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Journal articles on the topic 'American history; American studies; African American studies'

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Published: 4 June 2021

Last updated: 12 February 2022

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1

Pappademos, Melina. "Romancing the Stone: Academe’s Illusive Template for African Diaspora Studies." Issue: A Journal of Opinion 24, no. 2 (1996): 38–39. http://dx.doi.org/10.1017/s0047160700502364.

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I began graduate school in 1994 to study the history of American peoples of African descent; I saw important similarities between their cultures and their resistance struggles and sought to develop a comparative project. However, as I began casting my long term research plan— which was to compare Afro-Cubans and Afro-North Americans—I discovered and uncovered many stumbling blocks. The primary one was that academe grouped African descended people by their European and colonially derived relationships (ex: North America, Latin America, South America, and the Caribbean) and not by their Black de

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Wells-Oghoghomeh, Alexis. "Race and Religion in the Afterlife of Protestant Supremacy." Church History 88, no. 3 (2019): 767–72. http://dx.doi.org/10.1017/s0009640719001902.

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In her book Christian Slavery: Conversion and Race in the Protestant Atlantic World, Katharine Gerbner offers a rich history of Protestant planters’ efforts to tether Christian identity to free status and European descent in the American colonies, and missionaries’ answering attempts to reconcile African and indigenous conversion with enslavement. Gerbner's concept of Protestant Supremacy names the sociopolitical function and economic utility of “religious belonging,” specifically how Christian institutional, discursive, and ritual spaces demarcated boundaries between the enslaved and their en

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Bretones Lane, Fernanda. "Afro-Latin America: A Special Teaching and Research Collection of The Americas." Americas 75, S1 (2018): S6—S18. http://dx.doi.org/10.1017/tam.2017.178.

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In his introduction to a special issue of The Americas in 2006, Ben Vinson III noted how easily the history of Latin America had been dissociated from that of the African Diaspora. “When looking at the broad trajectory of historical writings on Latin America outside of the Caribbean and Brazil, it has long been possible to do Latin American history without referencing blackness or the African Diaspora.” A decade later, it is safe to say that the tables have turned. What were before scattered efforts to recognize black individuals' contributions to the history, culture, economy, and political d

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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 hi

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Warren, Kim Cary. "Rethinking Racial, Ethnoracial, and Imperial Categories: Key Concepts in Comparative Race Studies in the History of Education." History of Education Quarterly 60, no. 4 (2020): 657–69. http://dx.doi.org/10.1017/heq.2020.42.

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While researching racially segregated education, I came across speeches delivered in the 1940s by two educational leaders—one a black man and the other a Native American man. G. B. Buster, a longtime African American teacher, implored his African American listeners to work with white Americans on enforcing equal rights for all. A few years before Buster delivered his speech, Henry Roe Cloud (Winnebago), a Native American educator, was more critical of white Americans, specifically the federal government, which he blamed for destroying American Indian cultures. At the same time, Roe Cloud prais

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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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Johnson, Sylvester A. "The Rise of Black Ethnics: The Ethnic Turn in African American Religions, 1916–1945." Religion and American Culture: A Journal of Interpretation 20, no. 2 (2010): 125–63. http://dx.doi.org/10.1525/rac.2010.20.2.125.

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AbstractDuring the world war years of the early twentieth century, new African American religious movements emerged that emphasized black heritage identities. Among these were Rabbi Wentworth Arthur Matthew's Congregation of Commandment Keepers (Jewish) and “Noble” Drew Ali's Moorish Science Temple of America (Islamic). Unlike African American religions of the previous century, these religious communities distinctly captured the ethos of ethnicity (cultural heritage) that pervaded American social consciousness at the time. Their central message of salvation asserted that blacks were an ethnic

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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

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García-Montón, Alejandro. "The Rise of Portobelo and the Transformation of the Spanish American Slave Trade, 1640s–1730s: Transimperial Connections and Intra-American Shipping." Hispanic American Historical Review 99, no. 3 (2019): 399–429. http://dx.doi.org/10.1215/00182168-7573495.

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Abstract This article analyzes the rise of Portobelo as the most important center of the Spanish American slave trade from the 1660s to the 1730s. Portobelo's emergence was one of the most striking results of the structural transformation that the slave trade to Spanish America underwent between the 1640s and the 1650s. In these years, intra-American transimperial shipping displaced direct slave voyages from Africa to the Spanish Caribbean. By focusing on the elements that underpinned Portobelo's emergence, this essay shows how shifting transimperial connections affected the making and unmakin

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Maffly-Kipp, Laurie F. "Mapping the World, Mapping the Race: The Negro Race History, 1874–1915." Church History 64, no. 4 (1995): 610–26. http://dx.doi.org/10.2307/3168841.

