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Libros sobre el tema "Black Radical Tradition"

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Autor: Grafiati
Publicado: 26 de julio de 2024

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1

Robinson, Cedric J. Black marxism: The making of the Black radical tradition. Chapel Hill, N.C: University of North Carolina Press, 2000.

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2

Moten, Fred. In the break: The aesthetics of the Black radical tradition. Minneapolis: University of Minnesota Press, 2003.

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3

Rabaka, Reiland. Africana critical theory: Reconstructing the black radical tradition, from W.E.B. Du Bois and C.L.R. James to Frantz Fanon and Amilcar Cabral. Lanham, MD: Lexington Books, 2009.

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4

Grey, Erin, Ben Mabie y Asad Haider. Black Radical Tradition: A Reader. Verso Books, 2020.

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5

Grey, Erin, Ben Mabie y Asad Haider. Black Radical Tradition: A Reader. Verso Books, 2020.

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6

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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7

WILL OF FIRE Black Radicals and the Radical Tradition. Alpha Books United, 2022.

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8

Hamilton, Cynthia. WILL of FIRE Black Radicals and the Radical Tradition. Alpha Books United, 2022.

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9

Hamilton, Cynthia. WILL OF FIRE Black Radicals and the Radical Tradition. Alpha Books United, 2022.

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10

Robinson, Cedric J. Black Marxism: The Making of the Black Radical Tradition. Penguin Books, Limited, 2021.

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11

Black Marxism: The Making of the Black Radical Tradition. The University of North Carolina Press, 2000.

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12

Robinson, Cedric J. Black Marxism: The Making of the Black Radical Tradition. Penguin Books, Limited, 2021.

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13

Robinson, C. Black Marxism: The Making of the Black Radical Tradition. Zed Books, 1991.

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14

Robinson, Cedric J. Black Marxism: The Making of the Black Radical Tradition. University of North Carolina Press, 2005.

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15

Robinson, C. Black Marxism: The Making of the Black Radical Tradition. Zed Books, 1991.

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16

Kelley, Robin D. G., Cedric J. Robinson y Tiffany Willoughby-Herard. Black Marxism: The Making of the Black Radical Tradition. Univ of North Carolina Pr, 2021.

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17

Black Marxism: The Making of the Black Radical Tradition. University of North Carolina Press, 2000.

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18

Moten, Fred. In the Break: The Aesthetics of the Black Radical Tradition. University of Minnesota Press, 2003.

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19

Moten, Fred. In the Break: The Aesthetics of the Black Radical Tradition. University of Minnesota Press, 2003.

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20

Moten, Fred. In the Break: The Aesthetics of the Black Radical Tradition. University of Minnesota Press, 2003.

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21

Kelley, Robin D. G., Cedric J. Robinson y Tiffany Willoughby-Herard. Black Marxism, Revised and Updated Third Edition: The Making of the Black Radical Tradition. The University of North Carolina Press, 2021.

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22

Robinson, Cedric J., Robin D. G. Kelley, Damien Sojoyner y Tiffany Willoughby-Herard. Black Marxism, Revised and Updated Third Edition: The Making of the Black Radical Tradition. University of North Carolina Press, 2020.

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23

Vesely-Flad, Rima. Black Buddhists and the Black Radical Tradition: The Practice of Stillness in the Movement for Liberation. New York University Press, 2022.

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24

Vesely-Flad, Rima. Black Buddhists and the Black Radical Tradition: The Practice of Stillness in the Movement for Liberation. New York University Press, 2022.

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25

Black Buddhists and the Black Radical Tradition: The Practice of Stillness in the Movement for Liberation. New York University Press, 2022.

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26

Nooter, Sarah y Mario Telò, eds. Radical Formalisms. Bloomsbury Publishing Plc, 2023. http://dx.doi.org/10.5040/9781350377462.

