Podcasts about New Negro

Historian, professor and UC Santa Barbara's Vice Chancellor for Diversity, Equity, and Inclusion, Jeffrey Stewart, celebrates the 100th anniversary of “The New Negro: An Interpretation”, his new edition of that seminal anthology and his 2019 Pulitzer Prize-winning text about “The New Negro” editor Alain Locke.Become a supporter of this podcast: https://www.spreaker.com/podcast/tavis-smiley--6286410/support.

Med antologin The New Negro: an Interpretation (1925) fick svart amerikansk kultur en ny kraft. Pontus Kyander berättar om redaktören Alain Lockes liv. Lyssna på alla avsnitt i Sveriges Radios app. ESSÄ: Detta är en text där skribenten reflekterar över ett ämne eller ett verk. Åsikter som uttrycks är skribentens egna.Livet – vi brukar säga att det börjar det vid födseln. Livsberättelsen: den är något annat. Den kan börja var som helst, men allra helst vid en vändpunkt.Jeffrey C Stewart börjar sin biografi vid en vändpunkt när han skriver om afroamerikanen Alain Locke, han som mer än någon annan formade vad som kallats Harlemrenässansen på 1920-talet.1922 avlider Lockes mor Mary. Den 37-årige Alain som fram till dess bott hemma klär upp henne en sista gång i den bästa pärlgrå klänningen och de matchande handskarna, stöttar upp henne i soffan som till en kaffebjudning och släpper in de närmaste för ett sista avsked. Vännerna troppar av lika fort som de anlänt, och själv tar Alain Locke klivet ut i ett nytt liv.Locke var en dandy av 1920-talssnitt, välklädd från hatten ner till skospetsarna, liten till växten, till sättet avvaktande och distanserad. Han kom från svart medelklass på den amerikanska östkusten. De hade högre utbildning sedan flera generationer; i ett viktorianskt samhälle var de svarta viktorianer väl medvetna om sin egen ställning – och mer angelägna att assimileras i en vidare medelklass än att blandas samman med Söderns fattiga slavättlingar.Jeffrey C Stewart ger bilden av en sammansatt och inte uteslutande sympatisk person: misogyn, oförlåtande inför verkliga och inbillade oförrätter, men också gränslöst generös mot dem han beundrade och älskade. Locke var dessutom homosexuell. Det var lika olagligt och oacceptabelt i universitetsvärlden som i den afroamerikanska gemenskapen.Alain Locke var inte den förste svarte studenten på elituniversitetet Harvard, och han var långt ifrån ensam. Men han blev den klarast lysande stjärnan. Som förste och länge ende afroamerikan tog han emot ett Rhodes-stipendium – ironiskt nog instiftat av kolonialpolitikern och affärsmannen Cecil Rhodes som gav namnet åt det rassegregerade Rhodesia.Rhodesstipendiaterna var en elit av amerikanska studenter som skickades att studera vid universitetet i Oxford. Det var en utvaldhet som exponerade Locke. På Harvard var han en bland flera svarta studenter. Bland Rhodesstipendiaterna i England var han den ende. Medan rasismen tog sig relativt diskreta uttryck i Boston och av Locke kunde skylas över som brist på hyfs från enskilda studenter, blev den öppna rasismen från studenter med rötter i den amerikanska Södern så uppenbar i Oxford att inte ens Locke kunde se förbi den.Det var inte bara den chockerande rasismen som splittrade Lockes studier i Oxford. På avstånd från mor, Harvard och annan social kontroll kunde han i England och på resor till kontinenten undersöka sin sexualitet. I London, Paris, och Berlin ägnade Locke lika mycket uppmärksamhet åt museer och teatrar som åt manliga vänner och unga prostituerade. Lika beroende som han var av en fast punkt hemma i USA, lika avgörande var uppbrotten och resorna för hans tänkande.Det blev ingen examen från Oxford. Den i hast skrivna avhandlingen i filosofi underkändes. Vad Locke däremot fick med sig från Europa var kärleken till europeisk konst och kultur. Samtidigt var det på resor i Europa som han teoretiskt började formulera sig kring ras. Rasbegreppet var för föregångare som W E B Du Bois statiskt och essentiellt, ett biologiskt faktum. Locke såg istället ras som något kulturellt, föränderligt och påverkbart. Han lutade sig bland annat mot antropologer som Franz Boas, som hävdade att det saknades objektiva kriterier för att skilja raser i fysisk mening. Varje kriterium förekommer rikligt också i andra raser. Ras är snarare en form av medvetande, en föreställning, enligt Boas.Denna ”mjuka” definition av ras passade Locke. Han sökte en väg som inte var aktivistisk och konfronterande, utan som öppnade dörrar i en tid av rassegregering. Det var också viktigt för Locke att inte själv tappa fotfästet i en akademisk och borgerlig kultur.Locke levde ut en homosexuell version av vad W E B Du Bois kallat ”en dubbel medvetenhet” hos USA:s svarta, ”känslan av att alltid se sig själv genom andras ögon” som det står i ”The Souls of Black Folks” från 1903. Det var först på avstånd från USA som Locke kunde formulera sig kring en afroamerikansk renässans. Allra först skedde det i essän ”Steps Toward the Negro Theatre”: en teater med och om svarta, inte alltid skriven av svarta men med utgångspunkt i afroamerikanska erfarenheter. Teatern skulle skapa svart medvetenhet och samtidigt slå bryggor till den vita medelklassen.Alain Locke erövrade så småningom sin doktorsgrad i filosofi vid Harvard, men i efterhand framstår han inte så mycket som en akademisk filosof, utan mer av en lysande kritiker och inte minst en barnmorska för en yngre generation svarta, manliga homosexuella poeter. Några av dem var hans älskare, den störste av dem, Langston Hughes, förblev otillgänglig för Lockes outtröttliga erövringsförsök. Estetik och sexualitet gick hand i hand. Kvinnor gjorde sig bara i undantagsfall besvär – Zora Neal Hearston brukar nämnas, men det var en inflammerad och bitter relation.När tidskriften Survey Graphics utkom med numret ”Harlem. Mecca of the New Negro” 1925 slog det ner som en bomb. Survey Graphics vände sig huvudsakligen till en intellektuell vit medelklass, men hade bjudit in Locke som gästredaktör. Han hade sedan länge arbetat på en essä om ”The New Negro”, som nu blev hjärtpunkten i en antologi om modern svart urban identitet.”Harlem. Mecca of the New Negro” förmedlade bilden av en ny kultur, färgad av möten och mångfald. Den luftiga formgivningen kombinerad med omslagets antytt afrikanska bårder signalerade något nytt, i jämna steg med europeisk modernism. Här föddes idén om Harlemrenässansen, där stadsdelen på norra Manhattan blev fixpunkt för all ny svart kultur.Locke följde året efter upp med antologin ”The New Negro: An Interpretation” där fokus flyttats mot den afroamerikanska litteratur som vuxit fram efter 1920. Det var en programskrift med syfte att frammana bilden av en ny afroamerikansk litteratur med anspråk att bli läst och hörd i egen rätt. Den väckte anstöt hos svarta intellektuella som ville se konsten som ett moraliskt och propagandistiskt verktyg för förändring. Men hans bidrag till en estetik ägd av Amerikas svarta och till konstruktionen av en positiv svart identitet, har haft efterverkningar in i vår tid.Harlemrenässansen blev kortlivad, det satte börskraschen definitivt stopp för 1929. Det vore en överdrift att påstå att Locke ”ledde” en rörelse som i väsentliga avseenden var ett resultat av ekonomiska, sociala och politiska omständigheter. Harlem blomstrade förvisso kulturellt, jazzen exploderade på klubbar som den legendariska Cotton Club, ett nytt mode av och för svarta uppstod, och afroamerikanska författare som debuterat på tjugotalet framstod som en samlad generation. Locke blev en röst som kunde sammanfatta skeendet i en övertygande form. Locke var ingen skrivbordsfilosof, utan en som kunde tänka fritt först när horisonten var öppen och tyglarna fria.Pontus Kyanderkonsthistoriker, kritiker och utställningskuratorLitteraturJeffrey C. Stewart: The New Negro – The Life of Alain Locke. Oxford University Press, 2018.

Möt svensk-sudanesiska filmaren och konstnären Issraa Elkogali Häggström som återupptäcker, minns och för vidare Sudans historia och kultur. Lyssna på alla avsnitt i Sveriges Radios app. Som ”ett helvete på jorden”, så beskriver FN situationen i Sudan. Ett krig som under två och ett halvt år nu skördat 150 000 människors liv och satt 12 miljoner på flykt. Här pågår samtidigt en plundring och förstörelse av ett ovärderligt kulturarv, här finns tempel, konst och en stor mängd arkeologiska fyndplatser.Men också en alldeles särskilt vacker stjärnhimmel och fågelsång på morgonen. Det som Issraa Elkogali Häggström bär med sig genom sin konst och sina berättelser. Vår reporter Mina Benaissa här träffat henne i London. Dessutom: Vad händer med ett lands kulturarv efter krig och förstörelse? Hör Mellanösternkorrespondent Cecilia Uddén om återuppbyggnaden av Iraks historiska miljöer.JACOB MÜHLRAD OM SIN FÖRSTA POPLÅTDen mångfacetterade kompositören släpper både ett nytt klassiskt album och sin första poplåt - ett samarbete med rapparen 070 Shake. Vad är det som gör att en svensk klassisk kompositör och en alt-rappare från New Jersey har hittat varandra? Och hur låter deras gemensamma alster? Vi får ett förhandsprov från den kommande singeln. Jacob Mühlrad gästar studion.PÅ PROMENAD I YVESANDS VÄRLDFörfattaren Mikael Yvesand fick stor uppmärksamhet för sin debut ”Häng City”. Nu är han Augustprisnominerad för sin andra roman "Våran pojke", där en ensam kille utför ett fruktansvärt våldsdåd. Kulturredaktionens Joakim Silverdal åkte hem till författaren i Stureby söder om Stockholm och de gav sig ut på promenad för att se om de kunde hitta nåt trist att prata om.HAN VAR FILOSOFEN FÖR 20-TALETS HARLEMRENÄSSANSMellan första världskrigets slut och den stora depressionen på 1930-talet växte en livlig och inflytelserik rörelse med svart kultur fram i USA. Harlemrenässansen kallar vi den idag, men då talade man om The New Negro - döpt efter en antologi som i dagarna fyller 100 år. Redaktören Alain Locke brukar betecknas som rörelsens filosof, och i dagens essä berättar Pontus Kyander om vem han var.Programledare: Saman BakhtiariProducent: Karin Arbsjö

