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Journal articles on the topic 'Blackness'

To see the other types of publications on this topic, follow the link: Blackness.

Author: Grafiati

Published: 4 June 2021

Last updated: 9 March 2023

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1

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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2

Viego, A. "BLACKNESS IS... BLACKNESS AIN'T." GLQ: A Journal of Lesbian and Gay Studies 11, no. 1 (January 1, 2005): 135–38. http://dx.doi.org/10.1215/10642684-11-1-135.

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3

Griffith, Glyne A. "Blackness Unbound: Interrogating Transnational Blackness." Small Axe 13, no. 2 (July 2009): 1–3. http://dx.doi.org/10.1215/07990537-3697214.

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4

Zamora, Omaris Z. "Transnational Renderings of Negro/a/x/*." Small Axe: A Caribbean Journal of Criticism 26, no. 2 (July 1, 2022): 93–99. http://dx.doi.org/10.1215/07990537-9901654.

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This essay takes on the task of reflecting on the keyword negro from a transnational standpoint that considers how negro/a/x, a sociopolitical identity, falls in and out of AfroLatinidad in Latin American and hispanic Caribbean diasporas. In particular, the author is concerned with re-centering Blacknesss in AfroLatinidad in response to the depoliticized usage of this identity. Through a focus on diaspora, movement, and the embodied fact of Blackness, the author argues that when thinking about negro (Black) and negritud (Blackness) from a transnational Spanish Caribbean context, we should remember that AfroLatinidad, or Black Latinidad, is first and foremost about Black lives, embodied experiences, movement, translatability, and untranslatability.

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5

Rao, V. Chandra Sekhara. "Blackness." South Asian Review 27, no. 3 (October 2006): 183–92. http://dx.doi.org/10.1080/02759527.2006.11932486.

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6

Copeland, M. S. "Blackness Past, Blackness Future--and Theology." South Atlantic Quarterly 112, no. 4 (October 1, 2013): 625–40. http://dx.doi.org/10.1215/00382876-2345207.

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7

Hudson, Peter James, and Katherine McKittrick. "The Geographies of Blackness and Anti-Blackness." CLR James Journal 20, no. 1 (2014): 233–40. http://dx.doi.org/10.5840/clrjames201492215.

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8

Osborne, Deirdre. "Performing Blackness." New Formations 84, no. 84 (October 20, 2015): 253–56. http://dx.doi.org/10.3898/newf:84/85.rev02.2015.

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9

Brigner, Willard L., and James R. Deni. "Blackness Enhancement." Perceptual and Motor Skills 72, no. 3 (June 1991): 757–58. http://dx.doi.org/10.2466/pms.1991.72.3.757.

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10

Sobral, Cristiane. "Living Blackness." Review: Literature and Arts of the Americas 54, no. 1 (January 2, 2021): 98–99. http://dx.doi.org/10.1080/08905762.2021.1909271.

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11

Attipoe-Dorcoo, Sharon. "My Blackness." Journal of American Folklore 134, no. 534 (October 1, 2021): 430. http://dx.doi.org/10.5406/jamerfolk.134.534.0430.

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12

Fleming, Julius B. "Anticipating Blackness." South Atlantic Quarterly 121, no. 1 (January 1, 2022): 131–52. http://dx.doi.org/10.1215/00382876-9561587.

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This essay examines the significance of time to the production of black ontology and thus to the field of black studies. It takes as its point of departure the field-changing call to think more critically about the enduring legacies of chattel slavery, particularly how this imperative has cultivated an anticipatory logic that helps to forecast the conditions of blackness and to analyze the nature of black ontology. It argues that alongside the large-scale, transhistorical modes of structural analysis that characterize this approach, attention to the more local, everyday experiences of black people—particularly their feelings—is critical to understanding the ontological conditions of blackness. Examining plays and performances by black artists and civil rights activists Lorraine Hansberry and Nina Simone, it proposes that, while fleeting and ephemeral, these feelings not only inflect black existence but also are rife with epistemic value that is as crucial to understanding black ontology as the social, political, economic, and discursive structures that underwrite the modern racial order. Critically analyzing the shifting interrelation of time, feeling, and black ontology renders the act of proclaiming who is dead or alive, free or not, a more complex and reflexive enterprise. It shows that no singular structure or network of structural relations can fully anticipate or explain away black ontology. This calculation is always and everywhere a question of time.

