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Autore: Grafiati

Pubblicato: 25 luglio 2024

Ultima modifica: 29 luglio 2024

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1

Grieve-Carlson, Timothy R. "Du Bois Between Two Worlds: The Magical Sources of The Souls of Black Folk". Magic, Ritual, and Witchcraft 18, n. 1 (marzo 2023): 32–53. http://dx.doi.org/10.1353/mrw.2023.a906601.

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Abstract: This essay explores W. E. B. Du Bois’s use of magical sources in his 1903 book The Souls of Black Folk . I argue that Du Bois’s metaphor of the ‘Veil’ refers directly to Black magical traditions, or Conjure, alongside to the scriptural, literary, and philosophical allusions that Du Bois weaves throughout the metaphor of the Veil in Souls . Du Bois had the Conjurer in mind when he described the Black subject in America as a “seventh son, born with a veil, and gifted with second-sight in this American world.” I argue that Du Bois turns to Conjure for the Conjurer’s unique position of ontological displacement, social precarity, and special insight. Like the Conjurer, Du Bois’s Veiled subject exists between two worlds.

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Jirran, Raymond. "Blight & Gooding-Williams, Eds., The Souls Of Black Folk By W.E.B Du Bois". Teaching History: A Journal of Methods 25, n. 2 (1 settembre 2000): 106–7. http://dx.doi.org/10.33043/th.25.2.106-107.

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The Souls of Black Folk by W.E.B. Du Bois is the classic explanation of racial bifurcation in the United States. The book is about the twoness of being black, trying to take advantage of what is good in the status quo while at the same time taking advantage of not being part of the status quo. Du Bois points out that a veil covers the bifurcation.

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Walker, L. E. "Double Consciousness in Today’s Black America". Stance: An International Undergraduate Philosophy Journal 12 (2019): 116–24. http://dx.doi.org/10.5840/stance20191211.

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In The Souls of Black Folk, W.E.B. Du Bois introduces double consciousness as a result of racial prejudice and oppression. Explained as a state of confliction felt by black Americans, Du Bois presents double consciousness as integral to understanding the black experience. Later philosophers question the importance of double consciousness to current race discussions, but this paper contends that double consciousness provides valuable insights into black and white relations. To do this, I will utilize the modern slang term, “Oreo,” to highlight how a perceived incompatibility between blacks and whites could prevent America from achieving a greater unity.

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Walker, L. E. "Double Consciousness in Today's Black America". Stance: an international undergraduate philosophy journal 12, n. 1 (25 settembre 2019): 116–25. http://dx.doi.org/10.33043/s.12.1.116-125.

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Abstract (sommario):

In The Souls of Black Folk, W.E.B. Du Bois introduces double consciousness as a result of racial prejudice and oppression. Explained as a state of confliction felt by black Americans, Du Bois presents double consciousness as integral to understanding the black experience. Later philosophers question the importance of double consciousness to current race discussions, but this paper contends that double consciousness provides valuable insights into black and white relations. To do this, I will utilize the modern slang term, “Oreo,” to highlight how a perceived incompatibility between blacks and whites could prevent America from achieving a greater unity.

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Phillips, Michelle H. "The Children of Double Consciousness: From The Souls of Black Folk to the Brownies' Book". PMLA/Publications of the Modern Language Association of America 128, n. 3 (maggio 2013): 590–607. http://dx.doi.org/10.1632/pmla.2013.128.3.590.

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In The Souls of Black Folk (1903) W. E. B. Du Bois suggests that the history of double consciousness lies in childhood as the crisis that brings an end to the “days of rollicking boyhood.” Yet in his children's literature, written in the teens and twenties, Du Bois returns to the scene of double consciousness in an effort to transform this experience. In the children's numbers of the Crisis and in the Brownies' Book, Du Bois confronts a new problem for the twentieth century: how to raise black children in the face of disillusionment and despair. Collectively, Du Bois's works for children respond to this problem by crossing the line that separates youth and age. The systematic dualities of innocence and violence in these writings represent a revised effort to guide the black child's entry into double consciousness and to repurpose double consciousness as a model for a resilient black subjectivity beginning in childhood.

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Price, Melanye T. "In the Shadow of Du Bois: Afro-Modern Political Thought in America. By Robert Gooding-Williams". Perspectives on Politics 8, n. 3 (23 agosto 2010): 899–901. http://dx.doi.org/10.1017/s1537592710001374.

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In this book, Robert Gooding-Williams uses the seminal work of W. E. B. Du Bois, The Souls of Black Folks (1903) to outline Du Bois' dominant influence in defining the boundaries of black politics. Du Bois' statement about the color line, still quoted more than a century after its publication, is just one example of the enduring impact of Souls and other works on the ways in which black politics scholars conceptualize, measure, and make prescriptions for black political progress. However, his import as a dominant voice in black political thought belies the fact that there was ideological and fervent opposition to his view concerning how blacks could overcome racial oppression. Unlike Du Bois, however, many of those opponents are less known or simply ignored by contemporary black scholars.

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Jeffers, Chike. "Du Bois on Government and Democratic Debate". Monist 107, n. 1 (1 gennaio 2024): 1–12. http://dx.doi.org/10.1093/monist/onad027.

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Abstract I argue that the second chapter of W.E.B. Du Bois’s The Souls of Black Folk has been underappreciated as a work of political philosophy, as Du Bois offers us in it a way of understanding what a government is and how to evaluate when a government is good. I relate Du Bois’s account of governmental leadership in that chapter to his critique of Booker T. Washington as a nongovernmental leader in chapter 3 of Souls. While doing this, I also pay attention to Du Bois’s account of democratic debate in chapter 3.