Pour écouter l'émission en entier, sans pub, abonnez-vous ! https://m.audiomeans.fr/s/S-tavkjvmo Au départ, rien ne prédestinait la petite Sarah Breedlove à la vie extraordinaire qui l'attendait. Mais ses ambitions sont grandes. Dès sa plus tendre enfance, ses envies d'épanouissement personnelle et d'ascension sociale sont déjà fortement présentes. Cadette d'une famille d'esclaves, elle parvient alors à force de volonté et d'ingéniosité à monter un véritable empire de la cosmétique, sous le nom de Madam C.J Walker. Pour découvrir en vidéo son histoire, une série est disponible actuellement sur Netflix. Bibliographie : - A'Leila Bundle, On her own ground : the life and times of madam C. J. Walker. 2001 - Penny Coleman, Madam C. J. Walker: Building a business empire. - TIFFANY M. GILL, Civic Beauty: Beauty Culturists and the Politics of African American Female Entrepreneurship, 1900—1965. Enterprise & Society , DECEMBER 2004, Vol. 5, No. 4, pp. 583- 593 - Caroline Rolland-Diamond, « New Negro (1915-1929) », Black America. Une histoire des luttes pour l'égalité et la justice (XIXe-XXIe siècle), La Découverte, 2016, pp. 73-133. - Stephanie Helen Weiss, “RACE WONDER WOMAN”: MADAM C. J. WALKER AND THE UPLIFT OF THE RACE, 1867-1919, University of Houston 2013 Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Pour écouter l'émission en entier, sans pub, abonnez-vous ! https://m.audiomeans.fr/s/S-tavkjvmo Au départ, rien ne prédestinait la petite Sarah Breedlove à la vie extraordinaire qui l'attendait. Mais ses ambitions sont grandes. Dès sa plus tendre enfance, ses envies d'épanouissement personnelle et d'ascension sociale sont déjà fortement présentes. Cadette d'une famille d'esclaves, elle parvient alors à force de volonté et d'ingéniosité à monter un véritable empire de la cosmétique, sous le nom de Madam C.J Walker. Pour découvrir en vidéo son histoire, une série est disponible actuellement sur Netflix. Bibliographie : - A'Leila Bundle, On her own ground : the life and times of madam C. J. Walker. 2001 - Penny Coleman, Madam C. J. Walker: Building a business empire. - TIFFANY M. GILL, Civic Beauty: Beauty Culturists and the Politics of African American Female Entrepreneurship, 1900—1965. Enterprise & Society , DECEMBER 2004, Vol. 5, No. 4, pp. 583- 593 - Caroline Rolland-Diamond, « New Negro (1915-1929) », Black America. Une histoire des luttes pour l'égalité et la justice (XIXe-XXIe siècle), La Découverte, 2016, pp. 73-133. - Stephanie Helen Weiss, “RACE WONDER WOMAN”: MADAM C. J. WALKER AND THE UPLIFT OF THE RACE, 1867-1919, University of Houston 2013 Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Pour écouter l'émission en entier, sans pub, abonnez-vous ! https://m.audiomeans.fr/s/S-tavkjvmo Au départ, rien ne prédestinait la petite Sarah Breedlove à la vie extraordinaire qui l'attendait. Mais ses ambitions sont grandes. Dès sa plus tendre enfance, ses envies d'épanouissement personnelle et d'ascension sociale sont déjà fortement présentes. Cadette d'une famille d'esclaves, elle parvient alors à force de volonté et d'ingéniosité à monter un véritable empire de la cosmétique, sous le nom de Madam C.J Walker. Pour découvrir en vidéo son histoire, une série est disponible actuellement sur Netflix. Bibliographie : - A'Leila Bundle, On her own ground : the life and times of madam C. J. Walker. 2001 - Penny Coleman, Madam C. J. Walker: Building a business empire. - TIFFANY M. GILL, Civic Beauty: Beauty Culturists and the Politics of African American Female Entrepreneurship, 1900—1965. Enterprise & Society , DECEMBER 2004, Vol. 5, No. 4, pp. 583- 593 - Caroline Rolland-Diamond, « New Negro (1915-1929) », Black America. Une histoire des luttes pour l'égalité et la justice (XIXe-XXIe siècle), La Découverte, 2016, pp. 73-133. - Stephanie Helen Weiss, “RACE WONDER WOMAN”: MADAM C. J. WALKER AND THE UPLIFT OF THE RACE, 1867-1919, University of Houston 2013 Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Pour écouter l'émission en entier, sans pub, abonnez-vous ! https://m.audiomeans.fr/s/S-tavkjvmo Au départ, rien ne prédestinait la petite Sarah Breedlove à la vie extraordinaire qui l'attendait. Mais ses ambitions sont grandes. Dès sa plus tendre enfance, ses envies d'épanouissement personnelle et d'ascension sociale sont déjà fortement présentes. Cadette d'une famille d'esclaves, elle parvient alors à force de volonté et d'ingéniosité à monter un véritable empire de la cosmétique, sous le nom de Madam C.J Walker. Pour découvrir en vidéo son histoire, une série est disponible actuellement sur Netflix. Bibliographie : - A'Leila Bundle, On her own ground : the life and times of madam C. J. Walker. 2001 - Penny Coleman, Madam C. J. Walker: Building a business empire. - TIFFANY M. GILL, Civic Beauty: Beauty Culturists and the Politics of African American Female Entrepreneurship, 1900—1965. Enterprise & Society , DECEMBER 2004, Vol. 5, No. 4, pp. 583- 593 - Caroline Rolland-Diamond, « New Negro (1915-1929) », Black America. Une histoire des luttes pour l'égalité et la justice (XIXe-XXIe siècle), La Découverte, 2016, pp. 73-133. - Stephanie Helen Weiss, “RACE WONDER WOMAN”: MADAM C. J. WALKER AND THE UPLIFT OF THE RACE, 1867-1919, University of Houston 2013 Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Pour écouter l'émission en entier, sans pub, abonnez-vous ! https://m.audiomeans.fr/s/S-tavkjvmo Au départ, rien ne prédestinait la petite Sarah Breedlove à la vie extraordinaire qui l'attendait. Mais ses ambitions sont grandes. Dès sa plus tendre enfance, ses envies d'épanouissement personnelle et d'ascension sociale sont déjà fortement présentes. Cadette d'une famille d'esclaves, elle parvient alors à force de volonté et d'ingéniosité à monter un véritable empire de la cosmétique, sous le nom de Madam C.J Walker. Pour découvrir en vidéo son histoire, une série est disponible actuellement sur Netflix. Bibliographie : - A'Leila Bundle, On her own ground : the life and times of madam C. J. Walker. 2001 - Penny Coleman, Madam C. J. Walker: Building a business empire. - TIFFANY M. GILL, Civic Beauty: Beauty Culturists and the Politics of African American Female Entrepreneurship, 1900—1965. Enterprise & Society , DECEMBER 2004, Vol. 5, No. 4, pp. 583- 593 - Caroline Rolland-Diamond, « New Negro (1915-1929) », Black America. Une histoire des luttes pour l'égalité et la justice (XIXe-XXIe siècle), La Découverte, 2016, pp. 73-133. - Stephanie Helen Weiss, “RACE WONDER WOMAN”: MADAM C. J. WALKER AND THE UPLIFT OF THE RACE, 1867-1919, University of Houston 2013 Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Pour écouter l'émission en entier, sans pub, abonnez-vous ! https://m.audiomeans.fr/s/S-tavkjvmo Au départ, rien ne prédestinait la petite Sarah Breedlove à la vie extraordinaire qui l'attendait. Mais ses ambitions sont grandes. Dès sa plus tendre enfance, ses envies d'épanouissement personnelle et d'ascension sociale sont déjà fortement présentes. Cadette d'une famille d'esclaves, elle parvient alors à force de volonté et d'ingéniosité à monter un véritable empire de la cosmétique, sous le nom de Madam C.J Walker. Pour découvrir en vidéo son histoire, une série est disponible actuellement sur Netflix. Bibliographie : - A'Leila Bundle, On her own ground : the life and times of madam C. J. Walker. 2001 - Penny Coleman, Madam C. J. Walker: Building a business empire. - TIFFANY M. GILL, Civic Beauty: Beauty Culturists and the Politics of African American Female Entrepreneurship, 1900—1965. Enterprise & Society , DECEMBER 2004, Vol. 5, No. 4, pp. 583- 593 - Caroline Rolland-Diamond, « New Negro (1915-1929) », Black America. Une histoire des luttes pour l'égalité et la justice (XIXe-XXIe siècle), La Découverte, 2016, pp. 73-133. - Stephanie Helen Weiss, “RACE WONDER WOMAN”: MADAM C. J. WALKER AND THE UPLIFT OF THE RACE, 1867-1919, University of Houston 2013 Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Pour écouter l'émission en entier, sans pub, abonnez-vous ! https://m.audiomeans.fr/s/S-tavkjvmo Au départ, rien ne prédestinait la petite Sarah Breedlove à la vie extraordinaire qui l'attendait. Mais ses ambitions sont grandes. Dès sa plus tendre enfance, ses envies d'épanouissement personnelle et d'ascension sociale sont déjà fortement présentes. Cadette d'une famille d'esclaves, elle parvient alors à force de volonté et d'ingéniosité à monter un véritable empire de la cosmétique, sous le nom de Madam C.J Walker. Pour découvrir en vidéo son histoire, une série est disponible actuellement sur Netflix. Bibliographie : - A'Leila Bundle, On her own ground : the life and times of madam C. J. Walker. 2001 - Penny Coleman, Madam C. J. Walker: Building a business empire. - TIFFANY M. GILL, Civic Beauty: Beauty Culturists and the Politics of African American Female Entrepreneurship, 1900—1965. Enterprise & Society , DECEMBER 2004, Vol. 5, No. 4, pp. 583- 593 - Caroline Rolland-Diamond, « New Negro (1915-1929) », Black America. Une histoire des luttes pour l'égalité et la justice (XIXe-XXIe siècle), La Découverte, 2016, pp. 73-133. - Stephanie Helen Weiss, “RACE WONDER WOMAN”: MADAM C. J. WALKER AND THE UPLIFT OF THE RACE, 1867-1919, University of Houston 2013 Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Pour écouter l'émission en entier, sans pub, abonnez-vous ! https://m.audiomeans.fr/s/S-tavkjvmo Au départ, rien ne prédestinait la petite Sarah Breedlove à la vie extraordinaire qui l'attendait. Mais ses ambitions sont grandes. Dès sa plus tendre enfance, ses envies d'épanouissement personnelle et d'ascension sociale sont déjà fortement présentes. Cadette d'une famille d'esclaves, elle parvient alors à force de volonté et d'ingéniosité à monter un véritable empire de la cosmétique, sous le nom de Madam C.J Walker. Pour découvrir en vidéo son histoire, une série est disponible actuellement sur Netflix. Bibliographie : - A'Leila Bundle, On her own ground : the life and times of madam C. J. Walker. 2001 - Penny Coleman, Madam C. J. Walker: Building a business empire. - TIFFANY M. GILL, Civic Beauty: Beauty Culturists and the Politics of African American Female Entrepreneurship, 1900—1965. Enterprise & Society , DECEMBER 2004, Vol. 5, No. 4, pp. 583- 593 - Caroline Rolland-Diamond, « New Negro (1915-1929) », Black America. Une histoire des luttes pour l'égalité et la justice (XIXe-XXIe siècle), La Découverte, 2016, pp. 73-133. - Stephanie Helen Weiss, “RACE WONDER WOMAN”: MADAM C. J. WALKER AND THE UPLIFT OF THE RACE, 1867-1919, University of Houston 2013 Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Pour écouter l'émission en entier, sans pub, abonnez-vous ! https://m.audiomeans.fr/s/S-tavkjvmo Au départ, rien ne prédestinait la petite Sarah Breedlove à la vie extraordinaire qui l'attendait. Mais ses ambitions sont grandes. Dès sa plus tendre enfance, ses envies d'épanouissement personnelle et d'ascension sociale sont déjà fortement présentes. Cadette d'une famille d'esclaves, elle parvient alors à force de volonté et d'ingéniosité à monter un véritable empire de la cosmétique, sous le nom de Madam C.J Walker. Pour découvrir en vidéo son histoire, une série est disponible actuellement sur Netflix. Bibliographie : - A'Leila Bundle, On her own ground : the life and times of madam C. J. Walker. 2001 - Penny Coleman, Madam C. J. Walker: Building a business empire. - TIFFANY M. GILL, Civic Beauty: Beauty Culturists and the Politics of African American Female Entrepreneurship, 1900—1965. Enterprise & Society , DECEMBER 2004, Vol. 5, No. 4, pp. 583- 593 - Caroline Rolland-Diamond, « New Negro (1915-1929) », Black America. Une histoire des luttes pour l'égalité et la justice (XIXe-XXIe siècle), La Découverte, 2016, pp. 73-133. - Stephanie Helen Weiss, “RACE WONDER WOMAN”: MADAM C. J. WALKER AND THE UPLIFT OF THE RACE, 1867-1919, University of Houston 2013 Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Pour écouter l'émission en entier, sans pub, abonnez-vous ! https://m.audiomeans.fr/s/S-tavkjvmo Au départ, rien ne prédestinait la petite Sarah Breedlove à la vie extraordinaire qui l'attendait. Mais ses ambitions sont grandes. Dès sa plus tendre enfance, ses envies d'épanouissement personnelle et d'ascension sociale sont déjà fortement présentes. Cadette d'une famille d'esclaves, elle parvient alors à force de volonté et d'ingéniosité à monter un véritable empire de la cosmétique, sous le nom de Madam C.J Walker. Pour découvrir en vidéo son histoire, une série est disponible actuellement sur Netflix. Bibliographie : - A'Leila Bundle, On her own ground : the life and times of madam C. J. Walker. 2001 - Penny Coleman, Madam C. J. Walker: Building a business empire. - TIFFANY M. GILL, Civic Beauty: Beauty Culturists and the Politics of African American Female Entrepreneurship, 1900—1965. Enterprise & Society , DECEMBER 2004, Vol. 5, No. 4, pp. 583- 593 - Caroline Rolland-Diamond, « New Negro (1915-1929) », Black America. Une histoire des luttes pour l'égalité et la justice (XIXe-XXIe siècle), La Découverte, 2016, pp. 73-133. - Stephanie Helen Weiss, “RACE WONDER WOMAN”: MADAM C. J. WALKER AND THE UPLIFT OF THE RACE, 1867-1919, University of Houston 2013 Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Pour écouter l'émission en entier, sans pub, abonnez-vous ! https://m.audiomeans.fr/s/S-tavkjvmo Au départ, rien ne prédestinait la petite Sarah Breedlove à la vie extraordinaire qui l'attendait. Mais ses ambitions sont grandes. Dès sa plus tendre enfance, ses envies d'épanouissement personnelle et d'ascension sociale sont déjà fortement présentes. Cadette d'une famille d'esclaves, elle parvient alors à force de volonté et d'ingéniosité à monter un véritable empire de la cosmétique, sous le nom de Madam C.J Walker. Pour découvrir en vidéo son histoire, une série est disponible actuellement sur Netflix. Bibliographie : - A'Leila Bundle, On her own ground : the life and times of madam C. J. Walker. 2001 - Penny Coleman, Madam C. J. Walker: Building a business empire. - TIFFANY M. GILL, Civic Beauty: Beauty Culturists and the Politics of African American Female Entrepreneurship, 1900—1965. Enterprise & Society , DECEMBER 2004, Vol. 5, No. 4, pp. 583- 593 - Caroline Rolland-Diamond, « New Negro (1915-1929) », Black America. Une histoire des luttes pour l'égalité et la justice (XIXe-XXIe siècle), La Découverte, 2016, pp. 73-133. - Stephanie Helen Weiss, “RACE WONDER WOMAN”: MADAM C. J. WALKER AND THE UPLIFT OF THE RACE, 1867-1919, University of Houston 2013 Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Pour écouter l'émission en entier, sans pub, abonnez-vous ! https://m.audiomeans.fr/s/S-tavkjvmo Au départ, rien ne prédestinait la petite Sarah Breedlove à la vie extraordinaire qui l'attendait. Mais ses ambitions sont grandes. Dès sa plus tendre enfance, ses envies d'épanouissement personnelle et d'ascension sociale sont déjà fortement présentes. Cadette d'une famille d'esclaves, elle parvient alors à force de volonté et d'ingéniosité à monter un véritable empire de la cosmétique, sous le nom de Madam C.J Walker. Pour découvrir en vidéo son histoire, une série est disponible actuellement sur Netflix. Bibliographie : - A'Leila Bundle, On her own ground : the life and times of madam C. J. Walker. 2001 - Penny Coleman, Madam C. J. Walker: Building a business empire. - TIFFANY M. GILL, Civic Beauty: Beauty Culturists and the Politics of African American Female Entrepreneurship, 1900—1965. Enterprise & Society , DECEMBER 2004, Vol. 5, No. 4, pp. 583- 593 - Caroline Rolland-Diamond, « New Negro (1915-1929) », Black America. Une histoire des luttes pour l'égalité et la justice (XIXe-XXIe siècle), La Découverte, 2016, pp. 73-133. - Stephanie Helen Weiss, “RACE WONDER WOMAN”: MADAM C. J. WALKER AND THE UPLIFT OF THE RACE, 1867-1919, University of Houston 2013 Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

