Presentation on theme: "Course Recap and Religion and Protest AS/HUMA 1300 9.0 Faculty of Arts."— Presentation transcript:
Course Recap and Religion and Protest AS/HUMA Faculty of Arts
Lecture Outline 1.Explaining How Remediation Works 2.Reviewing First Term 3.Identifying Religion as Black Protest Rastafari as Black Self-Definition Nation of Islam and the Recovery of the Black Body
Office Hours Wednesdays 2:30-3:30 Fridays 2:30-3:30 (fall term) Thursdays 2:30-3:30 (winter term) Centre for Research on Latin America and the Caribbean (CERLAC), 240G York Lanes
Changes to Course Outline 1. Readings originally scheduled for November 5th and January 7th have been dropped; 2. Lectures on “Caribbean Diasporic Communities in the United States,” originally March 4 and 11, have now been condensed into one week, April 22; 3.The novel, Breath, Eyes, Memory by Edwidge Danticat has been dropped from that week’s readings;
Evaluation: an in-class quiz and take-home exam replace the textual analysis and final exam Essay One:15%February 11 In-Class Quiz:20%March 4 Essay Two20%April 22 Online Quizzes Oral Report15% Participation10% Take-Home Exam20%May 27
Student Support Activities Town Hall Meeting with President Shoukri Moot Court, Osgoode Law School 4-5:30 pm, February 4 Post Strike Stress-Busting Tune-Up Groups Tuesdays, 1-2:30, N204B Wednesdays, 10:30-12, N102 Thursdays, 11-12, N204B Fridays, 3-4:30, N204B First Days Back, VH, 10am-3pm, Feb. 2-5
Course Recap: Contesting “Race” “ ‘Race’ is first and foremost an unequal relationship between social aggregates, characterized by dominant and subordinate forms of social interaction, and reinforced by the intricate patterns of public discourse, power, ownership and privilege within the economic, social and political institutions of society” (Beyond Black and White186).
Course Recap: Contesting “Race” “…identity is not only a story, a narrative which we tell ourselves about ourselves, it is stories which change with historical circumstances. And identity shifts with the way in which we think and hear them and experience them. Far from only coming from the still small point of truth inside us, identities actually come from outside, they are the way in which we are recognized and then come to step into the place of the recognitions which others give us. Without the others there is no self, there is no self-recognition” (“Negotiating Caribbean Identity” 8).
Course Recap: Contesting “Race” “…the normalizing gaze [is] a surveillance that makes it possible to qualify, to classify and to punish. It establishes over individuals a visibility through which one differentiates and judges them” (Discipline and Punish 25).
Course Recap: Contesting “Race” The social imaginary is a discursive space in which communities are already constructed, imagined, positioned and created by hegemonic discourses and dominant groups.
Course Recap: Contesting “Race” “Our ability to transcend racial chauvinism and inter-ethnic hatred and the old definitions of “race,” to recognize the class commonalities and joint social-justice interests of all groups in the restructuring of this nation’s economy and social order, Will be key to constructing a nonracist democracy, transcending ancient walls of white violence, corporate power and class” (Beyond Black and White 201).
Course Recap: African Diaspora and Slavery “In diaspora experience …. Linear history is broken, the present constantly shadowed by a past that is also a desired, but obstructed future: a renewed painful yearning.” (Routes 264)
Course Recap: African Diaspora and Slavery “For black Atlantic diaspora consciousness, the recurring break where time stops and restarts is the Middle Passage. Enslavement and its aftermaths—displaced, repeated structures of racialization and exploitation— constitute a pattern of black experiences inextricably woven in the fabric of hegemonic modernity.” (Routes 264)
Course Recap: African Diaspora and Slavery In the Americas, slave resistance was the sum of all the tools and strategies used to openly challenge and defy the system of slavery, as well as the more subtle responses of survival that characterized the daily lives of slaves and helped keep their spirits alive.
Course Recap: Slave Narratives Humanism, generally speaking, refers to the ethical understanding that all human beings have the capacity to appeal to universal values and are therefore equal. The fundamental assumption of all slave narratives is that black people ought to be included in an understanding of humanity and thus these texts served to critique theories of being which ontologized racism by declaring blackness outside of the human.
Course Recap: Slave Narratives “Africana Thought…refers to an area of thought that focuses on theoretical questions raised by struggles over ideas in African cultures.... African Thought also refers to the set of questions raised by the historical project of conquest and colonization that has emerged since 1492 and the subsequent struggles for emancipation that continue to this day... They are marked by the contrast between how the modern is often characterized in Western academy— through, say, philosophical treatment of ideas, from Rene Descartes to Immanuel Kant, or perhaps Michel Foucault’s locating of modernity in nineteenth-century European thought—and how it has been lived by those on its periphery.”
Course Recap: Black Twentieth- Century Thought Tragic Redemptive Narrative: Marcus Garvey—Malcolm X—Black Panthers Progressive Narrative: Frederick Douglas—DuBois—Martin Luther King, Jr.—Barack Obama
Rastafarianism 1. Acceptance of Haile Selassie (Ras Tafari) as living God and black Messiah; 2.Commitment to African cultures and traditions; 3.Commitment to liberation of blacks globally; 4.Socio-economic and political response to oppression—rejection of Babylon; 5.Belief in the empowerment of black family and community through black men.
Nation of Islam 1.Founded in 1930s by Farad Muhammad; 2. God is a black man and African Americans are “original men”; 3. Challenges racism in the United States and offers a counter-narrative to the discourse of slavery; 4. Offers tools for the recovery of the black body; 5. Powerful, organized economic force; 6. Male-centered religious tradition.
Edward E. Curtis IV “In the case of the Nation of Islam, working-class African Americans created a religious culture that, like the black working-class youth culture of the postwar era, identifies the black body as a locus of social protest. But rather than negating traditional black Christian middle-class ideals, members appropriated them within a new Islamic matrix” (“Islamizing the Black Body” 178)