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8

Schafer, A. R. "W. E. B. Du Bois and The Souls of Black Folk". Journal of American History 101, n. 1 (22 maggio 2014): 286–87. http://dx.doi.org/10.1093/jahist/jau309.

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9

Turner, Jack. "SHADOWS OF DU BOIS". Du Bois Review: Social Science Research on Race 8, n. 2 (2011): 379–82. http://dx.doi.org/10.1017/s1742058x11000294.

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Political theory is catching up to Du Bois. More than a century after the publication of The Souls of Black Folk ([1903] 1997), political theorists have begun to realize that “the problem of the color-line” (pp. 45, 61) is constitutive of modernity. That it has taken this long for political theorists to recognize what Du Bois saw so clearly more than a century ago reflects the field's all-too-frequent parochialism. At the same time, the field is home to dissenting voices which insist that we cannot understand modern politics without confronting the White supremacist character of the modern West.

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Gooding-Williams, Robert. "Response to Melanye T. Price's review of In the Shadow of Du Bois: Afro-Modern Political Thought in America". Perspectives on Politics 8, n. 3 (23 agosto 2010): 901. http://dx.doi.org/10.1017/s1537592710001386.

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In In the Shadow of Du Bois, I argue that Du Bois' early political thought, as mainly expressed in The Souls of Black Folk, turns on three critical claims: 1) that African American politics is a practice of group leadership—thus, a practice of group rule, or governance, for Du Bois interprets leadership as a form of rule, or governance; 2) that African American politics should take the form of political expressivism, such that it expresses the spiritual identity of the black folk; and 3) that African American struggles to counter white supremacy are best understood as struggles against social exclusion. In her review of In the Shadow, Melanye Price notes that the “book emphasizes” claims 1 and 2, yet neglects to discuss its treatment of 3, which is no less critical to the book's argument and to which I will return.

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Lai-Henderson, Selina. "“You Are No Darker Than I Am”: The Souls of Black Folk in Maoist China". PMLA/Publications of the Modern Language Association of America 138, n. 3 (maggio 2023): 506–18. http://dx.doi.org/10.1632/s0030812923000482.

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AbstractHow do we as scholars of transnational US literary studies understand W. E. B. Du Bois's The Souls of Black Folk (1903) outside the historical and racial context of the United States? Anyone familiar with the text will agree that it primarily focuses on the unique condition of African American existence or, as Du Bois himself puts it, “the strange meaning of being black” at the turn of the last century. But to what extent is this “black” experience historically, nationally, or even racially bound? An exploration of the impact of the Chinese translation of Souls in 1959 China reveals that the fluidity of historical, national, and racial boundaries goes beyond the limits of mere cultural negotiations. Situated in the critical formation of Afro-Asian engagements during the Bandung era and Du Bois's visit to China in 1959, Souls was pivotal to China's reassertion of what it means to be “black” on the global stage of proletariat revolution.

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Phoborisut, Penchan. "Du Bois, W.E.B. 2007. The Souls of Black Folk. Oxford: Oxford University Press." MANUSYA 16, n. 2 (2013): 78–79. http://dx.doi.org/10.1163/26659077-01602006.

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MAXWELL, LYNN. "“Shakespeare for All Times and Peoples”: Shakespeare at Spelman College and the Atlanta University Center". Journal of American Studies 54, n. 1 (9 dicembre 2019): 66–73. http://dx.doi.org/10.1017/s0021875819002032.

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In this paper I explore what it means to require Shakespeare at a historically black college by looking at Adrienne Herndon's 1906 essay “Shakespeare at Atlanta University” and W. E. B. Du Bois's Souls of Black Folk. Despite the frequent association of Shakespeare requirements with a conservative agenda, both Herndon and Du Bois imagine possibilities for powerful politics in the performance and study of Shakespeare. Reading these two texts together suggests that teaching, studying, and performing Shakespeare might still be powerful politics at black institutions.

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Jucan, Marius. "“The Tenth Talented” v. “The Hundredth Talented”: W. E .B. Du Bois’s Two Versions on the Leadership of the African American Community in the 20th Century". American, British and Canadian Studies Journal 19, n. - (1 dicembre 2012): 27–44. http://dx.doi.org/10.2478/abcsj-2013-0002.

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Abstract Comparing two essays written by Du Bois at a great interval of time, “The Tenth Talented” (1903) and “The Hundredth Talented” or the “Guiding Hundredth” (1948), the author of this article intends to deal with Du Bois’s endeavor to cohere culturally and politically an answerable and duty-bound black leadership, and to acknowledge the different accents laid by the author of The Souls of Black Folk on culture and on politics. An accomplished essayist and journalist, a foremost militant for the cause of black emancipation, Du Bois strove to persuade both white and the black audience about the role of high culture, an idea which perfectly matched the towering ideals of Victorian culture, but ran counter to the rapid urbanization of America, and later on, to the times of the Great Depression. The utopian solving chosen by Du Bois in “The Hundredth Talented” mirrors the conflict between the political convictions of a great mind and American reality, as well as the winding course of intellectual ideas which brought black emancipation into life, only in the midst of the last century.

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Walker, Corey D. B. "Modernity in Black: Du Bois and the (Re)Construction of Black Identity in The Souls of Black Folk". Philosophia Africana 7, n. 1 (2004): 83–93. http://dx.doi.org/10.5840/philafricana20047114.

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Adams, Katherine. "Du Bois, Dirt Determinism, and the Reconstruction of Global Value". American Literary History 31, n. 4 (2019): 715–40. http://dx.doi.org/10.1093/alh/ajz036.

