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Books on the topic 'Black suffering'

Author: Grafiati
Published: 18 May 2024

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1

Islam and the problem of Black suffering. New York, N.Y: Oxford University Press, 2009.

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2

Pinn, Anthony B. Why, Lord?: Suffering and evil in Black theology. New York: Continuum, 1995.

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3

1955-, Townes Emilie Maureen, ed. A Troubling in my soul: Womanist perspectives on evil and suffering. Mayknoll, N.Y: Orbis Books, 1993.

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4

Brunton, R. Black suffering, white guilt?: Aboriginal disadvantage and the Royal Commission into Deaths in Custody. West Perth, WA, Australia: Institute of Public Affairs, 1993.

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5

Hosford, Dixie Quinton, West Cornel, and Washington James Melvin, eds. The courage to hope: From black suffering to human redemption : essays in honor of James Melvin Washington. Boston, Mass: Beacon Press, 1999.

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6

Daughtry, Herbert. No monopoly on suffering: Blacks and Jews in Crown Heights (and elsewhere). Trenton, NJ: Africa World Press, 1997.

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7

Sick from freedom: African-American illness and suffering during the Civil War and reconstruction. Oxford: Oxford University Press, 2012.

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8

Kadem, Rose, and Katy J. Oden. Suffering the Black Water. Lulu Press, Inc., 2017.

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9

Black Suffering: Silent Pain, Hidden Hope. Fortress Press, 2020.

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10

Harris, James Henry. Black Suffering: Silent Pain, Hidden Hope. 1517 Media, 2020.

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11

Lee, Shayne. Cinema, Black Suffering, and Theodicy: Modern God. Lexington Books/Fortress Academic, 2022.

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12

Islam and the Problem of Black Suffering. Oxford University Press, 2014.

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13

Pinn, Anthony B. Why, Lord?: Suffering and Evil in Black Theology. Continuum Intl Pub Group, 1995.

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14

Peoples, Anneca, and Walsh Timothy Jr. Black Recovery: A Black Woman's Journey from Spiritual Suffering to Spiritual Recovery. Peoples Publishing, 2022.

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15

Vargas, Joào H. Costa. The Denial of Antiblackness: Multiracial Redemption and Black Suffering. Univ Of Minnesota Press, 2018.

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16

Vargas, Joào H. Costa. The Denial of Antiblackness: Multiracial Redemption and Black Suffering. Univ Of Minnesota Press, 2018.

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17

Dixie, Quinton Hosford. Courage to Hope: From Black Suffering to Human Redemption. Beacon Press, 1999.

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18

Muhammad, Ernest J. The Pain and Suffering of the Black Woman in America. Ernest J. /Muhammad, 2013.

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19

Stephenson, Laura. Cinema, Suffering and Psychoanalysis. Bloomsbury Publishing Inc, 2024. http://dx.doi.org/10.5040/9798765105658.

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Cinema, Suffering and Psychoanalysis explores psychological disorder as common to the human condition using a unique three-angled approach: psychoanalysis recognises the inherent suffering encountered by each subject due to developmental phases; psychology applies specific categorisation to how this suffering manifests; cinema depicts suffering through a combination of video and aural elements. Functioning as a culturally reflexive medium, the six feature films analysed, including Black Swan (2010) and The Machinist (2004), represent some of the most common psychological disorders and lived experiences of the contemporary era. This book enters unchartered terrain in cinema scholarship by combining clinical psychology’s Diagnostic and Statistical Manual Five (DSM-V) to organise and diagnose each character, and psychoanalysis to track the origin, mechanism and affect of the psychological disorder within the narrative trajectory of each film. Lacan’s theories on the infantile mirror phase, the Imaginary, and the Symbolic, Žižek’s theories on the Real, the big Other and the Event, and Kristeva’s theories on abjection and melancholia work in combination with the DSM’s classification of symptoms to interpret six contemporary pieces of cinema. By taking into consideration that origin, mechanism, affect and symptomatology are part of an interconnected group, this book explores psychological disorder as part of the human condition, something which contributes to and informs personal identity. More specifically, this research refutes the notion that psychological disorder and psychological health exist as a binary, instead recognising that what has traditionally been pathologised, may instead be viewed as variations on human identity.
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20

Baker, Courtney R., ed. Slavery’s Suffering Brought to Light—New Orleans, 1834. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252039485.003.0002.