A new Negro spriitual for the same ol yt bullshit.Watch “Views from AmandaLand” Mon-Wed 10a EST at Youtube.com/AmandaSealesTV! Listen to the podcast streaming on all podcast platforms. Listen AD FREE! Subscribe to Patreon.com/AmandaSeales! Advertise on the show! Go to https://www.amandaseales.com/book-me This is a Smart Funny & Black Production

This year marks the 100th anniversary of Alain Locke's classic essay "The New Negro" and the literary anthology featuring the work of Langston Hughes, Zora Neale Hurston, Countee Cullen and other significant black writers of the day.The rising artistic scene would soon be known as the Harlem Renaissance, one of the most important cultural movements in American history. And it would be centered within America's largest black neighborhood -- Harlem, the "great black city," as described by Wallace Thurman, with a rising population and growing political and cultural influence.During the 1920s, Harlem became even more. Along "Swing Street" and Lenox Avenue, nightclubs and speakeasies gave birth to American music and fostered great musical talents like Count Basie, Billie Holiday and Duke Ellington. Ballrooms like the Savoy and the Alhambra helped turn Harlem into a destination for adventure and romance.What were these two worlds like -- the literary salons and the nightclubs? How removed were these spheres from the everyday lives of regular Harlem residents? How did the neighborhood develop both an energetic and raucous music scene and a diverse number of churches -- many (like the Abyssinian Baptist Church) still around today?Visit the website for more details and more podcastsGet tickets to our March 31 City Vineyard event Bowery Boys HISTORY LIVE! hereAnd join us for our Gilded Age Weekend in New York, May 29-June 1, 2025. More info here.This episode was edited by Kieran Gannon

