Bibliografías temáticas / Eldridge Cleaver

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Literatura académica sobre el tema "Eldridge Cleaver"

Autor: Grafiati
Publicado: 4 de junio de 2021
Última modificación: 11 de febrero de 2022

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Artículos de revistas sobre el tema "Eldridge Cleaver"

1

Cleaver, Eldridge y Henry Louis Gates. "Eldridge Cleaver on Ice". Transition, n.º 75/76 (1997): 294. http://dx.doi.org/10.2307/2935422.

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Wells, Dan. "Born Again Black Panther: Race, Christian Conservatism, and the Remaking of Eldridge Cleaver". Religion and American Culture 30, n.º 3 (2020): 361–96. http://dx.doi.org/10.1017/rac.2020.15.

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ABSTRACTWhen Eldridge Cleaver, the former Black Panther Party Minister of Information, returned to the United States in November 1975, he claimed to have surrendered his life to Christ and conservatism. Utilizing the Eldridge Cleaver Papers housed at the Bancroft Library, this article recounts the transformation of Eldridge Cleaver from radical Black Panther to born-again Christian and anticommunist crusader. Cleaver's story of transformation demonstrates the pervasive power of the twentieth-century crusade against communism and the manner in which American conservatism created distinct categories of race that were written on the mind, body, religious belief, and practice of Eldridge Cleaver. This article highlights how conservatives enacted a program of racial respectability, remaking Eldridge in the image of conservative, capitalist, Christian whiteness. Cleaver was stripped of his “blackness,” a conservative effort to distance him from the “volatile black figures” of the mid-twentieth century. If Cleaver held on to any vestige of his old life—his leather jacket, “regional euphemisms,” liberationist ideology, and even his Afro hairstyle—his new life would be useless to conservatives. This article illustrates how Cleaver participated in a global crusade that sought to maintain and extend the unifying commitments of twentieth-century religious conservatism. Those commitments included (1) the commercial, economic, and political interests that produced, funded, and policed conservatism; (2) traditional white, middle-class family values; and (3) political, racial, gendered, and religious understandings of the citizen subject. Eldridge Cleaver and his anticommunist crusade are windows into the distinct categories of religion, politics, and race—Christianity, conservatism, and white respectability—constructed and enacted by American conservatives in the twentieth century.
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3

Lavelle, Ashley. "FromSoul on IcetoSoul on Fire: The Religious Conversion of Eldridge Cleaver". Politics, Religion & Ideology 14, n.º 1 (marzo de 2013): 75–93. http://dx.doi.org/10.1080/21567689.2012.739966.

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4

Blake, Art. "Re-Dressing Race and Gender: The Performance and Politics of Eldridge Cleaver’s Pants". Fashion Studies 1, n.º 1 (2018): 1–37. http://dx.doi.org/10.38055/fs010112.

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In Paris in 1975 Eldridge Cleaver, exiled revolutionary African American activist, former Minister of Information for the Black Panther Party, appeared in photographs and newspaper articles wearing, and discussing, pants he had designed. The major innovation in Cleaver’s pants was a redesigned crotch: instead of the usual button and zip front opening, his pants featured a soft panel with a protuberant fabric appendage into which Cleaver intended the wearer’s penis to fit. Why did Cleaver channel his intelligence and creativity into menswear at that moment? How did Cleaver’s penis-positive pants design resonate in 1975 with black politics and gender politics? And why am I, a queer transgendered man, writing about these pants? Through this article I hope to contribute to a discussion in fashion studies about the materiality of bodies and the role of self-fashioning, particularly for those living in resistance to dominant codes of gender and race. I situate and analyze Cleaver’s pants in a broad context of the postwar politics of dressing and redressing race and gender in the United States, with references to a longer American history, as well as to a global context of clothing in a postcolonial era. The pants, in both their design and in the act of being worn, materialize acts of raced and gendered insurrection, but in a web of historical power relations that privilege whiteness and cisgender masculinity.
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Vandiver, Josh. "Plato in Folsom Prison". Political Theory 44, n.º 6 (3 de agosto de 2016): 764–96. http://dx.doi.org/10.1177/0090591716650715.

