American experience. African American history occupied a prominent place in the discussion and in the interpretation of numerous historical eras and controversies. Oral history evidence has illuminated the African American experience during the periods of slavery and reconstruction and the modern civil rights movement. American slavery is a glaring example of race in oral history. U. B. Phillips's American Negro Slavery, published in 1918, argued that slavery was a benign, humane institution, which served primarily as a school of civilization for ignorant, barbaric, and unenterprising Africans. Oral histories of the civil rights movements as recorded in biographies and journals followed by an analysis of new insights winds up this article.


2021 ◽  
pp. 095679762110184
Author(s):  
Erika V. Hall ◽  
Sarah S. M. Townsend ◽  
James T. Carter

History can inconspicuously repeat itself through words and language. We explored the association between the “Black” and “African American” racial labels and the ideologies of the historical movements within which they gained prominence (Civil Rights and Black Power, respectively). Two content analyses and two preregistered experimental studies ( N = 1,204 White American adults) show that the associations between “Black” and “bias and discrimination” and between “African American” and “civil rights and equality” are evident in images, op-eds, and perceptions of organizations. Google Images search results for “Black people” evoke more racially victimized imagery than search results for “African American people” (Study 1), and op-eds that use the Black label contain more bias and discrimination content than those that use the African American label (Study 2). Finally, White Americans infer the ideologies of organizations by the racial label within the organization’s name (Studies 3 and 4). Consequently, these inferences guide the degree to which Whites support the organization financially.


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