Fundraiser link here: https://www.eventbrite.com/e/1026719635067?aff=oddtdtcreator On October 29th, 1931, The Rochester Philharmonic in New York State presented the world premiere of a new symphony by the composer William Grant Still. A symphonic premiere is always something to look out for in musical history, but this one had an even greater significance. The premiere of Wiliam Grant Still's First Symphony, subtitled  “Afro American,” was the first time a symphony written by a Black American composer was performed by a leading orchestra. William Grant Still was a man of many firsts, whether he was the first Black American conductor to conduct a major orchestra, the first to have an opera performed by a major company, the first Black American to conduct an orchestra in the South of the United States, and much more. Today we're going to focus in on Grant Still's first symphony, a symphony that Grant Still had long thought about, conceptualized, and dreamed of. It was also a symphony wrapped up in the roiling currents of Black America at the time, with the Harlem Renaissance in full swing and Alain Locke's tract The New Negro sparking discussion and debate all over the country. It was a symphony that attempted to do something no one had ever done before; that is, to marry together the genre of the Blues with that of symphonic music. Until 1950, it was THE most performed symphony written by an American composer. But until 10 or 15 years ago, it had all but disappeared from the stage, but due to the explosion of interest in Black American composers of the past and present, this brilliant symphony is making its way back onto stages all over the world. The way that Grant Still constructed this meeting of two genres of music was ingenious and innovative from start to finish, and so today on the show we'll explore all of the historical context of the symphony, what Grant Still was trying to do with his monumental new endeavor, and of course, all of the music itself. I want to thank John McWhorter for his brilliant contributions to this episode, as well as the Aalborg Symphony for embarking on a fantastic recording of the symphony, which you will hear throughout this episode.  

Welcome to the Instant Trivia podcast episode 1156, where we ask the best trivia on the Internet. Round 1. Category: That Old Time Television 1: This 1950s Nelson family sitcom ran for 14 years. Ozzie and Harriet. 2: 2 of the 3 full-time "Tonight Show" hosts before Jay Leno. (2 of 3) Steve Allen, Jack Paar and Johnny Carson. 3: This actress' TV character Alexis Carrington was once described as "starts with B, rhymes with rich". Joan Collins. 4: With boxing as her category, Dr. Joyce Brothers won the top prize on this TV quiz show. The $64,000 Question. 5: Jeepers, Dr. Smith! On TV's "Lost in Space", this actor played the youngest Robinson. Billy Mumy. Round 2. Category: Soccer 1: At the beginning of a game, the choice of goal and kickoff is decided by this. a toss of a coin. 2: =. =. 3: Like a castle, a soccer field in Rio is surrounded by this to keep out overzealous fans. a moat. 4: First held in Uruguay in 1930, it's the largest single-sport tournament in the world. the World Cup. 5: International competition for this trophy began in 1930. World Cup. Round 3. Category: African-American Biography 1: "The Road to Freedom" is the subtitle of Catherine Clinton's bio of this 19th century woman. Harriet Tubman. 2: Jonathan Eig's bio of this champ who passed away in 2016 is one of the "Greatest" sports biographies. Ali. 3: "The New Negro" is "The Life of Alain Locke", the first African American to earn this honor that sent him to Oxford. a Rhodes Scholarship. 4: "Talking at the Gates" is "A Life of" this "If Beale Street Could Talk" novelist. James Baldwin. 5: Published in 2007, "Supreme Discomfort" is a portrait of this jurist. Clarence Thomas. Round 4. Category: Country Groups 1: The "Lady" in this group that won 5 2010 ACM Awards is Hillary Scott, daughter of country singer Linda Davis. Lady Antebellum. 2: Randy Owen fronted this "stately" group whose hits include "Christmas in Dixie" and "Born Country". Alabama. 3: This organization was formed in April 1949 to counter the Soviet Union. NATO. 4: This country group stays in motion with hits like "I'm Movin' On" and "Life Is A Highway". Rascal Flatts. 5: In 1981 they burned up the pop and country charts singing, "My heart's on fire, Elvira". The Oak Ridge Boys. Round 5. Category: Where It'S At. With At in quotation marks 1: Goldthwait's moniker. Bobcat. 2: It's his political party. Democrat. 3: Omar Khayyam's handiwork. "The Rubaiyat". 4: This neck scarf is named for its resemblance to one worn by Croatian soldiers. Cravat. 5: The Captain and Tennille sang of this kind of beastly love. "Muskrat Love". Thanks for listening! Come back tomorrow for more exciting trivia!Special thanks to https://blog.feedspot.com/trivia_podcasts/ AI Voices used

Welcome back, Bitch. I am happy to welcome the guys from Oversaturated Podcast, Johnnie and Ralph, to the show! Join us as we talk about the challenges black cinema is facing today. Also, we will update the "hood classic" list with our modern TV/movies. 

After the requisite amount of Taylor Swift & Super Bowl talk, we kick off our Black History Month episodes! Indy recounts some of his favorite novels from the Harlem Renaissance, from authors like Zora Neale Hurston, James Baldwin, Richard Wright, & others, Samantha recommends Michelle Obama's memoir Becoming, and we preview the 1967 classic In The Heat Of The Night! I Love This You Should Too is hosted by Samantha & Indy Randhawa The Harlem Renaissance was an intellectual and cultural revival of African American music, dance, art, fashion, literature, theater, politics and scholarship centered in Harlem, Manhattan, New York City, spanning the 1920s and 1930s. At the time, it was known as the "New Negro Movement", named after The New Negro, a 1925 anthology edited by Alain Locke. The movement also included the new African American cultural expressions across the urban areas in the Northeast and Midwest United States affected by a renewed militancy in the general struggle for civil rights, combined with the Great Migration of African American workers fleeing the racist conditions of the Jim Crow Deep South, as Harlem was the final destination of the largest number of those who migrated north.   Michelle LaVaughn Robinson Obama (born January 17, 1964) is an American attorney and author who served as the first lady of the United States from 2009 to 2017, being married to former president Barack Obama.   In the Heat of the Night is a 1967 American neo-noir mystery drama film directed by Norman Jewison, produced by Walter Mirisch, and starring Sidney Poitier and Rod Steiger. It tells the story of Virgil Tibbs (Poitier), a Black police detective from Philadelphia, who becomes embroiled in a murder investigation in a small town in Mississippi. The film was adapted by Stirling Silliphant from John Ball's 1965 novel of the same name. Released by United Artists in August 1967, the film was a widespread critical and commercial success. At the 40th Academy Awards the film was nominated for seven Oscars, winning five including Best Picture, Best Adapted Screenplay, and Best Actor for Rod Steiger. Quincy Jones' score, featuring a title song performed by Ray Charles, was nominated for a Grammy Award. The success of the film spawned two film sequels featuring Poitier, and a television series of the same name, which aired from 1988 to 1995. In The Heat Of The Night Trailer: https://www.youtube.com/watch?v=d15DhX_ltls&ab_channel=MGM

On October 29th, 1931, The Rochester Philharmonic presented the world premiere of a new symphony by the composer William Grant Still. A symphonic premiere is always something to look out for in musical history, but this one had an even greater significance. The premiere of Wiliam Grant Still's First Symphony, subtitled  “Afro American,” was the first time a symphony written by a Black American composer was performed by a leading orchestra. William Grant Still was a man of many firsts, whether he was the first Black American conductor to conduct a major orchestra, the first to have an opera performed by a major company, the first Black American to conduct an orchestra in the South of the United States, and much more.  Today we're going to focus in on Grant Still's first symphony, a piece that Grant Still had long thought about, conceptualized, and dreamed of. It was also a symphony wrapped up in the roiling currents of Black America at the time, with the Harlem Renaissance in full swing and Alain Locke's tract The New Negro sparking discussion and debate all over the country. It was a symphony that attempted to do something no one had ever done before, that is, to marry together the genre of the Blues with that of symphonic music. At the time of its premiere and afterwards, it was quite a success, and until 1950, it was THE most performed symphony written by an American composer. After 1950, the symphony practically disappeared from concert stages, but due to the explosion of interest in Black American composers of the past and present, this brilliant symphony is making its way back into the repertoire of orchestras all over the world. The way that Grant Still constructed this meeting of two genres of music was ingenious and innovative from start to finish, and so today on the show we'll explore all of the historical context of the symphony, what Grant Still was trying to do with his monumental new endeavor, and of course, all of the music itself. I'm also joined today by the great writer and linguist John McWhorter, who discusses the 4 Paul Laurence Dunbar poems Grant Still added to each movement as epigraphs, as well as their cultural context. Join us!

