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Journal articles on the topic 'African American intellectuals'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

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1

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 (October 27, 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 d

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2

Carby, Hazel V. "African American Intellectuals Symposium." Journal of African American History 88, no. 1 (January 2003): 78–81. http://dx.doi.org/10.2307/3559051.

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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 Afric

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4

Brizuela-Garcia, Esperanza. "Literacy and the Decolonization of Africa's Intellectual History." History in Africa 38 (2011): 35–46. http://dx.doi.org/10.1353/hia.2011.0007.

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In his book In My Father's House Anthony Appiah made a powerful argument for historians and intellectuals at large to recognize the diverse and complex nature of Africa's cultural and historical experiences. He stated, for instance, that: “ideological decolonization is bound to fail if it neglects either endogenous ‘tradition’ or exogenous ‘Western’ ideas, and that many African (and African American) intellectuals have failed to find a negotiable middle way.”During the past fifty years, Africanist historians have focused much of their efforts on the goals of decolonizing or Africanizing the st

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5

Aayushi Sangharshee. "Langston Hughes’ Representation of African-American Anger." Creative Launcher 4, no. 5 (December 31, 2019): 112–14. http://dx.doi.org/10.53032/tcl.2019.4.5.18.

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Set up in the backdrop of the Harlem Renaissance, this paper seeks to explore the response of the Black Americans of the early twentieth century upon crumbling of the promised American Dream. Langston Hughes belonged to the second phase of the Harlem Renaissance in which the intellectuals were much more rebellious and critical of the American experience, in comparison with the early intellectuals, who did not criticise, but instead tried to reclaim their identity by portraying Harlem as their cultural hub. Through his poems, Hughes seeks to bring forth the Black American consciousness, their c

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6

Brock, Lisa. "Questioning the Diaspora: Hegemony, Black Intellectuals and Doing International History from Below." Issue: A Journal of Opinion 24, no. 2 (1996): 9–12. http://dx.doi.org/10.1017/s0047160700502273.

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The recent debates among scholars on hegemony and race in African Studies are very exciting. Realities that African-American intellectuals know quite well—that there was a Black tradition of scholarship on Africa in the Americas long before 1948 and that peoples of African descent have been marginalized within the African Studies establishment—are finally getting a much needed airing. Although some of the opinions, such as those expressed by Phillip Curtin in the Chronicle are difficult to swallow and no doubt the cause of great unease, many of us are not surprised and are in fact elated. Sile

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7

Beuving, J. Joost. "ETHNOGRAPHIES OF MARGINALITY." Africa 86, no. 1 (January 15, 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 f

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8

BLUM, EDWARD J. "THE TRIUMPH OF THE NEGRO INTELLECTUAL." Modern Intellectual History 12, no. 1 (October 9, 2014): 253–63. http://dx.doi.org/10.1017/s1479244314000559.

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In the middle of the 1960s, Harold Cruse was angry with his fellow “Negro intellectuals.” “The Negro movement is at an impasse,” he wrote in The Crisis of the Negro Intellectual, “precisely because it lacks a real functional corps of intellectuals able to confront and deal perceptively with American realities on a level that social conditions demand.” When his book was published in 1967, American race relations seemed to be vectoring toward another nadir. Urban unrest, declining job opportunities for African Americans, the escalating war in Vietnam, and the civil rights movements’ divide over

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9

Masghati, E. "The Patronage Dilemma: Allison Davis's Odyssey from Fellow to Faculty." History of Education Quarterly 60, no. 4 (November 2020): 581–610. http://dx.doi.org/10.1017/heq.2020.58.

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This article analyzes the role of the Julius Rosenwald Fund in shaping the career of W. Allison Davis, a distinguished anthropologist who became the first African American appointed to the faculty of a mostly white university. From 1928 to 1948, the Rosenwald Fund ran an expansive fellowship program for African American intellectuals, which, despite its significance, remains largely unexamined in the scholarly literature. Davis tied his academic aspirations to Rosenwald Fund support, including for his early research and the terms of his faculty appointment. His experiences illustrate the dynam

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10

Harris, Katherine, and Martin Staniland. "American Intellectuals and African Nationalists, 1955-1970." American Historical Review 97, no. 2 (April 1992): 644. http://dx.doi.org/10.2307/2165912.