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In 1883, the African American Baptist preacher George Washington Williams published hisHistory of the Negro Race in America, 1619–1880. The book, a fundamentally optimistic account of the black presence in the New World, represented an attempt by the well-educated, northern divine to balance his commitments to an American evangelical tradition with an awareness of the ongoing oppression of his fellow African Americans at the hands of whites. “I commit this work to the public, white and black,” he noted in the preface, “to the friends and foes of the Negro in the hope that the obsolete antagoni

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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 Afr

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Killingray, David. "THE BLACK ATLANTIC MISSIONARY MOVEMENT AND AFRICA, 1780s-1920s." Journal of Religion in Africa 33, no. 1 (2003): 3–31. http://dx.doi.org/10.1163/157006603765626695.

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AbstractOver a period of 150 years African American missionaries sought to spread the Christian Gospel in the 'Black Atlantic' region formed by the Americas, Africa and Britain. Relatively few in number, they have been largely ignored by most historians of mission. As blacks in a world dominated by persistent slavery, ideas of scientific racism and also by colonialism, their lot was rarely a comfortable one. Often called, by a belief in 'divine providence', to the Caribbean and Africa, when employed by white mission agencies they were invariably treated as second-class colleagues. From the lat

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Baumgartner, Kabria. "“Be Your Own Man”: Student Activism and the Birth of Black Studies at Amherst College, 1965–1972." New England Quarterly 89, no. 2 (2016): 286–322. http://dx.doi.org/10.1162/tneq_a_00531.

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Historians have examined how social movements influenced African American student activism in mid-to-late twentieth century America. This essay extends the scholarship by telling the story of African American male student activists who led the fight for curricular reform at Amherst College, then an all-male liberal arts college in Massachusetts. This local story reveals that African American student activism was driven by social movements as well as the distinctive mission of the liberal arts college.

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V.C.P. "African-American Diaspora." Americas 52, no. 2 (1995): 228. http://dx.doi.org/10.1017/s0003161500023889.

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Hudson, Andrew Sinclair. "Pentecostal History, Imagination, and Listening between the Lines." PNEUMA 36, no. 1 (2014): 25–44. http://dx.doi.org/10.1163/15700747-03601003.

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As Pentecostals have historically lived, ministered, and led from the margins, their histories often challenge the historian. Reading the religious and social histories contemporaneous to the beginnings of many pentecostal churches and movements is often not enough to discover the complex tapestry of pentecostal voices. Not only oral but also, and particularly, aural historical elements play a key role in the recovery of the “unheard” protagonists in pentecostal histories. The example of Richard Green Spurling and the Church of God (Cleveland, TN) provides an opportunity to imaginatively recon

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Gassert, Philip. "The Anti-American as Americanizer: Revisiting the Anti-American Century in Germany." German Politics and Society 27, no. 1 (2009): 24–38. http://dx.doi.org/10.3167/gps.2009.270102.

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This article contextualizes the recent debates about German and European anti-Americanism by highlighting the paradoxical nature of such sentiments. Using examples from the Weimar Republic, Nazi Germany, and the postwar period, this article shows that anti-Americanism arose less from divergent cultural trends and perceived "value gaps," as many recent authors have argued. Rather, anti-Americanism should be seen as a measure of America's continued influence and success. After all, anti-Americanism more often than not went hand in glove with "Americanization." Frequently, anti-Americans, namely

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Benson, Devyn Spence. "Cuba Calls: African American Tourism, Race, and the Cuban Revolution, 1959–1961." Hispanic American Historical Review 93, no. 2 (2013): 239–71. http://dx.doi.org/10.1215/00182168-2077144.

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Abstract This essay explores the role that conversations about race and racism played in forming a partnership between an African American public relations firm and the Cuban National Tourist Institute (INIT) in 1960, just one year after Fidel Castro’s victory over Fulgencio Batista. The article highlights how Cuban revolutionary leaders, Afro-Cubans, and African Americans exploited temporary transnational relationships to fight local battles. Claiming that the Cuban Revolution had eliminated racial discrimination, INIT invited world champion boxer Joe Louis and 50 other African Americans to t

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Santamarina, Xiomara. "Thinkable Alternatives in African American Studies." American Quarterly 58, no. 1 (2006): 245–53. http://dx.doi.org/10.1353/aq.2006.0034.

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Booker, Vaughn. "“An Authentic Record of My Race”: Exploring the Popular Narratives of African American Religion in the Music of Duke Ellington." Religion and American Culture: A Journal of Interpretation 25, no. 1 (2015): 1–36. http://dx.doi.org/10.1525/rac.2015.25.1.1.