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13

Teelucksingh, Jerome. "Beyond Blackness." CLR James Journal 16, no. 1 (2010): 67–82. http://dx.doi.org/10.5840/clrjames20101615.

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14

Jared Sexton. "Unbearable Blackness." Cultural Critique 90 (2015): 159. http://dx.doi.org/10.5749/culturalcritique.90.2015.0159.

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15

Nemser, Daniel. "Triangulating Blackness." Mexican Studies/Estudios Mexicanos 33, no. 3 (2017): 344–66. http://dx.doi.org/10.1525/msem.2017.33.3.344.

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On May 2, 1612, Mexico City’s authorities executed thirty-five Black people who had allegedly “conspired” against the colonial order. This article compares two accounts of the supposed plot, one written in Spanish by an anonymous member of the Audiencia, the other in Nahuatl by the indigenous historian Domingo de Chimalpahin. The former narrates the “conspiracy” by representing the Black body as incapable of self-mastery and thus predisposed to raping Spanish women. In contrast, the latter proceeds through triangulation, offering a critical reflection on the Spanish account and the racialization process. This analysis highlights the limits of existing translations of the original Nahuatl text, which unintentionally reproduce the colonial myth of the Black rapist. El 2 de mayo de 1612 las autoridades de la ciudad de México ejecutaron a 35 negros que supuestamente habían “conspirado” contra el orden colonial. Este ensayo compara dos relaciones del supuesto complot, una escrita en español por un miembro anónimo de la Audiencia, y la otra en náhuatl por el historiador indígena Domingo de Chimalpahin. La primera narra la “conspiración” representando al cuerpo negro como incapaz de autocontrol y, por lo tanto, predispuesto a violar a las mujeres españolas. En contraste, la segunda se vale a la triangulación, proponiendo una reflexión crítica sobre la narrativa española y el proceso de la racialización. Este análisis subraya los límites de las traducciones existentes del náhuatl original, que sin querer reproducen el mito colonial del violador negro.

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16

Cheung Judge, Ruth. "Negotiating Blackness." YOUNG 24, no. 3 (April 28, 2016): 238–54. http://dx.doi.org/10.1177/1103308815626335.

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17

Valle, Melissa M. "Burlesquing Blackness." Public Culture 31, no. 1 (January 1, 2019): 5–20. http://dx.doi.org/10.1215/08992363-7181814.

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18

Coates, Rodney. "Post-Blackness." Critical Sociology 37, no. 4 (July 2011): 428. http://dx.doi.org/10.1177/0896920511415467.

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19

Seiler, Cotten. "Nationalist Blackness." Reviews in American History 36, no. 1 (2008): 95–102. http://dx.doi.org/10.1353/rah.2008.0019.

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20

Crockett, David. "Marketing blackness." Journal of Consumer Culture 8, no. 2 (July 2008): 245–68. http://dx.doi.org/10.1177/1469540508090088.

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21

Carter, J. K. "Paratheological Blackness." South Atlantic Quarterly 112, no. 4 (October 1, 2013): 589–611. http://dx.doi.org/10.1215/00382876-2345189.

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22

Ramadan-Santiago, Omar. "Constructing Spiritual Blackness." New West Indian Guide / Nieuwe West-Indische Gids 95, no. 1-2 (March 9, 2021): 33–56. http://dx.doi.org/10.1163/22134360-bja10004.

