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1
VINSON, ROBERT TRENT. "Up from Slavery and Down with Apartheid! African Americans and Black South Africans against the Global Color Line." Journal of American Studies 52, no. 2 (2018): 297–329. http://dx.doi.org/10.1017/s0021875817001943.
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Across the twentieth century, black South Africans often drew inspiration from African American progress. This transatlantic history informed the global antiapartheid struggle, animated by international human rights norms, of Martin Luther King Jr., his fellow Nobel Peace Prize winner the South African leader Albert Luthuli, and the African American tennis star Arthur Ashe. While tracing the travels of African Americans and Africans “going South,” this article centers Africa and Africans, thereby redressing gaps in black Atlantic and African diaspora scholarship.
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Agbere, Dawud Abdul-Aziz. "Islam in the African-American Experience." American Journal of Islam and Society 16, no. 1 (1999): 150–57. http://dx.doi.org/10.35632/ajis.v16i1.2138.
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African-American Islam, especially as practiced by the Nation oflslam, continuesto engage the attention of many scholars. The racial separatist tendency,contrasted against the color blindness of global Islam, has been the focal pointof most of these studies. The historical presence of African Americans in themidst of American racism has been explained as, among other things, the mainimpetus behind African-American nationalism and racial separatism. Islam inthe African-American Experience is yet another attempt to explain this historicalposition. Originally the author's Ph.D. dissertation, the book spans 293pages, including notes, select biographies, indices, and thirteen illustrations. Itstwo parts, "Root Sources" and "Prophets of the City," comprise six chapters; there is also an introduction and an epilogue. The book is particularly designedfor students interested in African-American Islam. The central theme of thebook is the signifktion (naming and identifying) of the African Americanwithin the context of global Islam. The author identifies three factors thatexplain the racial-separatist phenomenon of African-American Islam:American racism, the Pan-African political movements of African-Americansin the early twentieth century, and the historic patterns of racial separatism inIslam. His explanations of the first two factors, though not new to the field ofAfrican-American studies, is well presented. However, his third explanation,which tries to connect the racial-separatist tendency of African-AmericanMuslims to what he tern the “historic pattern of racial separatism” in Islam,seems both controversial and problematic.In his introduction, the author touches on the African American’s sensitivityto signification, citing the long debate in African-American circles. Islam, heargues, offered African Americans two consolations: first, a spiritual, communal,and global meaning, which discoMects them in some way from Americanpolitical and public life; second, a source of political and cultural meaning inAfrican-American popular culture. He argues that a black person in America,Muslim or otherwise, takes an Islamic name to maintain or reclaim Africancultural roots or to negate the power and meaning of his European name. Thus,Islam to the black American is not just a spiritual domain, but also a culturalheritage.Part 1, “Root Sources,” contains two chapters and traces the black Africancontact with Islam from the beginning with Bilal during the time of theProphet, to the subsequent expansion of Islam to black Africa, particularlyWest Africa, by means of conversion, conquest, and trade. He also points to animportant fact: the exemplary spiritual and intellectual qualities of NorthAmerican Muslims were major factors behind black West Africans conversionto Islam. The author discusses the role of Arab Muslims in the enslavement ofAfrican Muslims under the banner of jihad, particularly in West Africa, abehavior the author described as Arabs’ separate and radical agenda for WestAfrican black Muslims. Nonetheless, the author categorically absolves Islam,as a system of religion, from the acts of its adherents (p. 21). This notwithstanding,the author notes the role these Muslims played in the educational andprofessional development of African Muslims ...
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CHRISMAN, LAURA. "American Jubilee Choirs, Industrial Capitalism, and Black South Africa." Journal of American Studies 52, no. 2 (2018): 274–96. http://dx.doi.org/10.1017/s002187581700189x.
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Focusing on the Virginia Jubilee Singers, an African American singing ensemble that toured South Africa in the late nineteenth century, this article reveals how the transnational reach of commercialized black music informed debates about race, modernity, and black nationalism in South Africa. The South African performances of the Jubilee Singers enlivened debates concerning race, labor and the place of black South Africans in a rapidly industrializing South Africa. A visit from the first generation of global black American superstars fueled both white and black concerns about the racial political economy. The sonic actions of the Jubilee Singers were therefore a springboard for black South African claims for recognition as modern, educated and educable subjects, capable of, and entitled to, the full apparatus, and insignia, of liberal self-determination. Although black South Africans welcomed the Jubilee Singers enthusiastically, the article cautions against reading their positive reception as evidence that black Africans had no agenda of their own and looked to African Americans as their leaders in a joint struggle.
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Somerville, Carolyn. "Pensée 2: The “African” in Africana/Black/African and African American Studies." International Journal of Middle East Studies 41, no. 2 (2009): 193–95. http://dx.doi.org/10.1017/s0020743809090606.
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In Pensée 1, “Africa on My Mind,” Mervat Hatem questions the perceived wisdom of creating the African Studies Association (focused on sub-Saharan Africa) and the Middle East Studies Association a decade later, which “institutionalized the political bifurcation of the African continent into two academic fields.” The cleaving of Africa into separate and distinct parts—a North Africa/Middle East and a sub-Saharan Africa—rendered a great disservice to all Africans: it has fractured dialogue, research, and policy while preventing students and scholars of Africa from articulating a coherent understanding of the continent.
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Paul, James C. N. "American Law Teachers and Africa: Some Historical Observations." Journal of African Law 31, no. 1-2 (1987): 18–28. http://dx.doi.org/10.1017/s0021855300009207.
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In 1961 Tony Allott, then a rather young elder statesman of African law, helped to foster my interest in that subject, and my subsequent work in Ethiopia. He and several other distinguished colleagues in London also encouraged other American initiatives to assist the development of legal education and research in Africa, efforts which began in 1962, burgeoned during the ensuing decade, and then withered rapidly.The activities of the early 60s helped to generate an extraordinary number of different kinds of projects: the temporary placement of over 150 Americans in law teaching positions in African institutions; a large and wide variety of research and writing; the founding of law reporters, law journals and university institutes of African law, both within Africa and elsewhere; the flow of a substantial number of Africans to graduate legal studies in U.S. and U.K. universities; new kinds of interactions between African, British and American scholars. These activities also contributed to the emergence (notably in North America) of that amorphous, contentious field of scholarship which came to be called “law and development”, and, then, in the latter 70s, to acrimonious critiques and agonising reappraisals of much of all this effort.Tony Allott participated in, or observed, much of this history, as anyone familiar with his career and bibliography will know. I hope that this brief account of some of these past activities may be of some interest to him, and to others interested in law and social change in Africa.
