Podcast appearances and mentions of anna julia cooper

More at https://www.philosophytalk.org/shows/anna-julia-cooper. Born into slavery in the nineteenth century, Anna Julia Cooper received a classical education, attended the Sorbonne, and became the fourth African American in history to be awarded a PhD. Her first book, A Voice from the South, offered one of the first articulations of how Black women are impacted by race, gender, and socioeconomic class. She believed that uplifting Black women through higher education would improve life for all Black people. Josh and Ray explore her life and thought with Kathryn Sophia Belle, author of "Beauvoir and Belle: A Black Feminist Critique of The Second Sex." Part of our Wise Women series, generously supported by a grant from the National Endowment for the Humanities.

Stories have a profound way of shaping us. They form our attention, affections, and our character, for better or worse. That's why reading what's good, true, and beautiful matters—and this takes practice. Jessica Hooten Wilson returns to the podcast to help us embrace the practice of reading as a means of spiritual formation.     Doubts and hard questions are a welcome part of the Christian life. But many young Christians today are being encouraged to “deconstruct” their faith. Culture becomes the standard of truth instead of Scripture, and many young believers walk away from faith altogether. To help the Church offer a better way to those who are deconstructing, Alisa Childers and Tim Barnett have written The Deconstruction of Christianity. They define what deconstruction really is, why it's appealing to so many, and why it's harmful. They also equip us to love those who are deconstructing by welcoming the hard questions while also upholding truth. This month, get a copy of The Deconstruction of Christianity by giving a gift of any amount to the Colson Center at colsoncenter.org/swdeconstruction  Reading for the Love of God by Jessica Hooten Wilson  The Scandal of Holiness by Jessica Hooten Wilson   A Tale of Two Cities by Charles Dickens  Christ and Apollo: The Dimensions of the Literary Imagination by William F. Lynch   The Brothers Karamazov by Fyodor Dostoevsky   The Divine Comedy by Dante Alighieri  The Love of Learning and the Desire for God: A Study in Monastic Culture by Jean Leclerq  Kristin Lavransdatter Vol. I: The Wreath by Sigrid Undset  This Side of Paradise by F. Scott Fitzgerald  The Great Gatsby by F. Scott Fitzgerald  Anna Karenina by Leo Tolstoy  The Everlasting Man by G.K. Chesterton   The Complete Stories of Flannery O'Connor   On Christian Doctrine by St. Augustine  Elisabeth Elliot: A Life by Lucy S.R. Austen   A Voice from the South by Anna Julia Cooper  This Summer, give your teens an unshakeable faith that will last a lifetime. Summit Ministries' Student Conferences give students reasons to trust the biblical foundation you have laid for them. Students will wrestle through the hard questions as they build an unshakeable faith. Register for a two-week session in Colorado or Georgia. Use code STRONGWOMEN24 for an exclusive discount.  Early Bird pricing ends March 31st, so save $200 and register today! Learn more at summit.org/strongwomen.  The Strong Women Podcast is a product of the Colson Center, which equips Christians to live out their faith with clarity, confidence, and courage in this cultural moment. Through commentaries, podcasts, videos, and more, we help Christians better understand what's happening in the world, and champion what is true and good wherever God has called them. Learn more about the Colson Center here: https://www.colsoncenter.org/   Visit our website and sign up for our email list so that you can stay up to date on what we are doing here and also receive our monthly journal: https://www.colsoncenter.org/strong-women  Join Strong Women on Social Media:   https://www.facebook.com/StrongWomenCC  https://www.facebook.com/groups/strongwomencommunitycc/  https://www.instagram.com/strongwomencc/  https://linktr.ee/strongwomencc 

Listen to the Sat. March 9, 2024 edition of the Pan-African Journal: Worldwide Radio Broadcast hosted by Abayomi Azikiwe, editor of the Pan-African News Wire. This episode features our PANW report with dispatches on the continuing resistance efforts by Palestinians in Gaza; liberal feminism has been criticized over the failure to express solidarity with Palestine; demonstrations were held across the world on International Women's Day; and violence continues in the Caribbean nation of Haiti. In the second and third hours we present our latest installment on International Women's History Month with a review of the life, times and contributions of Anna Julia Cooper (1858-1964).

Frédérique Irwin, President of the National Women's History Museum, discusses their current exhibit, We Who Believe in Freedom: Black Feminist DC. The exhibit traces Black feminism in Washington, DC from the turn of the 20th century through the civil rights and on through to Black Power movements of today. Curated by renowned historians Sherie M. Randolph and Kendra T. Field, the exhibition focuses on the stories and voices of Black feminist organizers and theorists— including Anna Julia Cooper, Eleanor Holmes Norton, Mary Treadwell, and Nkenge Touré—whose expansive work made a difference in the lives of Black women in their Washington, DC communities and for all people throughout the United States. From this Episode SEE THE EXHIBIT: We Who Believe in Freedom: Black Feminist DC Listen to All Electorette Episodes https://www.electorette.com/podcast Support the Electorette Rate & Review on iTunes: https://apple.co/2GsfQj4 Also, if you enjoy the Electorette, please subscribe and leave a 5-star review on iTunes. And please spread the word by telling your friends, family, and colleagues about The Electorette! WANT MORE ELECTORETTE? Follow the Electorette on social media. Electorette Facebook Electorette Instagram Electorette Twitter Learn more about your ad choices. Visit megaphone.fm/adchoices

Listen to the Sun. March 12, 2023 special edition of the Pan-African Journal: Worldwide Radio Broadcast hosted by Abayomi Azikiwe, editor of the Pan-African News Wire. The episode includes our regular PANW report with dispatches on the failure of the western-backed regime in Libya to hold a much awaited national elections some 12 years after the counter-revolution; there are reports of further instability in the northwest region of Nigeria; several villages are reporting attacks in the eastern region of the Democratic Republic of Congo; and a Russian diplomat has dismissed allegations by Ukraine that Moscow is unwilling to negotiate an end to the war. In the second and third hours we continue our focus on International Women's History Month with a reexamination of the life, times and contributions of Anna Julia Cooper, an educator, writer and early Pan-Africanist.

US Congresswoman Barbara Jordan is well-known as an interpreter and defender of the Constitution, particularly through her landmark speech during Richard Nixon's 1974 impeachment hearings. However, before she developed faith in the Constitution, Jordan had faith in Christianity. In "My Faith in the Constitution is Whole" Barbara Jordan and the Politics of Scripture (Georgetown UP, 2022), Robin L. Owens shows how Jordan turned her religious faith and her faith in the Constitution into a powerful civil religious expression of her social activism. Owens begins by examining the lives and work of the nineteenth-century Black female orator-activists Maria W. Stewart and Anna Julia Cooper. Stewart and Cooper fought for emancipation and women's rights by "scripturalizing," or using religious scriptures to engage in political debate. Owens then demonstrates how Jordan built upon this tradition by treating the Constitution as an American "scripture" to advocate for racial justice and gender equality. Case studies of key speeches throughout Jordan's career show how she quoted the Constitution and other founding documents as sacred texts, used them as sociolinguistic resources, and employed a discursive rhetorical strategy of indirection known as "signifying on scriptures." Jordan's particular use of the Constitution--deeply connected with her background and religious, racial, and gender identity--represents the agency and power reflected in her speeches. Jordan's strategies also illustrate a broader phenomenon of scripturalization outside of institutional religion and its rhetorical and interpretive possibilities. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-american-studies

US Congresswoman Barbara Jordan is well-known as an interpreter and defender of the Constitution, particularly through her landmark speech during Richard Nixon's 1974 impeachment hearings. However, before she developed faith in the Constitution, Jordan had faith in Christianity. In "My Faith in the Constitution is Whole" Barbara Jordan and the Politics of Scripture (Georgetown UP, 2022), Robin L. Owens shows how Jordan turned her religious faith and her faith in the Constitution into a powerful civil religious expression of her social activism. Owens begins by examining the lives and work of the nineteenth-century Black female orator-activists Maria W. Stewart and Anna Julia Cooper. Stewart and Cooper fought for emancipation and women's rights by "scripturalizing," or using religious scriptures to engage in political debate. Owens then demonstrates how Jordan built upon this tradition by treating the Constitution as an American "scripture" to advocate for racial justice and gender equality. Case studies of key speeches throughout Jordan's career show how she quoted the Constitution and other founding documents as sacred texts, used them as sociolinguistic resources, and employed a discursive rhetorical strategy of indirection known as "signifying on scriptures." Jordan's particular use of the Constitution--deeply connected with her background and religious, racial, and gender identity--represents the agency and power reflected in her speeches. Jordan's strategies also illustrate a broader phenomenon of scripturalization outside of institutional religion and its rhetorical and interpretive possibilities. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

US Congresswoman Barbara Jordan is well-known as an interpreter and defender of the Constitution, particularly through her landmark speech during Richard Nixon's 1974 impeachment hearings. However, before she developed faith in the Constitution, Jordan had faith in Christianity. In "My Faith in the Constitution is Whole" Barbara Jordan and the Politics of Scripture (Georgetown UP, 2022), Robin L. Owens shows how Jordan turned her religious faith and her faith in the Constitution into a powerful civil religious expression of her social activism. Owens begins by examining the lives and work of the nineteenth-century Black female orator-activists Maria W. Stewart and Anna Julia Cooper. Stewart and Cooper fought for emancipation and women's rights by "scripturalizing," or using religious scriptures to engage in political debate. Owens then demonstrates how Jordan built upon this tradition by treating the Constitution as an American "scripture" to advocate for racial justice and gender equality. Case studies of key speeches throughout Jordan's career show how she quoted the Constitution and other founding documents as sacred texts, used them as sociolinguistic resources, and employed a discursive rhetorical strategy of indirection known as "signifying on scriptures." Jordan's particular use of the Constitution--deeply connected with her background and religious, racial, and gender identity--represents the agency and power reflected in her speeches. Jordan's strategies also illustrate a broader phenomenon of scripturalization outside of institutional religion and its rhetorical and interpretive possibilities. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

US Congresswoman Barbara Jordan is well-known as an interpreter and defender of the Constitution, particularly through her landmark speech during Richard Nixon's 1974 impeachment hearings. However, before she developed faith in the Constitution, Jordan had faith in Christianity. In "My Faith in the Constitution is Whole" Barbara Jordan and the Politics of Scripture (Georgetown UP, 2022), Robin L. Owens shows how Jordan turned her religious faith and her faith in the Constitution into a powerful civil religious expression of her social activism. Owens begins by examining the lives and work of the nineteenth-century Black female orator-activists Maria W. Stewart and Anna Julia Cooper. Stewart and Cooper fought for emancipation and women's rights by "scripturalizing," or using religious scriptures to engage in political debate. Owens then demonstrates how Jordan built upon this tradition by treating the Constitution as an American "scripture" to advocate for racial justice and gender equality. Case studies of key speeches throughout Jordan's career show how she quoted the Constitution and other founding documents as sacred texts, used them as sociolinguistic resources, and employed a discursive rhetorical strategy of indirection known as "signifying on scriptures." Jordan's particular use of the Constitution--deeply connected with her background and religious, racial, and gender identity--represents the agency and power reflected in her speeches. Jordan's strategies also illustrate a broader phenomenon of scripturalization outside of institutional religion and its rhetorical and interpretive possibilities. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

US Congresswoman Barbara Jordan is well-known as an interpreter and defender of the Constitution, particularly through her landmark speech during Richard Nixon's 1974 impeachment hearings. However, before she developed faith in the Constitution, Jordan had faith in Christianity. In "My Faith in the Constitution is Whole" Barbara Jordan and the Politics of Scripture (Georgetown UP, 2022), Robin L. Owens shows how Jordan turned her religious faith and her faith in the Constitution into a powerful civil religious expression of her social activism. Owens begins by examining the lives and work of the nineteenth-century Black female orator-activists Maria W. Stewart and Anna Julia Cooper. Stewart and Cooper fought for emancipation and women's rights by "scripturalizing," or using religious scriptures to engage in political debate. Owens then demonstrates how Jordan built upon this tradition by treating the Constitution as an American "scripture" to advocate for racial justice and gender equality. Case studies of key speeches throughout Jordan's career show how she quoted the Constitution and other founding documents as sacred texts, used them as sociolinguistic resources, and employed a discursive rhetorical strategy of indirection known as "signifying on scriptures." Jordan's particular use of the Constitution--deeply connected with her background and religious, racial, and gender identity--represents the agency and power reflected in her speeches. Jordan's strategies also illustrate a broader phenomenon of scripturalization outside of institutional religion and its rhetorical and interpretive possibilities. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

US Congresswoman Barbara Jordan is well-known as an interpreter and defender of the Constitution, particularly through her landmark speech during Richard Nixon's 1974 impeachment hearings. However, before she developed faith in the Constitution, Jordan had faith in Christianity. In "My Faith in the Constitution is Whole" Barbara Jordan and the Politics of Scripture (Georgetown UP, 2022), Robin L. Owens shows how Jordan turned her religious faith and her faith in the Constitution into a powerful civil religious expression of her social activism. Owens begins by examining the lives and work of the nineteenth-century Black female orator-activists Maria W. Stewart and Anna Julia Cooper. Stewart and Cooper fought for emancipation and women's rights by "scripturalizing," or using religious scriptures to engage in political debate. Owens then demonstrates how Jordan built upon this tradition by treating the Constitution as an American "scripture" to advocate for racial justice and gender equality. Case studies of key speeches throughout Jordan's career show how she quoted the Constitution and other founding documents as sacred texts, used them as sociolinguistic resources, and employed a discursive rhetorical strategy of indirection known as "signifying on scriptures." Jordan's particular use of the Constitution--deeply connected with her background and religious, racial, and gender identity--represents the agency and power reflected in her speeches. Jordan's strategies also illustrate a broader phenomenon of scripturalization outside of institutional religion and its rhetorical and interpretive possibilities. Learn more about your ad choices. Visit megaphone.fm/adchoices

US Congresswoman Barbara Jordan is well-known as an interpreter and defender of the Constitution, particularly through her landmark speech during Richard Nixon's 1974 impeachment hearings. However, before she developed faith in the Constitution, Jordan had faith in Christianity. In "My Faith in the Constitution is Whole" Barbara Jordan and the Politics of Scripture (Georgetown UP, 2022), Robin L. Owens shows how Jordan turned her religious faith and her faith in the Constitution into a powerful civil religious expression of her social activism. Owens begins by examining the lives and work of the nineteenth-century Black female orator-activists Maria W. Stewart and Anna Julia Cooper. Stewart and Cooper fought for emancipation and women's rights by "scripturalizing," or using religious scriptures to engage in political debate. Owens then demonstrates how Jordan built upon this tradition by treating the Constitution as an American "scripture" to advocate for racial justice and gender equality. Case studies of key speeches throughout Jordan's career show how she quoted the Constitution and other founding documents as sacred texts, used them as sociolinguistic resources, and employed a discursive rhetorical strategy of indirection known as "signifying on scriptures." Jordan's particular use of the Constitution--deeply connected with her background and religious, racial, and gender identity--represents the agency and power reflected in her speeches. Jordan's strategies also illustrate a broader phenomenon of scripturalization outside of institutional religion and its rhetorical and interpretive possibilities. Learn more about your ad choices. Visit megaphone.fm/adchoices

US Congresswoman Barbara Jordan is well-known as an interpreter and defender of the Constitution, particularly through her landmark speech during Richard Nixon's 1974 impeachment hearings. However, before she developed faith in the Constitution, Jordan had faith in Christianity. In "My Faith in the Constitution is Whole" Barbara Jordan and the Politics of Scripture (Georgetown UP, 2022), Robin L. Owens shows how Jordan turned her religious faith and her faith in the Constitution into a powerful civil religious expression of her social activism. Owens begins by examining the lives and work of the nineteenth-century Black female orator-activists Maria W. Stewart and Anna Julia Cooper. Stewart and Cooper fought for emancipation and women's rights by "scripturalizing," or using religious scriptures to engage in political debate. Owens then demonstrates how Jordan built upon this tradition by treating the Constitution as an American "scripture" to advocate for racial justice and gender equality. Case studies of key speeches throughout Jordan's career show how she quoted the Constitution and other founding documents as sacred texts, used them as sociolinguistic resources, and employed a discursive rhetorical strategy of indirection known as "signifying on scriptures." Jordan's particular use of the Constitution--deeply connected with her background and religious, racial, and gender identity--represents the agency and power reflected in her speeches. Jordan's strategies also illustrate a broader phenomenon of scripturalization outside of institutional religion and its rhetorical and interpretive possibilities. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

#OTD in 1964, women's rights advocate Anna Julia Cooper passed away at the age of 105.