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Of the many structures which constitute the intellectual architecture of Black Power, where do “canonical” sources of political theory stand? How are they incorporated, reworked, and critiqued by the movement’s leading, innovative thinkers? Eldridge Cleaver, author of Soul on Ice and Minister of Information in the Black Panther Party, is certainly such a thinker. Subsequently scorned or ignored, he sought to advance the African American struggle for liberty and equality by exposing gendered and sexualized structures of racial oppression. Cleaver chooses distinctive theoretical tools, a kind of queer classicism, engaging with Plato’s Symposium and Republic as he develops new models for understanding the interdiction of black–white erotic relations, the policing of black masculinity, and the subordination of black persons within a racialized political order. Analyzing Cleaver’s engagement with Plato equips us to recognize intersections of classical political theory and modern radical thought and activism, the limits of such engagements, and the challenges for political theory when the complex interstices of race, gender, sexuality, and classicism are interrogated.
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Lavelle, Ashley. "From ‘Soul on Ice’ to ‘Soul for Hire’? The political transformation of Black Panther Eldridge Cleaver". Race & Class 54, n.º 2 (18 de septiembre de 2012): 55–74. http://dx.doi.org/10.1177/0306396812454985.

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Manditch-Prottas, Zachary. "Meeting at the Watchtower: Eldridge Cleaver, James Baldwin's No Name in the Street, and Racializing Homophobic Vernacular". African American Review 52, n.º 2 (2019): 179–95. http://dx.doi.org/10.1353/afa.2019.0027.

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8

Colley. "The Making of Eldridge Cleaver: The Nation of Islam, Prison Life, and the Rise of a Black Power Icon". Journal of Civil and Human Rights 6, n.º 1 (2020): 61. http://dx.doi.org/10.5406/jcivihumarigh.6.1.0061.

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Taylor, Douglas. "Three Lean Cats in a Hall of Mirrors: James Baldwin, Norman Mailer, and Eldridge Cleaver on Race and Masculinity". Texas Studies in Literature and Language 52, n.º 1 (2010): 70–101. http://dx.doi.org/10.1353/tsl.0.0047.

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FREER, JOANNA. "Thomas Pynchon and the Black Panther Party: Revolutionary Suicide in Gravity's Rainbow". Journal of American Studies 47, n.º 1 (4 de julio de 2012): 171–88. http://dx.doi.org/10.1017/s0021875812000758.

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This article pertains to the recent upsurge of interest in the politics of Thomas Pynchon. It considers Pynchon as an author very much of the 1960s counterculture, and explores the countercultural values and ideals expressed in Gravity's Rainbow, with particular emphasis on revealing the novel's attitude to the Black Panther Party. Close textual analysis suggests Pynchon's essential respect for Huey P. Newton's concept of revolutionary suicide, and his contempt for Marxist dialectical materialism, two core elements of Panther political theory. Drawing on an analogy between the BPP and Pynchon's Schwarzkommando, an assessment is made of the novel's perspective on the part played by various factors – including the Panthers’ aggressive militancy, the rise of Eldridge Cleaver through the leadership, and the subtle influence of a logic of power influenced by scientific rationalism – in bringing about the disintegration of the Panther organization by the early 1970s. Given the similarities between the paths taken by the BPP and the wider counterculture in the late 1960s, the article considers Pynchon's commentary on the Panthers to be part of a cautionary tale for future revolutionaries fighting similar forms of oppression.
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Tesis sobre el tema "Eldridge Cleaver"

1

Fife, James David. "Signifyin' Black Power: Soul on Ice and the Subversion of Normative Whiteness". BYU ScholarsArchive, 2011. https://scholarsarchive.byu.edu/etd/2619.

