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Might creolization offer political theory an approach that would better reflect the heterogeneity of political life? After all, it describes mixtures that were not supposed to have emerged in the plantation societies of the Caribbean but did so through their capacity to exemplify living culture, thought, and political practice. Similar processes continue today, when people who once were strangers find themselves unequal co-occupants of new political locations they both seek to call \"home.\" Unlike multiculturalism, in which different cultures are thought to co-exist relatively separately, creolization describes how people reinterpret themselves through interaction with one another. While indebted to comparative political theory, Gordon offers a critique of comparison by demonstrating the generative capacity of creolizing methodologies. She does so by bringing together the eighteenth-century revolutionary Swiss thinker Jean-Jacques Rousseau and the twentieth-century Martinican-born Algerian liberationist Frantz Fanon. While both provocatively challenged whether we can study the world in ways that do not duplicate the prejudices that sustain its inequalities, Fanon, she argues, outlined a vision of how to bring into being the democratically legitimate alternatives that Rousseau mainly imagined.

Making headlines when it was launched in 2015, Omise’eke Tinsley’s undergraduate course “Beyoncé Feminism, Rihanna Womanism\" has inspired students from all walks of life. In Beyoncé in Formation, Tinsley now takes her rich observations beyond the classroom, using the blockbuster album and video Lemonade as a soundtrack for vital new-millennium narratives. Woven with candid observations about her life as a feminist scholar of African studies and a cisgender femme married to a trans spouse, Tinsley’s “Femme-onade\" mixtape explores myriad facets of black women’s sexuality and gender. Turning to Beyoncé’s “Don’t Hurt Yourself,\" Tinsley assesses black feminist critiques of marriage and then considers the models of motherhood offered in “Daddy Lessons,\" interspersing these passages with memories from Tinsley’s multiracial family history. Her chapters on nontraditional bonds culminate in a discussion of contemporary LGBT politics through the lens of the internet-breaking video “Formation,\" underscoring why Beyoncé’s black femme-inism isn’t only for ciswomen. From pleasure politics and the struggle for black women’s reproductive justice to the subtext of blues and country music traditions, the landscape in this tour is populated by activists and artists (including Loretta Lynn) and infused with vibrant interpretations of Queen Bey’s provocative, peerless imagery and lyrics. In the tradition of Roxanne Gay’s Bad Feminist and Jill Lepore’s best-selling cultural histories, Beyoncé in Formation is the work of a daring intellectual who is poised to spark a new conversation about freedom and identity in America.

African Americans once passed as whites to escape the pains of racism. Today's neo-passing has pushed the old idea of passing in extraordinary new directions. A white author uses an Asian pen name; heterosexuals live \"out\" as gay; and, irony of ironies, whites try to pass as black. Mollie Godfrey and Vershawn Ashanti Young present essays that explore practices, performances, and texts of neo-passing in our supposedly postracial moment. The authors move from the postracial imagery of Angry Black White Boy and the issues of sexual orientation and race in ZZ Packer's short fiction to the politics of Dave Chappelle's skits as a black President George W. Bush. Together, the works reveal that the questions raised by neo-passing-questions about performing and contesting identity in relation to social norms-remain as relevant today as in the past. Contributors: Derek Adams, Christopher M. Brown, Martha J. Cutter, Marcia Alesan Dawkins, Michele Elam, Alisha Gaines, Jennifer Glaser, Allyson Hobbs, Brandon J. Manning, Loran Marsan, Lara Narcisi, Eden Osucha, Gayle Wald, and Deborah Elizabeth Whaley

Studies black feminist approaches to political science and African American women as political actors. In Black Feminist Voices in Politics, Evelyn M. Simien charts a course for black women's studies in political science. Examining the simultaneous effects of race and gender on political behavior, Simien uses a national telephone survey sample of the adult African American population to discover the extent to which black women and men support black feminist tenets. At the heart of this book are answers to such questions as: How does the absence of black feminist voices impair our understanding of group consciousness? What factors make individuals more or less likely to adopt black feminist views? Are men just as likely as women to support black feminist tenets? Simien analyzes the survey data, responds to limitations of existing research, and addresses critical questions that many black academics, intellectuals, and activists have devoted significant energy to debating without much empirical evidence.

In the early United States, a Black person committed an act of resistance simply by reading and writing. Yet we overlook that these activities also brought pleasure. Tara A. Bynum tells the compelling stories of four early American writers who expressed feeling good despite living while enslaved or only nominally free. The poet Phillis Wheatley delights in writing letters to a friend. Ministers John Marrant and James Albert Ukawsaw Gronniosaw memorialize their love for God. David Walker's pamphlets ask Black Americans to claim their victory over slavery. Together, their writings reflect the joyous, if messy, humanity inside each of them. This proof of a thriving interior self in pursuit of good feeling forces us to reckon with the fact that Black lives do matter. A daring assertion of Black people's humanity, Reading Pleasures reveals how four Black writers experienced positive feelings and analyzes the ways these emotions served creative, political, and racialized ends.

Rethinking Prison Reentry: Transforming Humiliation into Humility describes a prison-based education pedagogy designed to address a prevalent racial politics of shaming, self-segregation, and transgenerational learned helplessness.

No detailed description available for \"What Was African American Literature?\".

In 2000, the United States census allowed respondents for the first time to tick a box marked \"African American\" in the race category. The new option marked official recognition of a term that had been gaining currency for some decades. Africa has always played a role in black identity, but it was in the tumultuous period between the two world wars that black Americans first began to embrace a modern African American identity. Following the great migration of black southerners to northern cities after World War I, the search for roots and for meaningful affiliations became subjects of debate and display in a growing black public sphere. Throwing off the legacy of slavery and segregation, black intellectuals, activists, and organizations sought a prouder past in ancient Egypt and forged links to contemporary Africa. In plays, pageants, dance, music, film, literature, and the visual arts, they aimed to give stature and solidity to the American black community through a new awareness of the African past and the international black world. Their consciousness of a dual identity anticipated the hyphenated identities of new immigrants in the years after World War II, and an emerging sense of what it means to be a modern American.

Traditional narratives of the period leading up to the Civil War are invariably framed in geographical terms. The sectional descriptors of the North, South, and West, like the wartime categories of Union, Confederacy, and border states, mean little without reference to a map of the United States. InAbolitionist Geographies, Martha Schoolman contends that antislavery writers consistently refused those standard terms. Through the idiom Schoolman names \"abolitionist geography,\" these writers instead expressed their dissenting views about the westward extension of slavery, the intensification of the internal slave trade, and the passage of the Fugitive Slave Law by appealing to other anachronistic, partial, or entirely fictional north-south and east-west axes. Abolitionism's West, for instance, rarely reached beyond the Mississippi River, but its East looked to Britain for ideological inspiration, its North habitually traversed the Canadian border, and its South often spanned the geopolitical divide between the United States and the British Caribbean. Schoolman traces this geography of dissent through the work of Martin Delany, Ralph Waldo Emerson, William Wells Brown, and Harriet Beecher Stowe, among others. Her book explores new relationships between New England transcendentalism and the British West Indies; African-American cosmopolitanism, Britain, and Haiti; sentimental fiction, Ohio, and Liberia; John Brown's Appalachia and circum-Caribbeanmarronage. These connections allow us to see clearly for the first time abolitionist literature's explicit and intentional investment in geography as an idiom of political critique, by turns liberal and radical, practical and utopian.