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.


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

Here is the video he is reviewing

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”

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.


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

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!

“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.

The denigration of love in black experience, across classes, has become the breeding ground for nihilism, for despair, for ongoing terroristic violence and predatory opportunism… . [We thus must address] the meaning of love in black experience today, calling for a return to an ethic of love as the platform on which to renew a progressive anti-racist struggle, and offering a blueprint for black survival and self-determination.
—  Bell Hooks, In Salvation: Black People and Love
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.’
Racial “subjection” is quintessentially ideological. Everybody learns some combination, some version, of the rules of racial classification, and of her own racial identity, often without obvious teaching or conscious inculcation. Thus are we inserted in a comprehensively racialized social structure. Race becomes “common sense” - a way of comprehending, explaining, and acting in the world. A vast web of racial projects mediates between the discursive or representational means in which race is identified and signified on the one hand, and the institutional and organizational forms in which it is routinized and standardized on the other. These projects are the heart of the racial formation process.
—  Racial Formation in the United States - Michael Omi and Howard Winant

In 1987, more than 400 protesters marched at University of California, Berkeley, to call for the creation of a graduate program in African American Studies. November 6, 1987.

African American students at University of California, Berkeley, demand a graduate-level program in the Afro-American/Ethnic Studies department. Despite a concurrent weakening of institutional support for affirmative action in higher education, UC Berkeley students pressed forward on a multicultural agenda. In 1986, a student-led movement successfully convinced the Regents of the University of California to fight apartheid by divesting three billion dollars in their endowment and retirement stock portfolio of companies doing business with South Africa. A Ph.D. program in African Diaspora Studies was approved for African American Studies until 1996.


BLACK HISTORY MONTH || Michael Jackson

Michael Jackson was an international superstar, and many in the black community herald him for breaking down racial barriers in the music industry.

Michael Jackson was one of the first black global superstars.

“Michael Jackson made culture accept a person of color way before Tiger Woods, way before Oprah Winfrey, way before Barack Obama,” said the Rev. Al Sharpton. “Michael did with music what they later did in sports and in politics and in television. And no controversy will erase the historic impact.”

As the Jackson 5, Michael Jackson and his brothers “became a cutting-edge example of black crossover artists,” said Mark Anthony Neal, a professor of black popular culture at Duke University’s Department of African and African American Studies.

“You basically had five working-class black boys with Afros and bell bottoms, and they really didn’t have to trade any of that stuff in order to become mainstream stars,” Neal said.

Young Michael Jackson was the first black “bubblegum teen star” in the vein of Monkees singer Davy Jones, Neal said.

Jackson continued as a pioneer in the black culture when he broke barriers by appearing on MTV, and by breaking sales records with the 1982 album, “Thriller.” Timeline: The life of a “King” »

“At the time that he releases ‘Thriller,’ I always argue that MTV was arguably the best example of cultural apartheid in the United States,” Neal said.

The former president of CBS Records, Walter Yetnikoff, remembered with scorn that MTV would not play “Billie Jean” or “Beat It” because it billed itself as a rock station.

Looking back on that era, a 1991 Los Angeles Times article quoted MTV founder and then-CEO Robert Pittman as saying the channel’s format didn’t lend itself to other musical styles, including R&B and country. And Pittman accused his critics of attempting to impose their musical pluralism on the channel’s die-hard rock fans.

But Yetnikoff said he threatened to pull videos of his other artists unless MTV played Jackson’s videos.

Soon Jackson’s videos were heavily in rotation on MTV. Showcasing a black artist paved the way for the popular show, “Yo! MTV Raps,” and other black artists, Neal said.

In turn, Jackson became one of the first African-Americans to be a global icon.

He also influenced a new generation of black musicians, including Usher, Ne-Yo and Kanye West, according to Joycelyn Wilson, a professor of African-American studies at Morehouse College, who specializes in popular culture and hip-hop studies.


Africology and African American Studies Graduation Ngoma Ceremony today! This is for mommy! Asé!

Conversely, our ongoing interpretation of our experience in racial terms shapes our relations to the institutions and organizations through which we are imbedded in social structure. Thus we expect differences in skin color, or other racially coded characteristics, to explain social differences. Temperament, sexuality, intelligence, athletic ability, aesthetic preferences, and so on are presumed to be fixed and discernible from palpable mark of race. Such diverse questions as our confidence and trust in others (for example, clerks or salespeople, media figures, neighbors), our sexual preferences and romantic images, our tastes in music, films, dance, or sports, and our very ways of talking, walking, eating, and dreaming become racially coded simply because we live in a society where racial awareness is so pervasive. Thus in ways too comprehensive even to monitor consciously, and despite periodic calls - neoconservative and otherwise - for us to ignore race and adopt “color-blind” racial attitudes, skin color “differences” continue to rationalize distinct treatment of racially identified individuals and groups.
—  Racial Formation in the United States - Michael Omi and Howard Winant