Alain Locke was born on September 13, 1885. He was best known for his influential work during the Harlem Renaissance. He also graduated with honors from Harvard University in 1907 and became the first African American to be selected as a Rhodes Scholar. Locke's contributions extended beyond his academic achievements, as he also played a significant role in advancing civil rights and advocating for LGBTQ rights, notably being an openly gay man during a time when such openness was often met with societal prejudice and discrimination. Locke's groundbreaking work included 1925's "The New Negro," which showcased the artistic and intellectual contributions of Black artists and writers during the Harlem Renaissance. He believed in the power of culture and the arts to uplift and empower marginalized communities. In 1954, he passed away at 68 years old. Learn more about your ad choices. Visit megaphone.fm/adchoices

“Faith Ringgold” Black is bautifulau Musée national Picasso, Parisdu 31 janvier au 2 juillet 2023Interview de Cécile Debray, présidente du Musée national Picasso-Paris et commissaire de l'exposition,par Anne-Frédérique Fer, à Paris, le 30 janvier 2023, durée 8'15.© FranceFineArt.https://francefineart.com/2023/01/31/3375_faith-ringgold_musee-national-picasso/Communiqué de presse Commissariat :Cécile Debray, conservatrice générale du patrimoine, présidente du Musée national Picasso-ParisLe Musée national Picasso-Paris accueille la première exposition en France réunissant un ensemble d'oeuvres majeures de Faith Ringgold. Figure emblématique d'un art engagé et féministe américain, depuis les luttes pour les droits civiques jusqu'à celles des Black Lives Matter, auteur de très célèbres ouvrages de littérature enfantine, Faith Ringgold a développé une oeuvre qui relie le riche héritage de la Harlem Renaissance à l'art actuel des jeunes artistes noirs américains. Elle mène, à travers ses relectures de l'histoire de l'art moderne, un véritable dialogue plastique et critique avec la scène artistique parisienne du début du XXème siècle, notamment avec Picasso et ses Demoiselles d'Avignon.Née à New York en 1930, Faith Ringgold a grandi à Harlem, quartier nord de Manhattan devenu, dans l'entre-deux guerres, la capitale symbolique de l'éveil culturel des communautés noires, encouragé notamment par l'ouvrage The New Negro (1925) de l'écrivain et philosophe Alain Locke. Elle a passé son enfance dans une communauté florissante de créateurs, de musiciens, d'écrivains et de penseurs. Elle a continué à y vivre et à y travailler en tant qu'artiste et enseignante dans les écoles publiques pendant des décennies. C'est là où se sont formés ses engagements artistiques, culturels et familiaux. L'ensemble du parcours de l'artiste témoigne de sa quête et de sa création de formes singulières propres à l'exploration radicale de l'identité sexuelle et raciale. Cette exposition est la première à réunir, en France, un ensemble d'oeuvres majeures de Faith Ringgold. Elle prolonge la rétrospective que lui a consacré le New Museum au début de l'année 2022 et est organisée en collaboration avec cette institution new-yorkaise.Catalogue de l'exposition Faith Ringgold aux éditions Musée national Picasso-Paris – RMN-Grand-Palais#RinggoldPicasso Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

In An American Friendship: Horace Kallen, Alain Locke, and the Development of Cultural Pluralism (Cornell UP, 2022), David Weinfeld presents the biography of an idea, cultural pluralism, the intellectual precursor to modern multiculturalism. He roots its origins in the friendship between two philosophers, Jewish immigrant Horace Kallen and African American Alain Locke, who advanced cultural pluralism in opposition to both racist nativism and the assimilationist "melting pot." It is a simple idea—different ethnic groups can and should coexist in the United States, perpetuating their cultures for the betterment of the country as whole—and it grew out of the lived experience of this friendship between two remarkable individuals. Kallen, a founding faculty member of the New School for Social Research, became a leading American Zionist. Locke, the first Black Rhodes Scholar, taught at Howard University and is best known as the intellectual godfather of the Harlem Renaissance and the editor of The New Negro in 1925. Their friendship began at Harvard and Oxford during the years 1906 through 1908 and was rekindled during the Great Depression, growing stronger until Locke's death in 1954. To Locke and Kallen, friendship itself was a metaphor for cultural pluralism, exemplified by people who found common ground while appreciating each other's differences. Weinfeld demonstrates how this understanding of cultural pluralism offers a new vision for diverse societies across the globe. An American Friendship provides critical background for understanding the conflicts over identity politics that polarize US society today. Hettie V. Williams Ph.D., is an Associate Professor of African American history in the Department of History and Anthropology at Monmouth University where she teaches courses in African American history and U.S. history. 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

In An American Friendship: Horace Kallen, Alain Locke, and the Development of Cultural Pluralism (Cornell UP, 2022), David Weinfeld presents the biography of an idea, cultural pluralism, the intellectual precursor to modern multiculturalism. He roots its origins in the friendship between two philosophers, Jewish immigrant Horace Kallen and African American Alain Locke, who advanced cultural pluralism in opposition to both racist nativism and the assimilationist "melting pot." It is a simple idea—different ethnic groups can and should coexist in the United States, perpetuating their cultures for the betterment of the country as whole—and it grew out of the lived experience of this friendship between two remarkable individuals. Kallen, a founding faculty member of the New School for Social Research, became a leading American Zionist. Locke, the first Black Rhodes Scholar, taught at Howard University and is best known as the intellectual godfather of the Harlem Renaissance and the editor of The New Negro in 1925. Their friendship began at Harvard and Oxford during the years 1906 through 1908 and was rekindled during the Great Depression, growing stronger until Locke's death in 1954. To Locke and Kallen, friendship itself was a metaphor for cultural pluralism, exemplified by people who found common ground while appreciating each other's differences. Weinfeld demonstrates how this understanding of cultural pluralism offers a new vision for diverse societies across the globe. An American Friendship provides critical background for understanding the conflicts over identity politics that polarize US society today. Hettie V. Williams Ph.D., is an Associate Professor of African American history in the Department of History and Anthropology at Monmouth University where she teaches courses in African American history and U.S. history. 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

In An American Friendship: Horace Kallen, Alain Locke, and the Development of Cultural Pluralism (Cornell UP, 2022), David Weinfeld presents the biography of an idea, cultural pluralism, the intellectual precursor to modern multiculturalism. He roots its origins in the friendship between two philosophers, Jewish immigrant Horace Kallen and African American Alain Locke, who advanced cultural pluralism in opposition to both racist nativism and the assimilationist "melting pot." It is a simple idea—different ethnic groups can and should coexist in the United States, perpetuating their cultures for the betterment of the country as whole—and it grew out of the lived experience of this friendship between two remarkable individuals. Kallen, a founding faculty member of the New School for Social Research, became a leading American Zionist. Locke, the first Black Rhodes Scholar, taught at Howard University and is best known as the intellectual godfather of the Harlem Renaissance and the editor of The New Negro in 1925. Their friendship began at Harvard and Oxford during the years 1906 through 1908 and was rekindled during the Great Depression, growing stronger until Locke's death in 1954. To Locke and Kallen, friendship itself was a metaphor for cultural pluralism, exemplified by people who found common ground while appreciating each other's differences. Weinfeld demonstrates how this understanding of cultural pluralism offers a new vision for diverse societies across the globe. An American Friendship provides critical background for understanding the conflicts over identity politics that polarize US society today. Hettie V. Williams Ph.D., is an Associate Professor of African American history in the Department of History and Anthropology at Monmouth University where she teaches courses in African American history and U.S. history. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

In An American Friendship: Horace Kallen, Alain Locke, and the Development of Cultural Pluralism (Cornell UP, 2022), David Weinfeld presents the biography of an idea, cultural pluralism, the intellectual precursor to modern multiculturalism. He roots its origins in the friendship between two philosophers, Jewish immigrant Horace Kallen and African American Alain Locke, who advanced cultural pluralism in opposition to both racist nativism and the assimilationist "melting pot." It is a simple idea—different ethnic groups can and should coexist in the United States, perpetuating their cultures for the betterment of the country as whole—and it grew out of the lived experience of this friendship between two remarkable individuals. Kallen, a founding faculty member of the New School for Social Research, became a leading American Zionist. Locke, the first Black Rhodes Scholar, taught at Howard University and is best known as the intellectual godfather of the Harlem Renaissance and the editor of The New Negro in 1925. Their friendship began at Harvard and Oxford during the years 1906 through 1908 and was rekindled during the Great Depression, growing stronger until Locke's death in 1954. To Locke and Kallen, friendship itself was a metaphor for cultural pluralism, exemplified by people who found common ground while appreciating each other's differences. Weinfeld demonstrates how this understanding of cultural pluralism offers a new vision for diverse societies across the globe. An American Friendship provides critical background for understanding the conflicts over identity politics that polarize US society today. Hettie V. Williams Ph.D., is an Associate Professor of African American history in the Department of History and Anthropology at Monmouth University where she teaches courses in African American history and U.S. history. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

In An American Friendship: Horace Kallen, Alain Locke, and the Development of Cultural Pluralism (Cornell UP, 2022), David Weinfeld presents the biography of an idea, cultural pluralism, the intellectual precursor to modern multiculturalism. He roots its origins in the friendship between two philosophers, Jewish immigrant Horace Kallen and African American Alain Locke, who advanced cultural pluralism in opposition to both racist nativism and the assimilationist "melting pot." It is a simple idea—different ethnic groups can and should coexist in the United States, perpetuating their cultures for the betterment of the country as whole—and it grew out of the lived experience of this friendship between two remarkable individuals. Kallen, a founding faculty member of the New School for Social Research, became a leading American Zionist. Locke, the first Black Rhodes Scholar, taught at Howard University and is best known as the intellectual godfather of the Harlem Renaissance and the editor of The New Negro in 1925. Their friendship began at Harvard and Oxford during the years 1906 through 1908 and was rekindled during the Great Depression, growing stronger until Locke's death in 1954. To Locke and Kallen, friendship itself was a metaphor for cultural pluralism, exemplified by people who found common ground while appreciating each other's differences. Weinfeld demonstrates how this understanding of cultural pluralism offers a new vision for diverse societies across the globe. An American Friendship provides critical background for understanding the conflicts over identity politics that polarize US society today. Hettie V. Williams Ph.D., is an Associate Professor of African American history in the Department of History and Anthropology at Monmouth University where she teaches courses in African American history and U.S. history. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

In An American Friendship: Horace Kallen, Alain Locke, and the Development of Cultural Pluralism (Cornell UP, 2022), David Weinfeld presents the biography of an idea, cultural pluralism, the intellectual precursor to modern multiculturalism. He roots its origins in the friendship between two philosophers, Jewish immigrant Horace Kallen and African American Alain Locke, who advanced cultural pluralism in opposition to both racist nativism and the assimilationist "melting pot." It is a simple idea—different ethnic groups can and should coexist in the United States, perpetuating their cultures for the betterment of the country as whole—and it grew out of the lived experience of this friendship between two remarkable individuals. Kallen, a founding faculty member of the New School for Social Research, became a leading American Zionist. Locke, the first Black Rhodes Scholar, taught at Howard University and is best known as the intellectual godfather of the Harlem Renaissance and the editor of The New Negro in 1925. Their friendship began at Harvard and Oxford during the years 1906 through 1908 and was rekindled during the Great Depression, growing stronger until Locke's death in 1954. To Locke and Kallen, friendship itself was a metaphor for cultural pluralism, exemplified by people who found common ground while appreciating each other's differences. Weinfeld demonstrates how this understanding of cultural pluralism offers a new vision for diverse societies across the globe. An American Friendship provides critical background for understanding the conflicts over identity politics that polarize US society today. Hettie V. Williams Ph.D., is an Associate Professor of African American history in the Department of History and Anthropology at Monmouth University where she teaches courses in African American history and U.S. history. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