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Abstract W. E. B. Du Bois wrote extensively about African-American cotton growers and the Southern Black Belt, beginning with the sociological studies he conducted while at Atlanta University. Over time, his approach to these subjects became increasingly literary and experimental. He made the region—and specifically its dirt—a medium for analyzing the history and dynamics of racial capitalism, and for imagining forms of value not grounded in the violent extraction and mystification of black labor power. In doing so Du Bois countered the blame narrative developed by white southerners like Alfred Holt Stone, who attributed soil exhaustion and economic stagnation to the “monstrocity” of self-possessed black labor. He dismantles racist figures of black encumbrance, nomadism, and decay in which antebellum theories of climate determinism were retooled to promote new forms of racial exploitation. This essay analyzes Du Bois’s dirt poetics in The Souls of Black Folk (1903) and The Quest of the Silver Fleece (1911). Drawing from Ernesto Laclau’s work on the rhetoricity of Marxist social movements, it examines the revolutionary forms of radical contingency that Du Bois discovers at the intersection of linguistic and economic value.

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S, Neethu. "The Symbolism of Double Consciousness in the Works of W.E.B. Du Bois and its Evolution in Contemporary Black Literature". International Journal of Environment, Agriculture and Biotechnology 8, n. 6 (2023): 267–69. http://dx.doi.org/10.22161/ijeab.86.22.

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This research paper traverse into the concept of double consciousness as presented by W.E.B. Du Bois in his seminal work The Souls of Black Folk and explores how this theme has been redefined and adapted in contemporary black literature. The study examines the symbolic use of double consciousness in characters, narratives, and motifs, tracing its evolution as a literary device and its continued relevance in the portrayal of black identity and experience. Through an in-depth analysis of selected works spanning different periods, the research aims to shed light on the ways in which black writers have engaged with and transformed this concept to reflect the complexities of black life in diverse sociocultural contexts.

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Goodman, Rob. "The Rhetorical Roots of Du Bois's Double Consciousness". History of Political Thought 44, n. 3 (31 agosto 2023): 577–604. http://dx.doi.org/10.53765/20512988.44.3.577.

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Drawing on evidence from W. E. B. Du Bois's education, I argue that rhetoric is an important, yet overlooked, source of his concept of double consciousness. Du Bois transposed ideas of a divided self as a source of both power and anguish from classical rhetoric to the experience of racial oppression. I show how rhetoric supplies the 'causal mechanism' of double consciousness; readThe Souls of Black Folk as superimposed addresses to doubly- and singly-conscious audiences; and argue that Du Bois's 1930s turn to black-separatist cooperativism represents an attempted escape from double consciousness — and a recognition of rhetoric's limits under systemic injustice.

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Gaines, Stanley O. "W. E. B. Du Bois on Brown v. Board of Education". Ethnic Studies Review 27, n. 1 (1 gennaio 2004): 23–31. http://dx.doi.org/10.1525/esr.2004.27.1.23.

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The 1960s have been described as the “civil rights decade” in American history. Few scholar-activists have been identified as strongly with the legal, social, economic, and political changes culminating in the 1960s as has African American historian, sociologist, psychologist W. E. B. Du Bois. Inexplicably, in 2003, the 100-year anniversary of Du Bois' classic, The Souls of Black Folk (1903), came and went with little fanfare within or outside of academia. However, in 2004, the 50-year anniversary of the initial U. S. Supreme Court decision in Brown v. Board of Education (1954) presents an opportunity for ethnic studies in general, and Black studies in particular, to acknowledge the intellectual and political contributions of Du Bois to the civil rights movement in the United States. In the post-Civil Rights Era, some authors have suggested that Du Bois opposed the initial Brown v. Board of Education (1954) ruling. In contrast, I observe in the present paper that Du Bois (1957) opposed the U. S. Supreme Court's subsequent (1955) ruling that invoked the much-criticized term “with all deliberate speed,” rather than the initial (1954) ruling that rendered the “separate but equal” doctrine unconstitutional. Moreover, I contend that Du Bois' own values and attitudes were fully consistent with his position on the (1954, 1955) decisions.

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Margo, Robert A. "Obama, Katrina, and the Persistence of Racial Inequality". Journal of Economic History 76, n. 2 (18 maggio 2016): 301–41. http://dx.doi.org/10.1017/s0022050716000590.

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New benchmark estimates of Black-White income ratios for 1870, 1900, and 1940 are combined with standard post-World War census data. The resulting time series reveals that the pace of racial income convergence has generally been steady but slow, quickening only during the 1940s and the modern Civil Rights era. I explore the interpretation of the time series with a model of intergenerational transmission of inequality in which racial differences in causal factors that determine income are very large just after the Civil War and which erode slowly across subsequent generations.“The problem of the twentieth century is the problem of the color line.”—W. E. B. Du Bois,The Souls of Black Folk

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Bornstein, George. "W. E. B. Du Bois and the Jews: Ethics, Editing, and The Souls of Black Folk". Textual Cultures: Text, Contexts, Interpretation 1, n. 1 (luglio 2006): 64–74. http://dx.doi.org/10.2979/tex.2006.1.1.64.

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Carroll, A. E. "Du Bois and Art Theory: The Souls of Black Folk as a "Total Work of Art"". Public Culture 17, n. 2 (1 aprile 2005): 235–54. http://dx.doi.org/10.1215/08992363-17-2-235.

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Joseph, Tiffany, e Tanya Golash-Boza. "Double Consciousness in the 21st Century: Du Boisian Theory and the Problem of Racialized Legal Status". Social Sciences 10, n. 9 (16 settembre 2021): 345. http://dx.doi.org/10.3390/socsci10090345.

