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Harlem Renaissance the rebirth of African American culture
Harlem Renaissance the rebirth of African American culture
A cultural journey in the Harlem Renaissance
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Quilt making in the African American community has a long history dating back to the 18th century and has been important for ways of communicating social and political conditions. During the time when African Americans were enslaved, quilting became a popular way of communicating safety to African Americans escaping their way to freedom, up north. The tradition of Quilting was past down form generation to generation, by mother’s to daughter’s as a way of teaching the daughter about the past and giving them a valuable skill that could add to their lives. In the series Bitter Nest by Faith Ringgold, Ringgold’s communicates her life experiences with her daughters though using the art of story telling, traditional African materials, the art of quilting, and elements of art to make a unique story-quilt that appeals to African Americans of all ages. The book by Faith Ringgold entitled Faith Ringgold, explains the story of a mother and daughter during the Harlem Renaissance era in New York. According to the book, the series deals with many generational issues of a middle class black family and focuses on the drama, and tension between a mother and daughter who are profoundly different. The series represents a relationship much like the relationship between Faith Ringgold and her two daughters. The story follows a daughter named, Celia Cleopatra Price, a graduate of Howard University, who graduated first in her class. She is unable to identify with her mother, CeeCee. CeeCee had only finished the 8th grade and dropped out due to her pregnancy with Celia. CeeCee is a very creative individual and makes bags; she is married to”the dentist”, who a young CeeCee meets in the first quilt Love in the School Yard. CeeCee thinks Celia has develope... ... middle of paper ... ...bric. The National Museum of American Art, Washington, D.C. 24 Feb 2011. Ringgold, Faith. “Bitter Nest #1: Love in the School Yard”. 1987: acrylic with printed, dyed, and pieced fabric. Phoenix Art Museum, Phoenix, Arizona. 24 Feb 2011. Ringgold, Faith. “Bitter Nest #5: The Homecoming”. 1988: acrylic with printed, dyed, and pieced fabric. ACA Galleries, New York. 24 Feb 2011. Ringgold, Faith. Faith Ringgold. Web. 18 Feb 2011. “America's Quilting History: African American Quilting: A Long Rich Heritage”. Womenfolk. Web. 7 March 2011. “The Harlem Renaissance”. Biography. Web. 9 April 2011. Honour, Hugh and Fleming, John. World History of Art, 2009. 2 March 2011. Print. Ringgold, Faith and Lisa Farrington. Faith Ringgold, 2004. 2 March 2011. Print. “The African American quilt making tradition”. YouTube, 15 Dec 2009. 14 Feb 2011. Print.
I’ve always liked the picture Prevalence of Ritual: Tidings by: Romare Bearden (pg.5). Honestly this particular art work I picked has somewhat of a love story. It has a hidden message in it. You have to look very closely to understand why he created something so special. This picture is based
Tobin, Jacqueline L. and Dobard, Raymond G. - Hidden in Plain View – A Secret Story of Quilts and the Underground Railroad, pp.22 -23, 130-143, 176 – 183.
Madison Fitzpatrick Mrs. Krasny AP Lit & Comp 15 February 2017 Flowers Close Read Alice Walker’s Flowers is powerful. Given that she wrote The Color Purple, it’s most likely a comment on racial elements in society, and through using a historic/cultural lens, one can see that. Mypop, the young, dark skinned girl the story focuses on, is the daughter of a sharecropper: “Turning her back on the rusty boards of her family’s sharecropper cabin”.
In the depiction of the century quilt, the author touches upon how each quilt square “holds a sweet gum leaf,” before furthering the description by relating the leaves as having fingers that would “caress [me] into silence.” Such description of the quilt’s embroidery further reiterates the quilt’s metaphorical representation of familial bonds. When constructing a family tree, the grouping is divvied up into differentiating sides known as branches, upon which each individual can be considered a leaf. Though each leaf is relatively small in relation to the tree as a whole, it is the entirety of the leaves that provide a tree with a structure and shape. In this same vein, the characterization of each quilt square in possession of a leaf parallels each leaf to a member of the lineage. However, the author chooses particular words to describe the quilt squares and the leaves, noting that the squares are not the leaves themselves, but merely holders of them. This particularity in language indicates that while each square belongs to an individual, the leaf itself is not a part of that being—merely a placeholder. The leaves prove to be the common entity bonding the differing squares together, and their function is analogous to that of a common ancestor; though family members differs in origin and history, they are united under the visage of a particular individual. As was mentioned earlier, the
Harriet Powers’ quilts were first seen at a crafts fair by an artist, a Southern white woman named Jennie Smith. Ms. Smith, who kept a diary and upon first meeting Harriet, recalls -- "I found the owner, a negro woman, who lived in the country on a little farm whereon she and her husband made a respectable living. She is about sixty five years old, of a clear ginger cake color, and is a very clean and interesting woman who loves to talk of her 'old miss' and life 'befo de wah.' " At first Harriet Powers was unwilling to sell her quilts to Ms. Smith. Yet when she and her family came into financial difficulty she agreed to sell them. Ms Smith writes -- " Last year I sent her word that I would buy it if she still wanted to dispose of it. She arrived one afternoon in front of my door in an ox-cart with the precious burden in her lap encased in a clean flour sack, which was still enveloped in a crocus sack. She offered it for ten dollars, but I told her I only had five to give. After going out consulting with her husband she returned and said 'Owin to de hardness of de times, my ole man lows I'd better tech hit.' Not being a new woman she obeyed. After giving me a full description of each scene with great earnestness, she departed but has been back several times to visit the darling offspring of her brain.
