APA Newsletter on Philosophy and the Black Experience, Vol. 20, No. 2
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Radicalism and the Limits of Reform: the Case of John Reed
DIVISION OF THE HUMANITIES AND SOCIAL SCIENCES CALIFORNIA INSTITUTE OF TECHNOLOGY PASADENA, CALIFORNIA 91125 RADICALISM AND THE LIMITS OF REFORM: THE CASE OF JOHN REED Robert A. Rosenstone To be published in a volume of essays honoring George Mowry HUMANITIES WORKING PAPER 52 September 1980 ABSTRACT Poet, journalist, editorial bo,ard member of the Masses and founding member of the Communist Labor Party, John Reed is a hero in both the worlds of cultural and political radicalism. This paper shows how his development through pre-World War One Bohemia and into left wing politics was part of a larger movement of middle class youngsters who were in that era in reaction against the reform mentality of their parent's generation. Reed and his peers were critical of the following, common reformist views: that economic individualism is the engine of progress; that the ideas and morals of WASP America are superior to those of all other ethnic groups; that the practical constitutes the best approach to social life. By tracing Reed's development on these issues one can see that his generation was critical of a larger cultural view, a system of beliefs common to middle class reformers and conservatives alike. Their revolt was thus primarily cultural, one which tested the psychic boundaries, the definitions of humanity, that reformers shared as part of their class. RADICALISM AND THE LIMITS OF REFORM: THE CASE OF JOHN REED Robert A. Rosenstone In American history the name John Reed is synonymous with radicalism, both cultural and political. Between 1910 and 1917, the first great era of Bohemianism in this country, he was one of the heroes of Greenwich Village, a man equally renowned as satiric poet and tough-minded short story writer; as dashing reporter, contributing editor of the Masses, and co-founder of the Provinceton Players; as lover of attractive women like Mabel Dodge, and friend of the notorious like Bill Haywood, Enma Goldman, Margaret Sanger and Pancho Villa. -
Philosophy and the Black Experience
APA NEWSLETTER ON Philosophy and the Black Experience John McClendon & George Yancy, Co-Editors Spring 2004 Volume 03, Number 2 elaborations on the sage of African American scholarship is by ROM THE DITORS way of centrally investigating the contributions of Amilcar F E Cabral to Marxist philosophical analysis of the African condition. Duran’s “Cabral, African Marxism, and the Notion of History” is a comparative look at Cabral in light of the contributions of We are most happy to announce that this issue of the APA Marxist thinkers C. L. R. James and W. E. B. Du Bois. Duran Newsletter on Philosophy and the Black Experience has several conceptually places Cabral in the role of an innovative fine articles on philosophy of race, philosophy of science (both philosopher within the Marxist tradition of Africana thought. social science and natural science), and political philosophy. Duran highlights Cabral’s profound understanding of the However, before we introduce the articles, we would like to historical development as a manifestation of revolutionary make an announcement on behalf of the Philosophy practice in the African liberation movement. Department at Morgan State University (MSU). It has come to In this issue of the Newsletter, philosopher Gertrude James our attention that MSU may lose the major in philosophy. We Gonzalez de Allen provides a very insightful review of Robert think that the role of our Historically Black Colleges and Birt’s book, The Quest for Community and Identity: Critical Universities and MSU in particular has been of critical Essays in Africana Social Philosophy. significance in attracting African American students to Our last contributor, Dr. -
ELIZABETH GURLEY FLYNN Labor's Own WILLIAM Z
1111 ~~ I~ I~ II ~~ I~ II ~IIIII ~ Ii II ~III 3 2103 00341 4723 ELIZABETH GURLEY FLYNN Labor's Own WILLIAM Z. FOSTER A Communist's Fifty Yea1·S of ,tV orking-Class Leadership and Struggle - By Elizabeth Gurley Flynn NE'V CENTURY PUBLISIIERS ABOUT THE AUTHOR Elizabeth Gurley Flynn is a member of the National Com mitt~ of the Communist Party; U.S.A., and a veteran leader' of the American labor movement. She participated actively in the powerful struggles for the industrial unionization of the basic industries in the U.S.A. and is known to hundreds of thousands of trade unionists as one of the most tireless and dauntless fighters in the working-class movement. She is the author of numerous pamphlets including The Twelve and You and Woman's Place in the Fight for a Better World; her column, "The Life of the Party," appears each day in the Daily Worker. PubUo-hed by NEW CENTURY PUBLISH ERS, New York 3, N. Y. March, 1949 . ~ 2M. PRINTED IN U .S .A . Labor's Own WILLIAM Z. FOSTER TAUNTON, ENGLAND, ·is famous for Bloody Judge Jeffrey, who hanged 134 people and banished 400 in 1685. Some home sick exiles landed on the barren coast of New England, where a namesake city was born. Taunton, Mass., has a nobler history. In 1776 it was the first place in the country where a revolutionary flag was Bown, "The red flag of Taunton that flies o'er the green," as recorded by a local poet. A century later, in 1881, in this city a child was born to a poor Irish immigrant family named Foster, who were exiles from their impoverished and enslaved homeland to New England. -