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The term “radical formalism” refers to strategies aimed at defamiliarising and revitalising conventional modes of formalistic reading and theorising form. These strategies disrupt and unsettle established norms while incorporating a metadiscursive awareness of their broader political implications. This volume presents a radical reconceptualisation of literary works from Greek and Roman antiquity. Engaging in an ongoing dialogue with critical theory and postcritique, as well as drawing inspiration from traditions rooted in Black art, poetry and philosophy—both directly and indirectly connected to the classical tradition—the essays in this collection explore subversions of canonical norms and resistances to the hegemony of textual order. This collection not only provides new, provocative insights into a corpus of texts that has exerted a lasting impact on modern literature and philosophy, but also challenges current interpretive methods, recasting the very practice of reading in relation to form, poetics, language, sound, temporalities and textuality.
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27

Rabaka, Reiland. Africana Critical Theory: Reconstructing the Black Radical Tradition, from W. E. B. du Bois and C. L. R. James to Frantz Fanon and Amilcar Cabral. Lexington Books/Fortress Academic, 2009.

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28

Rabaka, Reiland. Africana Critical Theory: Reconstructing the Black Radical Tradition, from W. E. B. du Bois and C. L. R. James to Frantz Fanon and Amilcar Cabral. Lexington Books/Fortress Academic, 2010.

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29

Beckford, Robert. Decolonizing Contemporary Gospel Music Through Praxis. Bloomsbury Publishing Plc, 2023. http://dx.doi.org/10.5040/9781350081772.

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Robert Beckford shows how the black British gospel music tradition is in crisis after it became distanced from the 'roots' of the gospel in the US that influenced it. The book develops a revolutionary gospel music genre or ‘social gospel,’ in two stages. The first stage is a reshaping and retooling of the theological and theo-musicological structures of contemporary gospel music, based on a socio-political reading of black British music production. The second stage is a practical guide, a theo-musicological reflection on the production of the author’s album: Jamaican Bible Remix. To reveal how these tracks are cut-and-mixed in the recording studio, the second part of the book consists of case studies of individual songs from the album (Incarnation: no blacks, no Irish, no dogs,’ and ‘Magnificat’). The book ends with a call for a post-logocentric black liberation theology situated within the black radical sacred music tradition of the African Caribbean diaspora. The album can be accessed at www.canterbury.ac.uk/arts-and-humanities/school-of-humanities/religion-philosophy-and-ethics/research/jamaican-bible-remix
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30

Azaransky, Sarah. Passing Through a Similar Transition. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190262204.003.0003.

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Benjamin Mays was a groundbreaking religious intellectual whose theological perspective was shaped by world travel. His work and travel in the 1930s show how the international roots of the civil rights movement were fed by various intellectual streams including theological liberalism, a radical tradition of black God-talk, and the “Howard School,” the extraordinary collection of intellectuals at Howard University during this period. His exposure to India and his later work with the international ecumenical movement revealed to Mays connections between American racism and the experiences of imperialism and colonialism. A Christian theologian, he outlined a justice-oriented black social Christianity, interested in and responsive to social realities. He also demonstrated that comparative religious studies would be an essential tool for American Christians who wanted to use liberative lessons from other cultures and religious traditions in the U.S. context.
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31

Smith, Marlon A. Reshaping Beloved Community: The Experiences of Black Male Felons and Their Impact on Black Radical Traditions. Lexington Books/Fortress Academic, 2020.

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32

Reshaping Beloved Community: The Experiences of Black Male Felons and Their Impact on Black Radical Traditions. Lexington Books, 2018.

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33

Hutchinson, Sikiyu. Black Infidels. Editado por Phil Zuckerman y John R. Shook. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199988457.013.28.

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African Americans are among the most religious groups in the United States. Consequently, secular humanism and atheism are largely anathema to mainstream African Americans. Nonetheless, secular humanist and atheist traditions have coexisted with religious traditions in African American social thought and community as a progressive political and cultural counterweight to black religious orthodoxy. Radical or progressive humanism is specifically concerned with the liberation struggle of disenfranchised peoples. Organized religion is one of many powerful forces solidifying inequity based on race, gender, class, and sexual orientation. Racism, classism, sexism, and heterosexism are amplified and reinforced by economic injustice institutionalized under global capitalism. Hence, humanism is especially relevant for people of color living in conditions of structural inequality in which the state serves only the human rights of the wealthy.
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34

Lause, Mark A. Higher Laws. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252036552.003.0005.