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Nadir, Aneesah. "Islam in the African-American Experience." American Journal of Islam and Society 22, no. 2 (2005): 111–13. http://dx.doi.org/10.35632/ajis.v22i2.1714.
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Islam in the African-American Experience is a historical account of Islamin the African-American community. Written by a scholar of African-American world studies and religious studies, this book focuses on theinterconnection between African Americans’ experiences with Islam as itdeveloped in the United States. While this scholarly work is invaluable forstudents and professors in academia, it is also a very important contributionfor anyone seriously interested in Islam’s development in this country.Moreover, it serves as a central piece in the puzzle for Muslims anxious tounderstand Islam’s history in the United States and the relationship betweenAfrican-American and immigrant Muslims. The use of narrative biographiesthroughout the book adds to its personal relevance, for they relate thepersonal history of ancestors, known and unknown, to Islam’s history inthis country. Turner’s work furthers African-American Muslims’ journeytoward unlocking their history.The main concept expressed in Turner’s book is that of signification, theissue of naming and identity among African Americans. Turner argues thatsignification runs throughout the history of Islam among African Americans,dating back to the west coast of Africa, through the Nation of Islam, to manyof its members’ conversion to orthodox Sunni Islam, and through Islamicmessages disseminated via contemporary hip-hop culture. According toTurner, Charles Long refers to signification as “a process by which names,signs and stereotypes were given to non-European realities and peoples duringthe western conquest and exploration of the world” (p. 2). The renamingof Africans by their oppressors was a method of dehumanization andsubjugation.The author argues that throughout the history of African-AmericanMuslims, Islam served to “undercut signification by offering AfricanAmericans a chance to signify themselves” (p. 3). Self-signification is anantithesis to the oppressive use of signification, for it facilitates empowermentand growing independence from the dominant group. In addition,“signification involved double meanings. It was both a potent form ofoppression and a potent form of resistance to oppression” (p. 3). By choosingMuslim names, whether they were Muslim or not, Turner claims that ...
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Jordan, Richard. "A Militant Crusade In Africa: The Great Commission And Segregation." Church History 83, no. 4 (2014): 957–87. http://dx.doi.org/10.1017/s0009640714001188.
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During the Cold War and in the aftermath of the Brown v. Board of Education decision, the Calvinist and political fundamentalists of North America opposed the integration of American society and the extension of civil rights to African-Americans. Both were viewed as contrary to God's plan for humankind and omens for the end times. At the same time, these militant clerics spread reformed theology and eschatology to non-white societies across the globe. An important missionary field was Africa, where American and British racial mores influenced the cultural and political struggle. western, capitalistic and democratic principles, white minority-rule, and British imperialism faced African nationalism and communist aid to independence movements. Accordingly, the contrast between militant theology and liberal, modernist Protestantism was interjected into the conflict. Two American crusaders, Carl McIntire and Billy James Hargis, made Africa an important battleground to defend segregation and western influence. Both pursued individual ministries and had differing theological agendas towards race. The International Council of Christian Churches, an organization that McIntire led, spread God's word to black Africans, while Hargis' Christian Crusade Against Communism worked with Rhodesia's white minority government. Their efforts provide insight into the militant theological and political crusade in North America and how they projected their Calvinist ideals into the international arena and into Africa.
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Catsam, Derek. "African Americans, American Africans, and the Idea of an African Homeland." Reviews in American History 36, no. 1 (2008): 83–88. http://dx.doi.org/10.1353/rah.2008.0001.
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JONES, JEANNETTE EILEEN. "“The Negro's Peculiar Work”: Jim Crow and Black Discourses on US Empire, Race, and the African Question, 1877–1900." Journal of American Studies 52, no. 2 (2018): 330–57. http://dx.doi.org/10.1017/s0021875817001931.
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In 1887, T. Thomas Fortune published an editorial, “The Negro's Peculiar Work,” in the black newspaper theNew York Freeman, wherein he reflected on a recent keynote speech delivered by Reverend J. C. Price on 3 January in Columbia, South Carolina, to commemorate Emancipation Day. Price, a member of the Zion Wesley Institute of the AME Zion Church, hailed from North Carolina and his denomination considered him to be “the most popular and eloquent Negro of the present generation.” On the occasion meant to reflect on the meaning of the Emancipation Proclamation (which went into effect on 1 January 1863) for present-day African Americans, Price turned his gaze away from the US towards Africa. In his speech “The American Negro, His Future, and His Peculiar Work” Price declared that African Americans had a duty to redeem Africans and help them take back their continent from the Europeans who had partitioned it in 1884–85. He railed,The whites found gold, diamonds, and other riches in Africa. Why should not the Negro? Africa is their country. They should claim it: they should go to Africa, civilize those Negroes, raise them morally, and by education show them how to obtain wealth which is in their own country, and take the grand continent as their own.Price's “Black Man's Burden” projected American blacks as agents of capitalism, civilization, and Christianity in Africa. Moreover, Price suggested that African American suffering under slavery, failed Reconstruction, and Jim Crow placed them in a unique position to combat imperialism. He was not alone in seeing parallels between the conditions of “Negroes” on both sides of the Atlantic. Many African Americans, Afro-Canadians, and West Indians saw imperialism in Africa as operating according to Jim Crow logic: white Europeans would subordinate and segregate Africans, while economically exploiting their labor to bring wealth to Europe.
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Harris, Paul W. "Racial Identity and the Civilizing Mission: Double-Consciousness at the 1895 Congress on Africa." Religion and American Culture: A Journal of Interpretation 18, no. 2 (2008): 145–76. http://dx.doi.org/10.1525/rac.2008.18.2.145.
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AbstractThe Congress on Africa was held in Atlanta, Georgia, in December 1895 as part of a campaign to promote African American involvement in Methodist missions to Africa. Held in conjunction with the same exposition where Booker T. Washington delivered his famous Atlanta Compromise address, the Congress in some ways shared his accommodationist approach to racial advancement. Yet the diverse and distinguished array of African American speakers at the Congress also developed a complex rationale for connecting the peoples of the African diaspora through missions. At the same time that they affirmed the need for “civilizing” influences as an indispensable element for racial progress, they also envisioned a reinvigorated racial identity and a shared racial destiny emerging through the interactions of black missionaries and Africans. In particular, the most thoughtful participants in the Congress anticipated the forging of a black civilization that combined the unique gifts of their race with the progressive dynamics of Christian culture. These ideas parallel and likely influenced W. E. B. Du Bois's concept of double-consciousness. At a time when the missionary movement provided the most important source of awareness about Africa among African Americans, it is possible to discern in the proceedings of the Congress on Africa the glimmerings of a new pan-African consciousness that was destined to have a profound effect on African American intellectual life in the twentieth century.
