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Artistic expression and black power movement
Black arts movement essay
Black arts movement essay
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The people of the black culture need a motivating force behind their community. They need a black aesthetic to motivate them and incline them to support the revolution. The black aesthetic itself will not be enough to motivate the people; they will need black art to help them understand what they are supporting. The art in the black culture needs an aesthetic to get the message across to its viewers and allow them to understand the meaning behind pieces of artwork. One of Ron Karenga’s points is how people need to respond positively to the artwork because it then shows that the artist got the main idea to the audience and helps to motivate them to support the revolution. In “Black Cultural Nationalism”, the author, Ron Karenga, argues that …show more content…
It is getting the people of the community to support the revolution and make for a better life. In the essay it states, “Black art must expose the enemy, praise the people and support the revolution” (52). Black art is important to the survival of the black culture and the key to a better life, by revolution. Ron Karenga relies the message that a black aesthetic is essential to the revolution, in that it will help to judge the validity of the art in the black culture. If art is not to support the black revolution, it is invalid and useless to the community. This aesthetic will set guidelines for art and help to make art more focused on the revolution to help the community thrive. Karenga wants all art to support the revolution, no matter the art it needs to support the revolution or it is invalid to the black aesthetic. The artwork must be functional in getting its message through to the audience and inclining them to support and participate in the revolution, because in the end it will only help them get to a better …show more content…
Karenga wanted a black aesthetic to judge the validity of the artwork. He wants it to support the revolution and motivate the people about the better times to come. Black art needs to be functional, collective, and committing. It will be judged on two levels, the artistic and social, mostly social though. Karenga wants art to express his hatred for the white man and motivate others to hate the white man. He wants everyone to forget about the past and not let that effect how they feel. The black community has to leave the past in the past so they can focus and not miss out on the opportunity that is presented before them. The art needs to remind them of their hatred for the enemy and their commitment for the permeant revolution that they will fight
...ty of people, in this case, the black population, to take action against the corruption and oppression occurring in society. They are charged with standing up and fighting against such wrong-doings which are evident in society.
In chapter 17, “Or Does It Explode?”, Zinn’s overarching point is that the black revolt that occurred during the 1950s and 1960s should not have come as a shock to white America and that there were many signs leading up to it. In order to emphasize and back up this point, Zinn uses various examples to point out how black American were originally expressing their feelings before the ‘revolt’ began.
Art today isn't really thought of as something big or important, but during the Harlem renaissance
Before beginning to analyze both Motown and Stax Record’s influence on black consciousness it must first be understood why black consciousness itself can be seen as a step in the right direction in the fight against black struggle. Brian Ward does a great job of capturing the true success of soul music’s influence on black consciousness. Ward says, “[Black radio’s] real strength… was its ability to dramatize and celebrate shared aspects of the black experience… to promote a revived sense of black identity, pride, solidarity and common consciousness” (Ward 449). In his book, Ward also points out that despite this successful development of black consciousness, there was limited success both economically and structurally on behalf of the black music industry. This shows that even though ther...
Lawrence, L. (2007). Black Culture and Black Consciousness: Afro-American Folk Thought from Slavery to Freedom. London: Sage Publishers.
In Stuart Hall’s “What is This “Black” in Black Popular Culture?” the historical implication of popular culture in the U.S is examined and the influence that blackness has in it is deconstructed. According to the text, the departure of European concepts of culture after WWII sparked a hegemonic shift as the United States emerged as a world power. Due to this, the U.S. became the epicenter of global culture production. However, since America has always had a large ethnic population due to slavery, the true face of American popular culture was black American vernacular traditions. Even today, slang that emerge from black ghettos and communities become highly popular with people of other races. In fact, much of black culture is not just our culture,
The aspect of African-American Studies is key to the lives of African-Americans and those involved with the welfare of the race. African-American Studies is the systematic and critical study of the multidimensional aspects of Black thought and practice in their current and historical unfolding (Karenga, 21). African-American Studies exposes students to the experiences of African-American people and others of African descent. It allows the promotion and sharing of the African-American culture. However, the concept of African-American Studies, like many other studies that focus on a specific group, gender, and/or creed, poses problems. Therefore, African-American Studies must overcome the obstacles in order to improve the state of being for African-Americans.
Since the forced-migration to the Americas, African-Americans have been assigned between two cultures: being African and being American. Both cultures are forced upon African-Americans who lack a culture of their own. Neither Africa nor America is truly home to the African-American and the connections between both cultures have been separated. In the play, A Raisin in the Sun by Lorraine Hansberry, the duality of African-American race is explored within the characters of Joseph Asagai and George Murchison – boyfriends of Beneatha Younger. Asagai and Murchison portray the struggle African-Americans encounter when they try to be either African or American. African-Americans face a great deal of strife when they seek to be both African and American.