For All the People
Praise for For All the People John Curl has been around the block when it comes to knowing work- ers’ cooperatives. He has been a worker owner. He has argued theory and practice, inside the firms where his labor counts for something more than token control and within the determined, but still small uni- verse where labor rents capital, using it as it sees fit and profitable. So his book, For All the People: The Hidden History of Cooperation, Cooperative Movements, and Communalism in America, reached expectant hands, and an open mind when it arrived in Asheville, NC. Am I disappointed? No, not in the least. Curl blends the three strands of his historical narrative with aplomb, he has, after all, been researching, writing, revising, and editing the text for a spell. Further, I am certain he has been responding to editors and publishers asking this or that. He may have tired, but he did not give up, much inspired, I am certain, by the determination of the women and men he brings to life. Each of his subtitles could have been a book, and has been written about by authors with as many points of ideological view as their titles. Curl sticks pretty close to the narrative line written by worker own- ers, no matter if they came to work every day with a socialist, laborist, anti-Marxist grudge or not. Often in the past, as with today’s worker owners, their firm fails, a dream to manage capital kaput. Yet today, as yesterday, the democratic ideals of hundreds of worker owners support vibrantly profitable businesses. -
Pan African Agency and the Cultural Political Economy of the Black City: the Case of the African World Festival in Detroit
PAN AFRICAN AGENCY AND THE CULTURAL POLITICAL ECONOMY OF THE BLACK CITY: THE CASE OF THE AFRICAN WORLD FESTIVAL IN DETROIT By El-Ra Adair Radney A DISSERTATION Submitted to Michigan State University in partial fulfillment of the requirement for the degree African American and African Studies - Doctor of Philosophy 2019 ABSTRACT PAN AFRICAN AGENCY AND THE CULTURAL POLITICAL ECONOMY OF THE BLACK CITY: THE CASE OF THE AFRICAN WORLD FESTIVAL IN DETROIT By El-Ra Adair Radney Pan African Agency and the Cultural Political Economy of the Black City is a dissertation study of Detroit that characterizes the city as a ‘Pan African Metropolis’ within the combined histories of Black Metropolis theory and theories of Pan African cultural nationalism. The dissertation attempts to reconfigure Saint Clair Drake and Horace Cayton’s Jr’s theorization on the Black Metropolis to understand the intersectional dynamics of culture, politics, and economy as they exist in a Pan African value system for the contemporary Black city. Differently from the classic Black Metropolis study, the current study incorporates African heritage celebration as a major Black life axes in the maintenance of the Black city’s identity. Using Detroit as a case study, the study contends that through their sustained allegiance to African/Afrocentric identity, Black Americans have enhanced the Black city through their creation of a distinctive cultural political economy, which manifests in what I refer to throughout the study as a Pan African Metropolis. I argue that the Pan African Metropolis emerged more visibly and solidified itself during Detroit’s Black Arts Movement in the 1970s of my youth (Thompson, 1999). -
One Big Union—One Big Strike: the Story of the Wobblies
One Big Union—One Big Strike: The Story of the Wobblies Early in the 20th century, the Industrial Workers of the World, called the "Wobblies," organized thousands of immigrant and unskilled workers in the United States. The union eventually failed, but it helped shape the modern American labor movement. In 1900, only about 5 percent of American industrial workers belonged to labor unions. Most unions were organized for skilled craft workers like carpenters and machinists. Membership in these craft unions was almost always restricted to American-born white men. The American Federation of Labor (AFL), led by Samuel Gompers, dominated the labor movement. Gompers wanted to assemble the independent craft unions into one organization, which would work to improve the pay and working conditions of the union members. Gompers and the AFL believed that unskilled factory and other industrial workers could not be organized into unions. Therefore, the vast majority of American workers, including immigrants, racial minorities, and women, remained outside the labor union movement. In 1905, a new radical union, the Industrial Workers of the World (IWW), began to organize workers excluded from the AFL. Known as the "Wobblies," these unionists wanted to form "One Big Union." Their ultimate goal was to call "One Big Strike," which would overthrow the capitalist system. Big Bill Haywood and One Big Union One of the main organizers for the IWW was "Big Bill" Haywood. William Dudley Haywood grew up on the rough and violent Western frontier. At age 9, he began working in copper mines. Haywood eventually married and took up homesteading in Nevada. -
{FREE} an Introduction to Africana Philosophy 1St Edition Pdf Free