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In W.E.B. Du Bois’ Souls of Black Folk, he argued that the problem of the 20th century in the United States was the problem of the color line. Given that de facto and explicit racial discrimination persist, anti-immigrant rhetoric is intensifying, and legal status has become more salient, we argue Du Boisian theory remains relevant for understanding social and political cleavages in the 21st century United States. The intersection of race, ethnicity, and legal status or “racialized legal status” represents a new variation of Du Bois’ “color line,” due to how these statuses generate cumulative disadvantages and exclusion for citizens and immigrants of color, particularly the undocumented. We begin with a review of Du Bois’ double consciousness theory, highlighting the marginalization of African Americans. Next, we apply double consciousness to the 21st century U.S. context to empirically demonstrate parallels between 20th century African Americans and the marginalization faced today by people of color. We close with a discussion about how double consciousness enhances our understanding of citizenship and has also generated agency for people of color fighting for socio-political inclusion in the contemporary United States.

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Judson, Sarah, Chester J. Fontenot, Mary Alice Morgan e Sarah Gardner. "W. E. B. Du Bois and Race: Essays Celebrating the Centennial Publication of The Souls of Black Folk". Journal of Southern History 69, n. 3 (1 agosto 2003): 728. http://dx.doi.org/10.2307/30040070.

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Lejla, Mušic. "William Dubois’s Sociology of Empowerment, and Black Male Feminism, As a Source of Black Women Empowerment". Frontiers in Education Technology 5, n. 1 (21 gennaio 2022): p1. http://dx.doi.org/10.22158/fet.v5n1p1.

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Famous for black feminism, Sociology of Empowerment, and Black Female Emancipation, glorified inside his very celebrated Museum exhibits, that includes the multimedia representations inherited inside the freedom of Speech, Vote, and debates around the discrimination of Black Females: “Du Bois’s limited views of black women, inhibit his ability to imagine African American women, as race leaders”. Du Bois adopts a paternalistic stance, as he simultaneously admires, and pities black womanhood. The black women characters he presents in The Souls of Black Folk, are predominantly struggling, overburdened, physically attractive women, who are nevertheless able to support black men. McCaskill notes, “Paradoxically, African-American jmen were impressed into a patriarchy, that disclaimed women’s equality to men, in the political, and professional spheres, while simultaneously mythologizing this same sisterhood’s moral, and domestic superiority, over their brothers (p. 23)”. Du Bois’s descriptions of Black women, unintentionally, re-inscribed patriarchal ideals, as he sought racial equality. This research focuses onto the important notion of Black feminism, that William DuBois was the ancestor, to the Black Feminist movement. These ideas are confirmed, inside the Empirical results, that are based on analyses of opinions, about the DuBois’s influence in the Contemporary, by Youth Sociologists.

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Stoever, Jennifer Lynn. "Fine-Tuning the Sonic Color-line: Radio and the Acousmatic Du Bois". Modernist Cultures 10, n. 1 (marzo 2015): 99–118. http://dx.doi.org/10.3366/mod.2015.0100.

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In this essay, I perform archival work on W. E. B. Du Bois's little known history with American radio in tandem with literary analysis to rethink how we have understood The Souls of Black Folk (1903) and Dusk of Dawn (1940) as sonic texts. First, I re-examine ‘the Veil’, Du Bois's famous conception of the color-line in Souls, as an acousmatic device, an aural epistemology dependent on deliberately masking the source of one's voice to avoid the distortion caused by visual representation. Then, I contextualize Du Bois's second autobiographical work, Dusk of Dawn, within early 1940s radio culture in the U.S.A., more specifically the emergence of colorblind discourse developed alongside dominant understandings of radio as an acousmatic medium masking race. In Dusk of Dawn, Du Bois moves away from the color-line, a linear and visual metaphor, to the vacuum chamber, a more complex, diffuse, and aural figuration and, I argue, a sonic metaphor borrowed from his frustratingly racialized experiences with radio in an increasingly segregated United States. Exploring Du Bois's shifting theorizations of race and its expressions through acousmatic sound allows us to place segregation at the heart of the modernist rhetoric of technological innovation and understand how the ‘sonic color-line’ functioned as an important dynamic of the so-called ‘Golden Age’ of American broadcasting.

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Menzel, Annie. "“Awful Gladness”: The Dual Political Rhetorics of Du Bois’s “Of the Passing of the First-Born”". Political Theory 47, n. 1 (22 febbraio 2018): 32–56. http://dx.doi.org/10.1177/0090591718757411.

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W.E.B. Du Bois’s elegy for his infant son, “Of the Passing of the First-Born,” in The Souls of Black Folk, has received relatively scant attention from political theorists. Yet it illuminates crucial developments in Du Bois’s political thought. It memorializes a tragedy central to his turn from scientific facts to rhetorical appeals to emotion. Its rhetoric also exemplifies a broader tension in his writings, between masculinist and elitist commitments and more insurrectionary impulses. In its normalizing rhetorical mode, which dominates, the elegy depicts an idealized patriarchal bourgeois household—potentially eliciting white readers’ sympathetic identification, but failing to displace the gendered and classed logic of racial exclusion. Its moments of transgressive rhetoric complicate or refuse such identification, celebrating Burghardt’s racial impurity and invoking a lineage of black maternal ambivalence. Though each is vexed and ephemeral, these moments of transgressive rhetoric reveal countervailing impulses that Du Bois would articulate in later writings.

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HEFFERNAN, NICK. "“As Usual, I'll Have to Take an IOU”: W. E. B. Du Bois, the Gift of Black Music and the Cultural Politics of Obligation". Journal of American Studies 52, n. 04 (1 giugno 2017): 1095–121. http://dx.doi.org/10.1017/s0021875817000883.

