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Searching the critical work of post-colonial critics, the author found much writing that bespeaks the continued fascination with the way white minds, particularly the colonial imperialist traveler, perceive blackness, and very little expressed interest in representations of whiteness in the black imagination. Some white people may even imagine there is no representation of whiteness in the black imagination, especially one that is based on concrete observation or mythic conjecture. Stereotypes black folks maintain about white folks are not the only representations of whiteness in the black imagination. Yet it is this representation of whiteness in the black imagination, first learned in the narrow confines of poor black rural community, that is sustained by the author travels to many different locations. Theorizing diverse journeying is crucial to the people understanding of any politics of location.

En medio del proceso de construcción de la República, durante el siglo xix, en Venezuela los sectores no blancos de la sociedad intentaron legitimarse a través de la fotografía en las carte-de-visite, con el objetivo de ratificar su posición en esta sociedad ‘café con leche’. El uso de esta tecnología, así como la aparición y aceptación de manuales de urbanidad, fueron parte de un proceso en el que estos sectores intentaron ‘modernizarse’, reflejando las tensiones sociales asociadas, por ejemplo, a la dicotomía campo-ciudad o a la necesidad de ‘blanquearse’ ante los ojos de los coterráneos. El objetivo de este trabajo, es estudiar la manera en que el retrato fotográfico y el manual de urbanidad actúan en una sociedad cuyas diferencias y distancias sociales y económicas han sufrido un gran trastorno luego del proceso independentista. During the process of the construction of the Republic, in the 19th Century, non-white sectors of Venezuelan society attempted to legitimise themselves through photographs in their cart-de-visite, with the object of ratifying their position in this ‘coffee and milk’ society. The use of such technology, as well as the introduction and acceptance of urbanity handbooks, were part of a process in which these sectors tried to ‘modernise’, reflecting related social tensions, for example, the urban-rural dichotomy or the need for ‘whitening’ themselves in the eyes of their fellow citizens. The purpose of this paper is to study the way in which photographic portraits and urbanity handbooks act in a society in which social and economic differences and distances have undergone a great upheaval since the independence process.

La perspectiva de género en el arte del Caribe colombiano se puede contextualizar con el movimiento feminista planetario. La comparación se establece en las creaciones de mujeres artistas de esta región, ya que subvierten, manifiestan y revelan con denotada libertad expresiva, no solamente sus inquietudes intimistas, sino toda una serie de cuestionamientos a las condiciones que culturalmente se le han impuesto a la mujer en el Caribe. Son dos generaciones diferentes; las primeras, analizadas en esta entrega, pueden ser catalogadas como pioneras de la perspectiva de género en el arte colombiano. Las segundas, consolidan problemáticas en apuestas individuales, de manera diaspórica y cada vez más comprometidas con el movimiento social de mujeres. En ambos casos lo hacen a través de las artes visuales, audiovisuales, performáticas e híbridas. Estamos ante artistas vanguardistas, de las artes visuales y performáticas en el Caribe colombiano; preferimos llamarlas, en ambos casos, visionarias. Gender perspective in the Colombian Caribbean art can be contextualized within the worldwide feminist movement. The comparison is established in the artwork of female artists from this region, as they subvert, demonstrate, and reveal with poignant expressive freedom, not only their intimate concerns, but a whole series of questions to the conditions that have been culturally imposed on women in the Caribbean. They come from two different generations. The first generation, analyzed in this installment, can be defined as the pioneers of gender perspective in Colombian art. The second generation consolidates issues through individual pledges in a diasporic way and increasingly committed to the social women’s movement. Both generations do this through performative, hybrid, visual and audiovisual art. These are avant-garde artists of the visual and performative art in the Colombian Caribbean. We prefer to call them, in both cases, visionaries.

Este texto reflexiona sobre los discursos e imaginarios de género y sexualidad que se producen dentro del campo del videoarte realizado en Ecuador entre 1998 y 2013. Desde finales de los noventa, hay una presencia de videos que abordan temáticas de cuerpo, política, deseo, violencia, roles e identidad que posicionan nuevos temáticas, lugares de enunciación y sujetos través de las tecnologías de video. A través de un conjunto de obras emblemáticas, el texto analiza los discursos y las estrategias visuales con las cuales se construyen feminidades, masculinidades y diversidades sexuales en el contexto contemporáneo. Está producción plantea un relato alternativo frente a las tendencias dominantes dentro de la historia del arte ecuatoriano. Muestra las nuevas sensibilidades y sujetos que se afirman a través del uso de tecnologías de video. This paper reflects on the speeches and imaginary of gender and sexuality that occur within the field of video art made in Ecuador between 1998 and 2013. Since the late nineties, there is a presence of vid-eos that address issues of body politics, desire, vio-lence, roles and identity that position new themes, places and subjects of enunciation through video technologies. Through a set of emblematic works, the text analyzes the speeches and visual strategies which femininity, masculinity and sexual diversities are built in a contemporary context. This production presents an alternative story against the dominant trends in the history of Ecuadorian art. It shows the new sensibilities and subjects that are affirmed through the use of video technology.

