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Identifying African American religiosity as the ingenuity of a people constantly striving to inhabit their humanity and eke out a meaningful existence for themselves amid harrowing circumstances, Black Lives and Sacred Humanity constructs a concept of sacred humanity and grounds it in the writings of Anna Julia Cooper, W. E. B. Du Bois, and James Baldwin. Supported by current theories in science studies, critical theory, and religious naturalism, this concept, as Carol Wayne White demonstrates, offers a capacious view of humans as interconnected, social, value-laden organisms with the capacity to transform themselves and create nobler worlds wherein all sentient creatures flourish.Acknowledging the great harm wrought by divisive and problematic racial constructions in the United States, this book offers an alternative to theistic models of African American religiosity to inspire newer, conceptually compelling views of spirituality that address a classic, perennial religious question: What does it mean to be fully human and fully alive?

African Americans --- African-American religious naturalism. --- Anna Julia Cooper. --- James Baldwin. --- Post-Enlightenment humanism. --- W.E.B. Du Bois. --- philosophy of religion. --- race and religion. --- religious naturalism. --- sacred humanity. --- science and religion. --- Religion.

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Welche Krisen hat der Rassismus durch die Kämpfe Schwarzer Menschen im deutschen Kolonialreich erfahren? Während der langen 30 Jahre der Kolonialpolitik wurde Rassismus biopolitisch und gesellschaftsprägendes Paradigma. Ulrike Hamann zeigt, welche spezifischen Artikulationen des Rassismus wann aktuell waren und wie diese sich mit der kolonialen und nationalen Politik verbanden. Ausgangspunkt der Analyse sind dabei erstmals nicht die »Rasse«-Theorien, sondern die Widerstände dagegen in einer postkolonialen Lesart. Durch die Schriften von Mary Church Terrell, W.E.B. Du Bois und Rudolf Duala Manga Bell werden die Artikulationen des deutschen Rassismus benannt - aber auch gesellschaftliche Gegenbilder entworfen. »This is an impressive book. Hamann has published an important challenge that drives onward today's debate and intense struggle in Germany and elsewhere between those resisting racial discourse and those seeking to refashion and employ it.« Lora Wildenthal, German Studies Review, 40/3 (2017) »Dem Buch [ist] ein breites, großes Lesepublikum zu wünschen. Denn die Fallbeispiele in ihrer Auswahl und Analyse zeugen sehr eindrücklich von der Hartnäckigkeit und Wandelbarkeit einer abwertend hierarchisierenden Denk- und Handelsweise und sensibilisieren für Formen des Rassismus, die momentan wieder erschreckend aktuell erscheinen.« Bettina Brockmeyer, Neue Politische Literatur, 61 (2016) Besprochen in: www.sehepunkte.de, 16/4 (2016), Ulrike Kirchberger Das Historisch-Politische Buch, 64/3 (2016), Ulrich van der Heyden

Kolonialismus; Biopolitik; Rassismus; Deutsches Kaiserreich; Duala Manga Bell; W.E.B. Du Bois; Mary Church Terrell; Hegemonie; Unvernehmen; Segregation; Frauenbewegung; Kulturgeschichte; Postkolonialismus; Kolonialgeschichte; Geschichtswissenschaft; Colonialism; Biopolitics; Racism; German Empire; Hegemony; Disagreement; Women's Movement; Cultural History; Postcolonialism; History of Colonialism; History; --- Germany --- Africa --- Colonies --- History. --- Colonial influence. --- Biopolitics. --- Cultural History. --- Disagreement. --- Duala Manga Bell. --- German Empire. --- Hegemony. --- History of Colonialism. --- History. --- Mary Church Terrell. --- Postcolonialism. --- Racism. --- Segregation. --- W.E.B. Du Bois. --- Women's Movement.

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The Fact of Resonance returns to the colonial and technological contexts in which theories of the novel developed, seeking in sound an alternative premise for theorizing modernist narrative form. Arguing that narrative theory has been founded on an exclusion of sound, the book poses a missing counterpart to modernism’s question “who speaks?” in the hidden acoustical questions “who hears?” and “who listens? ”For Napolin, the experience of reading is undergirded by the sonic. The book captures and enhances literature’s ambient sounds, sounds that are clues to heterogeneous experiences secreted within the acoustical unconscious of texts. The book invents an oblique ear, a subtle and lyrical prose style attuned to picking up sounds no longer hearable. “Resonance” opens upon a new genealogy of modernism, tracking from Joseph Conrad to his interlocutors—Sigmund Freud, Frantz Fanon, W. E. B. Du Bois, William Faulkner, and Chantal Akerman—the racialized, gendered, and colonial implications of acoustical figures that “drift” through and are transformed by narrative worlds in writing, film, and music. A major synthesis of resources gleaned from across the theoretical humanities, the book argues for “resonance” as the traversal of acoustical figures across the spaces of colonial and technological modernity, figures registering and transmitting transformations of “voice” and “sound” across languages, culture, and modalities of hearing. We have not yet sufficiently attended to relays between sound, narrative, and the unconscious that are crucial to the ideological entailments and figural strategies of transnational, transatlantic, and transpacific modernism. The breadth of the book’s engagements will make it of interest not only to students and scholars of modernist fiction and sound studies, but to anyone interested in contemporary critical theory.

