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Books on the topic 'Black Consciousness Movement (BCM)'

Author: Grafiati

Published: 23 September 2021

Last updated: 18 February 2022

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Consult the top 26 books for your research on the topic 'Black Consciousness Movement (BCM).'

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1

Liberation and development: Black Consciousness community programs in South Africa. East Lansing: Michigan State University Press, 2016.

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2

Snail, Mgebwi Lavin. The antecedens [sic] and the emergence of the black consciousness movement in South Africa: Its ideology and organisation. München: Akademischer Verlag, 1993.

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3

The law and the prophets: Black consciousness in South Africa, 1968-1977. Athens: Ohio University Press, 2010.

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4

Mangena, Mosibudi. Triumphs and heartaches: A courageous journey by South African patriots. Johannesburg: Picador Africa, 2015.

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5

Biko: A biography. Cape Town: Tafelberg, 2012.

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6

Turrin, Silvia C. Il Movimento della consapevolezza nera in Sudafrica: Dalle origini al lascito di Stephen Biko. Genova: Erga, 2011.

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7

The Soweto Uprising. Auckland Park, South Africa: Jacana Media, 2014.

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8

author, Karis Thomas 1919, and Gerhart Gail M. author, eds. From protest to challenge: A documentary history of African politics in South Africa, 1882-1990. Auckland Park: Jacana, 2013.

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9

Clealand, Danielle Pilar. The Seeds of a Black Movement? Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190632298.003.0010.

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The last chapter of the book, chapter 9, takes a look at formal or above-ground expressions of racial consciousness in Cuba and the development of a space, albeit a small one, for racial dialogue on the island. The chapter looks at organizations that were created after the political opening in the 1990s to address issues of discrimination, and how their focus and influence affect the debate that is beginning to circulate around race. It also highlights how the hip-hop movement, one of the most important and far-reaching messengers of black consciousness in Cuba, uses music to insert a new racial rhetoric into the public sphere that has not been heard prior to this period. Finally, the chapter joins the under- and above-ground components of black consciousness to show that black public opinion regarding organization and activism often aligns with what elites and writing about in the public sphere.

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10

Hill, Shannen L. Biko's Ghost: The Iconography of Black Consciousness. University of Minnesota Press, 2015.

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11

Biko's Ghost: The Iconography of Black Consciousness. Univ Of Minnesota Press, 2015.

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12

W, Du Toit C., and University of South Africa. Research Institute for Theology and Religion., eds. The legacy of Stephen Bantu Biko: Theological challenges. Pretoria: University of South Africa, Research Institute for Theology and Religion, 2008.

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13

The legacy of Stephen Bantu Biko: Theological challenges. Pretoria: University of South Africa, Research Institute for Theology and Religion, 2008.

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14

Leader-Picone, Cameron. Black and More than Black. University Press of Mississippi, 2019. http://dx.doi.org/10.14325/mississippi/9781496824516.001.0001.

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This book analyzes twenty-first century African American fiction through the proliferation of post categories that arose in the new millennium. These post categories—post-black, post-racialism, post-Soul—articulate a shift away from the racial aesthetics associated with the Black Arts Movement and argue for the individual agency of Black artists over the meaning of racial identity in their work. Analyzing key works by Colson Whitehead, Alice Randall, Chimamanda Ngozi Adichie, Paul Beatty, Jesmyn Ward, and Kiese Laymon, this book argues that twenty-first century African American fiction highlights the push and pull between claims of post-civil rights progress and the recognition of the entrenchment of structural racism. The book contextualizes this shift through the rise of, and presidency of, Barack Obama and the revision of Du Boisian double consciousness. It examines Obama through an analysis of the discourse surrounding his rise, Obama’s own writings, and his appearance as a character. The book concludes that while the claims of progress associated with Barack Obama’s presidency and the post era categories to which it was connected were overly optimistic, they represent a major shift towards an individualistic conception of racial identity that continues to resist claims of responsibility imposed on Black artists.

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15

Thobejane, Tsoaledi Daniel. A Deeper Wound: The South African / Azanian Struggle for Liberation. Dorrance Publishing Co., Inc., 2003.

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16

Messer-Kruse, Timothy. From Red to Black. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252037054.003.0003.

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This chapter looks back to how, over the course of a decade, Chicago's “communists” had gone from counseling their followers to avoid violent confrontations to planning them. This evolution of tactics rested on an even more fundamental shift in outlook and social theory. In 1877 when leaders of the Workingmen's Party acted to restrain mob violence, they did so in the belief that industrial change would come about through the steady growth of trade unions and the gradual raising of the working class's consciousness. But in 1886 the men in Greif's basement were skeptical that trade unions could ever deliver more than a few extra crumbs to the workingman's table and had come to believe that workers were ready for violent class struggle. Between the one outlook and the other was a wholesale shift in the socialist movement that began in Europe and swept into America.

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17

Kunnie, Julian. Is Apartheid Really Dead?: Pan Africanist Working Class Cultural Critical Perspectives. Westview Press, 2000.

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18

Chris, Van Wyk, ed. We write what we like: Celebrating Steve Biko. Johannesburg, South Africa: Wits University Press, 2007.

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19

The Soweto Uprising. Ohio University Press, 2014.

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20

Thobejane, Tsoaledi Daniel. Fight for an Egalitarian South Africa / Azania: Towards Politics of Racial Harmony and Equity. Nova Science Publishers, Incorporated, 2013.

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21

Schlabach, Elizabeth Schroeder. The South Side Community Art Center and South Side Writers Group. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252037825.003.0002.