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AbstractEdward Kennedy “Duke” Ellington (1899–1974) emerged within the jazz profession as a prominent exponent of Harlem Renaissance racial uplift ideals about incorporating African American culture into artistic production. Formed in the early twentieth century's middle-class black Protestant culture but not a churchgoer in adulthood, Ellington conveyed a nostalgic appreciation of African American Christianity whenever hewrote music to chronicle African American history. This prominent jazz musician's religious nostalgia resulted in compositions that conveyed to a broader American audience a

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Kravchenko, Elena V. "The Matter of Race: Brotherhood of St. Moses the Black and the Retelling of African American History through Orthodox Christian Forms." Journal of the American Academy of Religion 89, no. 1 (2021): 298–333. http://dx.doi.org/10.1093/jaarel/lfab025.

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Abstract This article looks at how contemporary African American converts to Orthodox Christianity, specifically the members of the Brotherhood of St. Moses the Black,1 use religion to understand and remember the struggle of Black people against racial discrimination in the United States. As I examine how practitioners interpreted and preserved African American history—the attempts to abolish slavery, the fight to end lynching, and the Civil Rights movement—through Orthodox forms of materiality, I demonstrate that African Americans drew on an established tradition to authorize new ways of prac

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Fagan, Brian, and Theresa Singleton. ""I, Too, Am American": Archaeological Studies of African American Life." International Journal of African Historical Studies 33, no. 2 (2000): 459. http://dx.doi.org/10.2307/220718.

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Masur, Laura E. "Plantation as Mission: American Indians, Enslaved Africans, and Jesuit Missionaries in Maryland." Journal of Jesuit Studies 8, no. 3 (2021): 385–407. http://dx.doi.org/10.1163/22141332-0803p003.

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Abstract Jesuit endeavors in Maryland are difficult to categorize as either missions or plantations. Archaeological sites associated with the Maryland Mission/ Province bear similarities to Jesuit mission sites in New France as well as plantations in Latin America and the Caribbean. It is clear that in Maryland, the Jesuits did not enforce a distinction between missions as places of conversion and plantations as sites of capitalist production. Moreover, people of American Indian, African, and European ancestry have been connected with Maryland’s Jesuit plantations throughout their history. Arc

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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 understa

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Etieyibo, Edwin. "The Americans Are Coming! Dreams of African American Liberation in Segregationist South Africa." African Historical Review 46, no. 1 (2014): 98–101. http://dx.doi.org/10.1080/17532523.2014.911453.

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Elam, Harry. "A History of African American Theatre. By Errol G. Hill and James V. Hatch. Cambridge Studies in American Theatre and Drama. Cambridge: Cambridge University Press, 2003; pp. 608. $130 cloth." Theatre Survey 46, no. 1 (2005): 127–29. http://dx.doi.org/10.1017/s0040557405220094.

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Over the more than twenty years since the publication of two profoundly influential collections—Errol Hill's two-volume anthology of critical essays The Theatre of Black Americans (1980) and James V. Hatch's first edition of the play anthology Black Theatre USA (1974)—there has been considerable activity in African American theatre scholarship. Yet even as scholars have produced new collections of historical and critical essays that cover a wide range of African American theatre history, book-length studies that document particular moments in the historical continuum such as the Harlem Renaiss

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Goffman, Ethan. "Tangled Roots: History, Theory, and African American Studies." MFS Modern Fiction Studies 46, no. 4 (2000): 1008–16. http://dx.doi.org/10.1353/mfs.2000.0074.

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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 i

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Shepherd, Dan. "Teaching about American slavery and its connections to Christianity and the Bible." Social Studies Research and Practice 14, no. 2 (2019): 225–37. http://dx.doi.org/10.1108/ssrp-04-2019-0021.

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Purpose A reluctance of social studies teachers to address religious matters prevents students from understanding the intersection of two important American institutions: slavery and Christianity. The continuing importance of religion in American life and the tension centered around race relations in this country make instruction in the connections between these two institutions invaluable. Evidence for the rich spiritual experience of enslaved African Americans is both ample and easily accessed; conversely, the misuse of Christianity by the oppressors and the biblical support for abolition co

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Neth, Mary. ""Stealing steps": African American dance and American culture." American Quarterly 50, no. 1 (1998): 158–65. http://dx.doi.org/10.1353/aq.1998.0050.

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Hall, Ronald E. "They Lynched Mexican-Americans Too: A Question of Anglo Colorism." Hispanic Journal of Behavioral Sciences 42, no. 1 (2020): 62–76. http://dx.doi.org/10.1177/0739986319899737.