I found many of these quilts to carry the thought of love with them. They all represent people who are missed. One of the quilts that I observed had many meanings to it. It had pictures that meant believing in Jesus. They had a picture of a broken heart.
Therefore, nothing was wasted because the old clothing would then be turned into a square in a quilt for the winter. Since there was not central heat a blankets were always a winter necessity (Better Homes and Garden). The women would have get-togethers to exchange fabric, squares or to sew for special occasions. Women used this time to socialize and pass on their abilities and stories to the young girls and women. These gatherings became known as quilting bees (Better Homes and Garden). The wealthy felt that quilting was manual labor and unbecoming of a proper white woman. They paid poor white women to teach the slaves how to quilt (African American Quilts). Most quilts made by slaves were made for the slave owner (African American Quilts). Occasionally, the slave women were able to save enough fabric scraps to make their own quilts (VanNess). Quilting parties, similar to the quilting bee were important social events on the plantations and were enjoyed by men, women, and children. Some plantations did not permit these socials, so the slave women would work the quilts under the safety of the night. Due to the fact slave quilts were made from scraps, and heavily used, relatively few of those personal quilts have survived to be studied today
In Alice Walker’s story “Everyday Use,” symbolism, allegory, and myth stand out when thinking about the characters, setting, and conflict in the story. The conflict is between the mother and her two daughters (Maggie and Dee). There is also the conflict between the family’s heritage (symbolized by the quilt, bench, and butter chum) and their different ways of life. Dee chose a new African name, moved to the city, and adopted a new way of life while Maggie and her mother have stay behind. The quilt (the most important symbol) represents the family’s heritage in that it is made of scraps of clothing worn by generations of family members. The quilt has been sewn by family hands and used on family beds. It has seen history and is history. Maggie and her mother see that that history is alive but Dee thinks it is as dead as her name. Dee does not see that name as part of her heritage. By analyzing these symbols, a number of possibilities for a theme can be seen. Walker could be suggesting that to understand the African-American heritage, readers have to include the present as well as the past. However, the theme could be that poverty and a lack of sophistication and education cannot be equated with ignorance. Lastly, she could be telling her readers that dignity or self-respect rise from and are virtually connected to one’s entire heritage- not just a selected part of it.
24 July 2010. a "quilt" - a "quilt." Merriam-Webster Online Dictionary - "The Merriam-Webster Online Dictionary" 2010. Merriam-Webster Online. 24 July 2010 http://www.merriam-webster.com/dictionary/quilt>.
Swearingen, Jil M. "Purple Loosestrife." National Parks Service. National Parks Service, 7 July 2009. Web. 02 Feb. 2014.
"Quilts as symbol in America." Quilts as symbol in America. N.p., n.d. Web. 08 Apr. 2014.
Quilts symbolize a family’s heritage. Maggie adheres the tradition by learning how to quilt from her grandmother and by sewing her own quilts. Maggie also puts her grandmother’s quilts into everyday use. Therefore, when Dee covets the family’s heirloom, wanting to take her grandmother’s hand-stitched quilts away for decoration, Mama gives the quilts to Maggie. Mama believes that Maggie will continually engage with and build upon the family’s history by using the quilts daily rather than distance herself from
and with her heritage because quilts can show a lot about a person 's heritage ( Martin
"From A Mountain Of Lost Souls To An Island Of Heartbeats." Art In America 98.5 (2010): 33-34. Academic Search Complete. Web. 23 Apr. 2014.
Print. Kauffmann, Michael. The Lovers (magritte). 2012. Photography.