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This chapter focuses on the abolitionist movement and the rise of physical sensation as a rhetorical theme. It interprets the term “image” in its post-nineteenth-century sense as identifying both the actual (“this really happened”) and the conventional (“this is what it looked like”). Although photography was not in place during all of the moments under investigation in this chapter, the clamor for visual proof is consistently evident. The chapter analyzes the Lalaurie affair of 1834—a scandal in which a white Creole woman named Delphine Lalaurie was found to have experimented on her slaves for her own wanton pleasure—to highlight a view of black humanity, as well as the power accorded to sight at this historical moment as a means to acquire knowledge. The encounters with the suffering bodies of enslaved blacks and the humane insight of these confrontations challenged core principles of slavery and, at moments, exposed the cracks in slavery's logic that would eventually lead to its abolition.
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21

Pinn, Anthony B. Moral Evil and Redemptive Suffering: A History of Theodicy in African-American Religious Thought. University Press of Florida, 2002.

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22

Black Release Free to Let Go : Black Man Inside PTSD and the Essays of My Life As a Captive Inside Suffering: Black Man Inside PTSD and the Essays of My Life As a Captive Inside Suffering. Lulu Press, Inc., 2022.

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23

Vesely-Flad, Rima. Black Buddhists and the Black Radical Tradition. NYU Press, 2022. http://dx.doi.org/10.18574/nyu/9781479810482.001.0001.

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This book uplifts the distinctive voices and practices of Black people who embrace the religious tradition of Buddhism. The central thesis is that Buddhist teachings and practices liberate Black people from psychological suffering. Black liberation depends on healing intergenerational trauma, and forms of Buddhism facilitate the process of attaining inner freedom. In the practice of Buddhist teachings, meditators cultivate the capacity to see external causes and conditions, identify habitual patterns and refrain from harmful reactivity, and deconstruct false, degrading messages imparted in a white supremacist social order. A second argument is that Buddhist teachings (known as the dharma) practiced by Black Buddhists emphasize different aspects of Buddhism than are experienced in white convert Buddhist communities (known as sanghas), especially in devotional practices to ancestors and in prioritizing community uplift. A third argument is that the socially vilified Black body is, for Black Buddhists, a profound and reclaimed vehicle for liberation. In focusing on embodiment, Black Buddhists uplift the importance of feeling sensuality and joy. A fourth and final argument is that each of these core assertions fulfills the quest for psychological liberation in the Black Radical Tradition.
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24

Black, Helen K., John T. Groce, and Charles E. Harmon. The Strategies of Coping in Suffering and Caregiving. Oxford University Press, 2018. http://dx.doi.org/10.1093/acprof:oso/9780190602321.003.0005.

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If an experience is distressful enough to be called suffering, does it truly end, or does residue of the experience continue to assault the person’s wholeness? In this chapter, we offer three themes that that emerged as means to resolve suffering or to protect themselves from experiencing suffering despite distress. They are: (1) having goals, (2) sharing the power of the family story and (3) maintaining friendships with other African-American men. The three themes were often interrelated in men’s accounts. Men interviewed for this research revealed the importance of looking toward the future with hope and plans in hand, keeping previous generations alive through reminiscence and, seeking friendship with other men, particularly during caregiving (Black, 2015; Mattis et al., 2001) and showed older African-American male caregivers to be involved in reciprocal friendships with other men, which one man described as “what keeps me going.”
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25

Nash, Jennifer C. Birthing Black Mothers. Duke University Press, 2021. http://dx.doi.org/10.1215/9781478021728.

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In Birthing Black Mothers Black feminist theorist Jennifer C. Nash examines how the figure of the “Black mother” has become a powerful political category. “Mothering while Black” has become synonymous with crisis as well as a site of cultural interest, empathy, fascination, and support. Cast as suffering and traumatized by their proximity to Black death—especially through medical racism and state-sanctioned police violence—Black mothers are often rendered as one-dimensional symbols of tragic heroism. In contrast, Nash examines Black mothers’ self-representations and public performances of motherhood—including Black doulas and breastfeeding advocates alongside celebrities such as Beyoncé, Serena Williams, and Michelle Obama—that are not rooted in loss. Through cultural critique and in-depth interviews, Nash acknowledges the complexities of Black motherhood outside its use as political currency. Throughout, Nash imagines a Black feminist project that refuses the lure of locating the precarity of Black life in women and instead invites readers to theorize, organize, and dream into being new modes of Black motherhood.
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26

Conceptions of God, Freedom, and Ethics in African American and Jewish Theology (Black Religion/Womanist Thought/Social Justice). Palgrave Macmillan, 2008.

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27

Pinder, Kymberly N. Where the Black Christ Suffers and the Politics of Black Tragic Space in Chicago. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252039928.003.0007.