Anna Julia Haywood Cooper was an American author, educator, sociologist, speaker, Black liberation activist, and one of the most prominent African-American scholars in United States history. In 1893, Cooper delivered a speech at the World's Congress of Representative Women in Chicago.I am not a historian...just a guy learning from History.Connect: https://drmatmonharrell.bio.link/Rate, Subscribe, ShareBrown, L. (2005). Woodson, Carter G. In Encyclopedia of the Harlem Literary Renaissance. New York: Facts on File. Retrieved January 18, 2023, from online.infobase.com/Auth/Index?aid=101204&itemid=WE54&articleId=35019Du Bois, W. E. B., Back, L., & Solomos, J. (1999). PART ONE: Origins and transformations: Chapter 5: THE CONSERVATION OF RACES. In Theories of Race & Racism (pp. 79–86). Taylor & Francis Ltd / Books.Woodson, C. G. (1969). Century of Negro Migration. Century of Negro Migration, 1.Cooper, Anna Julia. “‘I Speak for the Colored Women of the South' Speech.” African-American History, Facts On File, online.infobase.com/Auth/Index?aid=101204&itemid=WE01&primarySourceId=4348. Accessed 18 Jan. 2023.Douglass, Frederick. “Speech on American Slavery.” African-American History, Facts On File, online.infobase.com/Auth/Index?aid=101204&itemid=WE01&primarySourceId=4445. Accessed 18 Jan. 2023.Douglass, Frederick. “Speech on ‘The Negro Problem.'” African-American History, Facts On File, online.infobase.com/Auth/Index?aid=101204&itemid=WE01&primarySourceId=4925. Accessed 18 Jan. 2023.Pickens, William, 1881-1954. The New Negro: His Political, Civil, And Mental Status: And Related Essays. New York: AMS Press, 1969.Gates Jr., Henry Louis. 2019. Stony The Road: Reconstruction, White Supremacy, and the Rise of Jim Crow. Penguin Press. New YorkMusic played within this episode is provided by Podccastle & Garageband. Become a member at https://plus.acast.com/s/themindfulpharmd. Hosted on Acast. See acast.com/privacy for more information.

Listen to the Sat. Feb. 11, 2023 edition of the Pan-African Journal: Worldwide Radio Broadcast hosted by Abayomi Azikiwe, editor of the Pan-African News Wire. This episode features our regular PANW report with dispatches on the scheduled national elections in the Federal Republic of Nigeria amid security and economic concerns; Malawi has reported 1,200 deaths resulting from a cholera outbreak; the Economic Community of West African States has received appeals from the military regimes in Mali, Burkina Faso and Guinea seeking readmission to the regional body; and the President of the Republic of South Africa, Cyril Ramaphosa, has delivered the annual State of the Nation Address in Cape Town. In the second hour we continue our African American History Month programming with a reexamination of the lives, times and contributions of Dr. Anna Julia Cooper and Ms. Ida B. Wells-Barnett. Finally, we listen to excerpts from the SONA speech given by President Cyril Ramaphosa of South Africa.

On this special episode of Anchored, Jeremy is joined by two leaders in the classical renewal movement. Dr. Anika Prather is the founder of The Living Water School and Professor of Classics and English at Howard University. Douglas Wilson is a Senior Fellow at New St. Andrews College, founder of the Logos School, and Senior Minister at Christ Church in Moscow, ID. Together, they discuss Dr. Prather's book The Black Intellectual Tradition, the legacy of Anna Julia Cooper, the importance of classical education, and the lived experiences of black and white Americans throughout history.

Nannie Helen Burroughs (1879-1961) is just one of the many African American intellectuals whose work has long been excluded from the literary canon. In her time, Burroughs was a celebrated African American (or, in her era, a race woman) female activist, educator, and intellectual. Nannie Helen Burroughs: A Documentary Portrait of an Early Civil Rights Pioneer, 1900-1959 (U Notre Dame Press, 2019) represents a landmark contribution to the African American intellectual historical project by allowing readers to experience Burroughs in her own words. This anthology of her works written between 1900 and 1959 encapsulates Burroughs's work as a theologian, philosopher, activist, educator, intellectual, and evangelist, as well as the myriad of ways that her career resisted definition. Burroughs rubbed elbows with such African American historical icons as W. E. B. DuBois, Booker T. Washington, Anna Julia Cooper, Mary Church Terrell, and Mary McLeod Bethune, and these interactions represent much of the existing, easily available literature on Burroughs's life. This book aims to spark a conversation surrounding Burroughs's life and work by making available her own tracts on God, sin, the intersections of church and society, black womanhood, education, and social justice. Moreover, the volume is an important piece of the growing movement toward excavating African American intellectual and philosophical thought and reformulating the literary canon to bring a diverse array of voices to the table. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-american-studies

Nannie Helen Burroughs (1879-1961) is just one of the many African American intellectuals whose work has long been excluded from the literary canon. In her time, Burroughs was a celebrated African American (or, in her era, a race woman) female activist, educator, and intellectual. Nannie Helen Burroughs: A Documentary Portrait of an Early Civil Rights Pioneer, 1900-1959 (U Notre Dame Press, 2019) represents a landmark contribution to the African American intellectual historical project by allowing readers to experience Burroughs in her own words. This anthology of her works written between 1900 and 1959 encapsulates Burroughs's work as a theologian, philosopher, activist, educator, intellectual, and evangelist, as well as the myriad of ways that her career resisted definition. Burroughs rubbed elbows with such African American historical icons as W. E. B. DuBois, Booker T. Washington, Anna Julia Cooper, Mary Church Terrell, and Mary McLeod Bethune, and these interactions represent much of the existing, easily available literature on Burroughs's life. This book aims to spark a conversation surrounding Burroughs's life and work by making available her own tracts on God, sin, the intersections of church and society, black womanhood, education, and social justice. Moreover, the volume is an important piece of the growing movement toward excavating African American intellectual and philosophical thought and reformulating the literary canon to bring a diverse array of voices to the table. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Nannie Helen Burroughs (1879-1961) is just one of the many African American intellectuals whose work has long been excluded from the literary canon. In her time, Burroughs was a celebrated African American (or, in her era, a race woman) female activist, educator, and intellectual. Nannie Helen Burroughs: A Documentary Portrait of an Early Civil Rights Pioneer, 1900-1959 (U Notre Dame Press, 2019) represents a landmark contribution to the African American intellectual historical project by allowing readers to experience Burroughs in her own words. This anthology of her works written between 1900 and 1959 encapsulates Burroughs's work as a theologian, philosopher, activist, educator, intellectual, and evangelist, as well as the myriad of ways that her career resisted definition. Burroughs rubbed elbows with such African American historical icons as W. E. B. DuBois, Booker T. Washington, Anna Julia Cooper, Mary Church Terrell, and Mary McLeod Bethune, and these interactions represent much of the existing, easily available literature on Burroughs's life. This book aims to spark a conversation surrounding Burroughs's life and work by making available her own tracts on God, sin, the intersections of church and society, black womanhood, education, and social justice. Moreover, the volume is an important piece of the growing movement toward excavating African American intellectual and philosophical thought and reformulating the literary canon to bring a diverse array of voices to the table. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Nannie Helen Burroughs (1879-1961) is just one of the many African American intellectuals whose work has long been excluded from the literary canon. In her time, Burroughs was a celebrated African American (or, in her era, a race woman) female activist, educator, and intellectual. Nannie Helen Burroughs: A Documentary Portrait of an Early Civil Rights Pioneer, 1900-1959 (U Notre Dame Press, 2019) represents a landmark contribution to the African American intellectual historical project by allowing readers to experience Burroughs in her own words. This anthology of her works written between 1900 and 1959 encapsulates Burroughs's work as a theologian, philosopher, activist, educator, intellectual, and evangelist, as well as the myriad of ways that her career resisted definition. Burroughs rubbed elbows with such African American historical icons as W. E. B. DuBois, Booker T. Washington, Anna Julia Cooper, Mary Church Terrell, and Mary McLeod Bethune, and these interactions represent much of the existing, easily available literature on Burroughs's life. This book aims to spark a conversation surrounding Burroughs's life and work by making available her own tracts on God, sin, the intersections of church and society, black womanhood, education, and social justice. Moreover, the volume is an important piece of the growing movement toward excavating African American intellectual and philosophical thought and reformulating the literary canon to bring a diverse array of voices to the table. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

Nannie Helen Burroughs (1879-1961) is just one of the many African American intellectuals whose work has long been excluded from the literary canon. In her time, Burroughs was a celebrated African American (or, in her era, a race woman) female activist, educator, and intellectual. Nannie Helen Burroughs: A Documentary Portrait of an Early Civil Rights Pioneer, 1900-1959 (U Notre Dame Press, 2019) represents a landmark contribution to the African American intellectual historical project by allowing readers to experience Burroughs in her own words. This anthology of her works written between 1900 and 1959 encapsulates Burroughs's work as a theologian, philosopher, activist, educator, intellectual, and evangelist, as well as the myriad of ways that her career resisted definition. Burroughs rubbed elbows with such African American historical icons as W. E. B. DuBois, Booker T. Washington, Anna Julia Cooper, Mary Church Terrell, and Mary McLeod Bethune, and these interactions represent much of the existing, easily available literature on Burroughs's life. This book aims to spark a conversation surrounding Burroughs's life and work by making available her own tracts on God, sin, the intersections of church and society, black womanhood, education, and social justice. Moreover, the volume is an important piece of the growing movement toward excavating African American intellectual and philosophical thought and reformulating the literary canon to bring a diverse array of voices to the table. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Nannie Helen Burroughs (1879-1961) is just one of the many African American intellectuals whose work has long been excluded from the literary canon. In her time, Burroughs was a celebrated African American (or, in her era, a race woman) female activist, educator, and intellectual. Nannie Helen Burroughs: A Documentary Portrait of an Early Civil Rights Pioneer, 1900-1959 (U Notre Dame Press, 2019) represents a landmark contribution to the African American intellectual historical project by allowing readers to experience Burroughs in her own words. This anthology of her works written between 1900 and 1959 encapsulates Burroughs's work as a theologian, philosopher, activist, educator, intellectual, and evangelist, as well as the myriad of ways that her career resisted definition. Burroughs rubbed elbows with such African American historical icons as W. E. B. DuBois, Booker T. Washington, Anna Julia Cooper, Mary Church Terrell, and Mary McLeod Bethune, and these interactions represent much of the existing, easily available literature on Burroughs's life. This book aims to spark a conversation surrounding Burroughs's life and work by making available her own tracts on God, sin, the intersections of church and society, black womanhood, education, and social justice. Moreover, the volume is an important piece of the growing movement toward excavating African American intellectual and philosophical thought and reformulating the literary canon to bring a diverse array of voices to the table. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

Nannie Helen Burroughs (1879-1961) is just one of the many African American intellectuals whose work has long been excluded from the literary canon. In her time, Burroughs was a celebrated African American (or, in her era, a race woman) female activist, educator, and intellectual. Nannie Helen Burroughs: A Documentary Portrait of an Early Civil Rights Pioneer, 1900-1959 (U Notre Dame Press, 2019) represents a landmark contribution to the African American intellectual historical project by allowing readers to experience Burroughs in her own words. This anthology of her works written between 1900 and 1959 encapsulates Burroughs's work as a theologian, philosopher, activist, educator, intellectual, and evangelist, as well as the myriad of ways that her career resisted definition. Burroughs rubbed elbows with such African American historical icons as W. E. B. DuBois, Booker T. Washington, Anna Julia Cooper, Mary Church Terrell, and Mary McLeod Bethune, and these interactions represent much of the existing, easily available literature on Burroughs's life. This book aims to spark a conversation surrounding Burroughs's life and work by making available her own tracts on God, sin, the intersections of church and society, black womanhood, education, and social justice. Moreover, the volume is an important piece of the growing movement toward excavating African American intellectual and philosophical thought and reformulating the literary canon to bring a diverse array of voices to the table. Learn more about your ad choices. Visit megaphone.fm/adchoices

Nannie Helen Burroughs (1879-1961) is just one of the many African American intellectuals whose work has long been excluded from the literary canon. In her time, Burroughs was a celebrated African American (or, in her era, a race woman) female activist, educator, and intellectual. Nannie Helen Burroughs: A Documentary Portrait of an Early Civil Rights Pioneer, 1900-1959 (U Notre Dame Press, 2019) represents a landmark contribution to the African American intellectual historical project by allowing readers to experience Burroughs in her own words. This anthology of her works written between 1900 and 1959 encapsulates Burroughs's work as a theologian, philosopher, activist, educator, intellectual, and evangelist, as well as the myriad of ways that her career resisted definition. Burroughs rubbed elbows with such African American historical icons as W. E. B. DuBois, Booker T. Washington, Anna Julia Cooper, Mary Church Terrell, and Mary McLeod Bethune, and these interactions represent much of the existing, easily available literature on Burroughs's life. This book aims to spark a conversation surrounding Burroughs's life and work by making available her own tracts on God, sin, the intersections of church and society, black womanhood, education, and social justice. Moreover, the volume is an important piece of the growing movement toward excavating African American intellectual and philosophical thought and reformulating the literary canon to bring a diverse array of voices to the table. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/education

Nannie Helen Burroughs (1879-1961) is just one of the many African American intellectuals whose work has long been excluded from the literary canon. In her time, Burroughs was a celebrated African American (or, in her era, a race woman) female activist, educator, and intellectual. Nannie Helen Burroughs: A Documentary Portrait of an Early Civil Rights Pioneer, 1900-1959 (U Notre Dame Press, 2019) represents a landmark contribution to the African American intellectual historical project by allowing readers to experience Burroughs in her own words. This anthology of her works written between 1900 and 1959 encapsulates Burroughs's work as a theologian, philosopher, activist, educator, intellectual, and evangelist, as well as the myriad of ways that her career resisted definition. Burroughs rubbed elbows with such African American historical icons as W. E. B. DuBois, Booker T. Washington, Anna Julia Cooper, Mary Church Terrell, and Mary McLeod Bethune, and these interactions represent much of the existing, easily available literature on Burroughs's life. This book aims to spark a conversation surrounding Burroughs's life and work by making available her own tracts on God, sin, the intersections of church and society, black womanhood, education, and social justice. Moreover, the volume is an important piece of the growing movement toward excavating African American intellectual and philosophical thought and reformulating the literary canon to bring a diverse array of voices to the table. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

