Posts mit dem Label Black identity werden angezeigt. Alle Posts anzeigen
Posts mit dem Label Black identity werden angezeigt. Alle Posts anzeigen

23.03.2017

Jae Jarrell’s radical fashions


ca 1968





Jae Jarrell’s radical fashions use the body as a vessel for protest, resistance, and identity. Her love of fashion was influenced by the legacy of her grandfather, who was a tailor, and her uncle, who ran a haberdashery shop, selling fabric and sewing supplies. She went on to study art and clothing design at Bowling Green State University in Ohio, the School of the Art Institute of Chicago, and Howard University in Washington, D.C. In 1968, Jae, her husband Wadsworth Jarrell, and fellow artists Jeff Donaldson, Barbara Jones-Hogu, and Gerald Williams founded the collective AFRICOBRA (which stands for African Commune of Bad Relevant Artists). The group formed in response to a lack of positive representation of African and African American people in media and the arts. Their goal was to produce works that conveyed the pride, power, history, and energy of their communities. They worked to develop a uniquely Black aesthetic, with bright “Cool-ade” colors and a lively sense of rhythm. As a fashion designer, Jae embodied those ideals through clothing. Incorporating diverse elements such as brick walls, graffiti, colorful bandoliers, jazz, Scrabble, and African shields, Jae’s work is a celebration of life and individuality, with a strident “Look good, feel powerful” message.
Jae Jarrell (1935, Cleveland, OH) lives and works in Cleveland Ohio. Her work is held in numerous private collections, and in the permanent collection of the Brooklyn Museum of Art, where her garments were included in the exhibition Witness: Art and Civil Rights in the Sixties (2014). In 2015, Jarrell’s work will be featured in the exhibition The Freedom Principle: Experiments in Art and Music, 1965 to Now at the Museum of Contemporary Art Chicago.

11.02.2017

2nd Annual Black Feminism, Womanism and the Politics of Women of Colour in Europe

2nd Annual Black Feminism, Womanism and the Politics of Women of Colour in Europe
A One-Day symposium | Amsterdam, 7th October 2017




2nd Annual Black Feminism, Womanism, and the Politics of Women of Colour in Europe

A One-Day Symposium
Saturday, 7th October 2017,
Amsterdam, The Netherlands

In September 2016 in Edinburgh, we welcomed over 100 activists, practitioners, artists and scholars to critically debate contemporary Black feminist and womanist theories and practices in Europe. Our first event demonstrated the possibilities of building solidarity across race, class, gender, sexuality and legal status. However, the symposium also highlighted the inter-generational tensions between veteran and newer activists and scholars about how to build and sustain inclusive and democratic Black feminist spaces for education and action.

For our second symposium, we seek to expand and deepen our debates about the theory and practice of Black feminism and womanism in Europe but also spotlight the very real conflicts between different types of women who identify as Black feminists and womanists. Our aim is to examine how we might build community, collective strategies for survival and a politics for social justice in an unstable European context wracked by a variety of crises linked to austerity measures, racist and xenophobic public discourses about migration and the rise of far right political parties and groups.

We seek activist narratives, academic papers, practice-based reflections and art/music/film contributions related, but not limited, to:
Theorising European Black feminism and womanism
Gendering racial capitalism
Building Black feminist and womanist activist spaces
Black feminism and sex work
Women of colour and the European racial contract
Developing transnational, intersectional and intergenerational coalitions
Queering European Black feminism and womanism
Race, gender and affective relations
Gendering migration experiences
Women of colour and digital diasporas
Black feminism and Black Lives Matter in Europe
Black feminism and trans* women’s rights
Women of colour and anti-fascist resistance

Please send titles and abstracts of no more than 300 words, which include your name, affiliation and contact details to woceuropeconference@gmail.com by Monday 3rd April 2017.
Organising committee

Akwugo Emejulu, University of Warwick

Marly Pierre-Louis, Tracian Miekle, and Lene Hypolite, Amsterdam Black Women’s Meet-Up