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Abstract In this article, I address how my interlocutors, members of the Rastafari community in Puerto Rico, claim that they identify with Blackness and Africanness in a manner different from other Black-identifying Puerto Ricans. Their identification process presents a spiritual and global construction of Blackness that does not fit within the typical narratives often used to discuss Black identity in Puerto Rico. I argue that their performance of a spiritually Black identity creates a different understanding of Blackness in Puerto Rico, one that is not nation-based but rather worldwide. This construction of Blackness and Black identity allows my interlocutors to create an imagined community of Blackness and African descent that extends past Puerto Rico’s borders toward the greater Caribbean region and African continent. In the first section, I discuss how Blackness is understood and emplaced in Puerto Rico and why this construction is considered too limiting by my interlocutors. I then address their own construction of Blackness, what I refer to as “spiritual Blackness,” and how they believe it diverges from Afro-Boricua/Black Puerto Rican identity. In the final section, I direct focus to how Africa is centralized in the construction of spiritual Blackness.

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23

Coles, Justin A., and Maria Kingsley. "Blackness as intervention: Black English outer spaces and the rupturing of antiblackness and/in English education." English Teaching: Practice & Critique 20, no. 4 (October 25, 2021): 454–84. http://dx.doi.org/10.1108/etpc-10-2020-0135.

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Purpose By engaging in critical literacy, participants theorized Blackness and antiblackness. The purpose of this study was to have participants theorize Blackness and antiblackness through their engagements with critical literacy. Design/methodology/approach The authors used a youth-centered and informed Black critical-race grounded methodology. Findings Participants’ unique and varied revelations of Blackness as Vitality, Blackness as Cognizance and Blackness as Expansive Community, served to withstand, confront and transcend encounters with antiblackness in English curricula. Practical implications This paper provides a model for how to engage Black youth as a means to disrupt anti-Black English education spaces. Social implications This study provides a foundation for future research efforts of Black English outer spaces as they relate to English education. Findings in this study may also inform existing English educator practices. Originality/value This study theorized both the role and the flexible nature of Black English outer spaces. It defined the multi-ethnic nature of Blackness. It proposed that affirmations of Blackness sharpened participants’ critical literacies in Black English outer spaces as a transformative intervention to anti-Black English education spaces.

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24

Palmer, Tyrone S. "Otherwise than Blackness." Qui Parle 29, no. 2 (December 1, 2020): 247–83. http://dx.doi.org/10.1215/10418385-8742983.

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AbstractThis essay thinks through the centrality of the concept of “the World” to theorizations of affect and the presumed correlation between feeling and world—that is, the notion that affective experience is necessarily generative of world(s)—that operates as an uninterrogated maxim in both contemporary and classical theories of affect. Focusing on the figure and question of the World and its grammars of relation(ality) and becoming, this essay considers the implications of an insistence on worlding in the context of anti-Blackness. It argues that the sustenance of the very concept of the World necessitates a foreclosure of Black affect’s destructive drive. Black affect is therefore an impossibility within the World, as that unbearable negativity which drives us toward its necessary destruction. In light of this, the essay argues further that the tendency toward an uncritical embrace of affect as a mode of world-forming within strains of Black critical theory—represented by turns to “the otherwise”—performs a sublimation of Black affect’s radical negativity, as encapsulated in the desire for the End of the World.

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25

Pabst, Naomi. "An Unexpected Blackness." Transition: An International Review 100 (July 2009): 112–32. http://dx.doi.org/10.2979/trs.2009.-.100.112.

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26

Mills, Charles W. "An Illuminating Blackness." Black Scholar 43, no. 4 (December 2013): 32–37. http://dx.doi.org/10.5816/blackscholar.43.4.0032.

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27

Ford. "Blackness and Legend." Black Camera 7, no. 1 (2015): 199. http://dx.doi.org/10.2979/blackcamera.7.1.199.

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28

Hooks, Bell. "Micheaux: Celebrating Blackness." Black American Literature Forum 25, no. 2 (1991): 351. http://dx.doi.org/10.2307/3041692.