About our Guest: Dr. Angel Parham is Associate Professor of Sociology and senior fellow at the Institute for Advanced Studies in Culture at the University of Virginia.  Her area is historical sociology, where she engages in research and writing that examine the past in order to better understand how to live well in the present and envision wisely for the future.  Her research and teaching are inspired by classical philosophies of living and learning that emphasize the pursuit of truth, goodness, and beauty. She shares this love of history and of classical learning through Nyansa Classical Community, an educational non-profit focused on K-12 students which provides lower and upper school curricula in the humanities to schools and homeschools. Parham is the author The Black Intellectual Tradition: Reading Freedom in Classical Literature, published with Classical Academic Press (2022). She is also the President of the Board of Academic Advisors for the Classic Learning Test (CLT) which takes an approach to academic testing that seeks to reconnect knowledge and virtue.  Parham completed her B.A. in sociology at Yale University and her M.S. and Ph.D. from the University of Wisconsin-Madison.If you would like to volunteer or write for Nyansa Classical Community, email Angel. Angel.Adams.Parham@Gmail.com or visit Nyansa Classical Community here.  Show NotesDr. Paham discusses her Christian outreach through Nyansa Classical Community (a non-profit Classical after-school program).  Nyansa works alongside schools to help them give beautiful classical texts in public schools for the children who stay for after-school care. We also dive into the debate between Booker T. Washington and W.E.B. Du Bois in the eduation of African-Americans.  We also discuss "What is a liberal arts eduation and why does it matter?" The origins of "liberal" means that it is freeing and to truly flourish. Some topics in this episode include: Why Homer is important for all students and to help develop good foundations for understanding a virtue-based learning environment What is the African-American tradition? The education debate between Booker T. Washington and W.E.B. Du Bois Why a liberal arts education casts a vision for the future and why it matters.  Anna Julia Cooper's impact on the tradition of African-American education What is the true heritage of the African-American education in The United States?  The grammar, logic, and rhetoric stages according to the essay, "The Lost Tools of Learning" by Dorothy Sayers.  What is the black intellectual tradition?  The importance of learning languages from other cultures to fully explore other cultures and their literature Books In This EpisodeThe Iliad and The Odyssey by HomerSong of Solomon by Toni MorrisonOmeros by Derek WalcottUp From Slavery by Booker T. WashingtonMusicans in the Black TraditionJoseph BologneOpera CréoleBook she wishes she had read earlierThe Republic by PlatoPlease Support us on Patreon_________________________________________________________Credits:Sound Engineer: Andrew HelselLogo Art: Anastasiya CFMusic: Vivaldi's Concerto for 2 Violins in B flat major, RV529 : Lana Trotovsek, violin Sreten Krstic, violin with Chamber Orchestra of Slovenian Philharmonic © 2022 Beautiful Teaching. All Rights Reserved ★ Support this podcast on Patreon ★

Biddy Martin, president of Amherst from 2011 to 2022, reflects on how the institution is working in earnest to become a more welcoming, equitable and inclusive place for marginalized students, one that tackles uncomfortable truths, celebrates triumphs and fully serves its next generations of Black women. Host: Nichelle S. Carr '98 In conversation with: Biddy Martin, former president of Amherst College Discussion topics: Race, race relations and the myth of a “post-racial” society The unique concerns of Black women at Amherst  Invisibility, hyper-visibility and “Black Girl Magic” The 2015 Amherst Uprising The tension faced by Black women on campus between academic growth and activism  The contributions of Dr. Anna Julia Cooper, Professor Sonia Sanchez and other unrecognized trailblazers in spaces and places on campus Black martyrdom vs. recognition What lies ahead for Amherst College: Reckoning, reform and celebration  Featured interview: Rhonda Cobham-Sander, the Emily C. Jordan Folger Professor of Black Studies and English, who has taught at Amherst since 1986

Miriam Thaggert illuminates the stories of African American women as passengers and as workers on the nineteenth- and early-twentieth-century railroad. As Jim Crow laws became more prevalent and forced Black Americans to "ride Jim Crow" on the rails, the train compartment became a contested space of leisure and work.  Riding Jane Crow: African American Women on the American Railroad (U Illinois Press, 2022) examines four instances of Black female railroad travel: the travel narratives of Black female intellectuals such as Anna Julia Cooper and Mary Church Terrell; Black middle-class women who sued to ride in first class "ladies' cars"; Black women railroad food vendors; and Black maids on Pullman trains. Thaggert argues that the railroad represented a technological advancement that was entwined with African American attempts to secure social progress. Black women's experiences on or near the railroad illustrate how American technological progress has often meant their ejection or displacement; thus, it is the Black woman who most fully measures the success of American freedom and privilege, or "progress," through her travel experiences. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-american-studies

Miriam Thaggert illuminates the stories of African American women as passengers and as workers on the nineteenth- and early-twentieth-century railroad. As Jim Crow laws became more prevalent and forced Black Americans to "ride Jim Crow" on the rails, the train compartment became a contested space of leisure and work.  Riding Jane Crow: African American Women on the American Railroad (U Illinois Press, 2022) examines four instances of Black female railroad travel: the travel narratives of Black female intellectuals such as Anna Julia Cooper and Mary Church Terrell; Black middle-class women who sued to ride in first class "ladies' cars"; Black women railroad food vendors; and Black maids on Pullman trains. Thaggert argues that the railroad represented a technological advancement that was entwined with African American attempts to secure social progress. Black women's experiences on or near the railroad illustrate how American technological progress has often meant their ejection or displacement; thus, it is the Black woman who most fully measures the success of American freedom and privilege, or "progress," through her travel experiences. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Miriam Thaggert illuminates the stories of African American women as passengers and as workers on the nineteenth- and early-twentieth-century railroad. As Jim Crow laws became more prevalent and forced Black Americans to "ride Jim Crow" on the rails, the train compartment became a contested space of leisure and work.  Riding Jane Crow: African American Women on the American Railroad (U Illinois Press, 2022) examines four instances of Black female railroad travel: the travel narratives of Black female intellectuals such as Anna Julia Cooper and Mary Church Terrell; Black middle-class women who sued to ride in first class "ladies' cars"; Black women railroad food vendors; and Black maids on Pullman trains. Thaggert argues that the railroad represented a technological advancement that was entwined with African American attempts to secure social progress. Black women's experiences on or near the railroad illustrate how American technological progress has often meant their ejection or displacement; thus, it is the Black woman who most fully measures the success of American freedom and privilege, or "progress," through her travel experiences. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Miriam Thaggert illuminates the stories of African American women as passengers and as workers on the nineteenth- and early-twentieth-century railroad. As Jim Crow laws became more prevalent and forced Black Americans to "ride Jim Crow" on the rails, the train compartment became a contested space of leisure and work.  Riding Jane Crow: African American Women on the American Railroad (U Illinois Press, 2022) examines four instances of Black female railroad travel: the travel narratives of Black female intellectuals such as Anna Julia Cooper and Mary Church Terrell; Black middle-class women who sued to ride in first class "ladies' cars"; Black women railroad food vendors; and Black maids on Pullman trains. Thaggert argues that the railroad represented a technological advancement that was entwined with African American attempts to secure social progress. Black women's experiences on or near the railroad illustrate how American technological progress has often meant their ejection or displacement; thus, it is the Black woman who most fully measures the success of American freedom and privilege, or "progress," through her travel experiences. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

Miriam Thaggert illuminates the stories of African American women as passengers and as workers on the nineteenth- and early-twentieth-century railroad. As Jim Crow laws became more prevalent and forced Black Americans to "ride Jim Crow" on the rails, the train compartment became a contested space of leisure and work.  Riding Jane Crow: African American Women on the American Railroad (U Illinois Press, 2022) examines four instances of Black female railroad travel: the travel narratives of Black female intellectuals such as Anna Julia Cooper and Mary Church Terrell; Black middle-class women who sued to ride in first class "ladies' cars"; Black women railroad food vendors; and Black maids on Pullman trains. Thaggert argues that the railroad represented a technological advancement that was entwined with African American attempts to secure social progress. Black women's experiences on or near the railroad illustrate how American technological progress has often meant their ejection or displacement; thus, it is the Black woman who most fully measures the success of American freedom and privilege, or "progress," through her travel experiences. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode, Haley Brennan talks with Kathryn Sophia Belle, Associate Professor of Philosophy at Penn State University and founder of the Collegium of Black Women Philosophers, about Black Feminist critiques of Simone de Beauvoir's The Second Sex. We talk about her forthcoming book on the topic, with chapters on Claudia Jones, Lorraine Hansberry, Maria Stewart, Anna Julia Cooper, and Audre Lorde among others. We also talk about the philosophical-historical origins of the concept of intersectionality and the triple oppression thesis, what it looks like to offer alternative accounts to Beauvoir's, and creating the spaces and projects that you need in academic philosophy.

BlackFacts.com presents the black fact of the day for May 18.Anna Julia Cooper delivered an address at the World's Congress of Representative Women.She was an American educator and writer whose book "A Voice From the South by a Black Woman of the South" (1892) became a classic African American feminist text.Born into slavery in 1858, Cooper went on to receive a world-class education and claim power and prestige in academic and social circles. She was also a prominent member of Washington, D.C.'s African-American community and a member of Alpha Kappa Alpha sorority.The World's Congress of Representative Women was a week-long convention for the voicing of women's concerns. There, she was one of few African-American women to speak about the racism of which she did not hesitate to criticize."I speak for the colored women of the South because it is there that the millions of blacks in this country have watered the soil with blood and tears, and it is there too that the colored woman of America has made her characteristic history, and there her destiny evolving"In 1925, at age 67, she received a doctorate from the Sorbonne in Paris, having written her dissertation on slavery. Pages 26 and 27 of the 2016 U. S. passport contain the following quotation: "The cause of freedom is not the cause of a race or a sect, a party or a class – it is the cause of humankind, the very birthright of humanity.", by Anna Julia Cooper.Learn black history, teach black history at blackfacts.com

In this first of two episodes on Black feminism, Olivia and Raven explore the beginnings of women's rights advocacy in the US, anti-Black attitudes in the Women's Suffrage Movement, and the herstories and activism of three mothers of Black feminism.   Email us! intersectionalinsights@gmail.com. Follow us!  Instagram https://www.instagram.com/isquaredpodcast/ Twitter @I_squaredpod https://twitter.com/I_SquaredPod Facebook page http://www.fb.me/ISquaredPod   Discussion Summary: 01:01: Topic INTRO. 02:58: The differences between feminism and Black feminism. 04:55: The beginnings of women's rights advocacy in the US, and its ties to fighting for Black liberation. 08:17: Herstory of activist and Black feminist Sojourner Truth. 11:04: Anti-Black sentiments in the women's suffrage Movement after Black men WERE granted voting rights. 24:20: Herstory and activism of Black feminist Anna Julia Cooper. 29:55: Ida B. Wells' herstory and activism. 43:05: Using the right to vote to illustrate how Black women are excluded in steps toward women's liberation and Black liberation. 46:18: Outro.   Episodes referenced: Black Disability History Series Day 2: Eliza Suggs https://isquared.podbean.com/e/black-disability-history-series-day-2-eliza-suggs/   Learn More! Abolition & Suffrage https://www.pbs.org/kenburns/not-for-ourselves-alone/abolition-suffrage/ The Root: How Racism Tainted Women's Suffrage https://www.npr.org/2011/03/25/134849480/the-root-how-racism-tainted-womens-suffrage How Early Suffragists Left Black Women Out of Their Fight https://www.history.com/news/suffragists-vote-black-women Celebrate Women's Suffrage, but Don't Whitewash the Movement's Racism https://www.aclu.org/blog/womens-rights/celebrate-womens-suffrage-dont-whitewash-movements-racism

Stephanie Gilbert discusses the importance of identifying, documenting, preserving, and sharing artifacts from the history of African American families. The Fugitive Slavery AdsMary Church Terrell's Inscribed Book "A Colored Woman in a White World" Rescuing the Family's Underground Memoir The Coin Collection Mary Church Terrell's Story Mary Church Terrell was born to slavery surviors. Her father owned several successful businesses, and was one of the first Black millionaires in the South. Church Terrell attended Oberlin College, in 1888,  She studied  in France, Switzerland, Italy, and Germany.  She married Robert Terrell an African American federal judge.  In 1892, Church Terrell's childhood friend Thomas Moss was lynched. She along with her journalist friend Ida B. Wells, became one of the first people to speak out publicly about lynching. In 1894, Terrell founded the Colored Women's League with Anna Julia Cooper. The League merged with other organizations to form the National Association of Colored Women (NACW) in 1896, Terrell served on the Washington, D.C. school board for over a decade, beginning in 1895, and became the first Black woman to serve on a board of education in the United States.  Terrell was also a founding member of the (NAACP) in 1909. She marched for voting rights  at the 1913 Suffrage Parade, and helped to organize the 1922 Silent March, to pressure Congress to pass anti-lynching legislation.  In 1925, Mary Church Terrell began writing her memoir, A Colored Woman in a White World, which she was unable to sell to publishers, and self-published in 1940. 

“Alicia Paz“ Juntas (Ensemble)à la Maison de l'Amérique latine, Parisdu 27 janvier au 31 mars 2022Interview de Alicia Paz, par Anne-Frédérique Fer, à Paris, le 26 janvier 2022, durée 21'56. © FranceFineArt.par Anne-Frédérique Fer, à Paris, le 26 janvier 2022, durée 21'56.© FranceFineArt.Communiqué de presseCommissaires : Julie Crenn et Lassla EsquivelCette exposition, à découvrir dès le 27 janvier 2022, est dédiée au travail de l'artiste franco-mexicaine-américaine Alicia Paz qui propose une réflexion sur une histoire transculturelle, collective et intime des femmes.Les peintures, sculptures et installations d'Alicia Paz sont les supports d'une pensée rhizomatique dont le vortex est nourri de son expérience personnelle. Elle est née et a grandi au Mexique, avant de vivre aux États-Unis, en France et aujourd'hui au Royaume-Uni. Il n'est donc pas étonnant que l'artiste explore les notions de déplacements, de territoires, de généalogies, d'identités, de cultures, d'esthétiques, de métissage et de représentation. Ces questions s'ouvrent et se déploient au sein d'oeuvres pensées comme les fragments d'une pensée plastique et critique en perpétuel mouvement.À partir d'aires culturelles plurielles, Alicia Paz puise aussi bien ses références dans le domaine des arts décoratifs (tapisserie, papier peint, assiettes de Delft, azulejos, joaillerie…), que dans les livres d'histoires, les dessins botaniques ou encore les cartes géographiques et maritimes. Elle peint sur toile des portraits de femmes. Qui sont-elles ? Des femmes qui comptent pour Alicia Paz. Des femmes qu'elle admire, qui l'ont soutenu, qui l'inspirent ou qui la bouleversent. Elles sont ses amies, des membres de sa famille, des femmes anonymes et des femmes célèbres (femmes politiques, scientifiques, poétesses, autrices, théoriciennes, militantes, chanteuses, artistes…). D'un portrait vers un autre apparaissent Nina Simone, Sor Juana Inés de la Cruz, Virginia Woolf, Marie Curie, Sonia Delaunay, Elvia Carrillo Puerto, Rosa Luxemburg, Angela Davis, Ana Mendieta, Billie Holiday, Olympe de Gouges, Phillis Wheatley, Rosario Castellanos, Mary Shelley, Anna Julia Cooper, Esperanza Brito, Audre Lorde et bien d'autres. Alicia Paz réunit des femmes issues d'époques, de cultures, de classes et de géographies différentes. Ensemble (juntas) elles sont les actrices de leur propre histoire (herstory). Au sein d'une pensée plastique organique et située, Alicia Paz rassemble les géographies, les temporalités, les expériences et les luttes des protagonistes représentées. Loin d'une éternelle représentation patriarcale où les femmes sont envisagées comme des objets, sensuels, silencieux et dociles, ici, les femmes s'expriment activement et revendiquent une histoire partagée.Les oeuvres, issues de différentes séries, sont séduisantes et font appel à un imaginaire collectif. Si elles sont le résultat d'intentions plastiques fortes, elles portent également un projet politique affirmé : celui de visibiliser une histoire transculturelle, collective et intime des femmes. Il s'agit alors de mettre des visages, des noms, des parcours, des discours aux multiples chapitres d'une histoire qui souffre d'amnésie.Julie Crenn Voir Acast.com/privacy pour les informations sur la vie privée et l'opt-out.