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11

Horne, Gerald, and Martin Staniland. "American Intellectuals and African Nationalists, 1955-1970." Journal of American History 79, no. 2 (September 1992): 735. http://dx.doi.org/10.2307/2080184.

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12

Beecher, Lloyd N., and Martin Staniland. "American Intellectuals and African Nationalists, 1955-1970." International Journal of African Historical Studies 25, no. 1 (1992): 162. http://dx.doi.org/10.2307/220164.

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13

Beckett, Paul A., and Martin Staniland. "American Intellectuals and African Nationalists, 1955-1970." Canadian Journal of African Studies / Revue Canadienne des Études Africaines 27, no. 1 (1993): 153. http://dx.doi.org/10.2307/485476.

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14

Zachernuk, Philip S., and Martin Staniland. "American Intellectuals and African Nationalists, 1955-1970." African Studies Review 35, no. 3 (December 1992): 132. http://dx.doi.org/10.2307/525138.

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15

Youe, Christopher P. "American Intellectuals and African Nationalists, 1955–1970." History: Reviews of New Books 20, no. 4 (June 1992): 149. http://dx.doi.org/10.1080/03612759.1992.9950601.

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16

Franklin, V. P., and Bettye Collier-Thomas. "Biography, Race Vindication, and African American Intellectuals." Journal of African American History 87, no. 1 (January 2002): 160–74. http://dx.doi.org/10.1086/jaahv87n1p160.

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17

Wallerstein, Immanuel. "Africa in the Shuffle." Issue: A Journal of Opinion 23, no. 1 (1995): 22–23. http://dx.doi.org/10.1017/s0047160700008994.

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Once upon a time, not so very long ago, the study of Africa in the United States was a very rare and obscure practice, engaged in almost exclusively by African-American (then called Negro) intellectuals. They published scholarly articles primarily in quite specialized journals, notably Phylon, and their books were never reviewed in the New York Times. As a matter of fact, at this time (that is, before 1945) there weren't even very many books written about African-Americans in the U.S., although the library acquisitions were not quite as rare as those for books about Africa.

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18

Febriyanti, Irma. "THE POWER OF AMIRI BARAKA’S POLITICAL THOUGHTS TO THE AFRICAN-AMERICAN MOVEMENT IN AMERICA." Rubikon : Journal of Transnational American Studies 2, no. 2 (September 1, 2015): 51. http://dx.doi.org/10.22146/rubikon.v2i2.34259.

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Imamu Amiri Baraka is an artist, activist, and also an African-American leader who was born in Newark, New Jersey. Throughout his prolific career in American literature, he was able to generate some important political issues in defending the Black Power which was a perpetuating challenge for African-American intellectuals in the 1960s-1970s.This research is written under American Studies discipline, which takes politics to gain an African-American politics’ point of view, sociology to explore the theory of race and social conflict in the United States, and cultural studies to understand the s

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19

FARBER, DAVID. "THINKING AND NOT THINKING ABOUT RACE IN THE UNITED STATES." Modern Intellectual History 2, no. 3 (October 10, 2005): 433–46. http://dx.doi.org/10.1017/s147924430500051x.

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John Skrentny, The Minority Rights Revolution (Cambridge, MA: Harvard University Press, 2002)Richard King, Race, Culture and the Intellectuals, 1940–1970 (Washington, DC: Woodrow Wilson Press, 2004)Since June 1964, all three branches of the federal government have supported the goal of racial justice in the United States. John Skrentny, in The Minority Rights Revolution, explains how that goal and related ones have been implemented over the last sixty years. He argues that key policy developments since that time were driven less by mass movements and much more by elite “meaning entrepreneurs.”

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20

Tillet, Salamishah. "Make Revolution Irresistible: The Role of the Cultural Worker in the Twenty-First Century." PMLA/Publications of the Modern Language Association of America 130, no. 2 (March 2015): 481–87. http://dx.doi.org/10.1632/pmla.2015.130.2.481.