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McAndrew, Malia. "A Twentieth-Century Triangle Trade: Selling Black Beauty at Home and Abroad, 1945–1965." Enterprise & Society 11, no. 4 (2010): 784–810. http://dx.doi.org/10.1017/s1467222700009538.
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This study examines the careers of African American beauty culturists as they worked in the United States, Europe, and Africa between 1945 and 1965. Facing push back at home, African American beauty entrepreneurs frequently sought out international venues that were hospitable and receptive to black Americans in the years following World War II. By strategically using European sites that white Americans regarded as the birthplace of Western fashion and beauty, African American entrepreneurs in the fields of modeling, fashion design, and hair care were able to win accolades and advance their careers. In gaining support abroad, particularly in Europe, these beauty culturists capitalized on their international success to establish, legitimize, and promote their business ventures in the United States. After importing a positive reputation for themselves from Europe to the United States, African American beauty entrepreneurs then exported an image of themselves as the world's premier authorities on black beauty to people of color around the globe as they sold their products and marketed their expertise on the African continent itself. This essay demonstrates the important role that these black female beauty culturists played, both as businesspeople and as race leaders, in their generation's struggle to gain greater respect and opportunity for African Americans both at home and abroad. In doing so it places African American beauty culturists within the framework of transatlantic trade networks, the Black Freedom Movement, Pan-Africanism, and America's Cold War struggle.
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Hall, J. Camille. "Kinship Ties: Attachment Relationships that Promote Resilience in African American Adult Children of Alcoholics." Advances in Social Work 8, no. 1 (2007): 130–40. http://dx.doi.org/10.18060/136.
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For many African Americans, the extended family has been the source of strength, resilience, and survival. Although changes in African American families, like changes in all families in the United States that have diluted the importance of kinship ties, many African Americans continue to place a high value on extended family members. Children of Africans and communities of African descent traditionally interact with multiple caregivers, consisting of kin, and fictive kin.Utilizing both attachment theory and risk and resilience literature, this paper discusses ways to better understand the resilient nature of African American families and how multiple attachment relationships assist at-risk African American children, specifically adult children of alcoholics (ACOAs).
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Grimm, Alice M., and Chris J. C. Reason. "Does the South American Monsoon Influence African Rainfall?" Journal of Climate 24, no. 4 (2011): 1226–38. http://dx.doi.org/10.1175/2010jcli3722.1.
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Abstract Teleconnections between the South American monsoon and southern African rainfall are investigated for years with Benguela Niño or Niña events in the South Atlantic. During these events, it is found that substantial rainfall anomalies also occur over South America in addition to those previously known for southern Africa. The appearance of large rainfall anomalies in the South American monsoon region prior to the onset of the Benguela Niño proper suggests that anomalous convection over South America may influence the evolution of both the SST anomalies and the African rainfall anomalies associated with Benguela Niño events. This teleconnection between South America and southern African rainfall may occur directly, via atmospheric circulation anomalies induced by convection over South America, or indirectly, via the effect of induced circulation anomalies on regional SST. To investigate these teleconnections, a vorticity equation model, which is linearized about a realistic basic state and which includes the divergence in this state and the advection of vorticity by the divergent wind, is applied to the events. The model is forced with anomalous divergence patterns observed during the events, and the steady-state solutions show that anomalies of convection during the South American monsoon produce the main circulation anomalies observed during the Benguela Niño events and hence influence rainfall and circulation patterns over Angola and other southern African countries. An influence function analysis confirms this result, indicating that South America is the most efficient source region to produce the observed anomalies, and also shows that there is no influence of convection over Africa on the South American monsoon. Based on these linear model and observational results, it is concluded that the South American monsoon can influence the evolution of Benguela Niños and associated rainfall anomalies in southern Africa.
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Byars, Drucilla. "Traditional African American foods and African Americans." Agriculture and Human Values 13, no. 3 (1996): 74–78. http://dx.doi.org/10.1007/bf01538229.
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Zeleza, Paul Tiyambe. "Building intellectual bridges: from African studies and African American studies to Africana studies in the United States." Afrika Focus 24, no. 2 (2011): 9–31. http://dx.doi.org/10.1163/2031356x-02402003.
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The study of Africa and its peoples in the United States has a complex history. It has involved the study of both an external and internal other, of social realities in Africa and the condition of people• of African descent in the United States. This paper traces and examines the complex intellectual, institutional, and ideological histories and intersections of African studies and African American studies. It argues that the two fields were founded by African American scholar activists as part of a Pan-African project before their divergence in the historically white universities after World War II in the maelstrom of decolonization in Africa and civil rights struggles in the United States. However, from the late 1980s and 1990s, the two fields began to converge, a process captured in the development of what has been called Africana studies. The factors behind this are attributed to both demographic shifts in American society and the academy including increased African migrations in general and of African academics in particular fleeing structural adjustment programs that devastated African universities, as well as the emergence of new scholarly paradigms especially the field of diaspora studies. The paper concludes with an examination of the likely impact of the Obama era on Africana studies.
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Poesche, Jurgen. "Coloniality in Sub-Saharan Africa and the Americas." Journal of Developing Societies 35, no. 3 (2019): 367–90. http://dx.doi.org/10.1177/0169796x19868317.
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The objective of this article is to contribute to the development of a common narrative on coloniality in Sub-Saharan Africa and the Americas. Since scholars tend to focus on either Sub-Saharan Africa or the Americas, a gap between these important regions has emerged in the literature on coloniality. This article seeks to bridge this gap by providing a comparative perspective on coloniality, and this hopefully will enhance Indigenous African nations’ and Indigenous American nations’ understanding of what needs to be done to overcome coloniality. The article explores three key theses. First, in spite of the differences in the extant societal power structures in the postcolonial African states and the former settler colonial states in the Americas, this article argues that the continued dynamics of coloniality are similar in Sub-Saharan Africa and the Americas. The minority status of Indigenous American nations throughout the Americas renders addressing coloniality more challenging than in Sub-Saharan Africa where Indigenous African nations are in the majority although they generally do not have effective sovereignty. Second, the extant societal power structures associated with both coloniality and occidental modernity have weaponized occidental jurisprudence, natural science and social science to defend and proliferate the status quo assisted by state sovereignty. Addressing coloniality effectively therefore requires a renaissance of Indigenous African and Indigenous American cosmovisions unaffected by modernity. Third, addressing coloniality in Sub-Saharan Africa and the Americas requires the recognition of the comprehensive and supreme sovereignty of the Indigenous African nations in all of Sub-Saharan Africa, and Indigenous American nations in all of the Americas.