In An American Friendship: Horace Kallen, Alain Locke, and the Development of Cultural Pluralism (Cornell UP, 2022), David Weinfeld presents the biography of an idea, cultural pluralism, the intellectual precursor to modern multiculturalism. He roots its origins in the friendship between two philosophers, Jewish immigrant Horace Kallen and African American Alain Locke, who advanced cultural pluralism in opposition to both racist nativism and the assimilationist "melting pot." It is a simple idea—different ethnic groups can and should coexist in the United States, perpetuating their cultures for the betterment of the country as whole—and it grew out of the lived experience of this friendship between two remarkable individuals. Kallen, a founding faculty member of the New School for Social Research, became a leading American Zionist. Locke, the first Black Rhodes Scholar, taught at Howard University and is best known as the intellectual godfather of the Harlem Renaissance and the editor of The New Negro in 1925. Their friendship began at Harvard and Oxford during the years 1906 through 1908 and was rekindled during the Great Depression, growing stronger until Locke's death in 1954. To Locke and Kallen, friendship itself was a metaphor for cultural pluralism, exemplified by people who found common ground while appreciating each other's differences. Weinfeld demonstrates how this understanding of cultural pluralism offers a new vision for diverse societies across the globe. An American Friendship provides critical background for understanding the conflicts over identity politics that polarize US society today. Hettie V. Williams Ph.D., is an Associate Professor of African American history in the Department of History and Anthropology at Monmouth University where she teaches courses in African American history and U.S. history. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

In An American Friendship: Horace Kallen, Alain Locke, and the Development of Cultural Pluralism (Cornell UP, 2022), David Weinfeld presents the biography of an idea, cultural pluralism, the intellectual precursor to modern multiculturalism. He roots its origins in the friendship between two philosophers, Jewish immigrant Horace Kallen and African American Alain Locke, who advanced cultural pluralism in opposition to both racist nativism and the assimilationist "melting pot." It is a simple idea—different ethnic groups can and should coexist in the United States, perpetuating their cultures for the betterment of the country as whole—and it grew out of the lived experience of this friendship between two remarkable individuals. Kallen, a founding faculty member of the New School for Social Research, became a leading American Zionist. Locke, the first Black Rhodes Scholar, taught at Howard University and is best known as the intellectual godfather of the Harlem Renaissance and the editor of The New Negro in 1925. Their friendship began at Harvard and Oxford during the years 1906 through 1908 and was rekindled during the Great Depression, growing stronger until Locke's death in 1954. To Locke and Kallen, friendship itself was a metaphor for cultural pluralism, exemplified by people who found common ground while appreciating each other's differences. Weinfeld demonstrates how this understanding of cultural pluralism offers a new vision for diverse societies across the globe. An American Friendship provides critical background for understanding the conflicts over identity politics that polarize US society today. Hettie V. Williams Ph.D., is an Associate Professor of African American history in the Department of History and Anthropology at Monmouth University where she teaches courses in African American history and U.S. history. Learn more about your ad choices. Visit megaphone.fm/adchoices

In An American Friendship: Horace Kallen, Alain Locke, and the Development of Cultural Pluralism (Cornell UP, 2022), David Weinfeld presents the biography of an idea, cultural pluralism, the intellectual precursor to modern multiculturalism. He roots its origins in the friendship between two philosophers, Jewish immigrant Horace Kallen and African American Alain Locke, who advanced cultural pluralism in opposition to both racist nativism and the assimilationist "melting pot." It is a simple idea—different ethnic groups can and should coexist in the United States, perpetuating their cultures for the betterment of the country as whole—and it grew out of the lived experience of this friendship between two remarkable individuals. Kallen, a founding faculty member of the New School for Social Research, became a leading American Zionist. Locke, the first Black Rhodes Scholar, taught at Howard University and is best known as the intellectual godfather of the Harlem Renaissance and the editor of The New Negro in 1925. Their friendship began at Harvard and Oxford during the years 1906 through 1908 and was rekindled during the Great Depression, growing stronger until Locke's death in 1954. To Locke and Kallen, friendship itself was a metaphor for cultural pluralism, exemplified by people who found common ground while appreciating each other's differences. Weinfeld demonstrates how this understanding of cultural pluralism offers a new vision for diverse societies across the globe. An American Friendship provides critical background for understanding the conflicts over identity politics that polarize US society today. Hettie V. Williams Ph.D., is an Associate Professor of African American history in the Department of History and Anthropology at Monmouth University where she teaches courses in African American history and U.S. history. 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

