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Journal articles on the topic 'Black cultural studies'

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Published: 4 June 2021
Last updated: 1 February 2022

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1

Marriott, D. "15 * Black Cultural Studies." Year's Work in Critical and Cultural Theory 14, no. 1 (July 5, 2006): 274–82. http://dx.doi.org/10.1093/ywcct/mbl015.

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2

Marriott, D. "15 * Black Cultural Studies." Year's Work in Critical and Cultural Theory 15, no. 1 (May 27, 2007): 277–86. http://dx.doi.org/10.1093/ywcct/mbm015.

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3

Marriott, D. "11 * Black Cultural Studies." Year's Work in Critical and Cultural Theory 16, no. 1 (June 18, 2008): 276–87. http://dx.doi.org/10.1093/ywcct/mbn006.

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4

Marriot, D. "7 * Black Cultural Studies." Year's Work in Critical and Cultural Theory 17, no. 1 (January 1, 2009): 182–93. http://dx.doi.org/10.1093/ywcct/mbp006.

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5

Marriott, D. "14 * Black Cultural Studies." Year's Work in Critical and Cultural Theory 18, no. 1 (January 1, 2010): 288–314. http://dx.doi.org/10.1093/ywcct/mbq004.

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6

Marriott, D. "1 * Black Cultural Studies." Year's Work in Critical and Cultural Theory 19, no. 1 (January 1, 2011): 1–28. http://dx.doi.org/10.1093/ywcct/mbr001.

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7

Marriott, D. "3 * Black Cultural Studies." Year's Work in Critical and Cultural Theory 20, no. 1 (January 1, 2012): 37–66. http://dx.doi.org/10.1093/ywcct/mbs003.

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8

Marriott, D. "4 * Black Cultural Studies." Year's Work in Critical and Cultural Theory 21, no. 1 (January 1, 2013): 60–82. http://dx.doi.org/10.1093/ywcct/mbt003.

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9

Marriott, D. "2 * Black Cultural Studies." Year's Work in Critical and Cultural Theory 22, no. 1 (January 1, 2014): 21–40. http://dx.doi.org/10.1093/ywcct/mbu002.

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10

Johnson, Marcus, and Ralina L. Joseph. "Black cultural studies is intersectionality." International Journal of Cultural Studies 23, no. 6 (September 9, 2020): 833–39. http://dx.doi.org/10.1177/1367877920953158.

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This article argues that Black cultural studies must be understood as an intersectional intervention of praxis. Grounding our field in the past, speaking from the present, and projecting to the future, we examine the transformational influence that Black feminist theory has had on cultural studies, from Kimberlé Williams Crenshaw’s defense of 2 Live Crew, to the #SayHerName and Protect Black Women rally and marches.
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11

Smith, Abraham. "Black/Africana Studies and Black/Africana Biblical Studies." Brill Research Perspectives in Biblical Interpretation 4, no. 2 (November 3, 2020): 1–92. http://dx.doi.org/10.1163/24057657-12340016.

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Abstract In this study, Abraham Smith introduces the nature, history, and interventions of two theoretical-political cultural productions: Black/Africana studies (the systematic and rigorous study of Africa and African descendants) and Black/Africana biblical studies (a biblical studies’ subfield that analyzes and appraises the strategies of reception and the historical and contemporary impact of the Christian bible for people of African descent). Both cultural productions were formally introduced in U.S. educational institutions in the late 1960s as a part of the Black Freedom movement. Both have long and deep intellectual antecedents on the one hand and ever-evolving recent interventions that challenge a narrow politics of identity on the other. Through the interrogation of keywords (such as race, family, and Hip Hop or cartographies, canons, and contexts), moreover, the study examines how these two theoretical-political projects question the settled epistemologies or prevailing intellectual currencies of their respective times.
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12

Slack, Jennifer Daryl. "Cultural Studies in Black and White." Cultural Studies 30, no. 6 (November 2016): 875–902. http://dx.doi.org/10.1080/09502386.2016.1232688.

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13

Evans, Curtis J. "The Religious and Racial Meanings of The Green Pastures." Religion and American Culture: A Journal of Interpretation 18, no. 1 (2008): 59–93. http://dx.doi.org/10.1525/rac.2008.18.1.59.