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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

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21

Masse, Guirdex. "Mercer Cook: A Life in Motion." Spectrum: A Journal on Black Men 10, no. 2 (March 2023): 27–49. http://dx.doi.org/10.2979/spectrum.10.2.03.

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ABSTRACT: This article traces the intellectual trajectory and trans-national engagements of a key African American scholar and diplomat: Dr. Will Mercer Cook (1903–1987). From the 1930s to the 1960s, Mercer Cook was the foremost American authority on Black Francophone life and culture. His decades-long research, travels, and personal relationships with notable Black Francophone writers, politicians, and intellectuals, by the 1960s rendered him an ideal candidate for diplomacy posts in recently independent African nation states (The Gambia and Niger). Although not much work has alluded to his s

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Masse, Guirdex. "Mercer Cook: A Life in Motion." Spectrum: A Journal on Black Men 10, no. 2 (March 2023): 27–49. http://dx.doi.org/10.2979/spe.2023.a903150.

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ABSTRACT: This article traces the intellectual trajectory and trans-national engagements of a key African American scholar and diplomat: Dr. Will Mercer Cook (1903–1987). From the 1930s to the 1960s, Mercer Cook was the foremost American authority on Black Francophone life and culture. His decades-long research, travels, and personal relationships with notable Black Francophone writers, politicians, and intellectuals, by the 1960s rendered him an ideal candidate for diplomacy posts in recently independent African nation states (The Gambia and Niger). Although not much work has alluded to his s

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23

Butchart, Ronald. "Gaines, Uplifting The Race - Black Leadership, Politicism And Culture In The Twentieth Century." Teaching History: A Journal of Methods 22, no. 2 (September 1, 1997): 111–12. http://dx.doi.org/10.33043/th.22.2.111-112.

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Intellectual history, by its nature, tends to be filled with paradox. When intellectual history attempts to untangle ideology, paradox becomes layered with irony. When the ideology arises from the dilemma of race in American culture, particularly as expressed by those struggling against racial oppression, paradox and irony are confounded by conundrums. Nowhere is that more true than in the ideology of "uplift" as articulated by middle-class African American intellectuals from the late nineteenth-century into the 1950s.

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24

Terzian, Sevan G. "“Subtle, vicious effects”: Lillian Steele Proctor's Pioneering Investigation of Gifted African American Children in Washington, DC." History of Education Quarterly 61, no. 3 (August 2021): 351–71. http://dx.doi.org/10.1017/heq.2021.22.

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AbstractThis essay examines the first detailed study of gifted African American youth: Lillian Steele Proctor's master's thesis from the late 1920s on Black children in Washington, DC. Unlike formative research on gifted children by educational psychologists, Proctor's investigation emphasized children's experiences at school, home, and community in determining their abilities, opportunities, and accomplishments. Proctor's work also anticipated African American intellectuals’ critiques of racist claims about intelligence and giftedness that would flourish in the 1930s. In focusing on the natio

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25

Kittelstrom, Amy. "Introduction: The Life of the Mind in the Early Republic." Journal of the Early Republic 43, no. 4 (December 2023): 593–605. http://dx.doi.org/10.1353/jer.2023.a915158.

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Abstract: This essay introduces the five articles of this issue’s special forum on American intellectual history in the early republic. Including other recent works in the field, the essay evaluates how current scholarship diverges from or corrects the conventional narrative that has centered elite Anglo-Protestant intellectuals from the beginning of the discipline until recently. Defining terms including “America” and “intellectual” is crucial to understanding the various contributions and how they collectively turn away from American exceptionalism, a progressive view of American history, th

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26

Franklin, V. P., and Bettye Collier-Thomas. "Biography, Race Vindication, and African-American Intellectuals: Introductory Essay." Journal of Negro History 81, no. 1-4 (January 1996): 1–16. http://dx.doi.org/10.1086/jnhv81n1-4p1.