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Martone, Eric. "Creating a local black identity in a global context: the French writer Alexandre Dumas as an African American lieu de mémoire." Journal of Global History 5, no. 3 (2010): 395–422. http://dx.doi.org/10.1017/s1740022810000203.
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AbstractWestern expansion and domination through colonial systems served as a form of globalization, spreading white hegemony across the globe. While whites retained the monopoly on ‘modernity’ as the exclusive writers of historical progress, ‘backward’ African Americans were perceived as ‘outside’ Western culture and history. As a result, there were no African American individuals perceived as succeeding in Western terms in the arts, humanities, and sciences. In response, African American intellectuals forged a counter-global bloc that challenged globalization conceived as hegemonic Western domination. They sought to insert African Americans as a whole into the history of America, (re)creating a local black American history ‘forgotten’ because of slavery and Western power. African American intellectuals thus created a ‘usable past’, or counter-memory, to reconstitute history through the inclusion of African Americans, countering Western myths of black inferiority. The devastating legacy of slavery was posited as the cause of the African Americans’ lack of Western cultural acclivity. Due to the lack of nationally recognized African American figures of Western cultural achievement, intellectuals constructed Dumas as a lieu de mémoire as part of wider efforts to appropriate historical individuals of black descent from across the globe within a transnational community produced by the Atlantic slave trade. Since all blacks were perceived as having a uniting ‘essence’, Dumas’ achievements meant that all blacks had the same potential. Such identification efforts demonstrated African Americans’ social and cultural suitability in Western terms and the resulting right to be included in American society. In this process, African Americans expressed a new, local black identity by expanding an ‘African American’ identity to a wider range of individuals than was commonly applied. While constructing a usable past, African Americans redefined ‘America’ beyond the current hegemonic usage (which generally restricted the term geographically to the US) to encompass an ‘Atlantic’ world – a world in which the Dumas of memory was re-imagined as an integral component with strong connections to slavery and colonialism.
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Gohar, Saddik M. "The dialectics of homeland and identity: Reconstructing Africa in the poetry of Langston Hughes and Mohamed Al-Fayturi." Tydskrif vir Letterkunde 45, no. 1 (2018): 42–74. http://dx.doi.org/10.17159/2309-9070/tvl.v.45i1.4460.
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The article investigates the dialectics between homeland and identity in the poetry of the Sudanese poet, Mohamed Al-Fayturi and his literary master, Langston Hughes in order to underline their attitudes toward crucial issues integral to the African and African-American experience such as identity, racism, enslavement and colonisation. The article argues that – in Hughes’s early poetry –Africa is depicted as the land of ancient civilisations in order to strengthen African-American feelings of ethnic pride during the Harlem Renaissance. This idealistic image of a pre-slavery, a pre-colonial Africa, argues the paper, disappears from the poetry of Hughes, after the Harlem Renaissance, to be replaced with a more realistic image of Africa under colonisation. The article also demonstrates that unlike Hughes, who attempts to romanticize Africa, Al-Fayturi rejects a romantic confrontation with the roots. Interrogating western colonial narratives about Africa, Al-Fayturi reconstructs pre-colonial African history in order to reveal the tragic consequences of colonisation and slavery upon the psyche of the African people. The article also points out that in their attempts to confront the oppressive powers which aim to erase the identity of their peoples, Hughes and Al-Fayturi explore areas of overlap drama between the turbulent experience of African-Americans and the catastrophic history of black Africans dismantling colonial narratives and erecting their own cultural mythology.
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Pun, Min. "Anti-Racist Pedagogy in the Canonization of Toni Morrison." Crossing the Border: International Journal of Interdisciplinary Studies 5, no. 2 (2017): 15–24. http://dx.doi.org/10.3126/ctbijis.v5i2.18434.
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The paper aims to examine the anti-racist approach in pedagogy in relation to the issues of representations of African Americans in American schools, curricula, and literary canon. It has considered anti-racist pedagogy as a correct approach to creating a truly democratic society in a racist society like the United States of America. In order to address these issues, Toni Morrison has been considered the most successful African American writer who has attained canonical status within the mainstream of both African American and American literature. The paper has, thus, raised some of the vital issues related to the representations of African Americans in American schools, curricula, and the literary canons.Crossing the Border: International Journal of Interdisciplinary Studies 5(2) 2017: 15-24
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Hibbert, Liesel. "English in South Africa: parallels with African American vernacular English." English Today 18, no. 1 (2002): 31–36. http://dx.doi.org/10.1017/s0266078402001037.
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A comparison between Black English usage in South Africa and the United StatesThere has been a long tradition of resistance in South African politics, as there has been for African-Americans in the United States. The historical links between African Americans and their counterparts on the African continent prompt one to draw a comparison between the groups in terms of linguistic and social status. This comparison demonstrates that Black South African English (BSAfE) is a distinctive form with its own stable conventions, as representative in its own context as African American Vernacular English (AAVE) is in the United States.
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Hilden, Patricia Penn. "Race for Sale: Narratives of Possession in Two “Ethnic” Museums." TDR/The Drama Review 44, no. 3 (2000): 11–36. http://dx.doi.org/10.1162/10542040051058591.
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Have the Museum for African Art and the National Museum of the American Indian, both in New York City, been able to “move the center” from Euro-America to Africa, the African diaspora, or Native America?
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VINSON, ROBERT TRENT. "‘SEA KAFFIRS’: ‘AMERICAN NEGROES’ AND THE GOSPEL OF GARVEYISM IN EARLY TWENTIETH-CENTURY CAPE TOWN." Journal of African History 47, no. 2 (2006): 281–303. http://dx.doi.org/10.1017/s0021853706001824.
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This article demonstrates that black British West Indians and black South Africans in post-First World War Cape Town viewed ‘American Negroes’ as divinely ordained liberators from South African white supremacy. These South-African based Garveyites articulated a prophetic Garveyist Christianity that provided common ideological ground for Africans and diasporic blacks through leading black South African organizations like the Universal Negro Improvement Association and African Communities League (UNIA), the African National Congress (ANC) and the Industrial and Commercial Workers Union (ICU). This study utilizes a ‘homeland and diaspora’ model that simultaneously offers an expansive framework for African history, redresses the relative neglect of Africa and Africans in African diaspora studies and demonstrates the impact of Garveyism on the country's interwar black freedom struggle.
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Whitten, Norman E. "African Roots/American Cultures: Africa in the Creation of the Americas.:African Roots/American Cultures: Africa in the Creation of the Americas." American Anthropologist 105, no. 3 (2003): 677–78. http://dx.doi.org/10.1525/aa.2003.105.3.677.