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AbstractMarc Connelly's The Green Pastures play was one of the longest running dramas in Broadway history. Responses to the play by blacks and whites demonstrate its contested nature. Whites generally lauded the drama for its simplicity and its childlike depiction of black religion in the rural South. African Americans, though hopeful that its allblack cast would lead to more opportunities for blacks on stage, were divided between a general appreciation of the extraordinary display of talent by its actors and worries about the implications of a play that seemed to idealize the rural South as the natural environment of carefree overly religious blacks. Connelly's widely popular drama became a site of cultural debates about the significance of black migration to the urban North, the nature and importance of religion in black communities, and the place of blacks in the nation. Precisely when black social scientists were urging rural black Christians to abandon an otherworldly and emotional religion, white dramatists and literary artists were making more widely available what they saw as a picturesque and deeply rooted aspect of black folk culture.
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14

Ward, Geoff. "Applying Black Studies." Souls 6, no. 3-4 (September 2004): 44–50. http://dx.doi.org/10.1080/10999940490511351.

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15

Stokes, Curtis. "Rethinking Black Studies." Souls 6, no. 3-4 (September 2004): 51–54. http://dx.doi.org/10.1080/10999940490511469.

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16

Harris, Roxy. "BLACK BRITISH, BROWN BRITISH AND BRITISH CULTURAL STUDIES." Cultural Studies 23, no. 4 (July 2009): 483–512. http://dx.doi.org/10.1080/09502380902950971.

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17

Brar, Dhanveer Singh, and Ashwani Sharma. "What is This 'Black 'in Black Studies? From Black British Cultural Studies to Black Critical Thought in UK Arts and Higher Education." New Formations 99, no. 99 (December 1, 2019): 88–109. http://dx.doi.org/10.3898/newf:99.05.2019.

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The aim of this article is two-fold. Firstly, it identifies and maps out a new presence in race discourse in the UK arts and higher education, under the heading of 'US Black Critical Thought'. Secondly, it seeks to situate 'US Black Critical Thought' and its growing impact upon intellectual and aesthetic discourses on race in the UK through the lens of the longer-term project of 'Black British Cultural Studies'. The article traces the formation and eventual dissolving of 'Black British Cultural Studies' from the early 1980s to the late 1990s, and suggests that 'US Black Critical Thought' has energised a cohort of younger thinkers and artists in Britain, following a period where the intellectual left side-lined race as a serious category of theoretical or critical analysis.
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18

Bulthuis, Kyle T. "The Difference Denominations Made: Identifying the Black Church(es) and Black Religious Choices of the Early Republic." Religion and American Culture 29, no. 2 (2019): 255–90. http://dx.doi.org/10.1017/rac.2019.3.

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ABSTRACTScholars of African-American religious history have recently debated the significance of the black church in American history. Those that have, pro and con, have often considered the black church as a singular entity, despite the fact that African Americans affiliated with a number of different religious traditions under the umbrella of the black church. This article posits that it is useful to consider denominational and theological developments within different African-American churches. Doing so acknowledges plural creations and developments of black churches, rather than a singular black church, which better accounts for the historical experience of black religion. In this piece, I analyze four different denominational and theological traditions that blacks followed in the early Republic: the Anglican–Episcopalian, the Calvinist (Congregational–Presbyterian), the Methodist, and the Baptist. Each offered a unique ecclesiastical structure and set of theological assumptions within which black clergy and laity operated. Each required different levels of interaction with white coreligionists, and, although some tended to offer more direct opportunities for reform and resistance, all groups suffered differing constraints that limited such action. I argue that the two bodies connected to formalist traditions, the Episcopalian and Calvinist, were initially better developed despite their smaller size, and thus disproportionately shaped black community and reform efforts in the antebellum United States.
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19

Cruz, Jon. "The Souls of Black Folk and American Cultural Studies." European Journal of Cultural Studies 7, no. 2 (May 2004): 135–42. http://dx.doi.org/10.1177/1367549404042485.

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20

Quinn, Eithne. "Black British Cultural Studies and the Rap on Gangsta." Black Music Research Journal 20, no. 2 (2000): 195. http://dx.doi.org/10.2307/779467.

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21

Thomas, Kevin J. A. "Racial Identity and the Political Ideologies of Afro-Caribbean Immigrants." Review of Black Political Economy 45, no. 1 (March 2018): 22–39. http://dx.doi.org/10.1177/0034644618770762.