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This study emphasizes the methodology of linguistic resistance in Eldridge Cleaver's best-known work, Soul on Ice. Through a process of signification, Cleaver works to redefine key words and concepts that form a web of racialist and racist thinking called normative whiteness. By emptying key terms, like those of "life," "liberty," and "property," Cleaver's text attempts to offer a new, less biased foundation on which a more inclusive and pluralistic American narrative can be written, a move that both makes his rhetoric significantly different from that of many contemporary resistance writers and positions him as an important link in a larger genealogy of resistance and African American literature.
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2

Jones, James Thomas. "Creating revolution as we advance : the revolutionary years of the Black Panther Party for Self-Defense and those who destroyed it /". Connect to resource, 2005. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1118262119.

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Thesis (Ph. D.)--Ohio State University, 2005.
Title from first page of PDF file. Document formatted into pages; contains viii, 190 p.; also includes graphics. Includes bibliographical references (p. 186-190). Available online via OhioLINK's ETD Center
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3

Taylor, Douglas Edward. "Hustlers, nationalists, and revolutionaries : African American prison narratives of the 1960s and 1970s (Malcolm X, Eldridge Cleaver, George Jackson, Huey P. Newton)". Ann Arbor, Mich. : ProQuest Information and Learning, 2005. http://gateway.proquest.com/openurl?res_dat=xri:ssbe&url_ver=Z39.88-2004&rft_dat=xri:ssbe:ft:keyresource:Wall_Diss_02.

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Salvia, Matthew P. Jr. "Narratives and Nationalisms: The Cognitive Politics of Neoliberal Multiculturalism and Radical Black Thought, 1945-2012". Kent State University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=kent1334582386.

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Jones, James T. III. "Creating revolution as we advance: the revolutionary years of The Black Panther Party for self-defense and those who destroyed It". The Ohio State University, 2005. http://rave.ohiolink.edu/etdc/view?acc_num=osu1118262119.

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6

Burton, William M. ""A Most Weird Dialectic of Inversion" : revolutionary fraternity, sexuality and translation in Pierre Vallières and Eldridge Cleaver". Thèse, 2013. http://hdl.handle.net/1866/10672.

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Dans ce mémoire de maîtrise, il s'agit d'examiner le rôle du genre, de la sexualité et de la traduction dans les rapports entre deux mouvements nationalistes. D'abord, nous examinerons les représentations de la famille véchiulées dans l'autobiographie du membre du Front de libération du Québec Pierre Vallières (1938-1998), Les Nègres blancs d'Amérique. Ensuite, nous nous pencherons sur l'analyse du genre et de la sexualité contenue dans Soul on Ice, un recueil de textes écrits par le nationaliste noir Eldridge Cleaver (1933-1998). Dans les deux cas, la question de la violence révolutionnaire tiendra lieu de fil conducteur. Enfin, dans le troisième chapitre, nous relirons la traduction anglaise de Vallières, White Niggers of America, signée par Joan Pinkham. Cette relecture nous fournira l'occasion à la fois de comprendre et de critiquer, à partir de la perspective établie par la pensée de Cleaver au sujet de la masculinité noire dans une société régie par la suprématie blanche, comment Vallières essaie de bâtir des réseaux de solidarité internationaux et interraciaux entre les hommes. Dans notre conclusion, nous réunirons ces trois textes par le biais du sujet de l'internationalisme, en nous servant de la théorie queer, de la traductologie et des données biographiques pour résumer les résultats de nos recherches.
In this master's thesis, I will explore the roles of gender, sexuality and translation in the relationship between two nationalist movements. In the first section, I will look at the representations of family life contained in the autobiography of Front de liberation du Québec member Pierre Vallières (1938-1998), Les Nègres blancs d'Amérique. In the second section, I will examine the analysis of gender and sexuality offered by Soul on Ice, a collection of texts written by the Black nationalist Eldridge Cleaver (1933-1998). In the third section, I will re-read Nègres blancs in English translation—Joan Pinkham's White Niggers of America—in order both to understand and to critique, from the vantage point created by Cleaver's reading of Black masculinity in a white-supremacist society, Vallières's attempt to build networks of international and interracial solidarity between men. In the conclusion, I discuss internationalism as a way of tying the three texts together and make use of queer theory, translation theory and biographical data to formulate final remarks.
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Libros sobre el tema "Eldridge Cleaver"

1

Eldridge Cleaver. Boston: Twayne Publishers, 1991.