AN INTRODUCTION TO AFRICANA PHILOSOPHY 1ST EDITION PDF, EPUB, EBOOK Lewis R Gordon | 9780521675468 | | | | | An Introduction to Africana Philosophy 1st edition PDF Book Africana philosophical movements in the United States, Canada, and Britain; 5. Or are you saying that there must be, purely as a matter of geographically imposed necessity, similarities between Seneca and Averroes on account of their birth and residence in Cordoba? The interplay between text and illustration conveys the richness and sweep of the African and African American experience as no other publication before it. And so the intensified ontologizing philosophizing proceeded at near breakneck speed driven largely by a generation of young adults few of whom had, nor would accept, little in the way of intellectual or practical guidance from the experienced and wise of previous generations for whom many of the young and arrogant had too little respect…. Frank Spencer marked it as to-read Aug 05, Lewis R. Some regarded Bantu Philosophy as a defense, even a vindication, of Africans as rational human beings quite capable of managing their own lives and therefore capable of independence from colonial rule. Rhetoric and Philosophy. Rating details. Almost daily, even on what seemed the most mundane of occasions, oppressed Black people were compelled to consider the most fundamental existential questions: Continue life during what would turn out to be centuries-long colonization and enslavement, of brutal, brutalizing and humiliating gendered and racialized oppression? It's a basic mistake though. I meant to say that there would have been a brake in continuity between the concerns and beliefs of philosophers in the Viking age compared to the activity of Scandinavian scholastic philosophers later on. -
To Eliott Abrams (U
Chapman University Chapman University Digital Commons Education Faculty Articles and Research Attallah College of Educational Studies 9-27-2019 Open Letter: To Eliott Abrams (U. S. Venezuela Envoy) Peter McLaren Follow this and additional works at: https://digitalcommons.chapman.edu/education_articles Part of the American Politics Commons, International Relations Commons, Latin American Studies Commons, and the Other Political Science Commons Open Letter: To Eliott Abrams (U. S. Venezuela Envoy) Comments This letter was originally published in International Journal of Fear Studies, volume 1, issue 2, in 2019. http://hdl.handle.net/1880/111142 Copyright The author International Journal of Fear Studies, 1(2), 38-41 OPEN LETTER from Peter McLaren “McLaren” art digital collage image - by R. M. Fisher (2019) Open Letter: To Eliott Abrams (U. S. Venezuela Envoy) [Ed. Note: Peter McLaren, Ph.D., has spent most of his long career as a popular-activist-adult educator, having been influenced by many liberation educators the likes of Paulo Freire from Brazil. His dedication is to bringing justice and quality education through critical analysis of the sociopolitical-economic and foreign policies that are so problematic and violent in creating the North-South divide, particularly in the Western hemisphere. I see this letter of challenge to a recently appointed U.S. Trump government official (Abrams) as part of the precarious political landscape of current debates and concerns, especially regarding the role of State-initiated systemic weaponizing of fear for power, control, violence, genocides and other atrocities.] “Dear Mr. Eliott Abrams, You have reappeared from the dark and slimy depths of ignominy. -
Black Existential Philosophy: Truth in Virtue of Self-Discovery James B
Duquesne University Duquesne Scholarship Collection Electronic Theses and Dissertations Spring 2014 Black Existential Philosophy: Truth in Virtue of Self-Discovery James B. Haile Follow this and additional works at: https://dsc.duq.edu/etd Recommended Citation Haile, J. (2014). Black Existential Philosophy: Truth in Virtue of Self-Discovery (Doctoral dissertation, Duquesne University). Retrieved from https://dsc.duq.edu/etd/614 This Immediate Access is brought to you for free and open access by Duquesne Scholarship Collection. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of Duquesne Scholarship Collection. For more information, please contact [email protected]. BLACK EXISTENTIAL PHILOSOPHY: TRUTH IN VIRTUE OF SELF‐ DISCOVERY A Dissertation Submitted to McAnulty College and Graduate School of Liberal Arts Duquesne University In partial fulfillment of the requirements for the degree of Doctor of Philosophy By James B. Haile, III May 2014 i Copyright by James B. Haile, III 2014 ii BLACK EXISTENTIAL PHILOSOPHY: TRUTH IN VIRTUE OF SELF‐DISCOVERY By James B. Haile, III Approved June 23, 2013 _______________________________________ ________________________________________ James Swindal Michael Harrington Professor of Philosophy Associate Professor of Philosophy (Committee Chair) (Committee Member) ______________________________________ Jerry R. Ward Professor of English Retired, Dillard University (Committee Member) _____________________________________ _____________________________________ -
Comparative Aspects of Africana Philosophy and the Continental-Analytic Divide