Anika Prather, teacher in English at Howard University and founder of Living Water School in Maryland, joins host Scot Bertram to discuss the thinking and teaching of Anna Julia Cooper.See omnystudio.com/listener for privacy information.

Anika Prather, teacher in English at Howard University and founder of Living Water School in Maryland, joins host Scot Bertram to discuss the thinking and teaching of Anna Julia Cooper.

In today's episode and am speaking with my one of the funniest, and most intelligent Black women in my community, Joquina Reed. We discuss: Institutional racism Joquina's superpower and kryptonite The Triad (white supremacy, patriarchy, and capitalism) How whiteness and white supremacy harms Race being a social construct The importance of intellectual humility Divesting from Whiteness My name is Joquina Reed. But you all most definitely can call me Kina. By far one of the most important hats, I wear in life is being a fabulous aunt to 8 nieces and nephews! In addition to being Nanny Kina, I am also a DEI consultant and facilitator, researcher, learning strategist, and community advocate. Every day I wake up committed to moving us all closer to the goal line of shared humanity. I often find my words feel limited by not speaking my fore-parents tongue, but I still speak. I enjoy sticking my hand in soil to remind myself the universe is both bigger than I am and still enlarged by my acts. I'm constantly looking for opportunities to help others enlarge themselves and step out of the boxes they no longer fit. As a life-long learner and educator, I affirm the words of my great ancestor, Anna Julia Cooper, “The cause of freedom is not the cause of a race or a sect, a party or a class – it is the cause of humankind, the very birthright of humanity.” Follow Joquina on IG here at The Anti Blackness Reader  Follow Joquina's on IG here @ Divesting from Whiteness  Listen to Joquina's podcast Divesting From Whiteness

In this episode, Haley Brennan talks with Chike Jeffers, Associate Professor of Philosophy at Dalhousie University and Canada Research Chair in Africana Philosophy, about the history of Africana Philosophy. We talk about the work of, and what it is like to work on, figures including Anna Julia Cooper, W.E.B Du Bois, Edward Blyden, and Léopold Senghor. In the course of talking about these figures, we discuss the value of language to philosophy, identity, and culture, connections between the Africana tradition and current philosophical theories of race and oppression, the importance of being critical about why and how philosophical methods are appropriate for evaluating these texts, and what it means to read someone as a philosopher.

This is the 3rd and final instalment on the series of discussions on race, class and education in the UK. It only felt right to interview the person who is the reason I am who I am, who has shaped the way I see the world - the person who literally brought me into the world, my mother, sociologist Dr Lemah Bonnick.BioLemah trained at the Institute of Education where she obtained her PhD in the Sociology of Education ‘Racial structuring of Educational Marginality'.She was a senior lecturer in sociology at St Mary's University: Twickenham. She also served as a school governor. She has presented her work in the United States - at Temple University, Ohio State University and Brown - In the Service of Neglected People: Anna Julia Cooper, Ontology, and EducationShe is currently working on a book - The Will to Know: Redemptive Tradition in theStruggle for Education among People of African Descent in America and theEnglish-Speaking CaribbeanWe talk about her journey into Sociology working with Dr Basil Bernstein considered one of the architects of the Sociology of Education. We talk about class as a component of social, cultural and economic capital and its impact on education and what my mother describes as the ‘commodification of education'.We talk about Caribbean intellectuals and their contribution to shaping discussions around Britain's colonial legacy in the UK and the Caribbean - C.L.R. James, Stuart Hall, educational psychologist Bernard Coard, Jessica Huntley, New Beacon books founder, John La Rose, Kamau Braithwaite. We talk James Baldwin, Toni Morrisson, W.E.B Dubois, Anna Julia Cooper. We talk about Windrush, about the complex relationships between minority groups. We talk about the controversial UK report on race by the Commission on Race and Ethnic Disparities and we talk about music.Guest: Dr Lemah BonnickTitle: We talk about the exception as if it's the ruleArtists on playlist: Marvin Gaye, Schubert, Ella Fitzgerald and Lionel RichieLinks:Bernard Coard - How the West Indian Child is Made Educationally Sub-normal in the British School System: The Scandal of the Black Child in Schools in Britain Jessica HuntleyJohn La Rose, New Beacon BooksKamau BrathwaiteWindrush - https://www.bl.uk/windrushhttps://www.bbc.co.uk/news/uk-43782241Akala - Natives: Race & Class in the Ruins of EmpireLearn more about our Season 3 sponsors Airbnb and Project Lighthousehttps://www.airbnb.co.uk/against-discrimination See acast.com/privacy for privacy and opt-out information.

Hey ya'll hey! Thanks for tuning into Episode 67 of Tellemtiptoldyou—"Every Old Person Ain't Your Elder.” I'm about tired of some of these gate-keeping, respectability folks and I share with you why in this episode. You might have heard me say before that history holds the keys to our tomorrows and our todays. In this episode, I show you how I use history in this way. The reality is our ancestors left messages intentionally for us; it does us well to remember them. I use Anna Julia Cooper's famous quote from her A Voice From the South to drive this episode so I can't wait to hear what you think After you tune in, let me know what you think of this episode by leaving me a 5 star review. Take care of each other so we can build together. #tellemtiptoldyou For more on Tellemtiptoldyou (the podcast on Black History, Black Spirituality, and Black Culture, be sure to follow Dr. Tip on Instagram (@tiffanydphd) and Facebook (@tellemtiptoldyou). Be sure to subscribe to our website, www.tellemtiptoldyou.com, so that you never miss an update! And, if you want to send us a message, our email address is drtip@tellemtiptoldyou.com Hosted by: Dr. Tip Guests on this episode: none TAGS: #thoughtleader #BlackHistory #BlackWomen #Elders #BlackHistory365 #Ancestors #tellemtiptoldyou #lifecoachforwomen