There is no future for a people who deny their past. My Fore-parents, My Grandparents, My Mother, My Father did not suffer and die to give me an education to slight, oppress or discourage my people. Whatsoever education I acquired out of their sacrifice of over 300 years, I shall use for the salvation of the 400 million Black people of the world. And the DAY when I forsake my people; may GOD Almighty say, “there shall be no more life for you”. I unequivocally rejected the racist assumption of much white American Christianity. Namely that God had created the black man inferior. And that he intended Negroes to be a Servant class, heavers of wood and drawers of water. Well I predicated my view of man on the doctrine of E Margo De E “all men regardless of color are created in the image of GOD”. From this premise come the equality of all men and brotherhood of all men. The Biblical injunction of Acts 17:26 reminds us that He created of one blood all nations of men to dwell on the face of the earth and is most interested in brotherhood than with ones own race. Because if Negroes are created in God’s image, and Negroes are Black then God must IN SOME SENSE be Black. If the White man has the Idea of a white God let him worship his God as he desires. We have found a new ideal. Because God has No color, and yet it is HUMAN to see everything through ones own spectacles, and since the white people have seen their god thru their white spectacles, we have only now started to see our God thru our own Spectacles. But we believe in the God of Ethiopia, the everlasting God; God the Father, God the Son, God the Holy One, the one God of all the Ages; that is the God of whom we believe but we shall worship HIM thru the spectacles of Ethiopia. For two hundred and fifty years we have struggled under the burden and rigors of slavery. We were maimed, we were brutalized, we were ravaged in every way. We are men, we have hopes, we have passions, we have feelings, we have desires just like any other race. The cry of race all over the world, of Canada for the Canadians, of America for the Americans, Of England for the English, of France for the French or Germany for the Germans; do they think it unreasonable that we the Blacks of the world should raise our cry Africa for the Africans? The Negro is a MAN; we represent the New Negro. His back is not yet against the wall, we do not want his back against the wall because that would be a peculiar and desperate position. We do not want him there. It is because of this we are asking for a fair compromise. Well the Belgians have control over the Belgian Congo, which they cannot use. They have not the resources to develop, nor the intelligence. The French have more territory than they can develop, there’s certain parts of Africa in which they cannot live at all. So it is for YOU to come together and give us a United States of Africa. We are not going to be a race without a country. God never intended it and we are not going to disappoint God’s confidence in us as Men. We are Men, human beings, capable of the same acts as any other race. Possessing under fair circumstances the same INTELLIGENCE as any other race. Now Africa’s been sleeping. Not dead, only sleeping. Today Africa is walking around not only on our feet but on our brains. You can enslave us for some 300 years, the bodies of men, you can shackle the hands of men, you can shackle the feet of men, you can imprison the bodies of men, BUT YOU CANNOT SHACKLE OR IMPRISON THE MINDS OF MEN. Rise up Black Men, and take your stand. Reach up black men and women and pull all nature’s knowledge to you. Turn ye around and make a conquest of everything North and South, East and West. And then we you have wrought well, you will have merited God’s blessing, you will become God’s chosen people and naturally you’ll become leaders of the world. And as you bow down to the white man today, so will others bow down to you and call you a race of masters because of the intelligence of your mind and your achievements. No race has the last word on culture and civilization. They do not know what we’re capable of; they do not know what we’re thinking. They’re thinking in terms of dreadnaughts, battleships, airplanes and submarines. You know what we’re thinking about? That is our own private business. So give us credit for being able to use our minds. And once people are in concept of themselves; determined to use their minds you do not know to what extent they can go. Liberate the minds of men and ultimately you will liberate the bodies of men. Let up the white race, not for social fellowship but for the common good of God and tell him he should live. What satisfaction can anyone get in being happy and see his brother wallowing in filth, death and disease? How can you be happy living in luxury and your brother is living in disease? Then when you try to help the one out of the disease, there are talks of a disloyalty. Black men of Carthage, Black men of Ethiopia, of Timbuktu to Alexandria gave the likes of civilization to this world. Ethiopia shall stretch forth her hands unto God and princes shall come out of Egypt. Those classes, nations, races have been quite quiet for over four centuries. Who have merely bore the view in self humiliation, whose forbearance can only be compared to the prophet Job as likewise lifted his bowed head and raised it up at God’s cries, and cried out “I am a man and demand a man’s chance and a man’s treatment in this world.” As I shall teach the black man, I shall teach the black man to see beauty in his own kind and stop bleaching his skin and otherwise looking like what he’s not. Back in the days of slavery, Race mixture, Race miscegenation all occurred BECAUSE THE AFRICAN WOMAN HAD NO PROTECTION FROM THE SLAVEMASTER. Therefore there is no need today for black people themselves to freely continue a PRACTICE that SMACKS so much of slavery. Our leaders say the race problem will be solved thru higher education. Thru better education, black and white will come together, that day will never happen until Africa is redeemed. Cause if those who like W.E.B Dubois believe that the race problem will be solved in America thru higher education, they will work between now and eternity and never see the problem solved. God made man lord of his creation; gave him possession and ownership of the world. And you have been so darned lazy that you’ve allowed the other brother to run away with the whole world. Now he’s bluffing you and telling you that the world belongs to him and that you have no part in it. I don’t have to apologize to anybody for being Black, because God Almighty knew exactly what he was doing when he made me Black. If black people knew their glorious past then they would be MORE inclined to respect themselves. Yes, you’ve heard of Johnny walker red, and black, well he had his adversities but he’s still going strong. Well I intend with your help and God’s grace to continue, cause my work has only just begun. Future generations shall have in their hands the guide by which they shall know the sins of the 20th century. I know, and I know you to believe in time, but we shall wait patiently for 200 years if need be, to face our enemies for our prosperity. When mine enemies are satisfied, in life I shall come back or in death even to serve you as I served before. In life I shall be the same, in death I SHALL BE A TERROR to foes of African liberty. If death hath power then conquer me to be the real Marcus Garvey I would like to be. If I may come in an earthquake, or a plague, or a pestilence, or if God would have me, then be assured that I shall never desert you and make your enemies triumph over you. Will I not go to hell a million times for you? If I die, my work will only just then begin. For I shall live in a physical or spiritual to see the day of Africa’s Glory. When I am dead, wrap the mantle of the Red, the Black and the Green around me for in a New Life I shall RISE UP with God’s grace and blessings to lead the millions to the heights of triumph, that you well know. Look for me in the whirlwind or a storm, look for me all around you, for with God’s grace I shall come back with countless millions of Black men and women who have died in America, those who have died in the West Indies and those who have died in Africa to aid You in fight for liberty, freedom and life. Any leadership that teaches you to depend upon another race is a leadership that will enslave you. Any leadership that teaches you to depend upon another race is a leadership that will enslave you! They gave leadership to our Foreparents and that leadership made them slaves. But we have decided to find a leadership of our own, to make ourselves free men. Our great scholars have advanced thru the colleges, and universities have thrown away the blacken record. Babylon did it. Assyria did it. France under Napoleon did it. Germany under Prince Jon Bismarck did it. England did it. America under George Washington did it. Africa with 400 million Black People can do it. If you cannot do it, if you are not prepared to do it then you will DIE. You race of cowards, you race of imbeciles, you race of good for-nothings, if you cannot do what other men have done, what other nations have done, what other races have done, THEN YOU HAD BETTER DIE. Can we do it? We can do it? We shall do it. We’ve prayed to God for vision and for leadership and he has given us a Universal vision. A vision that will not limit our possibilities to America, a vision that will not limit our possibilities to the West Indies but a vision that says that there must be a free and redeemed Africa. Christ the crucified, Christ the despised, we appeal to you to help, for leadership. When you endeavored to carry your burden up the heights of Calvary, when white men spurned you, when white men scorned you, when white men spat upon you, when white men pierced your side and blood and water gushed forth, it was BLACK MAN in the name of Simon the Syrian who took your cross and bore it up the heights of Calvary. Now we are bearing our cross and the burden has been so heavy. Oh yes, the Cause is Grand, the Cause is Glory, surely we shall not turn back. Oh, Sail on! Sail on! Sail on! Oh Mighty Shepherd says Sail on! Sail on, until the Flag of the Red, the Black and the Green is perched upon the hilltops of Africa. Because the time has come for the Black man to forget his hero worship of other races, and to create and emulate Heroes of his own. We must canonize our own Saints, create our own Martyrs, and elevate to positions of fame and honor black men and women who have made their distinct contributions to our racial history. Sojourner Truth is worthy of the place of Sainthood alongside Joan of Arc; Crispus Attucks and George William Gordon are entitled to the Halo of martyrdom with no less glory than that of the Martyrs of any other race. Toussaint L’Ouverture’s brilliancy as a soldier or a statesman outshine that of any other people: hence, He is entitled to the Highest place as a hero among men. Africa has created millions, countless millions of black men and women in war and in peace, whose luster and bravery outshine that of any other people. Then why not see good and perfection in ourselves? We must inspire a literature and promulgate a doctrine of our own without any apologies to the powers that be. That right is Ours and God’s. Let sentiments and cross opinions go to the winds. We are entitled to our own opinion and are not obligated to or bound by the opinions of others. If others laugh at you, return the laughter to them; if they mimic you, return the compliment with equal force. They have no more right to dishonor, discredit you in Manhood than you have in dealing with them. Honor them when they honor you; disrespect and disregard them when they vilely treat you. Their arrogance is but skin deep, an assumption that has no foundation in morals or in law. They have sprung from the same family tree of obscurity as we have. Their history is as rude in its primitiveness as ours; their ancestors were running wild and living in trees of branches like monkeys as ours; they made human sacrifices, ate the flesh of their own dead and wild meat from beasts for centuries even as they have accused us of doing; their cannibalism is more prolonged than ours. When we were embracing the banks of the Nile, they were still drinking blood out of the skulls of their conquered dead. After our civilization had reached the noonday of progress they were still living in holes with bats, rats and other insects and animals. After we had already unfathomed the mystery of the stars and reduced the heavenly constellations to minute and regular calculus they were still backwoodsmen, living in ignorance and in blatant darkness. The world is indebted to us for the benefits of civilization. They stole our arts and sciences from Africa. Then why should we be ashamed of ourselves? Their modern improvements are but duplicates of a grander civilization that we reflected thousands of years ago, without the advantage of what is buried and still hidden, to be reflected and resurrected by our generation and our posterity. Why should we be discouraged if somebody laughs at us today? Who is to tell what tomorrow will bring forth? Did they not laugh at Christ, Moses, Muhammad? Was there not a Carthage, Greece and Rome? So we see and have changes every day. So pray, work, be steadfast and be not dismayed. As the Jew is held together by his religion, the white racist by the assumption and the unwritten law of superiority, the Mongolian by the precious tie of blood, likewise the Black Man must unite in one grand racial hierarchy. Our union must know no clime, no nationality. But let us all hold together in every country and every clime, making a Racial Empire upon which “the sun shall never set.” Let no voice but your own speak to you from the depths. Let no influence but your own rouse you in time of peace and time of war. Hear all, but attend only to that which concerns you. Your allegiance shall be to your God, your race, your country. Remember that the Jew in his political and economic urges is always first a Jew; the white man is first a white man under ALL CIRCUMSTANCES. So you can do no less, BE BLACK; BUY BLACK; THINK BLACK AND ALL ELSE WILL TAKE CARE OF ITSELF. Let NO ONE inoculate you with evil doctrines to suit his own conveniences. “Charity begins at home.” So first to thyself be true and “thou canst not then be false to no man.” God and Nature first made us first what we are, and out of our own creative Genius we make ourselves what we want to be. Follow always that great law. Let God and the sky be our limit, and eternity our measurement. There is no height to which you cannot climb without the active intelligence of your own mind. Mind creates, and as much as we desire in nature we can have through the creation of our own minds. And today being scientifically the weaker race, you shall treat others only as they treat you; but in your homes and everywhere possible, you must teach the higher development of science to your children; and make sure; and make sure that we have a race of scientists par excellence. For in religion and science lies our only hope to withstand the evil designs of modern materialism. Never forget your God. Remember, that we live, work, and pray for a binding racial hierarchy, whose only natural, spiritual and political limits shall be God and “Africa, at home and abroad.” With God’s dearest blessings, I leave you for a while… ONE LOVE. Visit the 18 Karat Reggae website for more.

Au départ, rien ne prédestinait la petite Sarah Breedlove à la vie extraordinaire qui l'attendait. Mais ses ambitions sont grandes. Dès sa plus tendre enfance, ses envies d'épanouissement personnelle et d'ascension sociale sont déjà fortement présentes. Cadette d'une famille d'esclaves, elle parvient alors à force de volonté et d'ingéniosité à monter un véritable empire de la cosmétique, sous le nom de Madam C.J Walker. Pour découvrir en vidéo son histoire, une série est disponible actuellement sur Netflix. Bibliographie : - A'Leila Bundle, On her own ground : the life and times of madam C. J. Walker. 2001 - Penny Coleman, Madam C. J. Walker: Building a business empire. - TIFFANY M. GILL, Civic Beauty: Beauty Culturists and the Politics of African American Female Entrepreneurship, 1900—1965. Enterprise & Society , DECEMBER 2004, Vol. 5, No. 4, pp. 583- 593 - Caroline Rolland-Diamond, « New Negro (1915-1929) », Black America. Une histoire des luttes pour l'égalité et la justice (XIXe-XXIe siècle), La Découverte, 2016, pp. 73-133. - Stephanie Helen Weiss, “RACE WONDER WOMAN”: MADAM C. J. WALKER AND THE UPLIFT OF THE RACE, 1867-1919, University of Houston 2013

A tiny, fastidiously dressed man emerged from Black Philadelphia around the turn of the century to mentor a generation of young artists including Langston Hughes, Zora Neale Hurston, and Jacob Lawrence and call them the New Negro — the creative African Americans whose art, literature, music, and drama would inspire Black people to greatness. Professor Jeffrey Stewart brought Alain Locke’s story to the forefront with his Pulitzer Prize-winning biography, The New Negro: The Life of Alain Locke. In celebration of its paperback release, Stewart joined us in conversation with Northwest African American Museum’s LaNesha DeBardelaben to explore Locke’s legacy and his impact in promoting the cultural heritage of Black people. Stewart narrated the education of Locke and explored both Locke’s professional and private life, including his relationships with his mother, his friends, and his white patrons, as well as his lifelong search for love as a gay man. Stewart and DeBardelaben considered Locke’s promotion of the literary and artistic work of African Americans—buoyed by looking to Africa to find the proud and beautiful roots of the race—and examined how he helped establish the idea that Black urban communities could be crucibles of creativity. Don’t miss this thought-provoking conversation about the man who became known as the Father of the Harlem Renaissance. Jeffrey Stewart is a professor of Black Studies at the University of California, Santa Barbara. He is the author of Paul Robeson: Artist and Citizen and 1001 Things Everyone Should Know About African American History. LaNesha DeBardelaben is Executive Director of the Northwest African American Museum and serves as National President of the Board of Directors of the Association of African American Museums (AAAM). Buy the Book: https://bookshop.org/books/the-new-negro-the-life-of-alain-locke/9780195089578  Presented by Northwest African American Museum and Town Hall Seattle. To make a donation or become a Town Hall Seattle member click here. 