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27

Hopkins, Leroy T. "Spiritual Fatherland: African-American Intellectuals and Germany, 1850-1920." Yearbook of German-American Studies 31 (December 1, 1996): 25–36. http://dx.doi.org/10.17161/ygas.v31i.19168.

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28

CURTIS, JESSE. "“Will the Jungle Take Over?” National Review and the Defense of Western Civilization in the Era of Civil Rights and African Decolonization." Journal of American Studies 53, no. 4 (May 9, 2018): 997–1023. http://dx.doi.org/10.1017/s0021875818000488.

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During the 1950s and 1960s, conservative intellectuals in the United States described African decolonization and the civil rights movement as symptoms of a global threat to white, Western civilization. In the most influential conservative journal of the period, National Review, writers such as William F. Buckley grouped these events together as dangerous contributors to civilizational decline. In the crucible of transnational black revolt, some conservative intellectuals embraced scientific racism in the 1960s. These often-ignored features of conservative intellectual thought provided space fo

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29

Collins, Patricia Hill. "Black Public Intellectuals: From du Bois to the Present." Contexts 4, no. 4 (November 2005): 22–27. http://dx.doi.org/10.1525/ctx.2005.4.4.22.

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Black public intellectuals have unprecedented access to the media, but many no longer have daily contact with African-American communities. A few (mostly men) have become academic and media superstars, which helps sustain the illusion that American society is “color blind.”

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30

Sklar, Richard L. "The New Modernization." Issue: A Journal of Opinion 23, no. 1 (1995): 19–21. http://dx.doi.org/10.1017/s0047160700008982.

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In the latter 1940s, a growing number of American intellectuals, including scholars in various academic disciplines, were attracted to the study of Africa by two powerful incentives. First, African nationalism created a new horizon for the advancement of democracy, the twentieth century's preeminent political ideal. Second, many intellectuals were anxious to reconstruct the prevailing theories of society so that they would fairly represent the aspirations and problems of people everywhere on earth. From this perspective, due regard for the contributions of Africa was deemed to be a scientific,

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Dickerson, Dennis C. "African American Religious Intellectuals and the Theological Foundations of the Civil Rights Movement, 1930–55." Church History 74, no. 2 (June 2005): 217–35. http://dx.doi.org/10.1017/s0009640700110212.

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Among the innumerable warriors against legalized racial segregation and discrimination in American society, the iconic Martin Luther King, Jr. emerged as a principal spokesman and symbol of the black freedom struggle. The many marches that he led and the crucial acts of civil disobedience that he spurred during the 1950s and 1960s established him and the Southern Christian Leadership Conference as rallying points for civil rights activities in several areas in the American South. King's charisma among African Americans drew from his sermonic rhetoric and its resonance with black audiences. Bra

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32

Banner-Haley, C. P. "On the Corner: African American Intellectuals and the Urban Crisis." Journal of American History 101, no. 2 (September 1, 2014): 648. http://dx.doi.org/10.1093/jahist/jau356.

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33

Janken, Kenneth R. "African American and Francophone Black Intellectuals during the Harlem Renaissance." Historian 60, no. 3 (March 1, 1998): 487–505. http://dx.doi.org/10.1111/j.1540-6563.1998.tb01403.x.

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34

Lande, Jonathan. "The Black Badge of Courage: The Politics of Recording Black Union Army Service and the Militarization of Black History in the Civil War's Aftermath." Journal of American Ethnic History 42, no. 1 (October 1, 2022): 5–42. http://dx.doi.org/10.5406/19364695.42.1.01.

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Abstract Scholars have detailed how Black activists looked to public forums to secure Black soldiers’ valor in American memory following the Civil War. This article reveals that they were not the only operators preserving African Americans’ wartime contributions. Rather than gravitating toward orations or monuments like other prominent activists, William Wells Brown and Frances Rollin turned to the power of history during Reconstruction. Drawing together trends of antebellum historical writing and nationalism among African American intellectuals and leaders, Brown and Rollin constructed heroic

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35

Lal, Vinay. "Gandhi, ‘The Coloured Races’, and the Future of Satyagraha: The View from the African American Press." Social Change 51, no. 1 (March 2021): 51–69. http://dx.doi.org/10.1177/0049085721991573.