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This conclusion reflects on the conflation of empathetic realism and tragic space inside and outside black churches in Chicago. It examines complex issues of ownership, displacement, and tragedy that make the black church fulfill many needs regarding refuge and racial affirmation. It considers various sites of black tragedy in Chicago, citing as an example Pilgrim Baptist Church which burned to the ground on January 7, 2006, resulting in the loss of historically significant murals, a historic landmark, and many primary documents concerning the birth of gospel music. The author places this loss in the context of “tragic tourism,” arguing that it is part of a lineage of “tragic Black spaces” in Chicago that also connect to other such sites across the country and across history. She notes that many black churches have been set on fire due to racial intimidation. She ends the discussion by emphasizing the integral role of black suffering in the activation of empathy and the diverse and shifting publics for its imagery.
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28

Pinn, Anthony B. Why, Lord? Continuum International Publishing Group, 1999.

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29

POLICE: Black Redemption: An African American Political Thought and Action Novel on Black Suffering and African American Racism in the United States (BLIZZY CODE METHODOLOGY FOR 2030 AND BEYOND). MICHAEL BUTLER, 2021.

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30

Cole, Teju. Black Paper: Writing in a Dark Time. University of Chicago Press, 2021.

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31

Pettway, Matthew. Cuban Literature in the Age of Black Insurrection. University Press of Mississippi, 2020. http://dx.doi.org/10.14325/mississippi/9781496824967.001.0001.

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Juan Francisco Manzano and Gabriel de la Concepción Valdés (also known as Plácido) were perhaps the most important and innovative Cuban writers of African descent during the Spanish colonial era.Both nineteenth-century authors used Catholicism as a symbolic language for African-inspired spirituality.Likewise, Plácido and Manzano subverted the popular imagery of Neoclassicism and Romanticism in order to envision black freedom in the tradition of the Haitian Revolution.African religious knowledge subverted official Catholic dogma about redemptive suffering that might free the soul but leave the body enchained.Rather, Plácido and Manzano envisioned emancipation through the lens of African spirituality, which constituted a transformative moment in the history of Cuban letters. Matthew Pettway examines how the portrayal of African ideas of spirit and cosmos in otherwise conventional texts recur throughout early Cuban literature and became the basis for Manzano and Plácido’s antislavery philosophy.Cuban debates about freedom and selfhood were never the exclusive domain of the white Creole elite.Pettway’s emphasis on African-inspired spirituality as a source of knowledge and a means to sacred authority for black Cuban writers deepens our understanding of Manzano and Plácido not as mere imitators but as aesthetic and political pioneers.
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32

Breaking the Silence: Toward a Black Male Feminist Criticism. Louisiana State University Press, 2007.

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33

Smith, Christen A. Palimpsestic Embodiment. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252039935.003.0008.

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This chapter looks at the repetition and performance of antiblack violence over time and the relationship between space, time, the body, and the visual. It analyzes photographs of state violence as archives of black pain and suffering on the one hand, and historical documents that reveal hidden truths on the other. The twentieth-century images examined were published in local newspapers and can be read as part of an image world of black suffering that circulates, producing narratives of the black body in pain across time and space. It is not accidental that these photographs conjure memories of lynching photography in the United States. Spectacular images of the black body in pain reveal the performative, transnational nature of Afro-paradise at the same time that they speak to us about the nature of race and antiblackness in Brazil.
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34

LaRoche, Cheryl Janifer. The Geography of Resistance. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252038044.003.0006.

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This chapter examines escape routes, churches, iron forges and furnaces, and waterways that make up the pathways to freedom and “the geography of resistance.” It considers the concept of freedom as a place by exploring the connections between freedom and the landscape, and between Black communities and the Underground Railroad. It discusses the obstacles that captives escaping slavery had to hurdle, such as losing the challenges of the terrain and bad weather, betrayal, physical suffering, and slave catchers. It also looks at houses as artifacts of the Underground Railroad in the landscape, along with the patterns of rural Black settlements and how most free Blacks often found themselves saddled with the least desirable land. It argues that the landscape is an intimate component of the Black experience, providing crucial pathways out of slavery, and that generations of escapees on the Underground Railroad turned to the sheltering anonymity of the land to conceal their journey.
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35

Wright, Almeda M. Does God Care? Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190664732.003.0005.

