Cedric Robinson – political theorist, historian, and activist – was one of the greatest black radical thinkers of the twentieth century. In this powerful work, the first major book to tell his story, Joshua Myers shows how Robinson’s work interrogated the foundations of western political thought, modern capitalism, and changing meanings of race. Tracing the course of Robinson’s journey from his early days as an agitator in the 1960s to his publication of such seminal works as Black Marxism, Myers frames Robinson’s mission as aiming to understand and practice opposition to “the terms of order.” In so doing, Robinson excavated the Black Radical tradition as a form of resistance that imagined that life on wholly different terms was possible. In the era of Black Lives Matter, that resistance is as necessary as ever, and Robinson’s contribution only gains in importance. This book is essential reading for anyone wanting to learn more about it.
The Howard University protests from the perspective and worldview of its participants We Are Worth Fighting For is the first history of the 1989 Howard University protest. The three-day occupation of the university’s Administration Building was a continuation of the student movements of the sixties and a unique challenge to the politics of the eighties. Upset at the university’s appointment of the Republican strategist Lee Atwater to the Board of Trustees, students forced the issue by shutting down the operations of the university. The protest, inspired in part by the emergence of “conscious” hip hop, helped to build support for the idea of student governance and drew upon a resurgent black nationalist ethos. At the center of this story is a student organization known as Black Nia F.O.R.C.E. Co-founded by Ras Baraka, the group was at the forefront of organizing the student mobilization at Howard during the spring of 1989 and thereafter. We Are Worth Fighting For explores how black student activists—young men and women— helped shape and resist the rightward shift and neoliberal foundations of American politics. This history adds to the literature on Black campus activism, Black Power studies, and the emerging histories of African American life in the 1980s.
Humanity takes up space. Human beings, like many other species, also transform spaces. What is perhaps uniquely human is the disposition to qualitatively transform spaces into places that are charged with distinctive kinds of intergenerational significance. There is a profound, felt difference between a house as domestic space and a home as familial place or between the summit of a mountain one has climbed for the first time and the “same” rock pinnacle celebrated in ancestral narratives. Contemporary philosophical uses of the word “place” often pivot on the distinction between “space” and “place” formalized by geographer-philosopher Yi-fu Tuan, who suggested that places incorporate the experiences and aspirations of a people over the course of their moral and aesthetic engagement with sites and locations. While spaces afford possibilities for different kinds of presence—physical, emotional, cognitive, dramatic, spiritual—places emerge as different ways of being present, fuse over time, and saturate a locale with distinctively collaborative patterns of significance. This approach to issues of place, however, is emblematic of what Edward S. Casey has argued are convictions about the primacy of absolute space and time that evolved along with the progressive dominance of the scientific imagination and modern imaginations of the universal. The recent reappearance of place in Western philosophy represents a turn away from abstract and a priori reasoning and back toward phenomenal experience and the primacy of embodied and emplaced intelligence. Places are enacted through the sustainably shared practices of mutually-responsive and mutually-vulnerable agents and are as numerous in kind as we are divergent in the patterns of values and intentions. The contributors to this volume draw on resources from Asian, European, and North American traditions of thought to engage in intercultural reflection on the significance of place in philosophy and of the place of philosophy itself in the cultural, social, economic, and political domains of contemporary life. The conversation of place that results explores the meaning of intercultural philosophy, the critical interplay of place and personal identity, the meaning of appropriate emplacement, the shared place of politics and religion, and the nature of the emotionally emplaced body.
No university affiliations. No half-truths. No out-of-touch authors who haven't been in school for decades. A class project turned company, College Prowler produces guidebooks that are written by actual college students and cover the things students really want to know. Unlike other guides that jam everything into a five-pound book and devote only two pages to each college, our single-school guidebooks give students only the schools they want and all the information they need. From academics and diversity to nightlife and sports, we let the students tell it how it is. In addition to editorial reviews and grades for 20 different topics, more than 80 percent of each guide is composed of actual student reviews of their school. Whether readers are looking for "Best and Worst" lists, "Did You Knows?" or traditions, College Prowler guides have it all. Our books are the only place for local slang, urban legends, and tips on the best places to find a date, study, or grab a bite to eat.
Films as Rhetorical Texts: Cultivating Discussion about Race, Racism, and Race Relations presents critical essays focusing on select commercial films and what they can teach us about race, racism, and race relations in America. The films in this volume are critically assessed as rhetorical texts using various aspects and components of critical race theory, recognizing that race and racism are intricately ingrained in American society. Contributors argue that by viewing and evaluating culture-centered films—often centered around race—and critically analyzing them, faculty and students can promote the opportunity for genuine open discussions about race, racism, and race relations in the United States, specifically in the higher education classroom. Scholars of film studies, media studies, race studies, and education will find this book particularly useful.
This book is a myth for our time. It is a story, not in that it has a plot, but rather that it grows as it goes on. It consists of 72 interwoven chapters, which can be read independently, but together name the collective experience of life in the present age. Each chapter addresses a current personal, cultural, or spiritual topic, and each word participates meaningfully in the development of these ideas. At the beginning of October 2019, I had an urge to sit down and begin speaking. This book is a record of all that I said over the course of the following 40 days. I offer here the result of that work. Anyone who wishes to contact me may do so at heller.joshua.98@gmail.com. I warmly welcome any curiosity or conversation.
This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
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