Fiction --- Literature --- Oral interpretation. --- Interpretative reading --- Interpretative speech --- Reading, Interpretative --- Speech, Interpretative --- Oral communication --- Oral reading --- Reading --- Intonation (Phonetics) --- Appraisal of books --- Books --- Evaluation of literature --- Criticism --- Literary style --- History and criticism. --- Appraisal --- Evaluation --- Colonialism. --- Film and Media. --- Joseph Conrad. --- Literary Theory. --- Modernism. --- Narratology. --- Race. --- Sound. --- W.E.B. Du Bois. --- William Faulkner.

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"X: The Problem of the Negro as a Problem for Thought offers an original account of matters African American, and by implication the African diaspora in general, as an object of discourse and knowledge. It likewise challenges the conception of analogous objects of study across dominant ethnological disciplines (e.g., anthropology, history, and sociology) and the various forms of cultural, ethnic, and postcolonial studies. With special reference to the work of W. E. B. Du Bois, Chandler shows how a concern with the Negro is central to the social and historical problematization that underwrote twentieth-century explorations of what it means to exist as an historical entity referring to their antecedents in eighteenth-century thought and forward into their ongoing itinerary in the twenty-first century. For Du Bois, "the problem of the color line" coincided with the inception of a supposedly modern horizon. The very idea of the human and its avatars the idea of race and the idea of culture emerged together with the violent, hierarchical inscription of the so-called African or Negro into a horizon of commonness beyond all natal premises, a horizon that we can still situate with the term global. In ongoing struggles with the idea of historical sovereignty, we can see the working out of then new concatenations of social and historical forms of difference, as both projects of categorical differentiation and the irruption of originary revisions of ways of being. In a word, the world is no longer and has never been one. The world, if there is such from the inception of something like "the Negro as a problem for thought" could never be, only, one. The problem of the Negro in "America" is thus an exemplary instance of modern historicity in its most fundamental sense. It renders legible for critical practice the radical order of an ineluctable and irreversible complication at the heart of being its appearance as both life and history as the very mark of our epoch"--

African Americans --- Race identity. --- Intellectual life. --- John Brown. --- W. E. B. Du Bois. --- african american. --- african diaspora. --- american studies. --- atlantic slavery. --- color line. --- cultural studies. --- double consciousness. --- ethnic studies. --- identity. --- post-colonial studies. --- race. --- Race --- Philosophy. --- Social aspects --- Du Bois, W. E. B. --- Political and social views.

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Harvard’s searing and sobering indictment of its own long-standing relationship with chattel slavery and anti-Black discrimination.In recent years, scholars have documented extensive relationships between American higher education and slavery. The Legacy of Slavery at Harvard adds Harvard University to the long list of institutions, in the North and the South, entangled with slavery and its aftermath.The report, written by leading researchers from across the university, reveals hard truths about Harvard’s deep ties to Black and Indigenous bondage, scientific racism, segregation, and other forms of oppression. Between the university’s founding in 1636 and 1783, when slavery officially ended in Massachusetts, Harvard leaders, faculty, and staff enslaved at least seventy people, some of whom worked on campus, where they cared for students, faculty, and university presidents. Harvard also benefited financially and reputationally from donations by slaveholders, slave traders, and others whose fortunes depended on human chattel. Later, Harvard professors and the graduates they trained were leaders in so-called race science and eugenics, which promoted disinvestment in Black lives through forced sterilization, residential segregation, and segregation and discrimination in education.No institution of Harvard’s scale and longevity is a monolith. Harvard was also home to abolitionists and pioneering Black thinkers and activists such as W. E. B. Du Bois, Charles Hamilton Houston, and Eva Beatrice Dykes. In the late twentieth century, the university became a champion of racial diversity in education. Yet the past cannot help casting a long shadow on the present. Harvard’s motto, Veritas, inscribed on gates, doorways, and sculptures all over campus, is an exhortation to pursue truth. The Legacy of Slavery at Harvard advances that necessary quest.

Anti-racism --- Black people --- Racism --- Slaveholders --- Slavery --- History. --- Social conditions. --- Abolitionism. --- Affirmative action. --- African American and Black history. --- African American education. --- American education. --- American. --- Boston. --- Civil War. --- College. --- Harvard history. --- History of slavery. --- Housing. --- Institutional Racism. --- Ivy League. --- Jim Crow Policies. --- John Gorham Palfrey. --- Louis Agassiz. --- Marginalization. --- New England. --- Radcliffe Institute. --- Scientific racism. --- Segregation. --- Slavery and capitalism. --- United States. --- W.E. B. du Bois. --- discrimination.