08.07.2015

Guidoccio Cozzarelli The Libyan Sybil


Italy (late 1400s to early 1500s)
Cathedral of Santa Maria Assunta, Siena; left nave, mosaic floor 148.
[Source]

mosaic of the Sibylla Lybica (Libyan Sybil), floor of the Duomo di Siena.
“The Libyan Sibyl, named Phemonoe, was the prophetic priestess presiding over the Zeus Ammon Oracle (Zeus represented with the horns of Ammon) at Siwa Oasis in the Libyan Desert.
The word Sibyl comes (via Latin) from the ancient Greek word sibylla, meaning prophetess. There were many Sibyls in the ancient world, but the Libyan Sibyl, in Classical mythology, Lamia, foretold the "coming of the day when that which is hidden shall be revealed.”
In Pausanias Description of Greece, the sibyl names her parents in her oracles:
I am by birth half mortal, half divine;
An immortal nymph was my mother, my father an eater of grain;
On my mother’s side of Idaean birth, but my fatherland was red
Marpessus, sacred to the Mother, and the river Aidoneus.
(Pausanias 10.12.3)“
The Greeks say she was the daughter of Zeus and Lamia, a Libyan queen loved by Zeus. Euripides mentions the Libyan Sibyl in the prologue of the Lamia. The Greeks further state that she was the first woman to chant oracles, she lived most of her life in Samos, and that the name Sibyl was given her by the Libyans.
Serapion, in his epic verses, says that the Sibyl, even when dead ceased not from divination. And he writes that, what proceeded from her into the air after her death, was what gave oracular utterances in voices and omens; and on her body being changed into earth, and the grass as natural growing out of it, whatever beasts happening to be in that place fed on it exhibited to men an accurate knowledge of futurity by their entrails. He thinks also, that the face seen in the moon is her soul”
(wikipedia)

16.04.2011

But mama she just said





papa was a rolling stone

It was the third of september
That day I'll always remember, yes I will
'cause that was the day that my daddy died

Never had a chance to see him, no
Never heard nothing but bad things about him
Mama, I'm depending on you to tell me the truth
Mama just hung her head and said

[chorus]
"papa was a rollin' stone
Wherever he laid his hat was his home
And when he died
All he left us was alone"
[repeat]

Hey, mama, is it true what they say
That papa never worked aday in his life
Some bad talk going around sayin'
Papa had three outside children
And another wife
That ain't right

Heard some talk about papa and his storefront
Preachin'
Talkin' about saving souls and all the time
Leachin'
And dealing in dirt
Stealin' in the name of the Lord

But mama she just said

[chorus]

Say I heard my papa was a jack of all trades
Is that what papa sent to an early grave?
Folks say papa would beg, borrow or steal just
To pay his bills
Hey, mama, folks say papa was never much in thinkin'
Spent most of his time chasin' women and drinkin'
But mother, I'm depending on you
To tell me the truth

But my mama she just said

soul train

28.02.2011

Adrian Piper: Cornered 1988 (creview and reaction)

ART IN REVIEW; Adrian Piper
By KEN JOHNSON
Published: November 17, 2000


Adrian Piper's art, the subject of this 35-year retrospective, is not pretty. It is abrasive, didactic and aesthetically blunt. But Ms. Piper, 52, is not interested in providing pleasure. She wants to make people behave better. Combining Minimalism, Conceptualism and Performance Art, and using tools ranging from pencil to audio-video installation, she has worked since about 1970 to force viewers into an unbearable awareness of their personal complicity in what she views as a pervasively racist, xenophobic and unjust system.

At her best, Ms. Piper produces disturbingly intimate psychological theater aimed at the racial anxieties of an art-world audience more or less tacitly taken to be white and liberal. In the dark, claustrophobic interior of ''Four Intruders Plus Alarm System'' (1980), you are confronted by a quartet of illuminated transparencies depicting menacing-looking black men with eerie, glowing eyes. Headphones play Ms. Piper's recitations of speeches by fictive white people, who talk about black people in egregiously condescending or overtly racist ways. It is not subtle, but it can get you thinking about your own shadowy prejudices.
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In the riveting video ''Cornered'' (1988), the artist herself sits demurely at a desk backed into a corner. Calmly she declares, ''I'm black,'' (which is not obvious as she has light skin and straight hair) and proceeds to quietly harangue us about why we (presumably white) viewers might be bothered by this announcement. Do we think she is causing unnecessary trouble? Would it be better for her to pass for white? Then she argues that because of widespread miscegenation, most supposedly white people are actually black according to the laws of certain Southern states. So, at the end, when she demands to know what we are going to do with this new information, we are cornered ourselves, pushed to decide whether to continue accepting the racist status quo or begin to live differently.

