anonymous asked:

rdj did a blackface during a whole movie tho :///

tropic thunder, the movie that once was. i understood the meaning behind it. it was to ridicule the actor’s/director’s and casting offices that hire white actor’s to play black roles. he played an actor who acted as a white man doing black face (robert’s character isn’t meant to be black, but the character his character is playing was meant to be black). so, they went about it saying robert downey jr.’s character (in the movie) was doing black face, not rdj, if that made sense? we talked about this in our african american studies course in school once, mixed reviews, most people who were media majors understood the critique and others didn’t


I’m aware that I’m hella late but June 13th was national albinism awareness day and I didn’t post anything on Tumblr so here it is : I have albinism ( so dose my little sister) it’s a lack of pigment in the skin and it messes with my vision so I legally blind ( but I can see) tbh it gets annoying at times when I can’t do certain things that’s my friends can but I wouldn’t have it any other way
An African-American Jockey Hasn't Won the Kentucky Derby for More Than a Century. Here's Why
When it became possible to make a good living riding, things changed
By Olivia B. Waxman

As jockeys who weren’t black saw African-American jockeys making a good living off of horse-racing, Murphy was an example of someone who became “a victim of his own success,” says Pellom McDaniels III, author of The Prince of Jockeys: The Life of Isaac Burns Murphy and an Assistant Professor of African American Studies at Emory University. In the 1890 season, Murphy was accused of being an alcoholic and drunk on the back of a horse. McDaniels says that, in his research, he discovered that Murphy was actually drugged.

Many black jockeys were sabotaged, to the point where, by the early 20th century, they were becoming more of a rarity in the sport. Jimmy Winkfield was the last African-American jockey to win the Kentucky Derby, in 1902, and he ended up going to Europe and making a name for himself in Russia, France and Germany.


Former slaves and immediate descendants knew the horses and took care of them, naturally becoming jockeys.

Black jockeys were making way too much money and white people wanted in.

Black jockeys were drugged and sabotaged, and now there are no more Black jockeys.

The older I get, the more amazed I am that these little nuggets of America Ain’t Shit keep crossing my path. Things I never even imagined just weaving themselves into the tapestry of white men doing whatever they could to keep every other group underfoot.

anonymous asked:

hello! i was wondering if you knew any good resources about settler colonialism and antiblackness in the U.S and how these things relate to each other?

  Yup, so here’s a list of a few with a summary of the topic addressed (Links to the articles/books are provided if I have them)

Fanon, Frantz – Black Skin, White Masks - Addresses the effects of (settler) colonialism on Native Africans in Algeria. Also a ur-text for a lot of contemporary Black Studies literature.

Fanon, Frantz – The Wretched of the Earth - Addresses the effects and processes of colonialism and its intersection with anti-Blackness/White Supremacy.

King, Tiffany – “Labor’s Aphasia: Toward Antiblackness as Constitutive to Settler Colonialism”  - Amazing article discussing how the metaphysics of labor are disarticulated by Blackness and how anti-Blackness was a necessary part of settler colonialism.

King, Tiffany – “In the Clearing: Black Female Bodies, Space and Settler Colonial Landscapes” - Probably the best work in this list. King addresses how anti-Blackness shapes settler colonialism and how settler colonialism shapes anti-Blackness. It’s one of the better intersections of Black Studies and Native American Studies, in my opinion.

Sexton, Jared – “The Vel of Slavery: Tracking the Figure of the Unsovereign - Addresses the flaws in Native American Studies attempt to understand settler colonialism and how Blackness makes settler decolonization problematic. 

Wilderson, Frank B., III – Red, White, and Black: Cinema and the Structure of U.S. Antagonisms - Not all about the intersection, but the first three parts do address, to some degree, the intersections between Blackness and Redness.

Tuck, Eve, Allison Guess, and Hannah Sulton – “Not Nowhere: Collaborating on Selfsame Land”  - Interesting work on how Blackness can create a place of meaning. A work on the Black/Land Project.

Jackson, Shona N. - “Humanity Beyond the Regime of Labor: Antiblackness, Indigeneity, and the Legacies of Colonialism in the Caribbean” - Discusses how Black people can participate in anti-Red/Settler colonial systems and the problems of working through a labor discourse.

But only a few of those who dance and sing with us suspect the rawness of life out of which our laughing-crying tunes and quick dance-steps come; they do not know that our songs and dances are our banner of hope flung desperately up in the face of a world that has pushed us to the wall.
—  Richard Wright, “12 Million Black Voices”

Response to Dr. Wesley Muhammad: Are Africana Studies Valuable? (Atlantis Build) 

Here is the video he is reviewing

Huey Percy Newton, Black Panther Party (BPP), Minister Of Defense, 1968.

anonymous asked:

Hi! I just noticed your post with the anon asking about public health and gender studies studyblrs. Would you happen to know any that are studying/interested in African American studies, neuroscience, or creative writing? Thank you xxxx

e*cracks knuckles*

ok so unfortunately, i found NO african american studies- focused studyblrs. however, i have no doubt that this community can and will track them down! (I dead ass spent an hour looking)



I hope this helped! If anyone else knows any african american studies-focused studyblrs please reblog this and add them. I looked for about 2 hours!