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The act of lynching in the United States was in fact a form of domestic terrorism perpetrated against darker-skinned Americans. Historians have been pressed to acknowledge the lynching of African-Americans particularly in the Bible-belt South in such states as Mississippi and Alabama. The history of Mexican-Americans lynched by Anglo mobs has been for the most part, ignored by Western historians. Said ignored transgressions occurred frequently in border-states including Texas. Approximately 40 years before the lynching of 14-year-old African-American Emmett Till was the lynching of 14-year-old

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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 (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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Derby, Lauren. "Sorcery in the Black Atlantic: The Occult Arts in Comparative Perspective." Journal of Interdisciplinary History 44, no. 2 (2013): 235–44. http://dx.doi.org/10.1162/jinh_a_00538.

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Three recent volumes—Parés and Sansi (eds.), Sorcery in the Black Atlantic; Paton and Forde (eds.), Obeah and Other Powers; and Sweet, Domingos Álvares, African Healing, and the Intellectual History of the Atlantic World—set a new bar for scholarship about Caribbean and Latin American sorcery, stressing its contingency as well as its transnational and cosmopolitan aspects. Their richly contextualized case studies of African-derived practices related to illness and health, as well as the quotidian experience of slaves outside the plantation, challenge the most entrenched assumptions about sorce

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Baugh, John. "Shanna Poplack (ed.), The English history of African American English. (Language in Society, 28.) Oxford: Blackwell, 2000. Pp. v + 277. Pb $31.95." Language in Society 30, no. 2 (2001): 311–16. http://dx.doi.org/10.1017/s0047404501352053.

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Poplack and other contributors to this important volume are to be commended for an exceptionally well crafted book, with a succession of groundbreaking studies of African American English (AAE). Although this work will undoubtedly add fuel to the flames of historical linguistic controversy that continue to swirl around African Americans, Poplack and her colleagues go far to advance hypotheses and analyses that argue in favor of the English origins of African American Vernacular English (AAVE).

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Vinson, Ben. "Introduction: African (Black) Diaspora History, Latin American History." Americas 63, no. 1 (2006): 1–18. http://dx.doi.org/10.1353/tam.2006.0139.

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Sadoff, Dianne F., Valerie Smith, Joanne M. Braxton, Susan Willis, and Hazel V. Carby. "Gender and African-American Narrative." American Quarterly 43, no. 1 (1991): 119. http://dx.doi.org/10.2307/2712971.

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Gutacker, Paul. "Seventeen Centuries of Sin: The Christian Past in Antebellum Slavery Debates." Church History 89, no. 2 (2020): 307–32. http://dx.doi.org/10.1017/s0009640720000645.

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AbstractHistorians of American religion generally agree that religious debates over slavery were characterized by a reliance on the plain meaning of the Bible. According to the conventional wisdom, antebellum Americans were uninterested in or even overtly hostile to tradition and church history. However, a close study of pro- and antislavery literature complicates this picture of ahistorical biblicism. For some defenders of slavery, not merely the Bible but also Christian tradition supported their position, and these Catholics, Episcopalians, Presbyterians, Methodists, and Baptists mined the p

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Santamarina, Xiomara. "The Future of the Present." PMLA/Publications of the Modern Language Association of America 128, no. 2 (2013): 398–400. http://dx.doi.org/10.1632/s0030812900122588.

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Kenneth W. Warren offers a salutary historicizing of the field of African American literary studies that reaffirms the historical and, hence, provisional nature of group identity. His book What Was African American Literature? views black literary studies through a skeptical lens that reveals the discipline's continuing investments in cultural “blackness” as nostalgic, transhistorical, and exceptionalist. In much the same way, scholars of United States history and literature have deconstructed—with little controversy—the transhistorical notion of America and exposed the Cold War origins of “Am

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Holten, Woody, Graham Russell Hodges, Susan Hawkes Cook, and Alan Edward Brown. "The Black Loyalist Directory: African Americans in Exile After the American Revolution." William and Mary Quarterly 53, no. 4 (1996): 831. http://dx.doi.org/10.2307/2947159.

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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 Afr

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Blocker, Jack S. "Writing African American Migrations." Journal of the Gilded Age and Progressive Era 10, no. 1 (2011): 3–22. http://dx.doi.org/10.1017/s1537781410000150.