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Mitchell, Henry H. "African-American Preaching." Interpretation: A Journal of Bible and Theology 51, no. 4 (1997): 371–83. http://dx.doi.org/10.1177/002096439605100404.
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The powerful preaching of the African-American pulpit has great value for the wider church. The cross-cultural enrichment of today's preaching will contribute to the survival and revival of America's many faltering mainline churches.
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Mintz, Sidney W. "Institutional mysteries." New West Indian Guide / Nieuwe West-Indische Gids 82, no. 1-2 (2008): 97–102. http://dx.doi.org/10.1163/13822373-90002466.
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[First paragraph]Africa and the Americas: Interconnections During the Slave Trade. José C. Curto & Renenée Soulodrere-La France (eds.). Trenton NJ: Africa World Press, 2005. vii + 338 pp. (Paper US$ 29.95)Slavery and African Ethnicities in the Americas. Gwenendolyn Midlo Hall. Chapel Hill: University of North Carolina Press, 2005. xxii + 225 pp. (Cloth US$ 34.95)The forced movement of enslaved Africans to the New World – before the nineteenth century, surely the largest and longest such uprooting and transfer of people in global history – resulted over time in a vast corpus of research and publication, of which these two books are a part. The first is an edited collection of twelve essays, preceded by a slightly giddy preface; the second is its author’s attempt to widen her research on African ethnic groups in the Americas, so as to demonstrate their existence. The themes of both books exemplify recent thinking among scholars of the African-American experience.
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Keele, Luke J., and Ismail K. White. "African American Turnout and African American Candidates." Political Science Research and Methods 7, no. 3 (2018): 431–49. http://dx.doi.org/10.1017/psrm.2017.45.
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Do minority voters respond to co-racial or co-ethnic candidates? That is does the increased chance of substantive representation translate into increased participation? Here, we focus on this question among African American voters. While much of the empirical literature on this question has produced conflicting answers, recent studies suggest that minority candidates can significantly increase minority turnout. We argue that past work on this topic does not adequately account for the fact that minority voters in places with minority candidates may systematically differ in their level of participation than minority voters in places without minority candidates. In this study we address the weaknesses of previous research designs and offer a new design that exploits the redistricting process to gain additional leverage over this question. We find little evidence that African American voter turnout increases when voters are moved to African American candidates. We find some evidence that white voters, however, tend to vote at lower rates when they are represented by African American candidates.
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Chu, Lisa W., Jamie Ritchey, Susan S. Devesa, Sabah M. Quraishi, Hongmei Zhang, and Ann W. Hsing. "Prostate Cancer Incidence Rates in Africa." Prostate Cancer 2011 (2011): 1–6. http://dx.doi.org/10.1155/2011/947870.
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African American men have among the highest prostate cancer incidence rates in the world yet rates among their African counterparts are unclear. In this paper, we compared reported rates among black men of Sub-Saharan African descent using data from the International Agency for Research on Cancer (IARC) and the National Cancer Institute Surveillance, Epidemiology, and End Results Program for 1973–2007. Although population-based data in Africa are quite limited, the available data from IARC showed that rates among blacks were highest in the East (10.7–38.1 per 100,000 man-years, age-adjusted world standard) and lowest in the West (4.7–19.8). These rates were considerably lower than those of 80.0–195.3 observed among African Americans. Rates in Africa increased over time (1987–2002) and have been comparable to those for distant stage in African Americans. These patterns are likely due to differences between African and African American men in medical care access, screening, registry quality, genetic diversity, and Westernization. Incidence rates in Africa will likely continue to rise with improving economies and increasing Westernization, warranting the need for more high-quality population-based registration to monitor cancer incidence in Africa.
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Allman, Jean M. "#HerskovitsMustFall? A Meditation on Whiteness, African Studies, and the Unfinished Business of 1968." African Studies Review 62, no. 3 (2019): 6–39. http://dx.doi.org/10.1017/asr.2019.40.
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Abstract:Why is African Studies in North America dominated by white scholars? In this reflection piece, the 2018 president of the African Studies Association revisits the organization’s sixty-year history, exposing the processes by which white privilege was hardwired into African Studies at the organization’s founding in 1957 and then secured first by the displacement of the much older tradition of African American scholarship on Africa and second by the “recolonization American-style” of knowledge production on the continent in the postcolonial era.
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Parrott, R. Joseph. "Boycott Gulf! Angolan Oil and the Black Power Roots of American Anti-Apartheid Organizing." Modern American History 1, no. 2 (2018): 195–220. http://dx.doi.org/10.1017/mah.2018.13.
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In the early 1970s, the African American divestment and boycott campaign against Gulf Oil's operations in colonial Angola bridged the gap between Black Power and anti-apartheid, two movements generally viewed separately. The success of the Boston-based activist couple Randall and Brenda Robinson in educating and mobilizing African Americans against investment in colonialism—first with the Southern Africa Relief Fund (SARF) and later with the Pan-African Liberation Committee (PALC)—reveals how a leftist anti-imperial ideology linked the domestic concerns of black Americans with African revolutions. At the same time, the Gulf campaign's participatory tactics, moral appeals, and critique of the global economic system proved attractive beyond radical Black Power advocates, allowing the PALC to cultivate relationships with African American politicians and build alliances across racial divides. Randall Robinson later replicated this organizing model as the founding director of TransAfrica, which became the most prominent African American organization opposing apartheid in the 1980s.
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Nesbitt, F. Njubi. "African Intellectuals in the Belly of the Beast: Migration, Identity, and the Politics of Exile." African Issues 30, no. 1 (2002): 70–75. http://dx.doi.org/10.1017/s1548450500006351.
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When W.E.B. Du Bois wrote of the “double consciousness” of Africans in America, he was reflecting on the complex identities of the “talented tenth,” the educated minority of a minority like himself who felt alienated because of their awareness that their qualifications meant little in a racist society. Though written in reference to the African American intellectual, this duality, this sense of “two-ness,” is even more acute for African exiles today because they have fewer social and cultural ties to the West than African Europeans and African Americans. The exiles are much closer to the African “soul” Du Bois referred to and are less prepared for the pervasive racism and second-class status that they have to overcome in the West.
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Cook, William S. "Social Justice Applications and the African American Liberation Tradition." Journal of Black Studies 50, no. 7 (2019): 651–81. http://dx.doi.org/10.1177/0021934719875942.