In this special episode, Qualitative Conversations hosts a panel discussion with scholars who weren't able to present at the 2021 AERA conference due to technical difficulties. The particular panel session discussed in this episode was titled Critical Participatory Inquiry as Sabotage and included the following participants: Meagan Call-Cummings, George Mason University; Giovanni Dazzo, George Mason University; Sharrell Hassell-Goodman, PhD candidate in the Higher Education Program with a focus in Women and Gender studies and Social Justice at George Mason University; Alexandra S. Reed, George Mason University; Rodney Hopson, U of Illinois-Urbana Champaign; Melissa Hauber-Özer, George Mason University & Jesuit Worldwide Learning; Elisabeth L. Chan - Northern Virginia Community College & George Mason University. The following is the transcript of the conversation. Rodney 0:24 Good morning. Welcome. I'm Rodney Hopson, a faculty member at the University of Illinois Urbana Champaign professor and evaluation in the queries division, Interim Director of Korea, really excited to have some colleagues here today talking about some really critical issues. If you didn't get an opportunity to hear a Ura, I was discussing for the roundtable disruption, interruption and change. It's not enough. What we need is sabotage, critical participatory inquiry as sabotage in and of the Academy. So I'm going to open up by having our colleagues introduce themselves and their key ideas and then come back around with questions of dualism. Melissa 1:16 I'm Melissa Hauber-Özer, as I recently completed my PhD at George Mason University in the international education program. And our first paper in the panel was a collaborative counter storytelling piece that I co authored with Megan, Sharrell and Elizabeth which examine an incident that occurred within our ongoing YPAR project or youth participatory action research project. And this incident, and then our conversations about it after the fact pushed us to consider our power relations within the collective and then especially around race and gender. And then our relationships or interactions with the host institutions within which you're doing this critical, participatory work. Giovanni 2:05 Great. Thanks, Melissa. My name is Giovanni Dazzo. I'm a doctoral candidate in research methodology at George Mason University. My article was titled small acts of sabotage, unraveling expertise to push for restorative forms of inquiry. And in this paper, I've been reflecting on my personal background and how I needed to bring this into my own methodological work. And as a doctoral candidate specializing in critical methodology, I needed to acknowledge my identity as a child of Sicilian immigrants being raised in small rural California town, into a family of farmers and laborers. For example, in farming communities, when we see smoke billowing from an open field of crops, this isn't necessarily a sign of danger, but one of renewal of coordinated and careful sabotage. And when done carefully, this practice called slashing burn or slashing cover has been ecologically sustainable for millennia. So I started to think about qualitative research in this way, what type of lens needs to be cleared, burned and left uncultivated for some time, and reflecting on which methodological processes have been around for so long, that they're worth burning down? So in this paper, I discussed three areas. How often are We inspired by the words of our co researchers and community members, so much so that they should be cited alongside the greats who have 1000s of citations, but where we relegate their words to the finding sections of our papers? Second, I started questioning my parsimonious citation practices. So in some cases, I simply use terms like double consciousness and simply include parentheticals for WEB Dubois, and our usual APA and Chicago styles. But it's almost an eraser divestment of knowledge divorced from the historical, contextual, political and racial. So this small act of sabotage has required me to credit and balance the words of others at the expense of my own. And last, I've begun to explore what I call known methods or those that community members and I already use in our daily lives. So when I talk about these non methods, it's not about erasing our knowledge as researchers, but more about acting in humility to unlearn our methods through the act of recognizing community expertise. So I don't simply dissenter, my experience or romanticized community members traditional knowledge, which is another issue in and of itself, but recent are both acknowledging each as residing in expertise. Thank you, Giovanni. Rodney 4:48 I'm Sharrell 4:49 looking forward to reading your work. Hello, I'm Sharrell Hassell-Goodman. I'm a PhD candidate in the higher education program with a focus in Women and Gender Studies. And social justice. So my paper is a self study as a result of a black feminist critical participatory action research project, in which a group of 22 undergraduate and graduate women of the African diaspora and when I say African diaspora, we represent black African American, African, Afro Caribbean, Afro Cuban and Afro Latina women operate as a research collective. Throughout this manuscript I explored an in darkened feminist epistemological approach to critical participatory action research as an act of sabotage to radically center black women's knowledge as legitimate. I document the ways in which I navigated in negotiated my ethical commitments and obligations to the research collective, through critical events analysis. Along the way, I realized that my voice around knowledge shifted, and my orientation in the classroom was disrupted. I look at three incidents around my experiences in the classroom throughout the article. Using the researcher journal as data and critical events analysis as a framework, I explored the following questions. One, how does a first generation woman of the African diaspora a researcher come to know to what does it mean for black woman's knowledge to be interpreted as legitimate? And three, how is research an act of self sabotage? As a result of this study, I found that in darkened feminist epistemological approach to participatory action research is critical to undo the ratio of black woman's knowledge in the academy, exposing the nature of white supremacy that maintains normative confines within the Academy is to understand the challenges associated with other cultural norms and standards, specifically black women to be seen as legitimate. Elizabeth 7:00 Thank you, Sharrell. My name is Elizabeth Chan. I'm an associate professor at Northern Virginia Community College, and also a PhD candidate in multilingual, multicultural education at George Mason University. And I worked also on the paper together with Cheryl and Melissa and Megan that, Melissa, so very well outlined at the beginning. Sasha 7:28 Thanks, Elizabeth. Hello, my name is Sasha Reid and I am a PhD candidate at George Mason, studying special education and qualitative research methods with special interest in intellectual and developmental disabilities inclusion, and accessible and equitable research opportunities. I'm in the process of completing a three paper dissertation which is aimed at understanding the concept of inclusion at the post secondary level, from young adults with intellectual and developmental disabilities through a critical participatory inquiry project. My panel paper was titled sabotaging method the tensions of accepting responsibility. And I'm drawing particularly from paper three, which documents the process of how I've approached navigate, and in reconciling my researcher responsibilities and commitments to my researcher group during the entire traditional research cycle process. So question, design and approach, data collection, data analysis, and deciding on next steps. And I'm really focusing on where and how I'm yielding my position of power to disrupt that traditional cycle, and where I can design or simply leave room for organic participation to occur with participants with intellectual and developmental disabilities. Throughout I'm grappling with the following questions which guide the paper from the era panel? What is recognized as Reacher research in my field, field being special education and disabilities? And how am I now forgetting the difference between a method and a way of inquiry to Who is this research for and three, how is my power and positionality as a person who does not identify as having disability tied up in this tension of responsibility, my responsibility to produce knowledge that's deemed academically significant, as well as my responsibility to meaningfully include a commonly forgotten population in the research arena. Megan 9:52 Thanks, Sasha. My name is Megan Call-Cummings. I'm an assistant professor of research methods at George Mason University where we're all From in one way or another, so I specialize in participatory feminist and critical qualitative methodologies. The paper I wrote for this panel is called sabotaging significance, a call for less research and more organizing. The paper is kind of a description of my journey of sort of critical reflexivity and kind of messy and fluid processes of both and sometimes simultaneous adaptation to and also rejection of the status quo within academia. So over the course of the last seven years, I've sort of shifted professional positions from doctoral student to university faculty member and I've kind of flipped back and forth often between a research trajectory that I would consider to be kind of like edgy and anti racist, but still within the bounds, like the safety bounds of being deemed acceptable. And then research that kind of tries to give the middle finger to academia to you know, my university, even my future tenure committee, right? It's like, whatever I'm going to do what I want. If I get tenure, it is what it is right? So I kind of flip between those two often. So the paper follows this, this messy journey offering vignettes to illustrate the kind of difficult process of really, completely altering the way academia understands and applies the intertwined white supremacist concepts of rigor, validity, trustworthiness and of course, significance. So these concepts and practices, I argue in the paper are applied routinely and often invisibly, as tools of domination and control, as as much that calls itself research. So what I argue in the end, is that what we need, just like Eve tuck has said in this moment is less research and more organizing. And I wonder, you know, how would we measure the significance of such a move? For you? Awesome. Rodney 12:02 Well, let's go back to you. Actually, Megan, because I'm familiar with your work in this panel, seems to be an offshoot of some other work that you've been doing been asking, bringing in other saboteurs and other critical participants in this space. So what led us to this particular work at AERA in this presentation? And tell us a little bit more, Megan 12:24 if you don't mind? Thanks, Rodney. I appreciate that. So, yeah, we were all part of a class last summer, this summer of 2020, I had planned to facilitate a special topics class on decolonizing methodologies, really, because several students, you know, like the ones here and others had kind of come to me and said, this is something that they needed. So I put together a syllabus during the spring semester, I knew it would be online because of COVID. And then you guys can correct me if I'm wrong, but I think it was like less than a week before the class actually started, that George Floyd was murdered by police officers and on protests for racial justice erupted across the US and the world. So that not only became I mean, the sense of a backdrop really doesn't do it justice in terms of how it affected that class, it was like this simultaneous experience, we were all living in different ways, because of our different identities and connections to racial injustice, and things like that. And so, so it became these class discussions were like rich and messy and raw with vulnerability and anger and resentment of academia, and are places within the structure that's so often thick with injustice and inequity, but simultaneously have as so many people working for justice and equity. And it was actually one of Giovanni's posts, I think, along with some of Eve Tech's work that we read together, I believe that that suggested the idea of sabotage, right? The idea that what's needed now is, as Giovanni said, burn the place down, or start little fires everywhere, right? What's needed now is is not more research, right is not more research into what's wrong or who the problems are. But it's about organizing. It's about scholars becoming an activist and taking responsibility and ownership of these processes. So we talked a lot about being tired of academia or the way things are in higher ed the status quo. And so that's kind of what led us to the idea of this panel. Rodney 14:33 Yeah, that's, that's, that's quite helpful. Maybe I'll just pick on you Giovanni, as well to talk a bit a bit about both the theoretical frameworks that have inspired this work around subtour mean you don't have resistance. You don't use like resistant or resist or and then mean. Tell us more about what it is for you to bring those. Those frameworks slash and burn from the farming. Italian migrant. Please make the connection. Giovanni 15:01 Yeah, absolutely. I mean, first for me, looking at conceptual and theoretical frameworks I've been using more recently, I have put aside the academic literature, I have spoken with my grandfather, and spoken to my parents. And first and foremost, I have also spoken to community members that I work alongside in Guatemala who are ..., Maya, farmers, laborers, community members. And so when I started to think about theoretical frameworks, and what it means to theorize, I stepped away from the traditional scholars because I felt this needed to be my first small act of sabotage in unraveling. What I was socialized to think was expertise. So as now, as I construct conceptual frameworks or theoretical frameworks for my own dissertation, and various articles, I actually start with the words of community members and cite them alongside the greats, including Paulo Freire, a bell hooks, Martin barro web Dubois. But second, I've been engaging more and more with sociological theory and Communication Studies since I typically conduct applied research and program evaluation on human rights and justice initiatives. So Daren Barney's work on sabotage and the politics of withdraw have been pivotal for me, as it provides this theoretical grounding and critical theory and historical examples of sabotage, and how we don't really talk about sabotage when we engage in Marxist theory, and thinking about sabotage and and this politics of withdraw. I've been engaging a lot with the work of activists and scholar activists who talk about the politics and epistemology of self determination. Everyone from Kwame Nkrumah, Angela Davis, Patricia Hill-Collins. And then following on that, when it comes to these citation practices that I talked about, I argue that the way we cite is similar to what bud Hall and we're just 10 done in their 2017 paper on decolonizing. Knowledge call accumulation is dispossession, a term they credit to the work of geographer David Harvey. So in their example, just as universities stolen accumulated land by native and indigenous peoples to build campuses that would then dispossessed them of the right to then live, earn and learn on that land. We do the same as we race to accumulate as many citations of our own work by citing the work of great individuals that came before us, but forgetting those who inspired us in the communities we work in. So I see this as a form of resistance and refusal. In the words of Tuck and Yang to this parsimonious language, we're often forced to use just another small act of sabotage to the way that academics and citation habits unintentionally or intentionally silence entire populations. And when I think about this idea of known methods, I credit the work of Ignacio Martin barro, who was an El Salvadoran, Jesuit priest, and psychologist. And he called on researchers to de-ideologized everyday experience by working with communities to co construct data through routine practices. So now in our collective, we explore how ... Maya, traditional oral traditions and storytelling, as well as their traditional ceremonies can be integrated. But then also, I've pushed back against my own methodological associate realization and asked, what, how did I collect data before I was a doctoral candidate, when I was in a farming community. And so for Italians, it's often that we take a stroll. And so this is what I've been doing with my co researchers is that we often take us take a stroll, and we talk and they narrate their experiences and their landmarks. And an Italian it's called body on the passage of that. But now I think of that as one of my methods, one of my known methods that I've actually forgotten about, because I've taken so many courses on research methods. So that's really how I've been thinking about these small acts of sabotage. That what if we brought in more of our own every day, when we thought about method, rather than solely recognizing the easy things that we identify where we've carefully constructed ourselves through methodological training? Rodney 19:44 Hmm, let me. I'm not going to unpack that. I want to ask Sharrell to do a little bit of unpacking, actually. And thank you for that, Giovanni, because you've, you've left us with a few things to think about. What's your role I'd like you to to help us think about this balance. This this balance, oftentimes is contradiction in this tension in the academy between and picking up on some more Giovanni says was known methods, methods that exist and trying to engage in some methodological sabotage he makes it sound like we should be in the form of the farmland. But we're we're not always in the farm level we're calling one. We're calling out other others. So how do you? How do you think about this? Sharrell 20:34 Yeah, I think and this, your point really segues nicely to what Giovanni was talking about to lay the groundwork. And I think, you know, I try to think about my epistemological and ontological commitments, and to what into whom my research is answerable, and accountable to thinking about Patel's work, like specifically, I tried to engage in anti racist and D colonial research methods that center those that have been on the margins. And I try to be concerned with the lived experiences of others, and how they are centered in research. I think it's easy to get focused on identifying problems, to justify our research. But really, we have to be careful with these Western paradigms that center deficit perspectives, that focus on fixing people rather than attending to oppressive systems. With all that said, we also need to be mindful of the ways in which white logics and white supremacy is embedded within our research methods, and how we must work to retool and think about our methods and who they're excluding who they're exotifying and how they're dehumanizing people. What assumptions i think is also something that we need to be looking at, we're making when we utilize certain methods, what biases do these methods possess, that we need to account for and interrupt? If we say we are committed to methodological sabotage, I also think that that means that we need to be slow to conduct research. So similar to what Megan was talking about, and really thinking about why am I interested in doing this research? Should I be the one to conduct this research? What is the impact of conducting this research? Who will benefit from this research? You know, also thinking about how power is dispersed within this research? How will this research be disseminated? Right? For example? Is it published in a fancy journal? Or is it available and accessible to community members? And so so those are some of the things that I think about when trying to balance the commitments within the academy and the expectations, while also thinking about ways to sabotage methods and methodology? Rodney 23:04 Helpful. And thank you for the references. Let me ask you, Elizabeth as well to, to to think about that as well. Because one of thinking about John's stance feels working some of the notions that he lifts in terms of rethinking the ethnocentric reproduction of knowledge in our social science and universities. So how is it? And how might we as academics begin to engage in some sabotage in the academy with these largely older, oppressive, patriarchal systems that have been traditional, and have been driven in a euro and American thought for hundreds of years? Elizabeth 23:47 Yes, definitely. Thank you for that question. And kind of when I start out thinking about just the act of sabotage, and even just starting from that word, trying to get other academics on board with the idea of sabotage and thinking about it as a deliberate subversion to the system, that we are intentionally trying to be destructive or obstructive to the system. Right. And I think that's a good point that Cheryl had mentioned is just keeping the distinction there in mind between the difference between person to person versus looking at it and institution or system. And so, I mean, another way to think about sabotage is to think of it as as historically when people use the word sabotage, like some sort of plan or sabotaging your, your employer, right, as we mentioned, a way to kind of hinder the manufacturing right would be an example that workers or the labor movement would get involved in. And thinking about the post secondary education system. And with the rise of neoliberalism within the system, where we as educational experts are increasingly being treated, right like parts of this kind of machine, that we're we're churning out these monocultural body of, of laborers, right for the workforce, and a growing discontent that is felt by academics and educators. But it kind of with that, we also seen a little bit of this growth of apathy, as well, which I think kind of works against that, this feeling that this is the way things are going to be right, or the tides kind of swinging back and forth. And we'll just wait for things to swing back the other way. So in other words, they're thinking still within the system, rather than questioning the system and thinking about how we can start to do some of that deliberate subversion. So I feel like, especially right now, there's a lot of attention, people are paying more attention. Because I feel like it's always a political time, right. And there are always activists who are working and mobilizing and social movements are happening, you know, all the time. But right now people are, are paying more attention. And I think, to sabotage, you have to be willing to risk, right. So you have to be able to risk social, political, financial, other forms of capital. And so for many academics, I feel like that's a sticking point. That's a hurdle And in order to get more academics involved, I think we take advantage of that the fact that people are paying more attention now. And when people feel that motivation, maybe it's anger, or frustration, or around a certain issue, you do get more people on board. But it's not quite enough, because people need to understand why the issue is important. And that includes understanding the long history. And as you you mentioned, thinking of it in terms of ethnocentric understanding, then we know that there's that responsibility for people to do some of that internal work and learn more of that history and why it matters for them personally, and their responsibilities to that issue. And so knowing that history and questioning our own positions within it, and within the systems, then we continually reflect about what powers and privileges we have at doing that individual work. And I think during, at the same time, we start to build these relationships between peoples and between the academics within the community. Together, we can feel more confident in questioning the ideologies that are there and critiquing the institutions and the systems together. But to do that, I think we have to lay out a very clear vision of what the end result is going to look like, what we share in this vision, and to give very clear first steps that feel reasonable and doable. And then as we work together in that way, we, we have to understand that say we are supporting each others not quite enough, right? That especially right now, we hear a lot about I'm in solidarity with you, or I'm in solidarity with your communities. But again, we have to put our capital where our mouth is. And so solidarity is embodied practice, right? It's an embodied action. And it's a relational action, right, where we grow relationships with people in different communities, and that's from Fuji Connie. And so I really draw upon that idea to try to think about how to bring more people within the academic community together around these issues. Rodney 29:46 And that's very, that's profound. Let me let me move to Sasha to hopefully find a way to think through that. So I'm taking a lot from Elizabeth points here sash and one of them around relevance has to do with maybe one of the things you spoke on earlier the relevance of your work. Who's this work for? and responsibilities. Tell us a little bit about yourself your work in the relevance of your work around your topic as well, please. Sasha 30:23 I'm thinking about two points that Elizabeth made one. That The time is now and that we need to take first steps, we need to have a few clear first steps. I do agree with those two points. I do think the time is now. And we cannot ignore the centuries of dangerous and dark histories of research, particularly with individuals in what are deemed marginalized or vulnerable populations. One of which is the community that I work with individuals with intellectual and developmental disabilities. Between between the recent efforts of the last half of a century trying to prevent the mistreatment that was their riddling their past and the socially accepted view, not my view, but the socially accepted view that these individuals will not understand the research or construct knowledge, therefore they have no interest in research or being included, included in the research has resulted in no research, including this group, it's lacking. In addition to that, there's not only a belief that this group will understand or group marginalized groups won't understand it's that there's a distrust of the data. So what they do tell us what we do listen, what we do hear from them. We don't believe in order to triangulate that data, we go somewhere else to trust the source. Oh, the academy and hope and what I'm trying to work on sabotaging is chipping away at that episode femicide, you know, D'Souza to Santos says, killing of knowledge, and particularly for the disability community, we've had centuries of killing knowledge. The research has not only been dirty and painful, it's led to silencing and truly killing of the knowledge production. it perpetuates systemic exclusion in research, and continues this gap gap between individuals with disabilities and knowledge production. I really think that's relevant to my work. And it's particularly dangerous in the fields that I'm in. Because special education and disability research tend to emerge from social sciences, social justice fields, right. And so the research that has been done, maybe seen as benevolent, but in fact was really harmful and contributes to the injustice in the silencing of an entire population. Additionally, to me, this work is really relevant because I like shut off that I approached this through a social construct of disability, not medical, not deficit view. biodiversity, including neuro diversity is natural, it's important, and it's everywhere throughout our world. Be Academy be institutions Higher, higher ed may still be an ivory tower. And I recognize that I am a tenant in that tower and rather rather comfortable. So how can I use my comfy position to push back push back what what the research mode looks like? In particular, for this dissertation? It's it's not following a traditional steps outline in any of our qualitative textbooks. It's it's not hitting all the check mark the checkboxes for a phenomenological study or for a participatory action study. But it is still solid work on my group doesn't fit into some sort of qualitative matrix. And I wonder, can this be okay and I continue to answer yes, it is okay. This is good, solid work. I am engaged, engaging in conversations and dialogue with my research community and I am exercising federates Trust through dialogue. These co researchers are the experts because of their lived experiences. And I want to center the experiences as expertise instead of well, the method wasn't followed through to see if that makes sense. I also enter this research with a background in explicit instruction, like training students. And a lot of these young adults have come from the school system, or the community system where they were trained to sit, listen, obey, copy, blendon, do what they do, do what somebody without a disability does, and giving room and space for doing whatever you want, say what you want, don't give, don't answer the way you think it is, or a test is a small act of sabotage for this particular community. But I I think that can extend to other marginalized groups as well. So really, I think just knowing that I'm a privileged white woman who does not identify as a disability as having a disability. I have a lot of power and then I can shake up what the privileged white male scientists and scholars have laid out for the last 100 hundreds of years. And I'm excited to continue working with my group beyond dissertation and hopefully lay out some new frameworks that can be used to be more inclusive. QR SIG Add 36:26 The qualitative research special interest group was established in 1987 to create a space within the American Educational Research Association. For the discussion of ethical, philosophical and methodological issues in qualitative research. We invite you to consider joining the qualitative research SIG today. for members of a era. The annual fee for joining the qualitative research special interest group for regular non graduate student members is $10. And the annual fee for graduate students is $5. As members of the QR SIG, you will gain access to a network of fellow qualitative scholars, as well as our many activities, ranging from mentoring opportunities to our podcast series to update to news related to recent qualitative publications and jobs, please visit the American Educational Research Association website at www dot era dotnet to join the qualitative research SIG today. Rodney 37:19 Thank you, Sasha, that's also work that seems quite important and significant. And I want to dovetail your comments and relevance and issues of responsibility and carving new spaces to Melissa. How might we fear those who critique the saboteurs? What, how do we how do we respond to the status quo, to those who say that this diversity is about deviance or difference is really about deficit. Help us using some of the words that Evan Gordon has written in the paper as well that I'd like to come back to with other colleagues that help us Melissa, what do you what do you think? Melissa 38:26 Well, I would say that it's more important now than ever, to, especially for those of us who identify as as white, we have a responsibility to engage in explicitly anti racist work. Now that these racist systems and structures have been revealed to us we've been we've had these blind spots for centuries, as Sasha has said, especially in relation to people with disabilities that we have these movements going on right now reached the racial justice movement, of course, in the context of which we wrote this paper. And then as we revise the paper, and then it got it accepted for publication, more and more names are being added to the list, victims of police brutality, and now we see a rise in anti Asian hate crimes. And for me, personally, my research is with refugees. And there's been a lot of contention around the issue of forced migration and refugee resettlement in the United States. And here in Turkey, where I live, there's a lot of polarization around Syrian refugees, what their rights should be a long term outlook. So I really believe that this is the time that we need to stand up and push back Actually, this idea of sabotage is that we're working from the inside to dismantle these racist systems and structures. And so what we tried to do in our paper was start with ourselves, especially for Megan And for me as, as white women who have these blind spots, we wanted to engage in a really structured process of reflexivity, in order to kind of sensitize ourselves to how these incidents feel very different for our core researchers of color. The particular incident that we look at in the paper seems relatively simple. On the surface, that white man who works in the university in the facilities, actually he never identified himself basically accosted Elizabeth removing a table during this research event with us. And then, as we dug deeper, we saw how it was really racially charged, looking at it through Elizabeth experience, and through chevelles experience of trying to intervene and find some resolution for this incident. So I wasn't even at the event actually. But for me, it was a really important process of looking at how, how I'm missing the point in these types of interactions, how in my own research with refugee youth and young adults, I might be missing something that's, that's really affecting their experience some structural issues or interpersonal issues. So we took this approach of critical race theory and actually critical whiteness theory to examine these these kind of layers through a critical race praxis from Nam Moto, where we look at the experience and rethink it, and then translate it, looking at the how these racist structures and patterns of white supremacy are operating in our society and our institutions that are supposed to be safe havens for diversity, and then engagement, which is really grappling with the tensions that can happen within our research collectives in our interpersonal relationships, and then trying to center the experiences and knowledges of these communities, marginalized communities, and working towards more equitable curricula, policies, practices. So in my own research, I'm trying to do that with refugee populations. And it's, it's hard, but I feel that this is really our the commitment that we need to make as critical qualitative researchers to engage in hard work. Because we have this privilege, and we need to do more than just position ourselves as allies, we need to break down these structures from within those of us who have privilege have, perhaps more power to work towards change. Rodney 42:46 Well, I'm inspired. I don't know how much time we have and I don't know how much more you all have to say. But I want to thank you all for your appealing to ... of our communities, the self-determination. And not being wedded just to the university's own understanding of knowledge and relevance. Thank your for ... your pushing that notion of that understanding is the pure soul of what this work is about. Thank you as well for your parrhesia for your vulnerability for telling the truth. For not being afraid and coureagous. So as I turn back. I couldn't help but thinking about some things I'm thinking about now. The centenial year of professor Edmond W. Gordon who is celebrating his 100th birthday next month at the Teacher's College in a series of Webnars. But there are a series of activities this whole year. I hope you all can participate in celebrating this giant of a man. He wrote in ed research with fellow colleagues. This notioon called community centered bias, which is quite nice. Communitiy centered bias is this notion whcih he eterms as a tendency to make one's community the center of the universe. and the conceptual frame the frames all thought. He suggest that this androcentral, culturo-centric, ethnocentric chauvinsim known as community centric bias is rampid. And you all simply displayed that in yourconversation. I don't know if you all have anything else to say but I certainly would welcome your thoughts and some dialogue a bit back and forth,a bit more sabotour. Giovanni 42:46 Well i'll go first I I think you know with the work of of Edmund Gordon and and how he really brought forth affirmative, voices in the affirmative, as opposed to always looking at the achievement gap as a as a deficit, but one thing that i've seen as as small acts of sabotage. And really pushing back against this idea that our Community is the Center of the world. You know this is, this is a big thing in even Italian culture in Roman times Rome was was the Center of the world and that's actually something that often comes up in in Italian culture as much as. The nation has has struggled I would say there's still this this idea that Italy, of course, bread, the Renaissance, they had a number of other cultural and philosophical philosophical advancement, but getting into anti fascism and Neo Marxism there was the idea against this this cultural hegemony through the work of Gramsci and. And really in the Italian resistance movements in the Polish resistance movements. Looking back at those they had tiny acts of sabotage, or what the the Polish called small small sabotage your minor sabotage admit it was. They were things as simple as not acknowledging that you spoke German, even if you did or giving people the wrong directions simply so they would go the wrong way. And these are also things that are continued to be done in Italy in Rome. Just to mess with tourists, but I would say, even in my own work, and not only my studies, but my my full time job within government sometimes you have to not speak the same language as people and and recognize that so then it's a type of calling out and calling in to say. I choose to be different, and even though the work of sabotage is meant to be. Under the radar you still have to expose yourself, and I think that's important, I think. That type of authenticity in one's work comes out when. You enable yourself to. To be present to be visible as a Sabbath tour. Sharrell 42:46 I guess I can go. Next I. appreciate those examples, Giovanni because it's even thinking about my work and what i'm interested in doing is. working to site black women right and thinking about black feminist knowledge and it's contributions to the Academy that's often seen as an oversight. So I think about the work of Anna Julia Cooper who brittney Cooper and her work kind of in her work of beyond respectability draws from the work of Anna Julia Cooper. As this comparison approach right so specifically thinking about that as a methodological approach that's committed to seeing. The black female body as a form of possibility and not a burden and centering the black female body. as a means of black social thought, so I think it's about you know thinking about these different approaches and who are we centering. Right and so when we move beyond a deficit approach that seeks to sabotage Western ideas around research. You know, really exists, particularly we think about black feminist work exists outside what we think of as the Western research cannon. And so, how are we thinking about that work to infringe upon conventional notions of social science. and acknowledging the rebel relevance and the importance of centering black woman's knowledge is legitimate, so I think when we think about these acts of sabotage, we are thinking about. You know these ideas of resisting familiar Western paradigms that are oppressive in nature. Even thinking about scholars work like Dr kristin Smith, who creates a campaign calling cite black women in response to the academic candidate frequently you know doesn't recognize the intellectual and you know contributions of black women right, and so I think that's that's something that is really important that we're paying that we're considering we're thinking about these notions of sabotage and what does that actually look like and I appreciate Giovanni your connection. People, you know that we often don't see as intellectual so i'm thinking about black women are folks that were enslaved. And their acts of resistance and what does that look like and how do we take that to to the next level or how do we take that a step further and our own research, so I appreciate your connection Giovanni and just wanted to add my perspective as well. Rodney 42:46 Any final thoughts... You know... here's mine. And i'm just passing the baton. I'll tell you what it looks like. It looks like folk who have and can draw on a history of resistance not others not borrowing others resistance songs. Like I don't need Giovanni's farm songs Italian folk songs I have my own fucking songs in my own history if you don't know yours get yours. It's like Langston Hughes. The song the poem is I Sing America, I am the darker brother they sent me to the kitchen with company comes, but I laugh and eat well and grow strong tomorrow i'll be at the table and and nobody when a company comes. Nobody will dare seat in the evening coaching them there's a there's a form of resistance that's what it sounds like find your own resistance songs live your life.