In addition, the Chicano artists sought to demonstrate pride and air their grievances while empowering the community. The number one aesthetic goal was the continued search an organic unity between art and the real social living. However much the content and styles of the art forms and murals were distinct, there was a constant theme that continued to develop such as the reclamation of the lost indigenous history. The return of the practices, ceremonies, and their ancestral ways gave the Chicano people strength and direction. This can be certainly viewed as the evolution of the Chicano struggle and development of their artistic nature. Through the many art forms created by the Chicano people, they have been able to their history and represent their struggle hoping for a better future (Arreola,
In this essay, I will analyze and evaluate why people were willing to accept Sun Ra’s message and the influence Sun Ra had on the philosophical ideologies of Afrofuturism. I also argue that the adopted persona and music of Sun Ra were highly influential in building the foundations for creating an ideological cultural movement that sought to alleviate the African Diaspora from the ‘collective trauma of capture, theft, abduction, mutilation, and slavery’ thus pioneering
In the newspaper letter “A Protest Against the Burning and Lynching of Negroes” by Booker T Washington, ethos, pathos, and logos are used to show the injustices of African Americans to the reader.
Through the texts included on my booklist, I am examining how culture becomes theorized through a variety of visual means, and how these visual means reflect cultural ideals. The historical debate between emotion and reason as two means for discovering truth are a salient example of such cultural ideals. The following texts range through the topics of anthropology, art history, philosophy and sociology to explore these cultural motives behind a work of art and how, in turn, that art functions within greater society’s ideologies. I particularly want to illuminate the indispensable connection between visual culture and modernization by taking a more sociological approach to the study of visual culture.
There seems to be the overarching idea of whether an artist should focus on creating their own work, or if they should use their work to aid their surrounding community in some way. At times, using art for social activism can cause controversy. It may be that the artist could never depict perfect activism in their art, and that it may never please every viewer. However, it may not be that all art as activism should be avoided. If there were none of these works, critical conversations may have never begun. In fact, it might be good that this style of art does not please everyone. If this is the case, then those who view the art are more likely to talk about the subject at hand instead of going about their day and ignoring the problem at
Over the course of the century chronicling the helm of slavery, the emancipation, and the push for civil, equal, and human rights, black literary scholars have pressed to have their voice heard in the midst a country that would dare classify a black as a second class citizen. Often, literary modes of communication were employed to accomplish just that. Black scholars used the often little education they received to produce a body of works that would seek to beckon the cause of freedom and help blacks tarry through the cruelties, inadequacies, and inconveniences of their oppressed condition. To capture the black experience in America was one of the sole aims of black literature. However, we as scholars of these bodies of works today are often unsure as to whether or not we can indeed coin the phrase “Black Literature” or, in this case, “Black poetry”. Is there such a thing? If so, how do we define the term, and what body of writing can we use to determine the validity of the definition. Such is the aim of this essay because we can indeed call a poem “Black”. We can define “Black poetry” as a body of writing written by an African-American in the United States that formulates a concentrated imaginative awareness of an experience or set of experiences inextricably linked to black people, characterizes a furious call or pursuit of freedom, and attempts to capture the black condition in a language chosen and arranged to create a specific emotional response through meaning, sound, and rhythm. An examination of several works of poetry by various Black scholars should suffice to prove that the definition does hold and that “Black Poetry” is a term that we can use.
[1] Postmodernist discourses are often exclusionary even when, having been accused of lacking concrete relevance, they call attention to and appropriate the experience of "difference" and "otherness" in order to provide themselves with oppositional political meaning, legitimacy, and immediacy. Very few African-American intellectuals have talked or written about postmodernism. Recently at a dinner party, I talked about trying to grapple with the significance of postmodernism for contemporary black experience. It was one of those social gatherings where only one other black person was present. The setting quickly became a field of contestation. I was told by the other black person that I was wasting my time, that "this stuff does not relate in any way to what's happening with black people." Speaking in the presence of a group of white onlookers, staring at us as though this encounter was staged for their benefit, we engaged in a passionate discussion about black experience. Apparently, no one sympathized with my insistence that racism is perpetuated when blackness is associated solely with concrete gut level experience conceived either as opposing or having no connection to abstract thinking and the production of critical theory. The idea that there is no meaningful connection between black experience and critical thinking about aesthetics or culture must be continually interrogated.