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Social justice is amiable formal, informal interaction and the impartial distribution of resources for a community. Nondiscriminatory social practices and equitable resource distribution may minimize the mistreatment of African Americans who have endured the profuseness of social injustices in this country as exemplified by the Trayvon Martin incident and the numerous police killings of unarmed African Americans. Social justice is also the recognition, preservation of an ethnic group’s cultural identity, and it interrelates with the African American liberation tradition. This tradition began on the West African Coast where inhabitants resisted the European captivity system and its repercussions in the Americas that educators describe as Maafa or disaster. The resilience of Booker T. Washington, Marcus Garvey, Martin Luther King, Huey P. Newton, Bobby Seale, and Molefi Asante’s Afrocentric theory characterizes social justice applications of economic, political, cultural strategies within the context of the African American liberation tradition.
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Rivers, Natasha M. "No Longer Sojourners: The Complexities of Racial Ethnic Identity, Gender, and Generational Outcomes for Sub-Saharan Africans in the USA." International Journal of Population Research 2012 (May 14, 2012): 1–14. http://dx.doi.org/10.1155/2012/973745.
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Through individual and group testimonies from newly arrived, 1.5 and second generation sub-Saharan Africans (For this study sub-Saharan African refers to the countries located under Northern African countries, for example, Egypt and Morocco and, includes South Africa. There are over 50 countries represented by this region; however, the most populous groups from this region in Africa in the USA are Nigerian, Ethiopian, Kenyan, Liberian, Ghanaian, Cape Verdean, South African, and Somalian.), the diversity and complexity linked to their migration and integration experiences in the USA reveal that there is a gendered and generational element to their self identity. These elements are compounded by perceptions of being African American in a racialized society and deciding whether or not to stay connected to Africa, a continent that needs their financial, political, and social resources accumulated in the USA These “new” African Americans expand the definition of blackness in the USA. Many have created a transnational relationship to Africa and the USA, which provides important implications for Africa’s potential “brain gain” as well as socioeconomic, infrastructural, and political development.
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Davis, Patrick Edward. "Painful Legacy of Historical African American Culture." Journal of Black Studies 51, no. 2 (2020): 128–46. http://dx.doi.org/10.1177/0021934719896073.
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African Americans continue to experience significant difficulty integrating into mainstream American society. Research literature demonstrates that after decades of legislation designed to address African American socialization issues, African Americans continue to seem to be unable to pull many of their communities out of academic disparities, high unemployment, crippling poverty, and endemic crime. There appears to be historical ramifications and etiological determinants that explicate the challenges that confront African American communities. However, few researchers seem to understand the actual culture of African Americans. As such, counselors, educators, and policymakers are seemingly unable to devise and implement effective intervention strategies that appropriately attend to these endemic challenges. Thereby, explication of the historical “roots” and legacy of African American culture seems critical.
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BONDARENKO, D. M., and N. E. KHOKHOLKOVA. "Metamorphoses of the African American Identity in Post-segregation Era and the Theory of Afrocentrism." Outlines of global transformations: politics, economics, law 11, no. 2 (2018): 30–45. http://dx.doi.org/10.23932/2542-0240-2018-11-2-30-45.
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The article deals with the issue of African American identity in the post-segregation period (after 1968). The problem of African Americans’ “double consciousness”, marked for the first time yet in the late 19th – early 20th century, still remains relevant. It is that descendants of slaves, who over the centuries have been relegated to the periphery of the American society, have been experiencing and in part are experiencing an internal conflict, caused by the presence of both American and African components in their identities. The authors focus on Afrocentrism (Afrocentricity) – a socio-cultural theory, proposed by Molefi Kete Asante in 1980 as a strategy to overcome this conflict and to construct a particular form of “African” collective identity of African Americans. This theory, based on the idea of Africa and all people of African descent’s centrality in world history and culture, was urged to completely decolonize and transform African Americans’ consciousness. The Afrocentrists proposed African Americans to re- Africanize their self-consciousness, turn to African cultural roots in order to get rid of a heritable inferiority complex formed by slavery and segregation. This article presents a brief outline of the history of Afrocentrism, its intellectual sources and essential structural elements, particularly Africology. The authors analyze the concepts of racial identity, “black consciousness” and “black unity” in the contexts of the Afrocentric theory and current social realities of the African American community. Special attention is paid to the methodology and practice of Afrocentric education. In Conclusion, the authors evaluate the role and prospects of Afrocentrism among African Americans in the context of general trends of their identities transformations.
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Kumar, Fayaz Ahmad, and Colette Morrow. "Theorizing Black Power Movement in African American Literature: An Analysis of Morrison's Fiction." Global Language Review V, no. IV (2020): 45–53. http://dx.doi.org/10.31703/glr.2020(v-iv).06.
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This paper analyzes the influence of the Black Power movement on the AfricanAmerican literary productions; especially in the fictional works of Toni Morrison. As an African-American author, Toni Morrison presents the idea of 'Africanness' in her novels. Morrison's fiction comments on the fluid bond amongst the African-American community, the Black Power and Black Aesthetics. The works of Morrison focus on various critical points in the history of African-Americans, her fiction recalls not only the memory of Africa but also contemplates the contemporary issues. Morrison situates the power politics within the framework of literature by presenting the history of the African-American cultures.
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Khaled, Yasser, Ginny Kamboj, Vijaya Donthireddy, et al. "Outcome of Upfront Autologous Peripheral Blood Stem Cell Transplantation for Multiple Myeloma in African American Versus Non Non-African American Patients." Blood 106, no. 11 (2005): 5481. http://dx.doi.org/10.1182/blood.v106.11.5481.5481.
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Abstract Introduction: Blacks in the United States are twice as likely to suffer from multiple myeloma as whites. Among African Americans, myeloma is one of the top 10 leading causes of cancer death. Although Multiple Myeloma seems to be more aggressive in African Americans, it is not known if they have worse outcome after autologous peripheral blood stem cell transplantation in comparison to Non African American. Method: We performed a retrospective analysis of 86 consecutive patients with Multiple Myeloma who underwent autologous peripheral blood stem cell transplantation between July 1991 and November 2004. Thirty two Patients were African American (37.21%) and fifty four patients were Non-African American (62.79%.). Conditioning regimen was Melphalan-200 in 57 patients and Melphalan140/TBI in 29 patients. No significant statistical differences were observed between African Americans and non African Americans prior to the transplant regarding gender, regimen used, immunoglobulin subtype, cytogenetics, stage, or disease status on univariate analysis. Results: There was no significant statistical difference in overall survival or event free survival between African American and non African American. However African American were observed to relapse significantly earlier than non African- American (p=0.0274). Despite the early relapse in African American, survival after relapse was longer for African American compared to non African American (p=0.060), however this result was only marginally significant. Conclusion: In this single institution experience, there was no difference in the OS or DFS after upfront autologous peripheral blood stem cell transplantation for Multiple Myeloma in African American and non- African American patients. Although time to progression was significantly shorter in African American versus non African American, surprisingly this was not associated with shorter survival. Despite that these results are limited by the sample size; they are intriguing and need further testing in larger group of patients.