Dr. Anna Julia Cooper was the 4th African American woman to receive a PhD in any field in the United States. Along with her incredible career in academia, Dr. Cooper spent her life advocating for the proper education of African American women and girls. Her book, A Voice from the South: by a Woman from the South, is lauded as the first articulation of Black Feminism. During her life she impacted the lives of thousands of students while she was a teacher, Principal, President of a college, and advisor. --- Support this podcast: https://anchor.fm/herstory123/support

What does it mean to be an American? The story of the African American past demonstrates the difficulty of answering this seemingly simple question. If being "American" means living in a land of freedom and opportunity, what are we to make of those Americans who were enslaved and who have suffered from the limitations of second-class citizenship throughout their lives? African American history illuminates the United States' core paradoxes, inviting profound questions about what it means to be an American, a citizen, and a human being. Jonathan S. Holloway's The Cause of Freedom: A Concise History of African Americans (Oxford University Press, 2021) considers how, for centuries, African Americans have fought for what the black feminist intellectual Anna Julia Cooper called "the cause of freedom." It begins in Jamestown in 1619, when the first shipment of enslaved Africans arrived in that settlement. It narrates the creation of a system of racialized chattel slavery, the eventual dismantling of that system in the national bloodletting of the Civil War, and the ways that civil rights disputes have continued to erupt in the more than 150 years since Emancipation. The Cause of Freedom carries forward to the Black Lives Matter movement, a grass-roots activist convulsion that declared that African Americans' present and past have value and meaning. At a moment when political debates grapple with the nation's obligation to acknowledge and perhaps even repair its original sin of racialized slavery, The Cause of Freedom tells a story about our capacity and willingness to realize the ideal articulated in the country's founding document, namely, that all people were created equal. Marshall Poe is the founder and editor of the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-american-studies

What does it mean to be an American? The story of the African American past demonstrates the difficulty of answering this seemingly simple question. If being "American" means living in a land of freedom and opportunity, what are we to make of those Americans who were enslaved and who have suffered from the limitations of second-class citizenship throughout their lives? African American history illuminates the United States' core paradoxes, inviting profound questions about what it means to be an American, a citizen, and a human being. Jonathan S. Holloway's The Cause of Freedom: A Concise History of African Americans (Oxford University Press, 2021) considers how, for centuries, African Americans have fought for what the black feminist intellectual Anna Julia Cooper called "the cause of freedom." It begins in Jamestown in 1619, when the first shipment of enslaved Africans arrived in that settlement. It narrates the creation of a system of racialized chattel slavery, the eventual dismantling of that system in the national bloodletting of the Civil War, and the ways that civil rights disputes have continued to erupt in the more than 150 years since Emancipation. The Cause of Freedom carries forward to the Black Lives Matter movement, a grass-roots activist convulsion that declared that African Americans' present and past have value and meaning. At a moment when political debates grapple with the nation's obligation to acknowledge and perhaps even repair its original sin of racialized slavery, The Cause of Freedom tells a story about our capacity and willingness to realize the ideal articulated in the country's founding document, namely, that all people were created equal. Marshall Poe is the founder and editor of the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

What does it mean to be an American? The story of the African American past demonstrates the difficulty of answering this seemingly simple question. If being "American" means living in a land of freedom and opportunity, what are we to make of those Americans who were enslaved and who have suffered from the limitations of second-class citizenship throughout their lives? African American history illuminates the United States' core paradoxes, inviting profound questions about what it means to be an American, a citizen, and a human being. Jonathan S. Holloway's The Cause of Freedom: A Concise History of African Americans (Oxford University Press, 2021) considers how, for centuries, African Americans have fought for what the black feminist intellectual Anna Julia Cooper called "the cause of freedom." It begins in Jamestown in 1619, when the first shipment of enslaved Africans arrived in that settlement. It narrates the creation of a system of racialized chattel slavery, the eventual dismantling of that system in the national bloodletting of the Civil War, and the ways that civil rights disputes have continued to erupt in the more than 150 years since Emancipation. The Cause of Freedom carries forward to the Black Lives Matter movement, a grass-roots activist convulsion that declared that African Americans' present and past have value and meaning. At a moment when political debates grapple with the nation's obligation to acknowledge and perhaps even repair its original sin of racialized slavery, The Cause of Freedom tells a story about our capacity and willingness to realize the ideal articulated in the country's founding document, namely, that all people were created equal. Marshall Poe is the founder and editor of the New Books Network. Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-south

What does it mean to be an American? The story of the African American past demonstrates the difficulty of answering this seemingly simple question. If being "American" means living in a land of freedom and opportunity, what are we to make of those Americans who were enslaved and who have suffered from the limitations of second-class citizenship throughout their lives? African American history illuminates the United States' core paradoxes, inviting profound questions about what it means to be an American, a citizen, and a human being. Jonathan S. Holloway's The Cause of Freedom: A Concise History of African Americans (Oxford University Press, 2021) considers how, for centuries, African Americans have fought for what the black feminist intellectual Anna Julia Cooper called "the cause of freedom." It begins in Jamestown in 1619, when the first shipment of enslaved Africans arrived in that settlement. It narrates the creation of a system of racialized chattel slavery, the eventual dismantling of that system in the national bloodletting of the Civil War, and the ways that civil rights disputes have continued to erupt in the more than 150 years since Emancipation. The Cause of Freedom carries forward to the Black Lives Matter movement, a grass-roots activist convulsion that declared that African Americans' present and past have value and meaning. At a moment when political debates grapple with the nation's obligation to acknowledge and perhaps even repair its original sin of racialized slavery, The Cause of Freedom tells a story about our capacity and willingness to realize the ideal articulated in the country's founding document, namely, that all people were created equal. Marshall Poe is the founder and editor of the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

What does it mean to be an American? The story of the African American past demonstrates the difficulty of answering this seemingly simple question. If being "American" means living in a land of freedom and opportunity, what are we to make of those Americans who were enslaved and who have suffered from the limitations of second-class citizenship throughout their lives? African American history illuminates the United States' core paradoxes, inviting profound questions about what it means to be an American, a citizen, and a human being. Jonathan S. Holloway's The Cause of Freedom: A Concise History of African Americans (Oxford University Press, 2021) considers how, for centuries, African Americans have fought for what the black feminist intellectual Anna Julia Cooper called "the cause of freedom." It begins in Jamestown in 1619, when the first shipment of enslaved Africans arrived in that settlement. It narrates the creation of a system of racialized chattel slavery, the eventual dismantling of that system in the national bloodletting of the Civil War, and the ways that civil rights disputes have continued to erupt in the more than 150 years since Emancipation. The Cause of Freedom carries forward to the Black Lives Matter movement, a grass-roots activist convulsion that declared that African Americans' present and past have value and meaning. At a moment when political debates grapple with the nation's obligation to acknowledge and perhaps even repair its original sin of racialized slavery, The Cause of Freedom tells a story about our capacity and willingness to realize the ideal articulated in the country's founding document, namely, that all people were created equal. Marshall Poe is the founder and editor of the New Books Network.