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In The Souls of Black Folk (1903) W. E. B. Du Bois described African American music as a “gift” to America, contesting the tendency to regard white interest in black culture as appropriation or theft. Yet this metaphor invoked the complex circuits of indebtedness and obligation that are intrinsic to gift exchange in anthropological accounts of the practice, challenging white recipients of the gift to make adequate response. This challenge is most systematically addressed in a sequence of films that tell stories about white enthusiasm for the blues. The Blues Brothers (1980), Crossroads (1986), Blues Brothers 2000 (1998) and Black Snake Moan (2006) depict the blues as a gift and explore how whites might appropriately acknowledge and reciprocate for receiving it in a culture distorted by racial inequalities. The films develop a distinct set of narrative conventions for handling the politics of racial obligation, vacillating between seeing black music as a transracial cultural resource on the one hand and as a racially defined, inalienable possession of African Americans on the other. Using these same conventions, Honeydripper (2007) invites us to see the process of cultural exchange from a different perspective in which the problematic status of the blues as racialized property is diminished.

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Tolliver, Cedric R. "Raising Malcolm’s Ghost: Black Radicalism, Third World Internationalism, and Counterintelligence in Lauren Wilkinson’s American Spy". Comparative Literature Studies 61, n. 2 (maggio 2024): 365–87. http://dx.doi.org/10.5325/complitstudies.61.2.0365.

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ABSTRACT This article considers the “warring ideals” (Du Bois, Souls of Black Folks) of Black American solidarity with Third World Internationalism and complicity in U.S. imperialism through a reading of Lauren Wilkinson’s American Spy (2019). The novel, a spy thriller, centers on the life and experience of Marie Mitchell, a Black woman FBI agent recruited by the CIA to further an assassination plot against Thomas Sankara, the charismatic socialist leader of Burkina Faso. The story puts individual career advancement in the service of American imperialism in direct tension with the larger collectivist goals of Black and Third World liberation. Thus, the novel invites an exploration of the geopolitical implications of Du Bois’s famous formulation about Black American double consciousness, a formulation most often considered solely as a matter of individual psychology.

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Lento, Mzukisi. "Rethinking the Concept of Double Consciousness in Du Bois’ The Souls of Black Folks (1903)". Journal of Literary Studies 37, n. 3 (3 luglio 2021): 52–65. http://dx.doi.org/10.1080/02564718.2021.1959761.

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Dietrich, Lucas. ""At the Dawning of the Twentieth Century": W.E.B. Du Bois, A.C. McClurg & Co., and the Early Circulation of The Souls of Black Folk". Book History 20, n. 1 (2017): 307–29. http://dx.doi.org/10.1353/bh.2017.0010.

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Velikova, Roumiana. "W. E. B. Du Bois vs. "the Sons of the Fathers": A Reading of The Souls of Black Folk in the Context of American Nationalism". African American Review 34, n. 3 (2000): 431. http://dx.doi.org/10.2307/2901382.

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Bessone, Magali. "Stephanie J. Shaw W. E. B. Du Bois and The Souls of Black Folk Chapel Hill, The University of North Carolina Press, 2013, XIII-273 p." Annales. Histoire, Sciences Sociales 70, n. 03 (settembre 2015): 798–99. http://dx.doi.org/10.1353/ahs.2015.0107.

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Fontana, Antonio. "Gramsci and The South as a Space of Emancipation". Italianistica Debreceniensis 24 (1 dicembre 2018): 39–55. http://dx.doi.org/10.34102/italdeb/2018/4660.

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The paper will actively engage with the contradictions found in Gramsci in an attempt to tease out the elements of emancipation found in his thought, as well as a sub-culture of opposition against Western notions of rationality. Antonio Gramsci’s analysis of the Italian South and of the Southern Italian peasantry in relation to the formation of a radical politics of emancipation constitutes one of the most salient features of his critique of orthodox Marxism. I argue that for the Italian Marxist theorist, the liberation of the Italian peasantry is not only a project of social, economic and political emancipation. Rather, the peasantry’s emancipation is also seen as a project of cultural liberation, a liberation from the dominant strands of rationalist and positivist Enlightenment thought, which Gramsci saw as encapsulated in Crocean philosophy. For Gramsci, the task of the organic intellectuals is to create an ideational sphere in which the colonized South can potentially articulate and celebrate a culture that has historically been deemed backward and primitive. However, Gramsci’s analyses of the South also contain historicist encrustations, which create a dialectical tension in his theory of politico-cultural emancipation that has never really been solved. I argue that the positivist and progressionist encrustations of Gramsci’s program for the emancipation of the South is an instantiation of a wider, Western, 19th and 20th century intellectual tradition which conflates “progress” as such with emancipation, a tradition that goes beyond the Italian and European context, and that is even paralleled by the model for black emancipation in the American South put forth by a figure as seemingly divergent as, say, W.E. B. Du Bois in the The Souls of Black Folk (1903).

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Helbling, Mark. "Feeling Universality and Thinking Particularistically: Alain Locke, Franz Boas, Melville Herskovits, and the Harlem Renaissance". Prospects 19 (ottobre 1994): 289–314. http://dx.doi.org/10.1017/s0361233300005123.