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This chapter focuses on the South Side Community Art Center and the South Side Writers' Group that predate the fame of Richard Wright and Gwendolyn Brooks. As pillars of the Bronzeville's community, these institutions of art and literature generated a unique aesthetic consciousness/political ideology for which Chicago Black Renaissance would garner much fame. The chapter emphasizes how the artists and authors of both institutions evidenced a strong commitment to and conditioning by the streets and people of Bronzeville. The aesthetic formula characterized by these visual arts and literary groups collided in ways that always articulated a vital political and modern consciousness that sustained the Renaissance movement into the 1940s.

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22

Engstrom, Craig Lee, and Derrick L. Williams. “Prisoners Rise, Rise, Rise!”. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252037702.003.0009.

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This chapter provides a rhetorical analysis of “consciousness-raising hip-hop.” Merging personal stories with an encyclopedic knowledge of contemporary pop culture, it argues that a politically savvy subgenre of hip-hop artists are raising awareness about incarceration in the black community and producing effective strategies for community activism. The hip-hop movement plays an important role in illuminating the problems of the prison-industrial complex by creating spaces of prison protest and modeling sources of community care. The analysis of hip-hop focuses on the artists, music, and (life)styles that promote a type of citizen-orator that is Ciceronian in character. Particular attention is given to those hip-hop artists who fit the definition of “consciousness-raising” by providing hope to prisoners and communities working to transform the U.S. criminal-justice system.

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23

Clarkson, Carrol. ‘Wisselbare Woorde’. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198805281.003.0012.

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Carrol Clarkson’s chapter wrestles with the contentious question of Coetzee’s relation to the Black Consciousness Movement in South Africa of the 1970s and early 1980s, which took its philosophical bearings from Frantz Fanon and found expression in the writings of Steve Biko. Clarkson focuses on the ways in which Coetzee departed from the ideas about writing and resistance that were circulating in his contemporary South Africa, particularly as articulated by novelist Nadine Gordimer. Clarkson discusses two related literary-critical problems: an ethics and politics of representation, and an ethics and politics of address, showing how Coetzee explores a tension between freedom of expression and responsibility to the other. In the slippage from saying to addressing we are led to further thought about modes and sites of consciousness—and hence accountabilities—in the interlocutory contact zones of the post-colony. The chapter invites a sharper appreciation of what a postcolonial philosophy might be.

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24

Davies, Carole Boyce. Caribbean/American. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252038020.003.0004.

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This chapter presents the author's account of how she came to consciousness as a Caribbean American subject. Her story begins in 1968, when Martin Luther King was killed during her freshman year in university. It was in a university in Eastern Shore, Maryland, in a close-knit community of African American students from the D.C./Maryland/North East Corridor that she came to a full understanding of herself as a black political subject in the U.S. racial context in the middle of the Black Power movement. King's passing in many ways captured the transition to a youth movement through which one could actually make tangible political claims beyond the meaning of civil rights.

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25

Hickey, Wakoh Shannon. Mind Cure. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190864248.001.0001.

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Mindfulness is widely claimed to improve health and performance, and historians typically say that efforts to promote meditation and yoga therapeutically began in the 1970s. In fact, they began much earlier, and that early history offers important lessons for the present and future. This book traces the history of mind-body medicine from eighteenth-century Mesmerism to the current Mindfulness boom and reveals how religion, race, and gender have shaped events. Many of the first Americans to advocate meditation for healing were women leaders of the Mind Cure movement, which emerged in the late nineteenth century. They believed that by transforming their consciousness, they could also transform oppressive circumstances in which they lived, and some were activists for social reform. Trained by Buddhist and Hindu missionaries, these women promoted meditation through personal networks, religious communities, and publications. Some influenced important African American religious movements, as well. For women and black men, Mind Cure meant not just happiness but liberation in concrete political, economic, and legal terms. The Mind Cure movement exerted enormous pressure on mainstream American religion and medicine, and in response, white, male doctors and clergy with elite academic credentials appropriated some of its methods and channeled them into scientific psychology and medicine. As mental therapeutics became medicalized, individualized, and then commodified, the religious roots of meditation, like the social justice agendas of early Mind Curers, fell away. After tracing how we got from Mind Cure to Mindfulness, this book reveals what got lost in the process.

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26

Barger, Lilian Calles. The World Come of Age. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190695392.001.0001.

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The World Come of Age offers a cultural history of ideas that culminated in a radical political theology forwarded by the first generation of liberation theologians. Representing those marginalized by modern politics and religion due to race, class, or sex status, liberationists built a trans-American intellectual movement. Lilian Calles Barger sets the stage in the 1960s and 1970s, as black theologian James Cone, Catholic priest Gustavo Gutiérrez, and feminists Mary Daly and Rosemary Radford Ruether led the way in bridging the gulf between the religious values of justice and equality and political pragmatism. Sharing a heightened awareness of oppression with Latin American revolutionaries, Black Power and women’s liberation movements, and a Third World consciousness, liberationists honed their theo-political impulses. They unmasked the ideas that underwrote the white/black, male/female, rich/poor ordering of the world, not only within given societies but between the political and economic center and the periphery of the modern world. Questioning the religious/political divide with its privatized religion, they reconstructed thinking about God’s relationship to the world. Combining strands of radical politics, social theory, theological antecedents, and the history and experience of subordinated groups, they challenged the legitimating role of theology that dominated the mid-twentieth century. Liberationists secularized the meaning of Christian salvation combined with enlightened notions of freedom into an integral liberation and sought to recover a religious vitalism to instigate social action. The World Come of Age demonstrates how, by redefining the theo-political public space, liberation theologians set the stage for the subsequent torrent of religious activism across the ideological spectrum.

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