What does it mean to be an American? The story of the African American past demonstrates the difficulty of answering this seemingly simple question. If being "American" means living in a land of freedom and opportunity, what are we to make of those Americans who were enslaved and who have suffered from the limitations of second-class citizenship throughout their lives? African American history illuminates the United States' core paradoxes, inviting profound questions about what it means to be an American, a citizen, and a human being. Jonathan S. Holloway's The Cause of Freedom: A Concise History of African Americans (Oxford University Press, 2021) considers how, for centuries, African Americans have fought for what the black feminist intellectual Anna Julia Cooper called "the cause of freedom." It begins in Jamestown in 1619, when the first shipment of enslaved Africans arrived in that settlement. It narrates the creation of a system of racialized chattel slavery, the eventual dismantling of that system in the national bloodletting of the Civil War, and the ways that civil rights disputes have continued to erupt in the more than 150 years since Emancipation. The Cause of Freedom carries forward to the Black Lives Matter movement, a grass-roots activist convulsion that declared that African Americans' present and past have value and meaning. At a moment when political debates grapple with the nation's obligation to acknowledge and perhaps even repair its original sin of racialized slavery, The Cause of Freedom tells a story about our capacity and willingness to realize the ideal articulated in the country's founding document, namely, that all people were created equal. Marshall Poe is the founder and editor of the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

What does it mean to be an American? The story of the African American past demonstrates the difficulty of answering this seemingly simple question. If being "American" means living in a land of freedom and opportunity, what are we to make of those Americans who were enslaved and who have suffered from the limitations of second-class citizenship throughout their lives? African American history illuminates the United States' core paradoxes, inviting profound questions about what it means to be an American, a citizen, and a human being. Jonathan S. Holloway's The Cause of Freedom: A Concise History of African Americans (Oxford University Press, 2021) considers how, for centuries, African Americans have fought for what the black feminist intellectual Anna Julia Cooper called "the cause of freedom." It begins in Jamestown in 1619, when the first shipment of enslaved Africans arrived in that settlement. It narrates the creation of a system of racialized chattel slavery, the eventual dismantling of that system in the national bloodletting of the Civil War, and the ways that civil rights disputes have continued to erupt in the more than 150 years since Emancipation. The Cause of Freedom carries forward to the Black Lives Matter movement, a grass-roots activist convulsion that declared that African Americans' present and past have value and meaning. At a moment when political debates grapple with the nation's obligation to acknowledge and perhaps even repair its original sin of racialized slavery, The Cause of Freedom tells a story about our capacity and willingness to realize the ideal articulated in the country's founding document, namely, that all people were created equal. Marshall Poe is the founder and editor of the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

What does it mean to be an American? The story of the African American past demonstrates the difficulty of answering this seemingly simple question. If being "American" means living in a land of freedom and opportunity, what are we to make of those Americans who were enslaved and who have suffered from the limitations of second-class citizenship throughout their lives? African American history illuminates the United States' core paradoxes, inviting profound questions about what it means to be an American, a citizen, and a human being. Jonathan S. Holloway's The Cause of Freedom: A Concise History of African Americans (Oxford University Press, 2021) considers how, for centuries, African Americans have fought for what the black feminist intellectual Anna Julia Cooper called "the cause of freedom." It begins in Jamestown in 1619, when the first shipment of enslaved Africans arrived in that settlement. It narrates the creation of a system of racialized chattel slavery, the eventual dismantling of that system in the national bloodletting of the Civil War, and the ways that civil rights disputes have continued to erupt in the more than 150 years since Emancipation. The Cause of Freedom carries forward to the Black Lives Matter movement, a grass-roots activist convulsion that declared that African Americans' present and past have value and meaning. At a moment when political debates grapple with the nation's obligation to acknowledge and perhaps even repair its original sin of racialized slavery, The Cause of Freedom tells a story about our capacity and willingness to realize the ideal articulated in the country's founding document, namely, that all people were created equal. Marshall Poe is the founder and editor of the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/book-of-the-day

What does it mean to be an American? The story of the African American past demonstrates the difficulty of answering this seemingly simple question. If being "American" means living in a land of freedom and opportunity, what are we to make of those Americans who were enslaved and who have suffered from the limitations of second-class citizenship throughout their lives? African American history illuminates the United States' core paradoxes, inviting profound questions about what it means to be an American, a citizen, and a human being. Jonathan S. Holloway's The Cause of Freedom: A Concise History of African Americans (Oxford University Press, 2021) considers how, for centuries, African Americans have fought for what the black feminist intellectual Anna Julia Cooper called "the cause of freedom." It begins in Jamestown in 1619, when the first shipment of enslaved Africans arrived in that settlement. It narrates the creation of a system of racialized chattel slavery, the eventual dismantling of that system in the national bloodletting of the Civil War, and the ways that civil rights disputes have continued to erupt in the more than 150 years since Emancipation. The Cause of Freedom carries forward to the Black Lives Matter movement, a grass-roots activist convulsion that declared that African Americans' present and past have value and meaning. At a moment when political debates grapple with the nation's obligation to acknowledge and perhaps even repair its original sin of racialized slavery, The Cause of Freedom tells a story about our capacity and willingness to realize the ideal articulated in the country's founding document, namely, that all people were created equal. Marshall Poe is the founder and editor of the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-studies

What does it mean to be an American? The story of the African American past demonstrates the difficulty of answering this seemingly simple question. If being "American" means living in a land of freedom and opportunity, what are we to make of those Americans who were enslaved and who have suffered from the limitations of second-class citizenship throughout their lives? African American history illuminates the United States' core paradoxes, inviting profound questions about what it means to be an American, a citizen, and a human being. Jonathan S. Holloway's The Cause of Freedom: A Concise History of African Americans (Oxford University Press, 2021) considers how, for centuries, African Americans have fought for what the black feminist intellectual Anna Julia Cooper called "the cause of freedom." It begins in Jamestown in 1619, when the first shipment of enslaved Africans arrived in that settlement. It narrates the creation of a system of racialized chattel slavery, the eventual dismantling of that system in the national bloodletting of the Civil War, and the ways that civil rights disputes have continued to erupt in the more than 150 years since Emancipation. The Cause of Freedom carries forward to the Black Lives Matter movement, a grass-roots activist convulsion that declared that African Americans' present and past have value and meaning. At a moment when political debates grapple with the nation's obligation to acknowledge and perhaps even repair its original sin of racialized slavery, The Cause of Freedom tells a story about our capacity and willingness to realize the ideal articulated in the country's founding document, namely, that all people were created equal. Marshall Poe is the founder and editor of the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/law

Dr. Anika Prather joins Jeremy with a group of her humanities students from Howard University—Nia Anderson, Joseph Andrew Jordan, and Joshua Hughes. The students discuss the meaning of classical education within the African-American intellectual tradition, to include such important figures as Phillis Wheatley, Anna Julia Cooper, Frederick Douglass, and Martin Luther King, Jr. Professor Prather and her students also discuss the #DisruptTexts movement and what it means for the future of education—the removal of books from curricula may be the product of good intentions, but will likely have harmful educational outcomes.  Host Jeremy Tate @JeremyTate41Guest Dr. Anika Prather @AnikaFreeindeed

In February we are going to celebrate Black History Month by talking about some figures that are not as well known. In this episode we discuss Dr. Cooper and all of the work she did to fight for the rights of African Americans and women.

On this episode, Winston Brady interviews Dr. Anika T. Prather about the value of a Classical education and the role Classical texts played in shaping the minds of leaders in the African-American community, notably Frederick Douglass, Anna Julia Cooper, W.E.B. DuBois, Dr. Martin Luther King, Jr., among others. Dr. Anika T. Prather earned her B.A. from Howard University in elementary education. She also has earned several graduate degrees in education from New York University and Howard University. She has a Masters in liberal arts from St. John’s College in Annapolis, Maryland and a PhD in English, Theatre and Literacy Education from the University of Maryland at College Park. Her research focus is on building literacy with African American students through engagement in the books of the Canon and recently self-published her book “Living in the Constellation of the Canon: The Lived Experiences of African American Students Reading Great Books Literature.” She has served as a teacher, supervisor for student teachers, director of education and Head of School. Currently she teaches in the Classics department at Howard University and is the founder of The Living Water School in Southern Maryland. In her research, Dr. Prather focuses on “building literacy with African American students through engagement in the books of the Canon”—that is, reading through the books in a Great Books curriculum to inspire in her students a lifelong love of learning. "Living in the Constellation of the Canon: The Lived Experiences of African-American Students Reading Great Books Literature": https://www.amazon.com/dp/172493337X/ref=cm_sw_em_r_mt_dp_U_DJo9EbDYGWCEV

We do so with Dr. Ruth Nicole Brown, the Inaugural Chairperson and Professor of AAAS, Dr. Tamura Lomax, Foundational Associate Professor of AAAS, Dr. Kristie Dotson, Executive Academic Advisor to AAAS and Professor of Philosophy, and Dr. April Baker-Bell, continuing member of the transition team and Associate Professor of Language, Literacy and English Education. “The African American and African Studies at Michigan State University (AAAS) began as a program in 2002,” says Dotson. “What was unique about it is that it was a program that was PhD granting. It did not have an undergraduate arm, but it did offer PhDs. One of the things the department is working toward on is a real commitment to supporting Black people, helping to facilitate and create cultural workers in Black communities, and to Black sovereignty.”I was excited to read about AAAS's core areas and feminism, genders and sexuality studies,” Brown says, in talking about what attracted her to AAAS at MSU, “I was excited by the new build of this department and what we would create. It would be collectively oriented and anew, which meant that this work is bigger than any one person. And I'm interested always in being a part of something that will have impact for generations. The call for that integral chairperson position affirms my long-held commitment to ways that affirm Black communities and Black thought life.”“The timing, the opportunity, and the people all aligned for me,” says Lomax. “Anyone who knows the history of Black studies knows that the emphasis on Black feminism is revolutionary. I don't mean in terms of offering a few classes here and there or sprinkling Black women faculty here and there. I mean literally to specifically and unapologetically center and weave Black feminism in our curriculum and our values, and our bylaws. “The second thing is that we share a collective statement and the wellbeing of the whole, that's very important to Black feminism because, just to paraphrase Anna Julia Cooper, ‘When Black women are centered, everyone else's centered too.' That is what drew me to the department. When I understood the vision for where this department could possibly go, I wanted to be here.”“We insist that Black studies uncovers and creates technologies of living for all Black people in Black futures,” adds Brown. “When we say Black people, we mean all Black people. When we say Black futures, that is to say beyond survival into wellness, that is our vision that we created together. It guides our work, it guides our interactions, it guides our curriculum, and it will guide the work that we continue to do in the new build.”“We have three organizing inquiries that motivate and sustain our work: Black Cultures and Institutions, Black Girlhood Studies, and Black Speculative Ecologies,” Dotson adds. “We specialize in community and cultural works, cultivating radical imagination, and collective revolutionary knowledge production. As a unit we are committed to making concrete connections between our scholarship, pedagogy, and social justice.”“One of the main opportunities and challenges that is before us is that we have an opportunity to shape students who will go out and create alternative futures,” Lomax says. “I'm expecting them to go out and fight for this world, this other world that we want, where everyone can be a part of it and everyone can be a part of it in terms of wealth. One where everyone is living well and has an opportunity to access wellness. Right now that's not the case. But Black folks know that it's not been the case forever than in the United States.“This is an opportunity for MSU to say who they are through the work that we do. There is a history, there's a narrative, that's not so good. It is important that we do well and that this work is supported. There's a lot at stake for us personally, there's a lot at stake for the institution, there's a lot at stake for the department. We need it to do well. For me, I need it to do well because I need to see this future that I've been dreaming about.”“This is the department we've all been waiting for,” says Baker Bell. “This is the department we've needed for a very long time. I needed this department as an undergraduate student. I'm thinking about my daughter; this is the department she will need to be part of to explain our history and to map out the future we need. I'm so excited about what this will mean for our future students to come, not just at Michigan State, but everywhere. How is this particular department going to transform Black studies all around the country? I'm really excited and hopeful. I think it's so necessary. It's been necessary, but I'm really excited about the work that we're going to do.”The group discusses some its short and long term goals and some of the challenges and opportunities to reaching the goals, especially during a global pandemic. And they describe how people can participate in the evolution of the department.MSU Today airs every Sunday morning at 9:00 on 105.1 FM, AM 870, and however you stream at home. Follow and subscribe at Spotify, Apple Podcasts, and wherever you get your podcasts.

Anna Julia Cooper’s "A Voice from the South", an unprecedented contribution to black feminist theory. 

Black culture is central to American culture—we simply don’t have America without having the Black experience, born of slavery and systemic racism and white supremacy, of physical and mental and emotional pain. But through generations, Black women and men have passed down stories given from their mothers and grandmothers. They’ve cooked and sang and danced and played the most beautiful music. They’ve wrote and dreamed and created. Black culture has inspired us for hundreds of years as it has woven its way into the tapestry of American life. And today, we’re going to talk about the richness of it all with Dr. Tanisha C. Ford, a cultural critic and professor of history at CUNY. Dr. Ford shares the artists and icons that shaped her world as a young Black woman growing up (everyone from her own mother and her leather jackets, to the music of Aretha Franklin and TLC, Roberta Flack and Mary J. Blige). Dr. Ford shows us how looking deeply at culture helps us see the threads of politics and society woven within. We learn why cultural appropriation is tied to systems of exploitation. We see why we need to shift our eyes away from history books that haven’t centered important Black pioneers like Anna Julia Cooper and Ida B. Wells, why everyone needs to read words from thinkers like James Baldwin and Audre Lorde. We see how Shirley Chisholm paved the way for Kamala Harris. We see the beauty and strength of artists like Nina Simone and Billie Holiday, and how they birth artists like Alicia Keys and Janelle Monáe. And through it all we see how new forms of technology have carried Black voices to new corners of the world for decades, planing the seeds for social media to blossom into a powerful force for the change that we’re seeing today. * * *  Thank you to our sponsors! Author School | Reserve your spot today at https://authorschool.com/jenhatmaker Noom | Sign up for your trial at http://noom.com/forthelove  Jenni Kayne |  Get 20% off your first order! Go to https://jennikayne.com, promo code FORTHELOVE FabFitFun | Use coupon code FTL for $10 off your first box at https://fabfitfun.com  #fabfitfunpartner

Anna Julia Cooper est une écrivaine, enseignante, éducatrice et l'une des plus éminentes érudites afro-américaine de l'histoire des États-Unis. Après avoir soutenu une thèse d'histoire à la Sorbonne en 1924, elle devient la quatrième femme afro-américaine à obtenir un doctorat. Portrait de celle qui inaugurera le féminisme « noir » !

In this episode, Michael Dawson chats with Charisse Burden-Stelly (Asst. Professor of Africana Studies and Political Science at Carleton College) about her research on W.E.B Du Bois, as well as lessons his scholarship has to offer as we think through building social movements today. Charisse Burden-Stelly and Gerald Horne, W.E.B. Du Bois: A Life in American History Suggested Readings: Hannah Appel, The Licit Life of Capitalism: US Oil in Equatorial Guinea (2019) Anna Julia Cooper, A Voice from the South (1892) Megan Ming Francis, “The Price of Civil Rights: Black Lives, White Funding, and Movement Capture” (2019) Saidiya Hartman, Wayward Lives, Beautiful Experiments: Intimate Histories of Riotous Black Girls, Troublesome Women, and Queer Radicals (2019) Gerald Horne, Paul Robeson: The Artist as Revolutionary (2016) Claudia Jones, Beyond Containment (edited by Carole Boyce Davies) (2011) Kelly Miller, “The Risk of Women’s Suffrage” (1915) Michael Joseph Roberto, The Coming of the American Behemoth: The Origins of Fascism in the United States, 1920-1940 (2018)

Rod and Karen discuss Anna Julia Cooper, Coronavirus News, men with cats, Terry Crews, YouTubers apologizing for racism, That's Ya'll Man, White People News and Sword Ratchetness. Twitter: @rodimusprime @SayDatAgain @TBGWT Email: theblackguywhotips@gmail.com Blog: www.theblackguywhotips.com Voice Mail: 704-557-0186 Interview On Crowdcast: https://blog.crowdcast.io/post/live-video-marketing

"A bridge is only as strong as its weakest part. Former slave turned educator Anna Julia Cooper uttered those very contemporary-sounding words back in 1893. The US didn't heed them then. We haven't heeded them yet.  The big question, brought home to us one more time by the Covid 19 crisis, is why not? What does American society so love about having weak parts that we refuse, year after year, and epidemic after epidemic to shore them up?" The F-Word is released bi-monthly featuring timely commentaries by Laura Flanders and guests.  Support by becoming a patron.