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W. E. B. Du Bois, the editor of the Crisis, a journal of the ‘darker races’ that was the organ of the National Association for the Advancement of Colored People, was among the earliest African American intellectuals to take a strong interest in Gandhi. However, the African American press, represented by newspapers such as the Pittsburgh Courier and the Chicago Defender, was as a whole prolific in its representation of the Indian Independence movement. This article, after a detailed consideration of Du Bois’s advocacy of Gandhi’s ideas, analyses the worldview of the African American press and i

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Barak, Julie, and Manning Marable. "Dispatches from the Ebony Tower: Intellectuals Confront the African American Experience." Rocky Mountain Review of Language and Literature 55, no. 1 (2001): 134. http://dx.doi.org/10.2307/1348175.

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37

Nemoianu, Virgil. "J.F. Cooper, East European and African‐American Intellectuals: Relativising Cultural Relativism." Journal of Literary Studies 11, no. 3-4 (December 1995): 14–42. http://dx.doi.org/10.1080/02564719508530112.

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38

Helbling, Mark. "Alain Locke: Personality and the Problematic of Pragmatism in the Construction of Race." Prospects 30 (October 2005): 451–69. http://dx.doi.org/10.1017/s036123330000212x.

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In the current interest in American pragmatism, the role of African American intellectuals within that tradition, together with questions of race and ethnic identity, has increasingly been given serious attention. Cornel West, for example, argued in The American Evasion of Philosophy (1989) that pragmatism represented our most important intellectual tradition for confronting the inequalities that existed due to “hierarchies based on class, race, gender and sexual orientation.” Nevertheless, West claimed, it was a flawed tradition still limited in its intellectual and social reach because “the

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39

Shrestha, Tara Lal. "Michelle Obama’s Becoming as a Political Memoir: A Gramscian Approach." SCHOLARS: Journal of Arts & Humanities 2 (August 31, 2020): 45–54. http://dx.doi.org/10.3126/sjah.v2i0.35012.

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When one internalizes the truth that nothing is beyond the politics of hegemony, the counter-hegemoinic discourse exists as strategic essentialism. As such, the influence of hegemonic discourses as represented by the dominant group gets transferred to the dominated mass inferior group. Derogatory terms towards racial minorities, to the African-Americans in particular, have been internationalized with generalization. Michelle Obama’s 2018 autobiography Becoming unearths such deep-rooted dynamics of dehumanization of minorities persisting in her country where racism enclosed with patriarchy is s

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40

Leedy, Todd H. "The World the Students Made: Agriculture and Education at American Missions in Colonial Zimbabwe, 1930–1960." History of Education Quarterly 47, no. 4 (November 2007): 447–69. http://dx.doi.org/10.1111/j.1748-5959.2007.00109.x.

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In 1930, the same year in which the segregationist Land Apportionment Act was passed, the governor of Rhodesia addressed a meeting of representatives from the various missionary organizations operating in the colony. He proceeded to argue against the sort of education that might create a class of African intellectuals who would eventually challenge white economic and political dominance:The nature of the intellectual advance to be aimed at should be one of which advantage can be taken in the ordinary daily lives of the people, and should be a step forward in a field already familiar to them, r

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Williams, Z. R. "From Du Bois to Obama: African American Intellectuals in the Public Forum." Journal of American History 98, no. 1 (June 1, 2011): 282. http://dx.doi.org/10.1093/jahist/jar086.

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Williams, Vernon J. "Daniel Matlin. On the Corner: African American Intellectuals and the Urban Crisis." American Historical Review 119, no. 5 (December 2014): 1734. http://dx.doi.org/10.1093/ahr/119.5.1734.

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Chabot, Sean. "Framing, Transnational Diffusion, and African-American Intellectuals in the Land of Gandhi." International Review of Social History 49, S12 (December 2004): 19–40. http://dx.doi.org/10.1017/s0020859004001622.

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Tiéde, Lívia Maria. "From Brazil to The Planet: politics of race in the american black press." PerCursos 25 (April 19, 2024): e0104. http://dx.doi.org/10.5965/19847246252024e0104.