Blacks, Blues, Black!

“Episode 1 of a 10-part TV series made by Dr. Maya Angelou for KQED in 1968 called Blacks, Blues, Black!, which examines the influence of African American culture on modern American society. As Dr. Angelou puts it: “What is Africa to me?” Includes scenes of Dr. Angelou in the studio discussing “positive Africanisms”: children’s games, dance, poetry, religion and the blues. She states: “The preachers and the blues singers are the poets of the black American world.” Also features views on location of children playing street games, of Rev. WR Drummer and Rev. JL Strawther preaching at the Little Zion Baptist Church in San Francisco and of B.B. King performing on-stage and being interviewed by Dr. Angelou. This episode was written by Dr. Angelou and produced by Tony Batten.”

i am beyond ecstatic to post this series written and hosted by Dr. Maya Angelou from 1968. it’s basically an introduction to African American Studies (/African diasporic studies) made for television. ever since i saw the Netflix documentary, “Maya Angelou: And Still I Rise”, i have been obsessed. she’s much more radical than the light she is generally caste in. this is such a gem. i hope you all watch all the episodes. 

As an African-American woman in America, I can tell you how our country was founded. But when I was much younger, I didn’t know where my black roots came from. What I could tell you, though, was that according to the Constitution, I was once considered 3/5 of a person. Growing up, outside my household, I struggled with not feeling represented in the classroom and history books. This caused me to struggle to piece together my identity as a young, black woman navigating my formative years. To fill this void, I turned to author and poet #MayaAngelou for answers.
As a pre-teen, I was interested in the literature my mother read in her African-American studies college courses. On Sunday mornings, while she and I set out to style my hair for the week ahead, I would peek at what she was reading. When I read “Caged Bird” for the first time, I fell in love with the way Angelou used her negative life experiences to create something beautiful, raw, and honest. Although the words expressed a deep sense of loneliness, they provided the outlet I needed in my monotonous suburban life.
My mother continued to share Angelou’s poems with me, and reading them allowed me to bridge the gap and form my own opinion of what it means to be a black American. It was through “Still I Rise” that I was taught to fight through adversity and recognize that although slavery is a part of my history, that’s not where my family’s story began. My culture is full of nuances that aren’t confined to the characterization of slaves. This blighted, painful part of history has allowed creatives like Angelou to create works of art that teach others and allow us to heal.
Through Maya Angelou, I’ve learned to embrace my blackness and use my voice to tell stories. Women like her have lit a fire in this generation—we’re not afraid to speak our minds and share why our pain as a collective is substantial. We have also proven that we can blaze past that pain in how we portray our narrative. You could say Maya Angelou taught me about #blackgirlmagic even before I knew I had it in me. — Allanah Dykes

Unlike his Pan-African Esu cousins, the Signifying Monkey exists in the discourse of mythology not primarily as a character in a narrative but rather as a vehicle for narration itself. It is from this corpus of mythological narratives that signifying derives. The Afro-American rhetorical strategy of signifying is a rhetorical practice unengaged in information giving. Signifying turns on the play and chain of signifiers, and not on some supposedly transcendent signified.
—  Henry Louis Gates, Jr. “The ‘Blackness of Blackness’: A Critique of the Sign and the Signifying Monkey”
Save Women's Studies, African American Studies, East Asian Studies, and more at Hamline University!

My university has proposed cutting Women’s Studies, African American Studies, East Asian Studies, International Journalism, ALL minors, and more. As a women’s studies/creative writing double major who is also taking african american studies classes, this is devastating to me. Please sign and share this position to show HU that these areas of study are important and should NOT be eliminated! Thank you <3

“If a man does not have knowledge of himself and his position in society and the world, then he has little chance to relate to anything else.”
Emory Douglas
The Black Panther
Collection of the Center for the Study of Political Graphics

I have the most vivid memories of being seven years old and my mom picking me up from my grandmother’s house. There were the three of us, a family tree in an ombré of mocha next to the caramel complexion of my mom and light-skinned, freckled me. I remember the sense of belonging, having nothing to do with the color of my skin. It was only outside the comforts of home that the world began to challenge those ideals. I took an African-American studies class at Northwestern where we explored colorism; it was the first time I could put a name to feeling too light in the black community, too mixed in the white community. For castings, I was labeled ‘ethnically ambiguous.’ Was I Latina? Sephardic? ‘Exotic Caucasian’? Add the freckles to the mix and it created quite the conundrum. To this day, my pet peeve is when my skin tone is changed and my freckles are airbrushed out of a photo shoot. For all my freckle-faced friends out there, I will share with you something my dad told me when I was younger: ‘A face without freckles is a night without stars.’

“I am a marked woman. In order for me to speak a truer word concerning myself, I must strip down through layers of attenuated meanings, made in excess, over time, assigned by a particular historical order and there await the marvels of my own inventiveness." 

-Hortense Spillers "Mama’s Baby, Papa’s Maybe” in Black, White and In Color: Essays on American Literature and Culture

The phenomenal Hortense Spillers, an indefatigable source of inspiration.