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Although the number of Black immigrants in the United States is increasing, few studies have examined whether they assimilate into the liberal ideologies with which U.S.-born Blacks are typically affiliated. Using data from the National Survey on American Life, this study examines how identity formation and generational status among Black Caribbean immigrants moderate their ideological differences with U.S.-born Blacks. It shows that Black Caribbean immigrants are more likely to identify with more conservative ideologies as generational status increases. Furthermore, the analysis indicates that the adoption of a Black American racial identity is not by itself associated with an ideological convergence between Black Caribbean immigrants and U.S.-born Blacks. More assimilated Black immigrants who prefer Black American rather than non-Black identities are still more likely to be conservative compared with U.S.-born Blacks. The analysis further provides a nuanced understanding of the relationship between Black racial solidarity and the political ideologies of Caribbean immigrants. It finds that immigrants who both embrace a Black American identity and are members of Black advancement organizations are more likely to have similar political ideologies as U.S.-born Blacks. However, these similarities disappear as assimilation increases.
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22

Martin, Alfred L. "Fandom while black: Misty Copeland, Black Panther, Tyler Perry and the contours of US black fandoms." International Journal of Cultural Studies 22, no. 6 (August 20, 2019): 737–53. http://dx.doi.org/10.1177/1367877919854155.

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Using 50 interviews with black people about their fandoms (and anti-fandoms) of Tyler Perry’s media output, the blockbuster film Black Panther and the African American ballerina Misty Copeland, this article illuminates black fandom’s four interlocking discourses. First, must-see blackness describes black fans’ “civic duty” to see blackness in all of its forms. Second, economic consumption drives “must-see blackness” in the sense that black fans are cognizant of the precariousness of blackness’s existence in spaces that are either historically white and/or have been hostile to the presence of blackness. Third, black fandoms (and anti-fandoms) are driven by their pedagogical properties: how fit are fan objects for learning and role modeling? Finally, the pedagogical fitness of fan objects intersects with economic consumption and must-see blackness, which, in turn, illuminates black fans’ attentiveness to the machinations of the culture industries.
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23

Paris, Michael. "Jeremy Black, War and the Cultural Turn." European History Quarterly 43, no. 4 (September 13, 2013): 749–50. http://dx.doi.org/10.1177/0265691413500027f.

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24

Cruickshanks, Eveline, and Howard Erskine-Hill. "The Waltham Black Act and Jacobitism." Journal of British Studies 24, no. 3 (July 1985): 358–65. http://dx.doi.org/10.1086/385839.

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Interest in the origin of Walpole's Black Act (9 Geo. 1, c. 22), or the Waltham Black Act, as it was actually called, has arisen from work by Pat Rogers and E. P. Thompson. It was an act of exceptional severity, making no less than some fifty new offenses capital, and its origins have been debated by legal as well as by political historians. While Rogers stressed the criminality of the Blacks, Thompson set the act in a sociohistorical context, suggesting that its importance was in assisting the placemen of the Hanoverian establishment and Walpole's administration to a stronger hold on lands in the Black areas, at the expense of older and smaller gentry and the usage rights of yeomen farmers, tenantry, and the poor. In Thompson's argument the Black Act has exemplary significance for the tendency of greater Whig land owners toward more efficiently exploitative procedures, backed by ferocious legislation. The involvement in Blacking of Alexander Pope's kinsmen Charles and Michael Rackett, stressed by both Rogers and Thompson, constituted a point of additional interest.The difference between Rogers and Thompson over whether Pope felt shame at his relatives' predicament turns in part on the political dimension of Blacking. Aside from the politics of conflict over land usage, Thompson rejected a link between the Blacks and the Jacobites, even though the act was introduced in the midst of legislation against the Atterbury conspiracy.
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25

George, Merlene. "Black Skins, Black Robes…White Justice?: Black Judges and Reality- Based Courtroom Dramas." Review of Education, Pedagogy, and Cultural Studies 25, no. 1 (January 2003): 35–53. http://dx.doi.org/10.1080/10714410309616.

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26

Meghji, Ali. "Encoding and Decoding Black and White Cultural Capitals: Black Middle-Class Experiences." Cultural Sociology 13, no. 1 (December 6, 2017): 3–19. http://dx.doi.org/10.1177/1749975517741999.