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Feddes, David. "Islam among African-American Prisoners." Missiology: An International Review 36, no. 4 (2008): 505–21. http://dx.doi.org/10.1177/009182960803600408.
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African American prison inmates convert to Islam at a rate faster than any other demographic group in the United States. In this article, I focus on the Christian encounter with Islam among African Americans in prison. First, I examine the wider demographic and historical context influencing the rise of Islam among prisoners. I trace the tendency of African Americans initially to join heterodox Black Nationalist Islamic groups and then to move toward Sunni orthodoxy. I then explore why some African Americans, especially inmates, find Islam more attractive than other Americans do. I discuss prison policy changes that seek to accommodate Muslim practices within a society where the predominant faith is Christianity. Finally, I offer recommendations for Christians to meet challenges and seize opportunities in the encounter with Islam among African American prisoners.
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Callahan, Allen Dwight. "Perspectives for a Study of African American Religion: From the Valley of Dry Bones." Nova Religio 7, no. 1 (2003): 44–59. http://dx.doi.org/10.1525/nr.2003.7.1.44.
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In "Perspectives For a Study of African American Religion," Charles Long wrote of "three interrelated perspectives for the study of black religion": "Africa as historical reality and religious image," "the involuntary presence of the black community in America," and "the experience and symbol of God." I essay to show how Long's categories illumine a celebrated instance of African American biblical appropriation, the prophet's vision of dry bones in Ezekiel 37:1-14, as emblematic of the perspectives of symbolic African absence, involuntary American presence, and collective theological experience of the slaves and their descendents.
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Dayani, Roksana, and Bahee Hadaegh. "RHIZOMATIC COSMOPOLITAN AND WILSONIAN RECURSIVE VISION IN JOE TURNER’S COME AND GONE." Folia linguistica et litteraria X, no. 32 (2020): 7–25. http://dx.doi.org/10.31902/fll.32.2020.1.
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Being the constant wanderer for the lost identity in the polyethnic land of America, African Americans bear striking resemblance to the figure of flâneur with dialectical image of local and cosmopolitan citizen of the universe. The spirit of flânerie proves its geographical historical expansion in both postmodern and African American context while its performative action navigates it in dramatic texts. Hence, Wilsonian characters identical with constant existential quest for the lost self can be African American incarnations of flâneur. Drawing on Baudelaire’s definition and Benjamin’s theory of flâneur, this study seeks to demonstrate possible manifestations of African American flâneur in August Wilson’s Joe Turner’s Come and Gone (1986). Moreover, through Deleuze and Guattari’s postmodern theoretical concept of rhizome in A Thousand Plateau (1987), the study aims to explore the postmodern manifestation of flâneur and consequently manifest how it functions to be the means for Wilsonian postmodern recursive dramatic vision that represents mysterious aspects of African Americans life. Flâneur’s versatility appropriates it to be the quintessential manifestation of African Americans inasmuch as the latter’s multifaceted African nature can accommodate the former’s flexibility
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Sawadogo, Boukary. "Presence and exhibition of African film in Harlem." Journal of African Cinemas 12, no. 2-3 (2020): 163–75. http://dx.doi.org/10.1386/jac_00034_1.
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Throughout the twentieth-century American history, the circulation of African arts in the New York City runs parallel with African American activism. The African on-screen presence in Harlem needs to be examined in this broader context in order to better grasp the historical trajectory of its development in the neighbourhood and also the encounters and exchanges between Africans and African Americans. Today, the increased interest in African screen media productions result from the confluence of two phenomena: the current Black renaissance and the reconfigurations of African cinema under the influence of migration. Harlem is once again playing a pivotal role in the dissemination of African culture, specifically African cinema in the New York City.
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Ardoin, Phillip J., and Ronald J. Vogel. "African Americans in the Republican Party: Taking the Road Less Traveled." American Review of Politics 27 (July 1, 2006): 93–113. http://dx.doi.org/10.15763/issn.2374-7781.2006.27.0.93-113.
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While most African Americans identify with the Democratic Party, a small minority chooses to identify and support the party of Lincoln. However, very little is known about the demographic make-up or policy preferences of these individuals. Utilizing the 1992-2002 American National Election Studies, we provide a multivariate analysis of the demographic characteristics and policy leanings of African American Republicans. Our analysis suggests several systematic patterns regarding African Americans Republican Party identification. First, as with the general population, we find they are more likely to be male, from the South and to identify themselves as conservatives. However, unlike the general population, we find they are not more likely to maintain upper or middle incomes or to view religion as an important guide in their life. Third, we find African Americans born after 1950 are more likely to identify themselves as Republican. Fourth, we find African American Republicans feel less warmth toward blacks than the majority of their brethren and are less likely to view race or social welfare issues as significant problems in America. Ultimately, we conclude racial issues are still the key to understanding African American Partisanship.
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Beuving, J. Joost. "ETHNOGRAPHIES OF MARGINALITY." Africa 86, no. 1 (2016): 162–74. http://dx.doi.org/10.1017/s0001972015000960.
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Africanist discourse today displays a strong, widespread and growing sense of optimism about Africa's economic future. After decades of decline and stagnation in which Africa found itself reduced to the margins of the global economic stage, upbeat Afro-optimism seems fully justified. One only needs to consider African economies' solid growth rates, the emergence of new export markets earning unprecedented quantities of foreign exchange, and the rise of novel groups such as innovative African entrepreneurs (Taylor 2012) and urban-based middle classes (Simone 2004). Ironically, Africa's bright future stands in strong contrast to the stagnancy of European and American economic powers, once seen as superior to their African relatives. Deeply held feelings of Afro-pessimism, affecting intellectuals as well as ordinary Africans, are thus giving way to almost millennial expectations of Africa's economic future: the continent's imminent catching up with a degree of private and public prosperity so commonly registered elsewhere on the globe. Some go as far as to declare the rise of a proper African renaissance wherein Africa can (finally!) claim its rightful position on the global stage.
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Shotwell, Trent. "Book Review: History of African Americans: Exploring Diverse Roots." Reference & User Services Quarterly 58, no. 4 (2019): 265. http://dx.doi.org/10.5860/rusq.58.4.7164.