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29

Morrison, Doreen. "ResistingRacism—ByCelebrating‘Our’ Blackness." Black Theology 1, no. 2 (May 2003): 209–23. http://dx.doi.org/10.1179/blt.2003.1.2.006.

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30

Biro, Matthew. "Blackness across Time." European Legacy 15, no. 5 (August 2010): 655–58. http://dx.doi.org/10.1080/10848770.2010.501671.

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31

Havis, Devonya N. "Blackness beyond witness." Philosophy & Social Criticism 35, no. 7 (August 18, 2009): 747–59. http://dx.doi.org/10.1177/0191453709106239.

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32

Baker, H. A. "Preface: Unsettling Blackness." American Literature 72, no. 2 (June 1, 2000): 243–47. http://dx.doi.org/10.1215/00029831-72-2-243.

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33

Vickerman, Milton. "Blackness Without Ethnicity." Contemporary Sociology: A Journal of Reviews 33, no. 6 (November 2004): 683–84. http://dx.doi.org/10.1177/009430610403300628.

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34

Jones, Omi Osun Joni L. "Re-Presenting Blackness." Text and Performance Quarterly 32, no. 3 (July 2012): 254–58. http://dx.doi.org/10.1080/10462937.2012.691323.

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35

Hooks, Bell. "Micheaux: Celebrating Blackness." African American Review 50, no. 4 (2017): 815–24. http://dx.doi.org/10.1353/afa.2017.0138.

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36

Cicerone, Carol M., Vicki J. Volbrecht, Seaneen K. Donnelly, and John S. Werner. "Perception of blackness." Journal of the Optical Society of America A 3, no. 4 (April 1, 1986): 432. http://dx.doi.org/10.1364/josaa.3.000432.

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37

McCune, J. Q. "AN UNDECIDED BLACKNESS." GLQ: A Journal of Lesbian and Gay Studies 16, no. 3 (January 1, 2010): 479–81. http://dx.doi.org/10.1215/10642684-2009-043.

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38

Copeland, Huey. "Tending-toward-Blackness." October 156 (May 2016): 141–44. http://dx.doi.org/10.1162/octo_a_00249.

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In response to “A Question on Materialisms” (October 155), this text asks anew for a consideration of how blackness—as site, sign, sensibility, and subject position—productively recalibrates both recent and longstanding approaches to the unfolding of the sensible world.

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39

Mills, Charles W. "An Illuminating Blackness." Black Scholar 43, no. 4 (December 2013): 32–37. http://dx.doi.org/10.1080/00064246.2013.11413662.

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40

Swaby, Gio. "Blackness and Womanhood." Caribbean Quarterly 68, no. 4 (October 2, 2022): 479–84. http://dx.doi.org/10.1080/00086495.2022.2139503.

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41

Brody, Jennifer DeVere. "The Blackness of Blackness. .. Reading the Typography of Invisible Man." Theatre Journal 57, no. 4 (2005): 679–98. http://dx.doi.org/10.1353/tj.2006.0006.

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42

Bey, Marquis. "The Trans*-ness of Blackness, the Blackness of Trans*-ness." TSQ: Transgender Studies Quarterly 4, no. 2 (May 2017): 275–95. http://dx.doi.org/10.1215/23289252-3815069.

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43

Pickens, Therí A. "Blue Blackness, Black Blueness: Making Sense of Blackness and Disability." African American Review 50, no. 2 (2017): 93–103. http://dx.doi.org/10.1353/afa.2017.0015.

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44

Jackson, Davena. "Relationship Building in a Black Space: Partnering in Solidarity." Journal of Literacy Research 52, no. 4 (October 29, 2020): 432–55. http://dx.doi.org/10.1177/1086296x20966358.

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Given the persistence of anti-Blackness, the author demonstrates what can happen when Blackness takes precedence over anti-Blackness in an 11th-grade English classroom. This study uses critical autoethnography to explore a collaborative approach to teaching and learning that sustains Blackness. The author uses storying to amplify the significance of relationship building between a Black teacher and a Black teacher-researcher. This research further provides tools for transforming classrooms into sites of hope, healing, and resistance in a time when Black lives matter more than ever. In closing, the author offers the framework of justice-oriented solidarity (JOS) and highlights the power of cocollaboration to create an antiracist learning environment that sustains Blackness.