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In 1925 in The New Negro, Alain Locke announced to the world that something new, “something beyond the watch and guard of statistics,” had taken place in the racial alembic of 20th-century America. Although the “Sociologist,” the “Philanthropist,” and the “Race-leader” were not unaware of this “changeling,” this New Negro, they were unable to account for what they saw. A new awareness was needed, for these authorities were unable to see beyond the limits and assumptions of their professional interests. For this reason, it was Locke's intent, as a professor of philosophy at Howard University, to announce, to identify, and to help bring to life this renaissance of the spirit. Not unlike W. E. B. DuBois in The Souls of Black Folk, Locke challenged his generation to see the world with fresh eyes. But, whereas DuBois took his reader to the South, to “historic ground,” Locke looked over the terrain of a “younger generation … vibrant with a new psychology.” Harlem, not Georgia, was the center of his attention. And, unlike DuBois, Locke did not seek to reveal “the strange experience” of being a “problem” but celebrated the pride of being black in America.

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Justen, Carlos Eduardo, Luís Moretto Neto e Paulo Otolini Garrido. "Para além da dupla consciência: Gestão Social e as antessalas epistemológicas". Cadernos EBAPE.BR 12, n. 2 (giugno 2014): 237–51. http://dx.doi.org/10.1590/1679-39519081.

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A partir da noção de dupla consciência, observada na obra The souls of black folk (1903), de W. E. B. Du Bois e utilizada como metarreferência discursiva, este artigo, como ensaio teórico, objetiva estabelecer uma reflexão epistemológica que contribua para que a Gestão Social não recaia na patologia da dupla consciência - uma gestão, na forma de ação social, que se credita normativamente emancipatória, mas que representa na materialidade da vida, de modo contraditório, a continuidade de uma realidade social opressora. Para tanto, após a identificação do sentido axiológico atribuído à Gestão Social e o apontamento das principais dificuldades, limitações e críticas mapeadas na literatura especializada, foram trazidas à baila duas temáticas pouco exploradas no âmbito da Gestão Social - relações de poder, consubstanciadas no conceito de colonialidade de poder, e a relação homem/natureza, delineada pelo aspecto da ecologia - a fim de demonstrar que tal gestão, uma gestão-problema, não uma gestão-resposta, deve desenvolver a capacidade de se autoproblematizar, de sentir-se como um problema e de refletir acerca de suas próprias questões não explicitadas. Ao final, após a exposição de um conjunto de caracteres epistemológicos, demonstrou-se que a Gestão Social, para não padecer das lacunas epistemológicas observadas na Gestão Estratégica, rompendo com a tendência de constituir uma antessala epistemológica, ao filtrar seletivamente as realidades observáveis e significativas e, dessa feita, mantendo a coesão social propiciada pela ideologia da gestão hegemônica, ela deve constituir a possibilidade plural de outras gestões, a partir de saberes e prática situados.

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FAREBROTHER, RACHEL. "Stephanie J. Shaw, W. E. B. Du Bois and The Souls of Black Folk (Chapel Hill: University of North Carolina Press, 2013, $49.95). Pp. xiii + 273. isbn978 0 8078 3873 0." Journal of American Studies 49, n. 1 (21 gennaio 2015): 200–201. http://dx.doi.org/10.1017/s0021875814002047.

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Moss, Hilary J. "Chester J. FontenotJr. and Mary Alice Morgan, eds. W.E.B. Du Bois and Race: Essays Celebrating the Centennial Publication of The Souls of Black Folk Macon, GA: Mercer University Press, 2001. 288pp. Cloth $35.00." History of Education Quarterly 42, n. 4 (2002): 608–10. http://dx.doi.org/10.1017/s0018268000025905.

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Nagl, Dominik. "Cricket mit Trotzki. C. L. R. James’ transnationaler Radikalismus im Zeitalter der Extreme". Zeitschrift für Weltgeschichte 21, n. 1 (1 gennaio 2021): 49–73. http://dx.doi.org/10.3726/zwg0120204.

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Der Kulturkritiker, Historiker, marxistische Theoretiker und Cricketexperte Cyril Lionel Robert James – geboren am 4. Januar 1901 auf Trinidad – gehört, obwohl in Deutschland bislang kaum rezipiert, zu den einflussreichsten schwarzen Intellektuellen des 20. Jahrhunderts.1 Eine gewisse Bekanntheit genießt hierzulande allenfalls ,,Black Jacobins“, seine 1938 erschienene Studie über die haitianische Revolution von 1791 bis 1804.2 Sie gilt bis heute nicht nur als Klassiker einer transnationalen und kapitalismuskritischen Geschichtsschreibung, sondern auch als stilbildend für die im britischen Marxismus so einflussreiche Perspektive einer ,,Geschichte von unten“, an die später Historiker wie E. P. Thompson und Eric J. Hobsbawm anknüpften. James’ umfangreiches politisches und essayistisches Werk hat dagegen ebenso wenig Beachtung gefunden wie sein aus revolutionär-marxistischer Überzeugung geführter Kampf gegen den Stalinismus.3 C. L. R. James war als kommunistischer Häretiker und antikolonialer Aktivist in vielerlei Hinsicht ein widerständiger und subversiver ,,organischer Intellektueller“.4 Er zog es stets vor, prekäre Außenseiterpositionen zu beziehen und den Ohnmächtigen eine Stimme zu geben, statt sich mit den Mächtigen zu arrangieren. Seine vielfältige autodidaktische Forschungspraxis übte er meist abseits akademischer Institutionen aus.5 James betrieb ähnlich wie Karl Marx Gesellschaftskritik unter prekären Lebensbedingungen im ungewissen Handgemenge sozialer und politischer Kämpfe. Sein Werk und rastloses Leben stehen im Kontext einer transatlantischen schwarzen Diaspora, die seit der frühen Neuzeit als Antwort auf Kolonialismus und Sklaverei eine Vielzahl subversiver politisch-kultureller Gegenströmungen hervorgebracht hat.6 Paul Gilroy hat diesen Erfahrungsraum, in dem sich ein besonderes, kosmopolitisches Bewusstsein der Moderne herausbildete, in seinem einflussreichen gleichnamigen Buch als ,,schwarzen Atlantik“ bezeichnet. Er spricht wie W. E. B. Du Bois in seiner epochalen Studie ,,The Souls of Black Folk“ von 1903 von einem ,,doppelten Bewusstsein“. Gemeint ist damit, dass sich im ,,schwarzen Atlantik“ durch das schmerzvolle Verschmelzen gegensätzlicher europäischer und außereuropäischer Einflüsse in einem Prozess der Kreolisierung allmählich neue, hybride Subjektivitäten herausbildeten. Das aus disparaten Wurzeln (roots) und auf transnationalen Migrationswegen (routes) entstehende Bewusstsein ist nicht homogen. Es stellt vielmehr einen ,,provokativen und sogar oppositionellen Akt des politischen Ungehorsams“ gegen die Zuschreibung einer eindeutigen ethnischen und nationalen Identität dar, das die rassistische Dichotomie und soziokulturelle Hierarchisierung der kolonialen Welt in Frage stellt.7