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History of African Americans: Exploring Diverse Roots by Thomas J. Davis chronicles the remarkable past of African Americans from the earliest arrival of their ancestors to the election of President Barack Obama. This work was produced to recognize every triumph and tragedy that separates African Americans as a group from others in America. By distinguishing the rich and unique history of African Americans, History of African Americans: Exploring Diverse Roots provides an account of inspiration, courage, and progress. Each chapter details a significant piece of African American history, and the book includes numerous concise portraits of prominent African Americans and their contributions to progressing social life in the United States.
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Obraztsova, Margarita. "Economic relations between the United States and South Africa." Russia and America in the 21st Century, no. 2 (2021): 0. http://dx.doi.org/10.18254/s207054760015880-5.
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The article analyses the role of the South African mining sector in the development of long-term relations between the United States and South Africa. Largely with the help of American investments the South African mining industry was formed. Thereby America provided its firms with access to South Africa’s rich resource potential. The increasing dependence of the United States on those types of minerals that are of strategic importance for its defense industry makes relations with South Africa a priority. Therefore, US policy is primarily aimed at ensuring the access of American companies to the South African market.
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Ogene, Mbanefo S., Esther Chikaodi Anyanwu, and Ngini Josephine Ojiaku. "A Comparative Analysis of Racial Discrimination in Claude McKay’s Home to Harlem and Kenneth Kaunda’s Zambia Shall be Free." Mediterranean Journal of Social Sciences 8, no. 3 (2017): 343–49. http://dx.doi.org/10.5901/mjss.2017.v8n3p343.
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Abstract One major problem confronting the definition of Comparative Literature is that of the involvement (on the one hand) of more than one literature under comparison and (on the other hand) that of the consideration of the multidimensional aspects of such literature, such as social, historical, linguistic, religious, economic and cultural aspects of divergent societies. This study is guided by the above factors in analyzing the concept of Racial Discrimination in Southern Africa and African American literatures in the sense that the former’s experiences were on African soil, while the latter’s were on the NewFound land (America). The paper observes that racial discrimination was much severe and oppressive without much resistance in America than in Southern Africa where Africans withstood and fought back against an unjust, wicked and oppressive system.
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Schiele, Jerome H. "The Personal Responsibility Act of 1996: The Bitter and the Sweet for African American Families." Families in Society: The Journal of Contemporary Social Services 79, no. 4 (1998): 424–32. http://dx.doi.org/10.1606/1044-3894.704.
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The Personal Responsibility Act of 1996 represents the most tangible legacy of the 104th Congress and the Republicans' ‘Contract with America.’ Though the act will have devastating consequences for all poor and working-class families, its effects on the African American community will be especially ominous. This is because African American families experience poverty at a greater rate than do European American and other families. More over, the feature of the act that reduces the amount of financial assistance to families when one of their members has been convicted of a drug-related felony will also endanger African American families since African Americans are most likely to be convicted of drug-related crimes. In the midst of these harsh outcomes, the feature of the act that allows states to establish contracts with religious organizations could bode well for aggrandizing the role the black church can play in providing social services and employment opportunities for African American families. This paper examines the paradoxes the act poses for African American families and offers suggestions to assist the African American community in meeting the challenges and exploiting the opportunities of a rapidly changing social service delivery system.
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Assari, Shervin. "Educational Attainment Better Protects African American Women than African American Men Against Depressive Symptoms and Psychological Distress." Brain Sciences 8, no. 10 (2018): 182. http://dx.doi.org/10.3390/brainsci8100182.
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Background: Recent research has shown smaller health effects of socioeconomic status (SES) indicators such as education attainment for African Americans as compared to whites. However, less is known about diminished returns based on gender within African Americans. Aim: To test whether among African American men are at a relative disadvantage compared to women in terms of having improved mental health as a result of their education attainment. This study thus explored gender differences in the association between education attainment and mental health, using a representative sample of American adults. Methods: The National Survey of American Life (NSAL; 2003) recruited 3570 African American adults (2299 females and 1271 males). The dependent variables were depressive symptoms and psychological distress. The independent variable was education attainment. Race was the focal moderator. Age, employment status, and marital status were covariates. Linear regressions were used for data analysis. Results: In the pooled sample that included both male and female African American adults, high education attainment was associated with lower depressive symptoms and psychological distress, net of covariates. Significant interactions were found between gender and education attainment with effects on depressive symptoms and psychological distress, suggesting stronger protective effects of high education attainment against depressive symptoms and psychological distress for female as compared to male African Americans. Conclusion: A smaller gain in mental health with respect to educational attainment for male African American males as compared to African American females is in line with studies showing high risk of depression in African American men of high-socioeconomic status. High-SES African American men need screening for depression and psychological distress.
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Bradley, Joe. "Defining and Overcoming Barriers between Euro-American Chaplains and African American Families." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 63, no. 3-4 (2009): 1–7. http://dx.doi.org/10.1177/154230500906300313.
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This article describes various communication barriers between Euro-American chaplains and African American families which prevent effective spiritual care. These barriers include covert and deeply internalized racism, belief in false ideologies, persistent stereotyping, and being unaware of white privilege. Proposes potential solutions of acknowledging ones own race; becoming sensitive to the history and continuing oppression of Euro-Americans toward African Americans; building multicultural competence through education; and building equal-status relationships with African American individuals.
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Stevenson, Jonathan. "African American." Survival 51, no. 1 (2009): 249–56. http://dx.doi.org/10.1080/00396330902749848.
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Bates, Julia. "U.S. Empire and the “Adaptive Education” Model: The Global Production of Race." Sociology of Race and Ethnicity 5, no. 1 (2018): 41–54. http://dx.doi.org/10.1177/2332649218783451.
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Following World War I, the U.S. Department of Labor worked with a large-scale commercial philanthropic endeavor called the Phelps Stokes Fund to transfer educational policies designed for African Americans to West Africa and South Africa. They specifically promoted the “adaptive education” model used at Tuskegee and the Hampton institutes for African American education. This model emphasized manual labor, Christian character formation, and political passivity as a form of racial uplift. They relied upon the sociologist and educational director of the Phelps Stokes Fund, Thomas Jesse Jones, to advocate for the transnational development of the model. Juxtaposing Jones’s advocacy for the adaptive education model in Education in Africa and W.E.B. Du Bois’s critique of the model in The Crisis and Darkwater, the author finds that two different conceptions of the U.S. racial state emerge. According to Jones and Du Bois, why did the U.S. racial state decide to link African Americans and Africans as similar objects of political intervention? Furthermore, can this dynamic be conceptualized within a theory of race that conceptualizes the U.S. racial state as a nation-state?