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Efforts to write the history of the African American migrations of the Civil War era, the Gilded Age, and the Progressive Era began soon after the start of these historically significant movements. Early scholarship labored to surmount the same methodological obstacles faced by modern scholars, notably scarce documentation, but still produced pathbreaking studies such as W. E. B. Du Bois'sThe Philadelphia Negro, Carter Woodson'sA Century of Negro Migration, and Clyde Kiser'sSea Island to City. Modern scholarship since the 1950s falls into eight distinct genres. An assessment of representative

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Gonzales, Michael J., and Bradford Luckingham. "Minorities in Phoenix: A Profile of Mexican American, Chinese American, and African American Communities, 1860-1992." Hispanic American Historical Review 76, no. 2 (1996): 408. http://dx.doi.org/10.2307/2517215.

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Gonzales, Michael J. "Minorities in Phoenix: A Profile of Mexican American, Chinese American, and African American Communities, 1860–1992." Hispanic American Historical Review 76, no. 2 (1996): 408–9. http://dx.doi.org/10.1215/00182168-76.2.408.

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de la Torre, Carlos. "Populism Revived:Donald Trump and the Latin American Leftist Populists." Americas 75, no. 4 (2018): 733–53. http://dx.doi.org/10.1017/tam.2018.39.

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The twenty-first century could well become known as the populist century. No longer confined to Latin America or to the margins of European politics, populism has spread to Africa, Asia, and, with Donald Trump's election, to the cradle of liberal democracy. Even though it is uncertain what impact Trump's populism will have on American democracy, it is worth learning from Latin America, where populists have been in power from the 1930s and 1940s to the present. Even as Latin American populists like Juan Perón and Hugo Chávez included the poor and the nonwhite in the political community, they mo

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Nagahama, Nicolás, and Guillermo A. Norrmann. "Review of the Genus Andropogon (Poaceae: Andropogoneae) in America Based on Cytogenetic Studies." Journal of Botany 2012 (March 5, 2012): 1–9. http://dx.doi.org/10.1155/2012/632547.

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Andropogon is a pantropical grass genus comprising 100–120 species and found mainly in the grasslands of Africa and the Americas. In the new world the genus is represented by approximately sixty (diploids or hexaploids) species grouped in three sections. The hexaploid condition occurs only in the Americas and the full process of this origin is still uncertain, although cytogenetic analysis coupled with taxonomic evidence have provided strong support for new hypothesis. Stebbins proposed the first hypothesis suggesting that the origin of polyploidy in species of Andropogon in North America resu

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Thuesen, Sarah C., and Perry A. Hall. "In the Vineyard: Working in African American Studies." History of Education Quarterly 40, no. 2 (2000): 239. http://dx.doi.org/10.2307/369546.

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Bulthuis, Kyle T. "The Difference Denominations Made: Identifying the Black Church(es) and Black Religious Choices of the Early Republic." Religion and American Culture 29, no. 2 (2019): 255–90. http://dx.doi.org/10.1017/rac.2019.3.

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ABSTRACTScholars of African-American religious history have recently debated the significance of the black church in American history. Those that have, pro and con, have often considered the black church as a singular entity, despite the fact that African Americans affiliated with a number of different religious traditions under the umbrella of the black church. This article posits that it is useful to consider denominational and theological developments within different African-American churches. Doing so acknowledges plural creations and developments of black churches, rather than a singular

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Vinson, Ebony S., and Carrie B. Oser. "Risk and Protective Factors for Suicidal Ideation in African American Women With a History of Sexual Violence as a Minor." Violence Against Women 22, no. 14 (2016): 1770–87. http://dx.doi.org/10.1177/1077801216632614.

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Compared with other ethnic groups, African Americans have the highest rate of childhood victimization. The literature is sparse with regard to suicidal ideation among African American women with a history of sexual violence as a minor. Using survey data, this study utilized logistic regression to investigate the roles of a risk factor, criminal justice involvement, and protective factors, ethnic identity, and spiritual well-being, in experiencing suicidal ideation. Findings suggest that criminal justice involvement and the interaction of ethnic identity and spiritual well-being are important f

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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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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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Vinson, Ben. "Introduction: African (Black) Diaspora History, Latin American History." Americas 63, no. 1 (2006): 1–18. http://dx.doi.org/10.1017/s0003161500062507.

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Inspired in part by Paul Gilroy’s Black Atlantic paradigm, the past several years have witnessed a reinvigoration of Black Studies, with careful attention being paid to the approaches and methods of writing black history. The terms “African Diaspora” and “Black Diaspora” have become almost commonplace in scholarly discourse, emerging out of relative obscurity from their roots in the politically inspired Pan-Africanist and Civil Rights discourses of the 1950s and ’60s. Critiques of the Black Atlantic model and its overly narrow concentration on the English-speaking world have fueled new and imp

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