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2

Cleaver, Eldridge. Soul on ice. New York: Laurel/Dell, 1992.

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3

Cleaver, Eldridge. Target zero: A life in writing. New York: Palgrave Macmillan, 2005.

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4

Revolution or Death: The Life of Eldridge Cleaver. Lawrence Hill Books, 2020.

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5

Rout, Kathleen. Eldridge Cleaver (Twaynes United States Authors Series, No 583). G K Hall, 1995.

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6

Education, Intelligent. Study Guide to Soul on Ice by Eldridge Cleaver. Influence Publishers, 2020.

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7

Faith and Struggle in the Lives of Four African Americans: Ethel Waters, Mary Lou Williams, Eldridge Cleaver, and Muhammad Ali. Bloomsbury Academic, 2019.

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Faith and Struggle in the Lives of Four African Americans: Ethel Waters, Mary Lou Williams, Eldridge Cleaver, and Muhammad Ali. Bloomsbury Academic, 2019.

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9

Cleaver, Eldridge. Soul on Ice. Tandem Library, 2003.

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Cleaver, Eldridge. Soul on Ice. Delta, 1999.

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Capítulos de libros sobre el tema "Eldridge Cleaver"

1

Lemke, Sieglinde. "Cleaver, Eldridge". En Kindlers Literatur Lexikon (KLL), 1. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_5077-1.

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Helbich, Wolfgang J. y Sieglinde Lemke. "Cleaver, Eldridge: Soul on Ice". En Kindlers Literatur Lexikon (KLL), 1–2. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_5078-1.

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"5: Repeated Patterns: James Baldwin and Eldridge Cleaver". En My Father's Shadow. Philadelphia: University of Pennsylvania Press, 1991. http://dx.doi.org/10.9783/9781512809381-007.

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"“A religious conversion, more or less”: Eldridge Cleaver". En Faith and Struggle in the Lives of Four African Americans. Bloomsbury Academic, 2019. http://dx.doi.org/10.5040/9781350074651.0009.

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Magnarella, Paul J. "Fleeing to Sweden and Algeria". En Black Panther in Exile, 103–27. University Press of Florida, 2020. http://dx.doi.org/10.5744/florida/9780813066394.003.0007.

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While on bail, prior to his appeals, Pete and Charlotte O’Neal escaped to Sweden and then to Algiers where Eldridge Cleaver accepted them into the International Section of the Black Panther Party. An American, Elaine Klein, helped Cleaver and the Black Panther Party become recognized by the Algerian government as an anti-colonial movement. Pete describes the organization and activities of the International Section, focusing on its contacts with the embassies of various communist states and non-state revolutionary groups. He explains the reasons for the split in the Party between Huey Newton and Eldridge Cleaver, the latter’s departure from the Party, and Pete’s assumption of the International Section’s leadership role. O’Neal describes the two plane hijackings to Algiers, the resulting frictions between the Panthers and the Algerian government, and the Panthers’ departure from Algeria. Pete also relates the Panthers’ experiences with some visitors, including Timothy Leary.
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Malloy, Sean L. "“Cosmopolitan Guerrillas”". En Out of Oakland. Cornell University Press, 2017. http://dx.doi.org/10.7591/cornell/9781501702396.003.0008.

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This chapter analyzes how the most dramatic blow to the international section came not from Eldridge Cleaver's rivals in the Black Panther Party (BPP), whom he derisively referred to as the “Peralta Street Gang,” but rather from one of his putative Asian allies. Initially hopeful of moving his base of operations to the People's Republic of the Congo, Cleaver ultimately embraced a strategy for transnational anticolonial violence that was in many ways the mirror image of Newton's intercommunalism. Fueled by new technology and the tireless efforts of Kathleen Cleaver, the Revolutionary People's Communications Network (RPCN) served as the aboveground apparatus connecting the exiles in Algiers with former Panthers and allies around the world. The ultimate goal, however, remained not simply communications but revolution.
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Malloy, Sean L. "“Juche, Baby, All the Way”". En Out of Oakland. Cornell University Press, 2017. http://dx.doi.org/10.7591/cornell/9781501702396.003.0006.