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This chapter relates the work of young Black spoken word poets with Black liberationist, humanist, and Womanist religious scholars. It is easier for many Black youth to have “no expectation” that God should work in their lives than to wrestle with theodicy. This disconnection is reflected in youth performances of spoken word poetry, which invites their interpretations of overwhelming and absurd experiences of evil and suffering. The voices of young people in the heart of urban communities (like, but also beyond Chicago) reflect a desire for change within their communities and a condemnation of the role of political or religious leaders—or even God—in bringing that change to fruition. The young poets advance fierce correctives to many African American religious and scholarly attempts at making sense of evil and suffering in the presence of God. Nonetheless, Christian communities have a role to play in helping youth counter fragmented spirituality.
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36

Weiner, Marli F., and Mazie Hough. Constructing Sex. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252036996.003.0003.

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This chapter examines how southern physicians constructed the meanings of male and female bodies. Believing that reproductive processes were inherently dangerous to women's health, doctors throughout the nation sought to extend their authority by proclaiming that menarche, menstruation, pregnancy, childbirth, lactation, and menopause often required medical attention. In the South, these vulnerabilities had to be ascribed to white women's bodies at the same time that doctors rejected them for black women. However, doctors eager to expand their practice and willing to acknowledge black women's suffering could not reject them too vehemently. This chapter considers how physicians defined white women's bodies as well as the ways in which they addressed the contradictions in their explanations of racial and sexual differences. It shows that physicians utilized the familiar trope of the dangers of modern civilized life and sympathy theory to explain women's health, and especially white women's vulnerable bodies and reproductive suffering in contrast to the relative absence of such weakness in black women.
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37

Five Years a Captive Among the Black-Feet Indians, or, A Thrilling Narrative of the Adventures, Perils and Suffering Endured by John Dixon and his ... of North America. Never Before Published. Franklin Classics, 2018.

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38

Five Years a Captive Among the Black-Feet Indians, or, A Thrilling Narrative of the Adventures, Perils and Suffering Endured by John Dixon and his ... of North America. Never Before Published. Franklin Classics, 2018.

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39

Crakes, Sylvester. Five Years a Captive Among the Black-Feet Indians, Or, a Thrilling Narrative of the Adventures, Perils and Suffering Endured by John Dixon and His ... of North America. Never Before Published. Franklin Classics Trade Press, 2018.

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40

Baker, Courtney R., ed. Introduction. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252039485.003.0001.

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This book traces the lineage of humane insight and spectacles of black suffering and death in the past century and a half, from the abolitionist movement to the murder of Emmett Tilland and the devastation of New Orleans by Hurricane Katrina. Humane insight refers to a kind of looking in which the onlooker's ethics are addressed by the spectacle of others' embodied suffering. It is an ethics- based look that turns a benevolent eye, recognizes violations of human dignity, and bestows or articulates the desire for actual protection. This book investigates incidents in African American visual culture that depend upon the recognition of humanity as an elemental component of human identity to be sought and secured. It examines how the image of the mortal, wounded, and dead black body grounds a politics of racial equity and justice in the language of pathos. By focusing on how pain and even death among African Americans are rendered discussable, the book reveals how black pain has been made to make sense.
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41

Publishing, P. D. G. You Have to Build Calluses on Your Brain Just Like How You Build Calluses on Your Hands. Callus Your Mind Through Pain and Suffering. David Goggins: Motivational/Journal/Diary for Fans/Quotation/Black Notebook. Independently Published, 2020.

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42

Barger, Lilian Calles. Secularizing Religion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190695392.003.0009.

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This chapter explores North American religious thought expressed by the social gospel, reaching a high point in the early twentieth century when women and African Americans established their own expression of social Christianity. Societal stress under aggressive capitalism and two world wars accelerated this-world thinking, generating multiple theological responses. The 1950s brought into stark relief the disparity between the promises of liberal democracy and the reality among the unrepresented blacks and marginalized women. By the mid-1960s, aware of their abstract distance from suffering people, theologians turned to secular theologies and the theology of hope, seeking a new paradigm for political relevance. Black and feminist liberationists, like their Latin American counterparts, responded by moving to a full secularization of religion, giving politics new theological import. Drawing from the social gospel and post-World War II theologies, liberationists forwarded a fuller secularization of religion giving politics new significance.
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43

jegede, dele. Encyclopedia of African American Artists. Greenwood Publishing Group, Inc., 2009. http://dx.doi.org/10.5040/9798400607509.