The big question is, does Ms. Piper's hectoring, often bitterly sarcastic approach, actually work? Is anyone really awakened from moral somnolence? Tweaked, certainly; but truly and deeply changed?


-----

27 October 2001
Letters Editor
The New York Times
Weekend Section
229 West 43rd St.
New York, NY 10036


To the Editor:

When I first saw Ken Johnson's review of my New Museum retrospective last November 17, 2000 ("Art in Review: Adrian Piper"), the first thing I noticed was how similar in tone and tactics it was to many reviews of my Alternative Museum retrospective in 1987 and exhibitions I had immediately thereafter. That retrospective marked the beginning of my professional rehabilitation, after approximately fifteen years of obscurity following the art world's discovery of my race and gender in the early 1970s. But in 1987 I enraged even more people than I had in 1972, and many of the reviews showed it. They had three features in common: (1) rampant factual misrepresentation of my work and artistic motives, (2) a hostile tone, and (3) the use of these misrepresentations as an excuse for the hostility.

I made the decision at that time to communicate to the community of art critics that I would not tolerate rampant factual misrepresentation of my work. I replied in writing to each such review with a list of factual corrections and/or factual assertions made by the critic for which no factual basis had been supplied. For about three years, I wrote a lot of letters. It was a very depressing and demoralizing task. But I felt it was important to try to set a minimum standard of respectful treatment of the work of African American women artists, below which no critical review would dare to sink. At the time I was the first and only African American woman artist given serious and sustained recognition by the mainstream art world. So I recognized the necessity of this task as part of the price of breaking new ground.

I thought that task had been long since completed. In recent years I have felt relatively secure that critical reviews of my work could be relied upon to get at least most of the facts right, whether the critic liked my work or not. Even when I first saw Johnson's review, I tried to dismiss it as an anomaly. Johnson had reviewed my work twice before (for Art in America), and had demonstrated the ability to write thoroughly and judiciously about it despite his evident personal antipathy toward it. I respected him for that, as a critic and an intellectual. So I tried to explain away his New York Times review as motivated by a bad mood, or perhaps an attempt to impress his new employer, and remained silent.

I now understand that Johnson's review was not an isolated case, but part of an emerging pattern among some mainstream publications – the same pattern I fought against so hard over a decade ago. I now understand how little has changed, and that I will now have to fight this battle all over again. So in the remainder of this letter I am going to list the factual misrepresentations in Johnson's review of my work (I enclose a copy for your recollection), and close with some comments as to their significance.
(1) I do not want to "make people behave better."

(2) I do not work to "force" anyone into anything.

(3) I do not view "the system" as "pervasively racist, xenophobic and unjust."

(4) I do not "more or less tacitly" take the "art-world audience to be white and liberal."

(5) I do not presume the viewers of Cornered to be white.

(6) I do not make "attempts at psychological manipulation."

(7) My Decide series, which includes How to Handle Black People: A Beginner's Manual, is not a response to any work by Barbara Kruger.

All of these factual mistakes purport to report my beliefs, motives, and assumptions. There is enough in print – by me as well as by others – as to my actual beliefs, motives, and assumptions that Johnson has read. So he knows that (1) – (7) are false. What they add up to, however, is nevertheless coherent: a picture of me as trying to pressure and manipulate white viewers into shedding their racism, and of my work as a footnote to Barbara Kruger.

As usual in reviews of this sort, these distortions then serve as the foundation for Johnson's overt antagonism – less toward my work than toward me personally. To Johnson, I am "hectoring;" "bitterly sarcastic;" "nothing if not intelligent;" "have the touch of a sledgehammer;" have "an off-putting, morally bullying tone;" and am "heavy-handed and calculating." These characterizations, too, amount to a coherent and very familiar picture: that of an angry, overbearing, pushy, manipulative black woman.

Now since (1) – (7) are false, they do not provide any foundation for this familiar picture. So what we – or, I should say I – am left with is Johnson's picture of me, and his obvious antagonism toward this picture of me (which I do not take personally because, like all racial stereotypes, it doesn't have much to do with me).
Adrian Piper

Adrian Piper: Cornered 1988