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Stewart-White, Lolita. "The Souls of Black Folk". Iowa Review 38, n. 1 (aprile 2008): 113. http://dx.doi.org/10.17077/0021-065x.6422.

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Brown, Karida, e Jose Itzigsohn. "The Souls of Black Folk". Sociology of Race and Ethnicity 4, n. 1 (1 dicembre 2017): 162–63. http://dx.doi.org/10.1177/2332649217739296.

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Nero, C. I. "Queering The Souls of Black Folk". Public Culture 17, n. 2 (1 aprile 2005): 255–76. http://dx.doi.org/10.1215/08992363-17-2-255.

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Rabaka, Reiland. "The Souls of Black Radical Folk". Journal of Black Studies 36, n. 5 (maggio 2006): 732–63. http://dx.doi.org/10.1177/0021934705285941.

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Arabindan-Kesson, Anna, Taína Caragol, Hazel Carby, Lawrence Chua, Julie Mehretu, Paul Pfeiffer, Simon Gikandi et al. "A Questionnaire on Diaspora and the Modern". October, n. 186 (2023): 3–112. http://dx.doi.org/10.1162/octo_a_00500.

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Abstract The twentieth century was deeply grooved with the trodden pathways of mass migrations. These journeys were propelled by violence and historical cataclysm: pogroms and genocides; natural and unnatural famines and disasters; land dispossession, regimes of apartheid and forced labor; revolution, war, and occupation; colonization and decolonization; and the realignments that followed in their wake. The pioneering sociologist W. E. B. Du Bois may have been the first to herald the character of the new century: Already in 1903, in his treatise The Souls of Black Folk, he situated “the color line” as the defining “problem of the twentieth century” in relation to diaspora. Theorists and writers as diverse as Georg Simmel, Paul Gilroy, E?douard Glissant, Kobena Mercer, Tony Judt, Brent Hayes Edwards, Fred Moten, Krista Thompson, Huey Copeland, and Saidiya Hartman have offered frameworks for understanding diaspora as a cultural formation inextricable from modernity itself. As their work suggests, diasporic thinking puts pressure on the ways that we have understood—and often continue to understand—both modernism and the modern. It counters linear narratives of time, geography, and memory; identities defined by national boundaries; the absence of concerns about race and the complicity that modernisms have had with regimes of power; and a vision of the modern severed from heritage or tradition. Yet despite the diasporic displacements that define the modern period, modernist studies within art history have often favored bounded narrative formations still fundamentally shaped by ideas of the individual and the nation-state as well as taxonomic categorizations according to style, movement, medium, and period. In part, these narrative choices both produce and are symptomatic of a deeply siloed field, cleaved into regional micro-domains (Americanists, Mexicanists); medium specialists (photo people and print people); and the imagined ruptures between the mod- ern and the contemporary, the modern and the postmodern, and the Western and the non-Western. Departmental structures, journals, job markets, museums, and galleries are still siloed by race, siphoned into forms of intellectual segregation that are normalized to an extraordinary degree. Art history, in other words, is divided. Given this, what should we do with the modern? The questions are many: How does attention to diasporic thinking shift our understanding of the modern—or does such thinking invalidate its historical and epistemological claims? How do we create space for the unseen and unthought? How do we write history in a mode skeptical of grand narratives that takes account of darkness as well as light? Or, following Fred Moten's explorations regarding a Black avant-garde: How do notions of avant-gardism put pressure on the ways in which we continue to understand modernism? Does the term “modernism” itself have continued viability and usefulness? If so, to what degree is diaspora—the propulsive vectors and cultural effects of multiple mass migrations—integral to it? Or are modernism and the interests of diaspora antithetical frameworks for the history of art, given what the former has historically enabled and repressed? And, finally, what methodological approaches might reveal its structuring forces in our approach to the cultural objects of the modern period? (Leah Dickerman for the Editors.)

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Wright, Michelle M. "The Souls of Black Queer Female Folk". Black Scholar 50, n. 3 (2 luglio 2020): 11–16. http://dx.doi.org/10.1080/00064246.2020.1780866.

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Petla, Vhonani MS. "‘Two Souls, Two Thoughts, and Two Unreconciled Strivings in One Body’". Thinker 97, n. 4 (1 dicembre 2023): 58–64. http://dx.doi.org/10.36615/the_thinker.v97i4.2858.