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45

Whittaker, Nicholas. "Towards a Definition of Black Cinematic Horror." Film and Philosophy 26 (2022): 23–40. http://dx.doi.org/10.5840/filmphil2021111812.

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In this essay, I sketch a preliminary, phenomenological definition of black horror cinema. I argue that black horror films are films in which blackness and antiblackness are depicted as unintelligible. I build this definition first by arguing that horror films generally evoke a mood of Heideggerian uncanniness, by which I mean that they create a global affective state in which the world is experienced as unintelligible. I then turn to the Afropessimist theorizing of Frank B. Wilderson, who proposes both that blackness and antiblackness are phenomenologically graspable as unintelligible, and that cinema resists this unintelligibility by warping blackness and antiblackness. However, I thus contend that black horror is an exception to this rule. Black horror films take advantage of horror’s uncanny mood to craft a filmic world in which blackness and anti blackness are unintelligible.

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46

Stevens, Garth, Deanne Bell, Christopher C. Sonn, Hugo Canham, and Ornette Clennon. "Transnational perspectives on Black subjectivity." South African Journal of Psychology 47, no. 4 (December 2017): 459–69. http://dx.doi.org/10.1177/0081246317737929.

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In this article, five Black researchers bring their insights into conversation about meanings of blackness in contemporary Australia, Jamaica, South Africa, the United Kingdom, and the United States of America. We critically interrogate blackness transnationally and also within the historical contexts of our work and lived experiences. Situated within critical race studies, we draw on multiple theoretical frameworks that seek to preserve the complexity of blackness, its meanings and implications. We examine what it means to be made Black by history and context and explore the im/possibilities of transcending such subjectification. In so doing, we engage blackness and its relationality to whiteness; the historical, temporal, and spatial dimensions of what it means to be Black; the embodied, affective and psychical components of Black subjectivity; and the continued marketisation of blackness today. The article concludes by reflecting on the emancipatory promise of continued engagement with Black subjectivity, but with critical reflexivity, so as to avoid the pitfalls of engaging blackness as a static and essentialised mode of subjectivity.

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47

Bledsoe, Adam, and Willie Jamaal Wright. "The anti-Blackness of global capital." Environment and Planning D: Society and Space 37, no. 1 (October 18, 2018): 8–26. http://dx.doi.org/10.1177/0263775818805102.

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This paper seeks to offer a new perspective on the interrelated questions of globalized capitalism and anti-Blackness. We engage with current geographical work on the question of Blackness, highlighting the ways in which prevailing forms of global capital accumulation—which take shape in numerous spatial and political practices around the world—coincide with acts of anti-Blackness. In recognizing the connections between capitalism and anti-Black violence, however, we choose not to frame anti-Blackness as an effect of capitalist relations. Rather, we insist that anti-Blackness remains a necessary precondition for the perpetuation of capitalism, as the perpetual expansion of capitalist practices requires “empty” spaces open for appropriation—a condition made possible through the modern assumption of Black a-spatiality. Drawing on theoretical discussions of both global capital and anti-Blackness, empirical examples of shifting global spatial-racial regimes, and the discursive and material practices of Black Lives Matter, the Movement for Black Lives, and the Afro-Brazilian community Ilha de Maré, this paper attempts to forge new geographical conversations regarding current capitalist practices and the matter of Black lives.

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48

Landreville, John. "Racialized Technics and the Black Virtual in "Random Acts of Flyness"." Media-N 18, no. 1 (February 1, 2022): 76–101. http://dx.doi.org/10.21900/j.median.v18i1.847.