Comparative Philosophy Volume 2, No. 1 (2011): 25-37 Open Access / ISSN 2151-6014 www.comparativephilosophy.org COMPARATIVE ASPECTS OF AFRICANA PHILOSOPHY AND THE CONTINENTAL-ANALYTIC DIVIDE TOMMY L. LOTT ABSTRACT: Critical engagement involving philosophers trained in continental and analytic traditions often takes its purpose to be a reconciliation of tensions arising from differences in style, or method. Critical engagement in Africana philosophy, however, is rarely focused on method, style, or orientation because philosophic research in this field, regardless of orientation, has had to accommodate its empirical grounding in disciplines outside of philosophy. I focus primarily on the comparative dimensions of three important strands of this research: (1) a history of ideas, (2) a problem-orientation, and (3) a sub-area specialization, to indicate why a need to reconcile tensions between continental and analytic orientations has very little currency in Africana philosophy. Socio-economic problems faced by African-descended people require multiple perspectives to accommodate the wide variety of diasporic social contexts for a given proposal. I employ a selection of cases to illustrate how Africana philosophy benefits from an interplay of many intersecting factors and that, as an interdisciplinary area of research with a commitment to the incorporation of multiple perspectives, it fosters cross-pollination and hybridization of continental and analytic traditions. Keywords: comparative philosophy, Africana, interdisciplinary Long before Africana Philosophy gained official recognition by the American Philosophical Association as an area of study within the discipline, Western philosophy already had jelled into a rigid divide between continental and analytic schools. (Quinton, 1995) The engagement of continental and analytic philosophers interested in Africana thought suggests a model of how multifarious differences can be negotiated to mutual benefit. -
TAKING AFRICANA EXISTENTIAL PHILOSOPHY of EDUCATION SERIOUSLY Dwayne A
TAKING AFRICANA EXISTENTIAL PHILOSOPHY OF EDUCATION SERIOUSLY Dwayne A. Tunstall Grand Valley State University Africana existential philosophy, as a subfield of Africana philosophy, is a relatively recent phenomenon in North American, European, and African academic philosophy. Africana existential philosophy of education is an even more recent phenomenon in the field of educational theory. Given the nascent status of Africana existential philosophy in academia, many educators and philosophers of education might question whether an Africana existential philosophy of education has anything of lasting significance to contribute to educational theory. This worry is an unwarranted one, for Africana existential philosophy, as a mode of philosophical reflection, is centuries old, with roots in pre-colonial West African religious traditions.1 And, by extension, Africana existential philosophies of education can also trace their origins back to precolonial West African religious traditions. However, this essay will not be an exercise in tracing the origins of Africana existential philosophies of education back to precolonial West African religious traditions, since scholars such as Paget Henry, Clevis Headley, and Stephen Nathan Haymes have already contributed much to that project.2 Even though this essay does not trace the origins of Africana existential philosophies of education back to precolonial West African religious traditions, I think I should mention a couple of the similarities between these precolonial religious traditions and African -
A Blueprint for Africana Studies: an Overview of African/African American /African Caribbean Studies1
A Blueprint for Africana Studies: An Overview of African/African American /African Caribbean Studies1 by Marquita Pellerin, M.A. Ph.D. Student, Department of African American Studies Temple University Marquita Pellerin ([email protected]) is currently a doctoral student of African American Studies at Temple University. She holds a M.A. in Africana Studies from the State University of New York at Albany. Her research and teaching interests include the disciplinary formation/advancement of Africana Studies, cultural aesthetics in Africana Studies, intellectual history of Africana Studies, and curriculum development in Africana Studies. Abstract In the 1960s and 1970s several historical phenomenon contributed to the emergence of the study of people of African descent inside of universities and colleges. As a response to the constant demand for a more inclusive curriculum, faculty, and students, universities and colleges across America launched the development of the discipline of Black Studies (Afro-American, Africana, and African American Studies). The aim of this blueprint for Africana Studies is to interrogate previous blueprints, to establish a foundation and create a universal framework for the future of the discipline. The purpose of this blueprint is to (1) formulate a functional model and definition; (2) create a universal program structure; (3) develop a core curriculum model; (4) determine faculty appointment; (5) establish criteria for scholarship; (6) establish a research agenda; and (7) determine community responsibility. 42 The Journal of Pan African Studies, vol.2, no.10, June 2009 Introduction In the 1960s and 1970s several historical phenomenon contributed to the emergence of the study of people of African descent inside of universities and colleges.