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In the passage of the nineteenth to the twentieth century, Brazilian and American Black intellectuals expressed their views on racial disputes over the Black press. This article evaluates views of Black politics in the U.S. and Brazil as an essential grounding of the struggle for civil rights, understanding the past of both countries as emerging from a collective experience of discrimination. The primary sources are the letters written by J. S. Moore, an African American intellectual who lived in Bahia, Brazil. Moore addressed his writings to newspapers such as the New York Amsterdam News, Chi

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Dottin, Paul Anthony. "THE HYDRA OF HOROWITZIAN HISTORY." Du Bois Review: Social Science Research on Race 5, no. 1 (2008): 161–98. http://dx.doi.org/10.1017/s1742058x08080041.

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AbstractWhether to provide reparations to African Americans for the atrocities of slavery and segregation is arguably the most controversial public matter concerning race in the United States today. This debate, a clash over the economics and ethics of equality, is nothing less than a struggle over the future of racial identity, race relations, and racial progress in the current post–civil rights movement era.With the stakes for African Americans so high, and the prospects for affirmative action dim, public intellectuals have weighed in heavily on each side of the issue. Randall Robinson—autho

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46

Vitz, Rico. "Enriching Humean Sympathy: Reading Hume’s Moral Philosophy in Light of African American Philosophical Thought." Hume Studies 48, no. 2 (November 2023): 241–62. http://dx.doi.org/10.1353/hms.2023.a910744.

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Abstract: In this paper, I show how reading Hume’s moral philosophy in light of seminal works by nineteenth- and twentieth-century African American authors can provide resources for developing a richer and more intentionally relational conception of sympathy. I begin by identifying two phenomena to which African American intellectuals like Booker T. Washington, W. E. B. Du Bois, and Anna Julia Cooper refer with the term “sympathy.” For ease of reference, I label these phenomena “sympathetic commitment” and “sympathetic understanding,” respectively. I then show that there are concepts in Hume’s

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47

Zumoff. "Framing a Radical African Atlantic: African American Agency, West African Intellectuals and the International Trade Union Committee of Negro Workers." Journal for the Study of Radicalism 11, no. 2 (2017): 201. http://dx.doi.org/10.14321/jstudradi.11.2.0201.

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48

Myerscough, Katie. "On the Corner: African American Intellectuals and the Urban Crisis by Daniel Matlin." New York History 97, no. 2 (2016): 252–54. http://dx.doi.org/10.1353/nyh.2016.0026.

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49

Kruger, Loren. "Black Irony: Modernism, Mimicry, and African America in Lewis Nkosi’s Drama." Research in African Literatures 54, no. 1 (March 2023): 1–17. http://dx.doi.org/10.2979/ral.2023.a915636.

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ABSTRACT: Like many Black intellectuals that came of age as apartheid was tightening its grip in the 1950s, Lewis Nkosi (1936–2010) left South Africa on a one-way ticket. Although he outlived apartheid and returned to his native land on and off after 1991, he lived abroad in the United States in the 1990s and in Europe in the 2000s. Although allied with the African National Congress in exile, he wrote skeptically about emphatic anti-apartheid writing. His essays from the 1950s on reflect his preference for cosmopolitan and experimental authors from Dostoyevsky to Kafka, in other words for mode

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King, Joyce E. "2015 AERA Presidential Address Morally Engaged Research/ers Dismantling Epistemological Nihilation in the Age of Impunity." Educational Researcher 46, no. 5 (June 2017): 211–22. http://dx.doi.org/10.3102/0013189x17719291.

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Abstract:

This article presents Joyce E. King’s 2015 AERA presidential address, which artfully combined scholarly discourse with performance elements and diverse voices in several multimedia formats. In discussing morally engaged research/ers dismantling epistemological nihilation, the article advances the argument that the moral stance, solidarity with racial/cultural dignity in education praxis, policy, and research, is needed to combat discursive forms of racism. The lecture opened with African Americans and Native Americans performing culturally affirming traditional ritual practices. An African dru

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