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By defining race according to its “speed of change” and “sliding value,” Beth Coleman’s relational approach powerfully re-conceptualized race as a topological object rather than biologically essential. In a topological model race is a continuum characterized by folds and involutions, which is to say, the experience of racialization is marked by elastic and unpredictable spatial and temporal proximities that may prove to be sustaining or fatal. Reviewing the influence of Coleman’s essay, and the theme “Art and the Technicity of Race” more broadly, I examine how recent iterations of care by Christina Sharpe and Tiffany Lethabo King depart from Coleman’s emphasis upon the disruptive potential of speed by advocating for phenomenological practices of “listening for, feeling for, and noticing,” “Black livingness” amidst the social death of anti-Blackness. Sharpe and King advocate for down-tempo techniques serving an attuned a readied perception, a phenomenology of Black proximity, geared toward feeling out the present carefully. In this paper I register hesitations about aspirations for becoming pure mobility by asking, instead, how a phenomenology of attending engenders “care as force” and how this force is formalized in Black visual art aesthetics. In Random Acts of Flyness Terence Nance and a host of collaborators mobilize the minimally determined form of sketch comedy to model acts of attending, listening, and noticing Black livingness across a plurality of perspectives in ever-shifting scenes that blend social realism, musical fantasies, and science fiction. As tonally disparate as individual scenes may be, Nance folds his world together with joints and swerves positing a capacious and intersectional topology of Blackness replete with temporal collapses and shifting feelings of intimacy and alienation. Contrary to Coleman’s claim that agency for racialized subjects is akin to the “precious” assemblage of Joseph Cornell’s boxes, Nance’s capacious Blackness challenges notions of containment and austerity. Random Acts of Flyness presents songs, interviews, and scenes from Black and Brown, cis gendered, queer, and feminist perspectives, to create mutable proximities of Blacknesses through the sketch form. Building on Aria Dean’s work, I examine how Random Acts of Flyness aestheticizes Blackness in/as circulation to illustrate how Nance helps us think about technics in terms of collectivity rather than valorizing individual becomings and pure, technicized mobility. Random Acts speculates about how and what Blackness connects; what is transmitted in the circulation of collective being. In the process, it fabulates a capacious, intersectional image of black plurality that exists in excess of a hegemonic Black subject and stands in critical opposition to anti-Blackness. Nance’s aim is not to render “Black collective being” fixed and legible for non- Black audiences but, following Dean, Random Acts of Flyness, “points toward the extra- ontological black (non)subject,” inquiring into the ways in which individual racialized subjects situate themselves in “circulating representations [of Blackness]: a network that includes all the bodies that bear its markers.” Rather than locate emancipatory agency in becoming-mobile, Nance’s project models “Black care” by attending, listening, and noticing Black livingness through a capacious aesthetic.

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49

Rambsy, Howard. "The Grey Album: On the Blackness of Blackness by Kevin Young." African American Review 46, no. 1 (2013): 179–81. http://dx.doi.org/10.1353/afa.2013.0032.

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50

Harris, Antipas L. "Black Pentecostal Hermeneutics?" Pneuma 41, no. 2 (August 30, 2019): 193–217. http://dx.doi.org/10.1163/15700747-04102004.

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Abstract This essay advances hermeneutical insights for emerging black pentecostal scholars to consider. The salient question is, “What distinguishes black Pentecostalism?” This study revisits James H. Cone’s sources for black theology for insight into the role of blackness in shaping black Pentecostalism. On the one hand, the study dispels the myth that black Pentecostalism is inherently a spiritual alternative to the fight for social justice. On the other hand, it calls for critical dialogue between Cone’s sources for black theology and black Pentecostalism to advance scholarship on the formation of black pentecostal hermeneutics. This essay explains that blackness is more than a cultural and experiential reality. Blackness is a theological source that correlates with other sources in shaping black Pentecostalism. Blackness, moreover, legitimates black pentecostal proclivities for the integration of the faith, spirituality, and social advocacy. Theological blackness in Pentecostalism has historically distinguished black Pentecostalism from subsequent white Pentecostalism.

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