I found this lesser known poem in 1925's The New Negro anthology. Written by Georgia Douglas Johnson, its compressed emotional power comes through today! For more about this and other combinations of various words and original music visit frankhudson.org

Born to a Barbadian mother & Crucian father in St. Croix, Harlem-based Hubert Harrison (1883-1927) was a brilliant writer, orator, editor, educator, critic, & activist. He combined class consciousness & anti-white-supremacist race consciousness, internationalism, & struggle for equality into a potent political radicalism. Harrison's ideas profoundly influenced "New Negro" militants, including A. Philip Randolph & Marcus Garvey, & his work is a key link in the 2 great strands of the Civil Rights/Black Liberation struggle: the labor-&-civil-rights movement associated with Randolph & Martin Luther King Jr. & the race and nationalist movement associated with Garvey & Malcolm X.  "Hubert Harrison: The Struggle for Equality, 1918-1927" (Columbia University Press) follows "Hubert Harrison: The Voice of HarlemRadicalism, 1883-1918". This 2-volume biography by Dr. Jeffrey B. Perry is based on extensive use of the Hubert H. Harrison Papers &  Diary at Columbia's Rare Book & Manuscript Library. Visit Dr. Perry on Facebook. Also this CUP20 coupon gets you 20% off. Airing Times in the USA: 8:00 pm AST, 7:00 pm EST, 6:00 pm CST, 5:00 pm MST, 4:00 pm PST. Click here for your International Time Zone. 

At the turn of the twentieth century, W. E. B. Du Bois curated an exhibit at the Paris Exposition in France entitled “The Exhibit of American Negroes.” The exhibition used photographs to disrupt the negative imagery that was used to depict black Americans at the time.

Olá, ouvintes da rádio aurora! No Artista Sem Nome e Com Documento - em que convidamos pessoas para que leiam conosco e em voz alta, trechos de escritos em toda sua potência - trazemos "Eu, Também (I, too)", de Langston Hughes, na interpretação de Gustavo Racy, um dos editores da sobinfluencia. Publicado em 1925 em uma edição especial da revista Survey Graphic intitulada "Harlem: Mecca of the New Negro", "Eu, também" simboliza o esforço pela reestruturação das relações de raça nos EUA, que ajudou a definir o Harlem Renaissance, refundando a identidade cultural do afro-estadunidense. Com referências a Abraham Lincoln e Walt Whitman, Hughes protesta contra a história hegemônica, que desautoriza e reduz o negro a uma situação de subalternidade e silêncio. Ele, também, é a América. A sobinfluencia é uma ferramenta. Use-a: https://www.sobinfluencia.com/

American people United foundation. we are looking into what we as Americans need to work on with eachother --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app --- Send in a voice message: https://anchor.fm/the-people-united-i-cant/message

are we headed to civil war --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app --- Send in a voice message: https://anchor.fm/the-people-united-i-cant/message

Biography of a Rhodes Scholar and the father of the Harlem Renaissance by Oxford University Press. The New Negro: The Life of Alain Locke by Jeffrey C. Stewart is a formidable biography on the life and influence of this leading professor, art critic and aesthete. Read it to be awed, inspired and see the world slightly differently. ⇨ YOU WILL LEARN: * What the biography of the father of the Harlem Renaissance is all about * Interesting facts about the life of the first African-American Rhodes Scholar * What this Pulitzer Prize for Biography winning read can teach us as life-story writers * Let the broad reach of Locke's legacy move you to start work on your own! ⇨ FULL ARTICLE Click to read: https://www.foreveryoungautobiographies.com/the-new-negro/ ⇨ VIDEO PODCAST Click to watch: https://youtu.be/X5bMzWJ6y80 ⇨ FREE GIFT Your Family Stories System FREE sections are available here https://wp.me/P8NwjM-b5 ⇨ YOUR SAY Planning to read The New Negro? Or what did you think of the book? Leave me a comment below or here https://www.foreveryoungautobiographies.com/contact/ ⇨ RELATED LINKS Best books of 2019: Must-read books about life stories to enjoy this summer https://www.foreveryoungautobiographies.com/must-read-2019/ Book review: Working Class Man by Cold Chisel's Jimmy Barnes https://www.foreveryoungautobiographies.com/working-class-man/ First draft: Don't start writing a first draft before reading this! https://www.foreveryoungautobiographies.com/first-draft/ Everything you need to know about making characters sparkle in your memoir https://www.foreveryoungautobiographies.com/writing-characters/ Life-story interview: How to set-up an interview + family interview tips https://www.foreveryoungautobiographies.com/family-stories/ Tell the truth: The surefire way to out skeletons in the family closet https://www.foreveryoungautobiographies.com/tell-the-truth/ ♡ Thanks for listening - PLEASE SUBSCRIBE if you are new and SHARE THE SHOW if you found it helpful! Happy writing! ⇨ ABOUT ME Hi and welcome! My name is Nicola and I help you learn how to write and self-publish life stories for family and friends so that unique memories live on. For decades I've told thousands of people's stories as a print journalist and would love to hear yours! ⇨ WEBSITE https://www.foreveryoungautobiographies.com ⇨ FACEBOOK https://www.facebook.com/foreveryoungautobiographies ⇨ YOUTUBE https://www.youtube.com/channel/UC6nfZWWTeRpBWMcxluLDa-w

Professor Amy M. Mooney, Terra Foundation Visiting Professor in American Art Hosted by TORCH. Moderator; Alastair Wright: Alastair Wright is Head of the History of Art Department and Tutorial Fellow in Art History at St John's College, Oxford. Regarding the Portrait: The Primers In this four-part lecture series, Professor Amy Mooney examines the central role portraiture played in fostering social change in the United States from the 1890s through the 1950s. Drawing from her forthcoming book, Portraits of Noteworthy Character, Professor Mooney considers the strategic visual campaigns generated by individuals and social institutions that used the portrait to advance their progressive political ideologies. From the etiquette texts used at historically black colleges to the post cards produced by Hull House to the Harmon Foundation's exhibition of “Portraits of Outstanding Americans of Negro Origin,” this series explores the ways in which the portrait was employed to build social relationships and negotiate modern subjectivity. This lecture examines the factors that influenced the development of pedagogical strategies for reading and realizing the portrait as conceived for students at Historically Black Colleges and Universities during the post-bellum era. Through engravings illustrating etiquette books and early photography, Professor Mooney traces the precedents for the ideological situating of black subjectivity within the politics of respectability that later inform the rhetorical trope of the New Negro.

The cuts to ease your mind ...new negro voice of the people --- Send in a voice message: https://anchor.fm/the-people-united-i-cant/message

Mind of a black man --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app --- Send in a voice message: https://anchor.fm/the-people-united-i-cant/message

The voice for the people --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app --- Send in a voice message: https://anchor.fm/the-people-united-i-cant/message

LaShawn Harris is an assistant professor of history at Michigan State University. Sex Workers, Psychics and Number Runners: Black Women in New York City's Underground Economy, (University of Illinois Press, 2016) offers a colorful look at the lives of black urban women who worked and lived in the space between the legitimate and illegal economy. Her subjects are women not previously considered in histories of the working class: mothers, single ladies, churchwomen, hustlers, and partygoers who worked in the underground economy. Motivated by many factors, they sought economic autonomy, to provide for their families, or individual pleasure and fulfillment. The underground economy offered women a break from middle class respectability and opportunities to forge complex identities of self-sufficiency and an escape from the confines of New Negro womanhood. Working outside the wage system in illegal gaming, sex work or as supernatural consultants, they experienced the dangers and thrill of illicit trade, and challenged black progressive crusaders and promoters of racial uplift. As entrepreneurs and cultural produces, they reinforced and reconfigured the race, gender and class hierarchies of black urban life. Lilian Calles Barger, www.lilianbarger.com, is a cultural, intellectual and gender historian. Her current book project is entitled The World Come of Age: Religion, Intellectuals and the Challenge of Human Liberation. Learn more about your ad choices. Visit megaphone.fm/adchoices

Whoever states the old adage, “A picture is worth a thousand words” grossly underestimates. So Erin D. Chapman shows in Prove It On Me: New Negroes, Sex, and Popular Culture in the 1920s (Oxford University Press, 2012). Just consider the images of African Americans in US popular culture throughout the 19th and 20th centuries; consider the power they held in defining an entire people, and we know better–pictures evince far more than 1000 words. Chapman explores what happens when African Americans use old sexist-racist images and/or create fresh ones to tout the Negro at the turn of the 20th century as modern and new. Through an examination of advertisements at the time, the author makes it evident that many saw the commodification and consumption of the black female body as essential to achieving goals for racial advancement or self-determinism. Chapman, professor of History at George Washington University, offers readers something new: she demonstrates the push-pull dynamics of the image-making in the New Negro era. For, as the new public desire for actual black bodies (as opposed to minstrel caricatures) opens space for the nation to view African Americans as human beings, it also allows for the continued dehumanization of those same bodies–particularly those of the African American female body. As Blueswoman Gertrude “Ma” Rainey demonstrates in the lyrics of her 1928 recording, “Prove It On Me”, to define the self through the use of images is tricky business for who one purports to be in their public persona does not necessarily reflect their private selves. Moreover, in judging “right” versus “wrong” images one must consider the sex-race marketplace where selling and buying is the name of the game–regardless of who is selling to and/or buying from whom. If you want to learn more about New Negroes and how they used prominent ideas about gender, race and sexuality to sell and consume various ideas and products Erin D. Chapman's fine book is what you're looking for. Learn more about your ad choices. Visit megaphone.fm/adchoices