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Drawing upon 23 qualitative interviews, and ethnographic work in London, this article explores how black middle-class individuals in the UK decode forms of middle-class cultural capital. This decoding is two staged. Firstly, black middle-class individuals often decode dominant or ‘traditional’ middle-class cultural capital as white. This involves a recognition that certain forms of middle-class cultural capital are marked as racially exclusive, and are reproduced and recognised in ‘white spaces’. Secondly, black middle-class individuals also decode alternative forms of cultural capital as woven into a greater project of racial uplift. Such alternative forms of cultural capital are defined as ‘black cultural capital’, and tend to be based around fulfilling a cultural politics of black representation.
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27

Davidson, Douglas V., and Frederick S. Weaver. "Black Studies, White Studies, and Institutional Politics." Journal of Black Studies 15, no. 3 (March 1985): 339–47. http://dx.doi.org/10.1177/002193478501500307.

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28

Hughey, Matthew W. "Black Cultural Production: After Civil Rights." Ethnic and Racial Studies 43, no. 13 (March 20, 2020): 2469–71. http://dx.doi.org/10.1080/01419870.2020.1744676.

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29

Gráda, Cormac Ó., and Susan Campbell Bartoletti. "Black Potatoes." Béaloideas 70 (2002): 255. http://dx.doi.org/10.2307/20520815.

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30

Blackwood, Sarah. "Seeing Black." American Quarterly 65, no. 4 (2013): 927–36. http://dx.doi.org/10.1353/aq.2013.0050.

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31

Margulis, Jennifer, and John Cullen Gruesser. "Black on Black: Twentieth-Century Writing about Africa." African Studies Review 44, no. 3 (December 2001): 160. http://dx.doi.org/10.2307/525641.

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32

Halberstam, J. "REVOLUTION IN BLACK." GLQ: A Journal of Lesbian and Gay Studies 11, no. 1 (January 1, 2005): 138–41. http://dx.doi.org/10.1215/10642684-11-1-138.

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33

Abdur-Rahman, Aliyyah I. "The Black Ecstatic." GLQ: A Journal of Lesbian and Gay Studies 24, no. 2-3 (June 1, 2018): 343–65. http://dx.doi.org/10.1215/10642684-4324849.

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34

Story, Kaila Adia. "Black Femme Menace." GLQ: A Journal of Lesbian and Gay Studies 26, no. 2 (April 1, 2020): 233–36. http://dx.doi.org/10.1215/10642684-8141788.

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35

Fiske, Susan T., Hilary B. Bergsieker, Ann Marie Russell, and Lyle Williams. "IMAGES OF BLACK AMERICANS." Du Bois Review: Social Science Research on Race 6, no. 1 (2009): 83–101. http://dx.doi.org/10.1017/s1742058x0909002x.

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AbstractImages of Black Americans are becoming remarkably diverse, enabling Barack Obama to defy simple-minded stereotypes and succeed. Understood through the Stereotype Content Model's demonstrably fundamental trait dimensions of perceived warmth and competence, images of Black Americans show three relevant patterns. Stereotyping by omission allows non-Blacks to accentuate the positive, excluding any lingering negativity but implying it by its absence; specifically, describing Black Americans as gregarious and passionate suggests warmth but ignores competence and implies its lack. Obama's credentials prevented him from being cast as incompetent, though the experience debate continued. His legendary calm and passionate charisma saved him on the warmth dimension. Social class subtypes for Black Americans differentiate dramatically between low-income Blacks and Black professionals, among both non-Black and Black samples. Obama clearly fit the moderately warm, highly competent Black-professional subtype. Finally, the campaign's events (and nonevents) allowed voter habituation to overcome non-Blacks' automatic emotional vigilance to Black Americans.
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36

Tajizadehkan, Maryam, and Parvin Ghasemi. "Cultural Identity in Black Subjects: the Emergence of New Black Subjects in Beloved." Journal of African American Studies 23, no. 3 (September 2019): 217–32. http://dx.doi.org/10.1007/s12111-019-09435-9.

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37

Evans, Curtis J. "Urbanization and the End of Black Churches in the Modern World." Church History 76, no. 4 (December 2007): 799–822. http://dx.doi.org/10.1017/s0009640700500067.