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This chapter illustrates how the April 6 action and the ensuing fallout helped to inadvertently launch a new phase in the Black Panther Party's (BPP) internationalism, while also highlighted emerging divisions within the party. As Eldridge Cleaver and his allies embraced guerrilla warfare, Cold War-inspired alliances with foreign governments, and an increasingly doctrinaire Marxism–Leninism, rejected both state-level diplomacy and what David Hilliard dubbed “an orgy of wishful adventuristic militarism” in favor of local community service programs supplemented by informal transnational solidarity networks. Questions over the role of anticolonial violence and the nature of the party's international engagements, however, fed growing intra-party tensions that left the Panthers vulnerable to both government repression and changes in the larger Cold War landscape.
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8

Latner, Teishan A. "Assata Is Welcome Here". En Cuban Revolution in America. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469635460.003.0006.

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Chapter Five examines Cuba’s provision of formal political asylum to political dissidents from the United States. Focusing on black radical activists such as Robert F. Williams, Eldridge Cleaver, Assata Shakur, Nehanda Abiodun, William Lee Brent, Charlie Hill, and Huey Newton, and organizations such as the Black Panther Party and the Republic of New Afrika, the chapter explores the role that political exile and asylum has played within the larger relationship between the Cuban Revolution and the African American freedom struggle, and the impact of this engagement upon U.S.-Cuba relations amid the Cold War and the War on Terror. While some U.S. black activists looked to the Cuban Revolution as a hemispheric beacon of hope, Cuba in turn looked to U.S. black activists as allies in its geopolitical struggle with Washington, viewing the African American freedom struggle as its best hope for a radical ally in its northern neighbor.
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Lane, Belden C. "The Risk-Taking Character of Wilderness Reading". En Backpacking with the Saints. Oxford University Press, 2015. http://dx.doi.org/10.1093/oso/9780199927814.003.0008.

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Spiritual reading can be dangerous. I’m not talking about the devotional pabulum you find in most religious bookstores, but the truly risky stuff—from Hāfez and Eckhart to Toni Morrison and Oscar Romero. This is especially true of the spiritual “classics,” says theologian David Tracy. They confront us with the disturbing notion that “something else might be the case.” They haunt us with fundamental questions, overthrowing our previous ways of viewing the world. Reading a potentially dangerous book in a landscape perceived to be dangerous can be doubly hazardous. The place heightens the vulnerability occasioned by the text. Challenging books lose their bite when they’re read comfortably at home in a favorite armchair. Their riskiness increases, however, when read by firelight in a forest glade, ten miles from the nearest road. The place where you encounter a book indelibly affects the way you receive it. Claus Westermann read the Psalms in a Russian prison camp, discovering patterns that changed his life as well as his approach to biblical scholarship. Eldridge Cleaver read Thomas Merton in Folsom Prison. Aleksandr Solzhenitsyn read Dostoyevsky in a Soviet cancer ward. Karl Marx read the history of capitalism in the elegance of the British Museum. Potentially revolutionary changes occur when people read explosive texts in unsettling places. The stories of the saints are filled with instances of this. Isaac of Nineveh’s world was turned upside down as he read the Scriptures in the desert solitude of the Zagros Mountains in sixth-century Persia. He allegedly made himself blind through his constant pondering of the tear-stained pages. Near the end of his life, Francis of Assisi read the story of Christ’s passion not simply from the pages of the Gospels, but from the huge, split rocks atop Mt. La Verna. He said these cracks had appeared on Good Friday when the stones on Calvary were also rent. He experienced their truth in the opening of wounds in his body through the gift of the stigmata. The mountainous terrain and his body’s interaction with it became active participants in his reading of the text.
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Morgan, Jo-Ann. "Eldridge Cleaver’s Visual Acumen and the Coalition of Black Power with White Resistance". En The Black Arts Movement and the Black Panther Party in American Visual Culture, 112–34. Routledge, 2018. http://dx.doi.org/10.4324/9780429467851-8.

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