Learning Is an All-Black Thing

Author(s):  
E. James West

This chapter situates Ebony’s evolving black history content within the broader struggle for black-centred education and the ‘Black Revolution’ on campus during the late 1960s and early 1970s. During this period, Ebony’s historical content presented a militant and, at times, heavily gendered interpretation of the African American past. On an individual level, Bennett’s developing relationship with organisations such as Northwestern University and the Institute of the Black World underscored the uniqueness of his role as Ebony’s in-house historian, and the complexity of his position as both a magazine editor and a black public intellectual.

PMLA ◽  
2015 ◽  
Vol 130 (2) ◽  
pp. 481-487 ◽  
Author(s):  
Salamishah Tillet

I was introduced to the term public intellectual almost twenty years ago when I was an undergraduate in a literary course on African American music taught by the cultural critic Farah Jasmine Griffin. The class conversations began with readings of jazz and hip-hop artists as “organic intellectuals” in the sense developed by Antonio Gramsci. We quickly moved to the debates sparked by Edward Said's Representations of the Intellectual (1993) and to the rise of the black public intellectual as demonstrated by the formation by Henry Louis Gates, Jr., of an academic “dream team” in African American studies at Harvard, Cornel West's publication of Race Matters (1994), and Robert Boynton's March 1995 article in the Atlantic entitled “The New Intellectuals,” which added Toni Morrison, Stanley Crouch, Patricia Williams, Michael Eric Dyson, Derrick Bell, June Jordan, and many others to that category. By the time I arrived at Harvard in 1999, for graduate study in African American literature, the idea of the black public intellectual served as a backdrop and a blueprint for how my generation of scholars could live inside and beyond the campus walls. As beneficiaries of that era, my peers and I did not necessarily have to prove that our work belonged in the public; instead, we had to wrestle with newer questions of format and forum in the digital age.


2021 ◽  
Vol 19 (1) ◽  
pp. 209-210
Author(s):  
Michael Leo Owens

Charge: As Ismail K. White and Chryl N. Laird note, collectively more than 80% of African Americans self-identify as Democrats according to surveys, and no Republican presidential candidate has won more than 13% of the Black vote since 1968. This is true despite the fact that at the individual level many African Americans are increasingly politically moderate and even conservative. Against this backdrop, what explains the enduring nature of African American support for the Democratic Party? In Steadfast Democrats: How Social Forces Shape Black Political Behavior, White and Laird answer this question by developing the concept of “racialized social constraint,” a unifying behavioral norm meant to empower African Americans as a group and developed through a shared history of struggle against oppression and for freedom and equality. White and Laird consider the historical development of this norm, how it is enforced, and its efficacy both in creating party loyalty and as a path to Black political power in the United States. On the cusp of perhaps the most consequential presidential election in American history, one for which African American turnout was crucial, we asked a range of leading political scientists to assess the relative strengths, weaknesses, and ramifications of this argument.


Author(s):  
Anne Donlon

This essay examines the life of African American social worker Thyra Edwards, who traveled to Spain during its civil war, and returned home to fund-raise and organize. She created a scrapbook, a public-facing record of African American women’s efforts on behalf of Republican Spain, made up of photographs prepared for publication and articles about her efforts circulated in newspapers. This feminist perspective of the “folks at home” is a crucial addendum to black history of the war in Spain. Edwards’s scrapbook is a multifaceted document: a kind of autobiography that is self-conscious in its historical record-keeping, an account of a very broad black Popular Front, and a black feminist history of the Spanish Civil War.


Author(s):  
Tuire Valkeakari

The introduction articulates this book’s four main arguments. First, as the selected novelists reimagine the lives of uprooted groups and individuals in various stages and settings of black history, they actively contribute to the ongoing transnational formation of black diasporic identity. Second, these novelists frequently evoke (some quite subtly) slavery and colonial modernity. Their allusions to the Middle Passage and enslavement speak to the choices that they make while participating in the continuing construction of black diasporic identity—regardless of whether they belong to the civil-rights generation of African American novelists or to the cultural-nationalist generation of Caribbean authors or to a later generation of contemporary transnational British, Canadian, American, and Caribbean writers. Third, as this book’s chapter on black soldiers’ wartime experiences abroad demonstrates, much can be gained through a dually focused thematic approach that both examines black novelists’ representations of diaspora and explores their depictions of more temporarily and loosely understood experiences of displacement or dislocation. Fourth, the novels discussed in this book portray a “diasporic double consciousness.” This term refers to the dislocated/relocated protagonists’ sense of not belonging and their simultaneous yearning to experience fulfilling human connection and communion in a place they could call “home.”


Edna Lewis ◽  
2018 ◽  
pp. 89-105
Author(s):  
Scott Alves Barton

Scott Alves Barton, formerly named one of the top 25 African American chefs by Ebony magazine, contextualizes Lewis as a culinary icon in his three-part essay. He emphasizes her importance to the African diaspora by giving a detailed account of how her life’s work—food—mingled so inseparably with black history.


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.


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