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Historian Wallace Best argues in his Passionately Human, No Less Divine: Religion and Culture in Black Chicago, 1915-1952 (2005) that historically “we have been more accustomed to think of religion as spontaneous and supernatural.” Best maintains that we have seen religion as “something that happens—outside of human control and irrespective of social context.” He wants to challenge this conception of religion by emphasizing the active production of a new religious culture by black Americans in Chicago in the early twentieth century. The agency of lower- and working-class blacks is what Best emphasizes in his rich analysis of religion and culture in black Chicago. Although it is not clear who the “we” is in Best's analysis because he does not cite any sources on this point, I do not quite see things the way that he does. As I will demonstrate in this essay, the historiography on African American religion has not posited a static or “supernatural” conception of religion. What strikes me about the history of interpretations of African American religion is the way in which interpreters have asserted that peoples of African descent were “naturally religious,” which meant that their religion was a product of biology and nature rather than of the “supernatural.” Generally, white interpreters in the early twentieth century set the terms of the debate by arguing that blacks were naturally religious and thus unable to compete in a modern industrial world. The political and social force of such arguments has been keenly observed by black interpreters, who were eager to offer in response a more socially progressive notion of black religion in order to enlist black churches in social reform, to counter images of blacks as inhibited by nature or biology from contributing to the cultural vitality of the nation, and to insist that black religion changed in response to social circumstances (and hence the common claim in the 1940s that it was very much a product, if not an epiphenomenon, of their economic and political condition).
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38

Mitchell, Kimani I. "Black Appetite, White Food." Multicultural Perspectives 22, no. 3 (July 2, 2020): 161–63. http://dx.doi.org/10.1080/15210960.2020.1792304.

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39

Jackson, Francesina R. "The Black College Mystique." Multicultural Perspectives 11, no. 3 (August 31, 2009): 174–75. http://dx.doi.org/10.1080/15210960903116944.

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40

Williams, Gilbert A. "The black disc jockey as a cultural hero." Popular Music and Society 10, no. 3 (January 1986): 79–90. http://dx.doi.org/10.1080/03007768608591251.

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41

Vernon, Karina. "Beyond National Time: Black Atlantic Temporalities and the Time-Space of Black Canadian Cultural Studies." Cambridge Journal of Postcolonial Literary Inquiry 8, no. 1 (December 29, 2020): 94–97. http://dx.doi.org/10.1017/pli.2020.32.

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This paper works with methodologies offered by Winfried Siemerling’s The Black Atlantic Reconsidered (2015) to elaborate the complexities involved in conversations between the fields of Canadian Literature and Black Canadian cultural studies. As Siemerling argues, Black Canadian literature is marked by the transversal time-spaces of the Black Atlantic which run counter to linear national time. What are the implications, then, of the Black Atlantic’s incommensurable time-spaces in the ongoing project of institutionalizing Black Canadian literature?
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42

Strayhorn, Terrell L., and Fred C. McCall. "Cultural Competency of Black Greek-Letter Organization Advisors." Journal of African American Studies 16, no. 4 (February 24, 2011): 700–715. http://dx.doi.org/10.1007/s12111-011-9169-y.

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43

Fenderson, Jonathan. "Black Studies Post-Janus." Black Scholar 48, no. 4 (October 2, 2018): 1–7. http://dx.doi.org/10.1080/00064246.2018.1514850.

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44

Dubey, Madhu. "Postmodernism as Postnationalism? Racial Representation in U.S. Black Cultural Studies." Black Scholar 33, no. 1 (March 2003): 2–18. http://dx.doi.org/10.1080/00064246.2003.11413199.

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45

Kabir, Ananya Jahanara. "From the Black Death to Black Dance: Choreomania as Cultural Symptom." Cambridge Journal of Postcolonial Literary Inquiry 8, no. 2 (April 2021): 270–76. http://dx.doi.org/10.1017/pli.2020.46.

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46

Nama, Adilifu. "Brave black worlds: black superheroes as science fiction ciphers." African Identities 7, no. 2 (May 2009): 133–44. http://dx.doi.org/10.1080/14725840902808736.

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47

Young, Cynthia A. "Black Ops: Black Masculinity and the War on Terror." American Quarterly 66, no. 1 (2014): 35–67. http://dx.doi.org/10.1353/aq.2014.0015.

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48

DeFrantz, Thomas F., and Tara Aisha Willis. "Black Moves: New Research in Black Dance Studies." Black Scholar 46, no. 1 (January 2, 2016): 1–3. http://dx.doi.org/10.1080/00064246.2016.1119632.

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49

Asante, Molefi Kete. "A Discourse on Black Studies." Journal of Black Studies 36, no. 5 (May 2006): 646–62. http://dx.doi.org/10.1177/0021934705285937.

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50

Kershaw, Terry. "Toward a Black Studies Paradigm." Journal of Black Studies 22, no. 4 (June 1992): 477–93. http://dx.doi.org/10.1177/002193479202200402.

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