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African American heritage is rich with stories of family, community, faith, love, adaptation and adjustment, grief, and suffering, all captured in a variety of media by artists intimately familiar with them. From traditional media of painting and artists such as Horace Pippin and Faith Ringgold, to photography of Gordon Parks, and new media of Sam Gilliam and Martin Puryear (installation art), the African American experience is reflected across generations and works. Eight pages of color plates and black and white images throughout the book introduce both favorite and new artists to students and adult readers alike. African American heritage is rich with stories of family, community, faith, love, adaptation and adjustment, grief, and suffering, all captured in a variety of media by artists intimately familiar with them. From traditional media of painting and artists such as Horace Pippin and Faith Ringgold, to photography of Gordon Parks, and new media of Sam Gilliam and Martin Puryear (installation art), the African American experience is reflected across generations and works. Eight pages of color plates and black and white images throughout the book introduce both favorite and new artists to students and adult readers alike. A sampling of the artists included: Romare Bearden, Elizabeth Catlett, Achamyele Debela, and Melvin Edwards.
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44

Five Years a Captive among the Black-Feet Indians, or, a Thrilling Narrative of the Adventures, Perils and Suffering Endured by John Dixon and His Companions, among the Savages of the Northwest Territory of North America. Never Before Published. Creative Media Partners, LLC, 2022.

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45

PRAYERS FOR DIFFICULT TIMES MENS ED BLCK LEATHER. Barbour Publishing, 2018.

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46

Baker, Courtney R., ed. A Litany for New Orleans, 2005. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252039485.003.0006.

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This chapter examines the current state of the image of black suffering and death and whether the radical potential of humane insight continues by focusing on New Orleans's experience with Hurricane Katrina in 2005. It revisits the book's analysis and theorization of aspects of critical race spectatorship that are defined as visual encounters, in which the viewer is called upon to identify explicitly his or her relationship to race and to (anti-)racism. It also considers the political activation and mobilization of the notion of looking for antiracist ends. By discussing images of New Orleans residents in the immediate wake of Katrina, the chapter emphasizes how images of African Americans founded a rhetoric of black humanity and American justice. It argues that shifting the critical gaze from the body or from the image to the idea of humanity represents a subtle move with profoundly radical consequences for our understanding of the visual encounter.
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47

Classen, Constance. Painful Times. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252034930.003.0003.

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This chapter explores the dimensions of touch in pain and suffering. It looks at the role of touch in the common ailments of premodern life as well as in the use of treatments. In addition, the chapter considers the role of religious touch in treating and curing ailments. This chapter also examines the sensuality of the blind, before moving on to more severe health issues such as leprosy, the Black Death, and the dancing mania, or St. Vitus's Dance. Next, the chapter discusses the uses and ubiquity of pain in human experience, then turns to the particular difficulties of sensation in the afterlife—most notably in Christian theological conceptions of hell. Finally, the chapter examines the feelings of sorrow and compassion.
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48

Black, Leonard. The Life and Sufferings of Leonard Black, a Fugitive from Slavery: Written by Himself. CreateSpace Independent Publishing Platform, 2015.

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49

McDaniels-Wilson, Cathy. The Psychological Aftereffects of Racialized Sexual Violence. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252037900.003.0010.

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This chapter examines the psychological after effects of racialized sexual violence. Although few formal nineteenth-century records of mental illness, mental instability, or depression exist, written and oral slave narratives recount how “the entire life of the slave was hedged about with rules and regulations.” Samuel Cartwright, a well-known physician in the antebellum South, had a psychiatric explanation for runaway slaves, diagnosing them in 1851 as suffering from “drapetomania.” Classified as “a disease of the mind,” Cartwright defined drapetomania as a treatable and preventable condition that caused “negroes to run away.” Cartwright's published work established the foundation for “racism's historic impact” on black mental health. Indeed, Cartwright's pseudo-science, a potent mix of religion, pro-slavery politics, and medicine, forged a powerful connection between mental illness and race continued by subsequent generations of physicians and psychologists.
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50

Huxtable, Richard. Depression and Assisted Dying. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198801900.003.0025.

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This chapter examines the relationship between depression and assisted dying, or euthanasia, by drawing on the metaphor of a ‘black dog’ being ‘put to sleep’. Focusing on English law, it argues that the law has been guilty of obfuscation in its dealings with assisted dying. The chapter proceeds by discussing situations involving compassionate killing and the notion that medically assisted dying should no longer be prohibited in England. The chapter considers two arguments for medically assisted dying, one premised on respect for autonomy and the other tethered to the obligation to remove suffering. Sometimes, in the so-called bare choice argument, the former claim dominates; elsewhere, the claims are conjoined to form the understandable choice argument. However, the chapter argues for straight-talking about assisted dying and emphasizes the need to consider the rightful limits of such a policy and whether it could—or should—extend to the depressed.
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