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American sociologist W.E.B. Du Bois introduces the phrase double consciousness in his work. According to Du Bois, this phrase describes a dilemma of two consciousnesses that Black Americans face due to what he calls ‘the veil of racism’. While the consciousness that Du Bois speaks of is in the context of Black Americans, this work attempts to answer whether colonisation and racism in South Africa did not also lead to a form of double consciousness to those who experienced it. This work does this by firstly exploring the institutionalised form of colonisation in South Africa known as apartheid. It shows how this system characterisedand made Black people seem as though they were lazy, stupid, and inferior, which in turn led to the second consciousness. This work further shows the experience of double consciousness by Black South Africans through hair and beauty politics. It shows that Black South Africans retaliate and assert their blackness through protest despite the double consciousness. Furthermore, this work usesSouth African literature to demonstrate how Black people in South Africa are knowledgeable of the consciousness, its effects, and how it operates.

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Miles, K. T. "Haunting Music in The Souls of Black Folk". boundary 2 27, n. 3 (1 settembre 2000): 199–214. http://dx.doi.org/10.1215/01903659-27-3-199.

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Monahan, Michael, e Thomas Ricks. "Introduction". Frontiers: The Interdisciplinary Journal of Study Abroad 2, n. 1 (15 novembre 1996): 1–2. http://dx.doi.org/10.36366/frontiers.v2i1.20.

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Frontiers: The Interdisciplinary Journal of Study Abroad continues to seek thought-provoking manuscripts, insightful essays, well-researched papers, and concise book reviews that may provide the profession of study abroad an intellectual charge, document some of the best thinking and innovative programming in the field, create an additional forum for dialogue among colleagues in international education, and ultimately enrich our perspectives and bring greater meaning to our work. In this issue, Frontiers focuses on one of the most compelling themes of interest among international educators: learning outside the home society and culture. Through the researched articles, we hope to engage you in further thinking and discussion about the ways we learn in other societies and cultures; the nature of such learning and the features that make it distinctive from learning in one's home culture; the methods, techniques, and best practices of such learning; and the integration of learning abroad into the broader context of the "internationalization" of the home campus. Brian J. Whalen's lead article in this edition of the journal develops our theme by providing an overview of learning outside the home culture, with particular emphasis on the role that memory plays in this enterprise. Whalen examines the psychological literature and uses case studies to focus on the ways in which students learn about their new society and culture, and about themselves. Hamilton Beck, on the other hand, presents an intriguing study from the life of W. E. B. Du Bois. In examining his Autobiography and Du Bois's three-year stay in Berlin from 1892 to 1894 as a graduate student at the Friedrich Wilhelms-Universitat zu Berlin, Beck uncovers an excellent example of "learning outside one's home society and culture" through the series of social, political, and ideological encounters Du Bois experiences, reflects on, and then remembers. The article ends with several "lessons" learned from late- nineteenth-century Germany that remained with Du Bois for the rest of his life, as shown in his Autobiography and his collection of essays in The Souls of Black Folk. A team of field study and study abroad specialists from Earlham College looks at our theme through the use of ethnography and the techniques of field study for students living and working in Mexico, Austria, and Germany. The article demonstrates through the observations of the students how effective the use of field research methods can be in learning about Mexican social relations and cultural traditions by working in a tortilla factory, or about Austrian social habits and traditions by patronizing a night club and its "intimate society." We are reminded of other methods of strengthening learning outside the home society and culture by the case study of the Canadian students from Ontario who attended a teacher training program at the University of Western Sydney in Australia. Barbara Jo Lantz's review of a recent publication describing the usefulness of an “analytical notebook" in learning outside the home society and culture underscores the importance of journal writing as an integral part of study abroad. While journals have been used before in study abroad learning, Kenneth Wagner and Tony Magistrale's Writing Across Culture points the international educator in new directions and contexts in which journal writing enhances learning. Finally, in our Update section, Wayne Myles examines the uses of technology-including the Internet, homepages, and electronic bulletin boards-as ways of advertising to, networking with, and processing study abroad students and their learning on and off our campuses. Barbara Burn examines the internationalization efforts of our European colleagues through her review of Hans de Wit's edited work Strategies for Internationalisation of Higher Education, while Aaro Ollikainen follows up an earlier article by Hans de Wit (Frontiers, no. 1), with a detailed look at Finland's efforts at internationalization. Joseph R. Stimpfl's thorough annotated bibliography reminds us that there is a legacy of several decades of critical thinking about study abroad and international education to which we are indebted and on which we can build. With this issue, the editorial board is pleased to begin publishing two issues annually of Frontiers. We are interested in interdisciplinary approaches to study abroad as well as critical essays, book reviews, and annotated bibliographies. In building on the work of previous research, and creating a forum for a debate and discussion, we hope that we may begin to define both theoretically and practically the contours of the frontiers of study abroad. Michael Monahan, Macalester College Thomas Ricks, Villanova University

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Lento, Mzukisi J. "DOUBLE CONSCIOUSNESS IN BELL HOOKS’ BONE BLACK". Latin American Report 30, n. 2 (20 luglio 2016): 41–52. http://dx.doi.org/10.25159/0256-6060/1239.

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This article investigates the shifts in the concept of double consciousness as depicted in bell hooks’ Bone black (1996). According to Du Bois, the idea of ‘double consciousness’ refers to being both black and American. In Du Boisian understanding, double consciousness refers to a condition of being black and American in which ‘One ever feels his two-ness – an American, a Negro; two souls, two thoughts, two unreconciled strivings’ (Du Bois 1989, 5). bell hooks agrees with this view but she also revises the concept in order to take on board the fact that black women have other experiences in addition to double consciousness in America (Hooks 1996).

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Owen, David S. "Whiteness in Du Bois’s The Souls of Black Folk". Philosophia Africana 10, n. 2 (2007): 107–26. http://dx.doi.org/10.5840/philafricana20071022.

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