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This chapter explores antebellum secret associations formed by black Americans. Even as European revolutionaries applied the standards of fraternalism to national purposes, similar organizations contributed directly to shaping black identity in America. In fact, black orders bore far greater resemblance to the European societies than most of those among white Americans. Context made black associations more overtly more political and made one fundamental labor reform unavoidable for an African American leadership described as bound in “the triple chord of Masonry, Church fellowship and Anti-Slavery association.” Most important, repressive conditions in America drove active resistance to slavery underground, making particularly relevant the accoutrements of fraternalism. As the explosive struggle over the extension of slavery into Kansas spurred radical activism among whites as well, the secret society tradition in America tapped ever more deeply into the experience of the African American—as well as European—associations.
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35

Owen, Kenneth. The Making of the Radical Manifesto, 1774–1776. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198827979.003.0002.

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This chapter asks why Pennsylvanians adopted a radical manifesto as their state constitution in September 1776. Analyzing mobilization against British rule from the Intolerable Acts to Independence, it looks at how Pennsylvanians formed a kind of shadow government of ad hoc political institutions. This included a voluntary militia and a committee system based on town and county meetings, which were given particular potency by the Continental Association. The committee system, in league with the Continental Congress, formed the fundamental building block of the Pennsylvania Constitution of 1776. By forming a government that fused colonial traditions of political mobilization, widespread participation, and the rhetoric of popular sovereignty, Pennsylvanians came to adopt a radically democratic form of government that embodied the revolutionary spirit of 1776.
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36

Stewart, Jeffrey C. A New Negro Foreign Policy. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252038877.003.0003.

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This chapter is structured around the provocative claim that African Americans are natural diplomats because of the particular circumstances of the black experience in the United States. In order to survive, African Americans have been conditioned to mask their frank judgments about the American “democratic” system. Within this framework, the chapter conceptualizes a so-called “New Negro foreign folicy.” As embodied in the work of Locke and Bunche, this perspective is characterized by a critical approach to foreign policy, albeit one that is not too radical or too applicable to the American domestic racial context so as to avoid offending white liberal sensibilities (and therefore jeopardizing patronage opportunities). Representative of sequential stages of development within this foreign policy tradition, Locke and Bunche encountered different levels of political access and policy influence.
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37

Wimbush, Vincent L. “Pacification of the Primitive Tribes”. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190664701.003.0003.

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This chapter opens a window onto the colonial project as it was played out in Umuofia, with a focus on the savage politics of knowledge, of the Book. It is the latter around which turns the politics of power and knowledge and communication. Also reflected and developed as a part of such politics is a radical Manichean worldview in which reality is either black or white. This reality represents a hierarchy of structured relations that determines what is known and how knowing is experienced. Those persons and traditions on the other side are crushed. Those within this world are managed or manipulated by politics of the discursive.
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38

Hill, Laura Warren. Strike the Hammer. Cornell University Press, 2021. http://dx.doi.org/10.7591/cornell/9781501754258.001.0001.

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On July 24, 1964, chaos erupted in Rochester, New York. This book examines the unrest — rebellion by the city's Black community, rampant police brutality — that would radically change the trajectory of the Civil Rights movement. After overcoming a violent response by State Police, the fight for justice, in an upstate town rooted in black power movements, was reborn. That resurgence owed much to years of organizing and resistance in the community. This book examines Rochester's long Civil Rights history and, drawing extensively on oral accounts of the northern, urban community, offers rich and detailed stories of the area's protest tradition. The book paints a compelling picture of the foundations for the movement. Now, especially, this story of struggle for justice and resistance to inequality resonates. The book leads us to consider the social, political, and economic environment more than fifty years ago and how that founding generation of activists left its mark on present-day Rochester.
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39

Jackson, Zakiyyah Iman. Becoming Human. NYU Press, 2020. http://dx.doi.org/10.18574/nyu/9781479890040.001.0001.