"A bridge is only as strong as its weakest part. Former slave turned educator Anna Julia Cooper uttered those very contemporary-sounding words back in 1893. The US didn't heed them then. We haven't heeded them yet. The big question, brought home to us one more time by the Covid 19 crisis, is why not? What does American society so love about having weak parts that we refuse, year after year, and epidemic after epidemic to shore them up?" The F-Word is released bi-monthly featuring timely commentaries by Laura Flanders and guests. Support by becoming a patron, goto https://Patreon.com/theLFShow

A profile of Anna Julia Cooper, a writer and educator who is regarded as one of the first Black feminists and specifically spoke to the intersection of gender and race. Show notes and sources are available at http://noirehistoir.com/blog/anna-julia-cooper.

The activist Dr. Anna Julia Cooper said that God was a "Singing Something" and that God had put a song inside of us that needed to be sung. Join Pastor Jacob as he explores the hymn, "Lift Ev'ry Voice and Sing," which in 1919 became known as The Black National Anthem.

Today we celebrate Anna Julia Cooper, an author, educator and activist for Black liberation

Today we celebrate Anna Julia Cooper, an author, educator and activist for Black liberation

In celebration of Black History Month, Trinity Cathedral invites you to the Black History Month Guest Preachers at 12:10 p.m. each Wednesday of February in the Cathedral.Wednesday, February 6The. Rev. Canon Veronica Ritson (retired archdeacon of the Episcopal Diocese of Arizona):celebrating Anna Julia CooperAs the daughter of an airman in the US Air Force, Veronica came to Arizona via Luke Air Force Base over forty-five years ago, and stayed. Being ordained to the Diaconate in 1993 would overlap an Arizona State employee profession of project management in computer programming, and part-time teaching for the Maricopa Community College system for the Computer Science curriculum.For Veronica, the Diaconate role would begin by encompassing the world of HIV/AIDS in its cultural height during the 1990’s. She sat on the board of “AIDS Project Arizona”, and was chairperson for the “AZ Diocese AIDS Task Force.” At the beginning of the “2000” decades, Veronica’s role shifted to “Liturgy Coordinator” for Trinity Cathedral, director for the Diocesan “Deacon Formation Academy” (DFA), and in 2004 was appointed Archdeacon by Bishop Smith. Having stepped down from an active deacon’s role in 2015, Veronica remains a faculty member and advisor for DFA.Whether being an advocate for persons living with AIDS or helping to form deacons, Veronica’s message is the same: “we should embody the love that is about justice, peace, and the dignity of every human being”.

Professors Shirley Moody-Turner, Kim Bassford, and Regis Fox on what Anna Julia Cooper, Patsy Mink, and other American women of color leaders can teach us about what it means to wake up and do the work of democracy--for the long haul.

Listen to RVA Dirt's Municipal Mania discuss 3 papers up for #RVACouncil review: Stone Brewing, Anna Julia Cooper, and the residency requirement.

Black Kids in Outer Space interviews Zahra. Zahra is a life enthusiast. She is a mother, organizer, creative and adventurer. A project starting, wandering, overlover and outdoor junkie. She utilizes space curation, outdoor adventure, food justice, yoga(ing) and being a creative as the root of her community organizing efforts to enhance the quality of life among Black folk. Her work centers Black women and children and meets at the intersection of justice, living in ones values, healing, quality of life and Black Liberation. She is humbly a co-visionary of the Anna Julia Cooper Learning and Liberation Center where her insights and skills further the development of liberatory living and learning spaces. Currently she serves as the Conference Organizer for the Money for Our Movements National Conference and is a 2018 Civic For Innovation fellow for her work with Red, Bike and Green. You can link with her via social media @zahra_ala

Dr. Brittney C. Cooper, who is an assistant professor of women's and gender studies at Rutgers University, explores the intellectual genealogy and geography of the work of African-American women over the course of more than a century in her book, Beyond Respectability: The Intellectual Thought of Race Women (University of Illinois Press, 2017). While knitting together an understanding of the intellectual achievements and contributions of many African-American women, Cooper pays particular attention to Anna Julia Cooper, Fannie Barrier Williams, Mary Church Terrell, Pauli Murray, Toni Cade Bambara and the engagement that these women had with ideas, highlighting the contributions they made to racial knowledge, questions of gender, and civic engagement within the United States, from the period after Reconstruction through the 1970s. Cooper than provides a contemporary epilogue, integrating into her research the conversation around the beginnings of the #blacklivesmatter movement and the women who started it, Patrisse Khan-Cullors, Alicia Garza, and Opal Tometi, and how they, like the race women who preceded them, have been compelled to attest to their primacy in thinking about and then coming together to form this more recent social movement. Cooper traces the spaces where Black female intellectual engagement took place, in places like the National Association for Colored Women, the club movement, and the pages of the political magazine, Voice of the Negro, as well as how some of this movement migrated into college and university classrooms and programs. Cooper's book engages with the actual ideas and concepts that many of these women voiced or wrote, as well as analyzing the intellectual conversations these women had with each other on occasion, but more particularly with their contemporaries. Beyond Respectability is both accessible and sophisticated in the discussion of American intellectual history, race, gender, sexual orientation, black feminism, citizenship, and social engagement. Learn more about your ad choices. Visit megaphone.fm/adchoices

Dr. Brittney C. Cooper, who is an assistant professor of women’s and gender studies at Rutgers University, explores the intellectual genealogy and geography of the work of African-American women over the course of more than a century in her book, Beyond Respectability: The Intellectual Thought of Race Women (University of Illinois Press, 2017). While knitting together an understanding of the intellectual achievements and contributions of many African-American women, Cooper pays particular attention to Anna Julia Cooper, Fannie Barrier Williams, Mary Church Terrell, Pauli Murray, Toni Cade Bambara and the engagement that these women had with ideas, highlighting the contributions they made to racial knowledge, questions of gender, and civic engagement within the United States, from the period after Reconstruction through the 1970s. Cooper than provides a contemporary epilogue, integrating into her research the conversation around the beginnings of the #blacklivesmatter movement and the women who started it, Patrisse Khan-Cullors, Alicia Garza, and Opal Tometi, and how they, like the race women who preceded them, have been compelled to attest to their primacy in thinking about and then coming together to form this more recent social movement. Cooper traces the spaces where Black female intellectual engagement took place, in places like the National Association for Colored Women, the club movement, and the pages of the political magazine, Voice of the Negro, as well as how some of this movement migrated into college and university classrooms and programs. Cooper’s book engages with the actual ideas and concepts that many of these women voiced or wrote, as well as analyzing the intellectual conversations these women had with each other on occasion, but more particularly with their contemporaries. Beyond Respectability is both accessible and sophisticated in the discussion of American intellectual history, race, gender, sexual orientation, black feminism, citizenship, and social engagement. Learn more about your ad choices. Visit megaphone.fm/adchoices

Dr. Brittney C. Cooper, who is an assistant professor of women’s and gender studies at Rutgers University, explores the intellectual genealogy and geography of the work of African-American women over the course of more than a century in her book, Beyond Respectability: The Intellectual Thought of Race Women (University of Illinois Press, 2017). While knitting together an understanding of the intellectual achievements and contributions of many African-American women, Cooper pays particular attention to Anna Julia Cooper, Fannie Barrier Williams, Mary Church Terrell, Pauli Murray, Toni Cade Bambara and the engagement that these women had with ideas, highlighting the contributions they made to racial knowledge, questions of gender, and civic engagement within the United States, from the period after Reconstruction through the 1970s. Cooper than provides a contemporary epilogue, integrating into her research the conversation around the beginnings of the #blacklivesmatter movement and the women who started it, Patrisse Khan-Cullors, Alicia Garza, and Opal Tometi, and how they, like the race women who preceded them, have been compelled to attest to their primacy in thinking about and then coming together to form this more recent social movement. Cooper traces the spaces where Black female intellectual engagement took place, in places like the National Association for Colored Women, the club movement, and the pages of the political magazine, Voice of the Negro, as well as how some of this movement migrated into college and university classrooms and programs. Cooper’s book engages with the actual ideas and concepts that many of these women voiced or wrote, as well as analyzing the intellectual conversations these women had with each other on occasion, but more particularly with their contemporaries. Beyond Respectability is both accessible and sophisticated in the discussion of American intellectual history, race, gender, sexual orientation, black feminism, citizenship, and social engagement. Learn more about your ad choices. Visit megaphone.fm/adchoices

Dr. Brittney C. Cooper, who is an assistant professor of women’s and gender studies at Rutgers University, explores the intellectual genealogy and geography of the work of African-American women over the course of more than a century in her book, Beyond Respectability: The Intellectual Thought of Race Women (University of Illinois Press, 2017). While knitting together an understanding of the intellectual achievements and contributions of many African-American women, Cooper pays particular attention to Anna Julia Cooper, Fannie Barrier Williams, Mary Church Terrell, Pauli Murray, Toni Cade Bambara and the engagement that these women had with ideas, highlighting the contributions they made to racial knowledge, questions of gender, and civic engagement within the United States, from the period after Reconstruction through the 1970s. Cooper than provides a contemporary epilogue, integrating into her research the conversation around the beginnings of the #blacklivesmatter movement and the women who started it, Patrisse Khan-Cullors, Alicia Garza, and Opal Tometi, and how they, like the race women who preceded them, have been compelled to attest to their primacy in thinking about and then coming together to form this more recent social movement. Cooper traces the spaces where Black female intellectual engagement took place, in places like the National Association for Colored Women, the club movement, and the pages of the political magazine, Voice of the Negro, as well as how some of this movement migrated into college and university classrooms and programs. Cooper’s book engages with the actual ideas and concepts that many of these women voiced or wrote, as well as analyzing the intellectual conversations these women had with each other on occasion, but more particularly with their contemporaries. Beyond Respectability is both accessible and sophisticated in the discussion of American intellectual history, race, gender, sexual orientation, black feminism, citizenship, and social engagement. Learn more about your ad choices. Visit megaphone.fm/adchoices

Dr. Brittney C. Cooper, who is an assistant professor of women's and gender studies at Rutgers University, explores the intellectual genealogy and geography of the work of African-American women over the course of more than a century in her book, Beyond Respectability: The Intellectual Thought of Race Women (University of Illinois Press, 2017). While knitting together an understanding of the intellectual achievements and contributions of many African-American women, Cooper pays particular attention to Anna Julia Cooper, Fannie Barrier Williams, Mary Church Terrell, Pauli Murray, Toni Cade Bambara and the engagement that these women had with ideas, highlighting the contributions they made to racial knowledge, questions of gender, and civic engagement within the United States, from the period after Reconstruction through the 1970s. Cooper than provides a contemporary epilogue, integrating into her research the conversation around the beginnings of the #blacklivesmatter movement and the women who started it, Patrisse Khan-Cullors, Alicia Garza, and Opal Tometi, and how they, like the race women who preceded them, have been compelled to attest to their primacy in thinking about and then coming together to form this more recent social movement. Cooper traces the spaces where Black female intellectual engagement took place, in places like the National Association for Colored Women, the club movement, and the pages of the political magazine, Voice of the Negro, as well as how some of this movement migrated into college and university classrooms and programs. Cooper's book engages with the actual ideas and concepts that many of these women voiced or wrote, as well as analyzing the intellectual conversations these women had with each other on occasion, but more particularly with their contemporaries. Beyond Respectability is both accessible and sophisticated in the discussion of American intellectual history, race, gender, sexual orientation, black feminism, citizenship, and social engagement. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-american-studies

Dr. Brittney C. Cooper, who is an assistant professor of women’s and gender studies at Rutgers University, explores the intellectual genealogy and geography of the work of African-American women over the course of more than a century in her book, Beyond Respectability: The Intellectual Thought of Race Women (University of Illinois Press, 2017). While knitting together an understanding of the intellectual achievements and contributions of many African-American women, Cooper pays particular attention to Anna Julia Cooper, Fannie Barrier Williams, Mary Church Terrell, Pauli Murray, Toni Cade Bambara and the engagement that these women had with ideas, highlighting the contributions they made to racial knowledge, questions of gender, and civic engagement within the United States, from the period after Reconstruction through the 1970s. Cooper than provides a contemporary epilogue, integrating into her research the conversation around the beginnings of the #blacklivesmatter movement and the women who started it, Patrisse Khan-Cullors, Alicia Garza, and Opal Tometi, and how they, like the race women who preceded them, have been compelled to attest to their primacy in thinking about and then coming together to form this more recent social movement. Cooper traces the spaces where Black female intellectual engagement took place, in places like the National Association for Colored Women, the club movement, and the pages of the political magazine, Voice of the Negro, as well as how some of this movement migrated into college and university classrooms and programs. Cooper’s book engages with the actual ideas and concepts that many of these women voiced or wrote, as well as analyzing the intellectual conversations these women had with each other on occasion, but more particularly with their contemporaries. Beyond Respectability is both accessible and sophisticated in the discussion of American intellectual history, race, gender, sexual orientation, black feminism, citizenship, and social engagement. Learn more about your ad choices. Visit megaphone.fm/adchoices

Dr. Brittney C. Cooper, who is an assistant professor of women’s and gender studies at Rutgers University, explores the intellectual genealogy and geography of the work of African-American women over the course of more than a century in her book, Beyond Respectability: The Intellectual Thought of Race Women (University of Illinois Press, 2017). While knitting together an understanding of the intellectual achievements and contributions of many African-American women, Cooper pays particular attention to Anna Julia Cooper, Fannie Barrier Williams, Mary Church Terrell, Pauli Murray, Toni Cade Bambara and the engagement that these women had with ideas, highlighting the contributions they made to racial knowledge, questions of gender, and civic engagement within the United States, from the period after Reconstruction through the 1970s. Cooper than provides a contemporary epilogue, integrating into her research the conversation around the beginnings of the #blacklivesmatter movement and the women who started it, Patrisse Khan-Cullors, Alicia Garza, and Opal Tometi, and how they, like the race women who preceded them, have been compelled to attest to their primacy in thinking about and then coming together to form this more recent social movement. Cooper traces the spaces where Black female intellectual engagement took place, in places like the National Association for Colored Women, the club movement, and the pages of the political magazine, Voice of the Negro, as well as how some of this movement migrated into college and university classrooms and programs. Cooper’s book engages with the actual ideas and concepts that many of these women voiced or wrote, as well as analyzing the intellectual conversations these women had with each other on occasion, but more particularly with their contemporaries. Beyond Respectability is both accessible and sophisticated in the discussion of American intellectual history, race, gender, sexual orientation, black feminism, citizenship, and social engagement. Learn more about your ad choices. Visit megaphone.fm/adchoices

Laura's F-Word on what happens to the house when the glass ceiling is broken, with notes from feminist scholar Anna Julia Cooper's famed 1893 speech, "Women's Cause is One and Universal."

This week we go through the last requirement of high school graduation in America: the credit unit. We connect the amazing Anna Julia Cooper, explore the just as important but less well know Committee of… More

Tune in for our tribute to educator and activist Anna Julia Cooper

Tune in for our tribute to educator and activist Anna Julia Cooper

2/18/2015. Rev. Dr. Maria Dixon Hall delivers the 2015 Anna Julia Cooper lecture, titled "In The Footsteps of Our Ancestors: Revisiting, Renovating and Revolutionizing the Path." 2015 BCS sponsored event.

Tune in for some history on Anna Julia Cooper, author and lifelong champion for the rights of African American women