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Becoming Human: Matter and Meaning in an Antiblack World demonstrates that the history of racialized gender and maternity, specifically antiblackness, is indispensable to future thought on matter, materiality, animality, and posthumanism. Rather than applying a pre-given philosophical framework to literature and visual culture, Becoming Human provides a model for reading African diasporic literature and visual art for the philosophical premises, interventions, and implications of these forms and traditions. Becoming Human argues that African diasporic cultural production does not coalesce into a unified tradition that merely seeks inclusion into the dominant conception of “the human” but, rather, frequently alters the meaning and significance of being (human) and engages in imaginative practices of worlding from the perspective of a history of blackness’s bestialization and thingification: the process of imagining a black person as an empty vessel, a nonbeing, a nothing, an ontological zero, coupled with the violent imposition of colonial myths and racial hierarchy. In complementary but highly distinct ways, the literary and visual texts in Becoming Human articulate being (human) in a manner that neither relies on animal denigration nor reestablishes liberal humanism as the authority on being (human). What emerges from this questioning is a radically unruly sense of being/knowing/feeling existence, one that necessarily ruptures the foundations of the current hegemonic mode of “the human.”
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40

Michaelson, Jay. The Heresy of Jacob Frank. Oxford University PressNew York, 2022. http://dx.doi.org/10.1093/oso/9780197530634.001.0001.

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Abstract The Heresy of Jacob Frank: From Jewish Messianism to Esoteric Myth is the first monograph on the religious philosophy of Jacob Frank (1726–1791), who, in the wake of the false messiah Sabbetai Zevi, led the largest mass apostasy in Jewish history. Based on close readings of Frank’s late teachings, recorded in 1784 and 1790, The Heresy of Jacob Frank presents Frank as an original and prescient figure at the crossroads of tradition and modernity, reason and magic. Frank’s worldview combines an antinomian, skeptical rejection of religious law with a supernatural, Western Esotericist myth of immortal beings, magic, and worldly power. Frank’s goal was alchemical in nature, culminating in physical transformation, power, and immortality, and his messiah was a syncretic female figure known as the Maiden, whose characteristics draw on Kabbalah, magic, and the veneration of the Black Virgin of Częstochowa, where Frank was imprisoned for twelve years. Sexual ritual, apparently tightly limited and controlled by the sect, was not a libertine bacchanal but a transgressive enactment of the messianic reality, a corporealization of what would later become known as spirituality. While Frank was undoubtedly a manipulative, even abusive leader whose sect mostly disappeared from history, his ideology anticipated themes that would become predominant in the Haskalah, early Hasidism, and even contemporary “New Age” Judaism. And his unbelievable, winding journey from Sabbatean heretic to eighteenth-century charlatan- alchemist-spy is perhaps even more remarkable than the radical theology he preached.
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41

Waters, Thomas. Cursed Britain. Yale University Press, 2019. http://dx.doi.org/10.12987/yale/9780300221404.001.0001.

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This book unveils the enduring power of witchcraft, curses, and black magic in modern times. Few topics are so secretive or controversial. Yet, whether in the 1800s or the early 2000s, when disasters struck or personal misfortunes mounted, many Britons found themselves believing in things they had previously dismissed — dark supernatural forces. The book explores the lives of cursed or bewitched people, along with the witches and witch-busters who helped and harmed them. It takes us on a fascinating journey from Scottish islands to the folklore-rich West Country, from the immense territories of the British Empire to metropolitan London. We learn why magic caters to deep-seated human needs but see how it can also be abused, and discover how witchcraft survives by evolving and changing. Along the way, the book examines an array of remarkable beliefs and rituals, from traditional folk magic to diverse spiritualities originating in Africa and Asia. This is a tale of cynical quacks and sincere magical healers, depressed people and furious vigilantes, innocent victims and rogues who claimed to possess evil abilities. Their spellbinding stories raise important questions about the state's role in regulating radical spiritualities, the fragility of secularism and the true nature of magic.
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