What is termed globalization is the culmination of a process that began with the constitution of America and colonial/modern Eurocentered capitalism as a new global power. One of the fundamental axes of this model of power is the social classification of the world’s population around the idea of race, a mental construction that expresses the basic experience of colonial domination and pervades the more important dimensions of global power, including its specific rationality: Eurocentrism. The racial axis has a colonial origin and character, but it has proven to be more durable and stable than the colonialism in whose matrix it was established. Therefore, the model of power that is globally hegemonic today presupposes an element of coloniality. In what follows, my primary aim is to open up some of the theoretically necessary questions about the implications of coloniality of power regarding the history of Latin America.

Interview with author, Dr. Laura Pérez, Professor of Ethnic Studies at UC Berkeley on her most recent book, Eros Ideologies: Writings on Art, Sprituality, & the Decolonial.

In 'Eros Ideologies' Laura E. Perez explores the decolonial through Western and non-Western thought concerning personal and social well-being. Drawing upon Jungian, people-of-color, and spiritual psychology alongside non-Western spiritual philosophies of the interdependence of all life-forms, she writes of the decolonial as an ongoing project rooted in love as an ideology to frame respectful coexistence of social and cultural diversity. In readings of art that includes self-portraits by Frida Kahlo, Ana Mendieta, and Yreina D. Cervantez, the drawings and paintings of Chilean American artist Liliana Wilson, and Favianna Rodriguez's screen-printed images, Perez identifies art as one of the most valuable laboratories for creating, imagining, and experiencing new forms of decolonial thought. Such art expresses what Perez calls eros ideologies: understandings of social and natural reality that foreground the centrality of respect and care of self and others as the basis for a more democratic and responsible present and future. Employing a range of writing styles and voices-from the poetic to the scholarly-Perez shows how art can point to more just and loving ways of being.

A groundbreaking critique of the West's historical, cultural, and political perceptions of the East that is—three decades after its first publication—one of the most important books written about our divided world. "Intellectual history on a high order ... and very exciting." —The New York Times In this wide-ranging, intellectually vigorous study, Said traces the origins of "orientalism" to the centuries-long period during which Europe dominated the Middle and Near East and, from its position of power, defined "the orient" simply as "other than" the occident. This entrenched view continues to dominate western ideas and, because it does not allow the East to represent itself, prevents true understanding. Source: Publisher

El presente artículo rastrea y explora el sentido poético y las posibilidades epistémicas del término relación a partir de la obra Tratado del todo-mundo, de Édouard Glissant, asumida como aporte del pensamiento afroantillano al proyecto del giro decolonial de los estudios interculturales latinoamericanos. En un primer momento, se identifican los rasgos y contornos operatorios de la identidad relación a partir de las siguientes claves de lectura: imaginería, poética y retórica, espiritualidad y ética, política y epistémica. En el segundo momento, se identifican las conexiones e implicaciones más relevantes para el contexto andino. De la exploración, se desprende que el pensamiento afrocaribeño de Glissant, contribuye a generar posibilidades discursivas potentes para enriquecer identidades abiertas en su diferencia y prácticas epistémicas sin amurallamientos identitarios o ilusiones uniformizantes. Finalmente, el aporte de Glissant, ofrece espacios de búsquedas a los movimientos sociales andinos para enriquecer sus prácticas de identidad en tanto relación, más allá de los esencialismos y la pretensión de raíz única. Cet article retrace et explore le sens poétique et les possibilités épistémiques du terme relation dans le traité d’Édouard Glissant, Traité du Tout-Monde, en tant que contribution afro-antillaise au projet du virage décolonial dans les études interculturelles latino-américains. Premièrement, nous identifions les traits et les contours opératoires de l›identité relationnelle à partir de clés suivantes : imagerie, poétique et rhétorique, spiritualité et éthique, politique et épistémique. Les liens les plus pertinents et les implications pour le contexte andin sont alors identifiés. De cette exploration, il est clair que la pensée afro-antillaise de Glissant contribue à générer de puissantes possibilités discursives pour enrichir des identités ouvertes dans leurs différences et leurs pratiques épistémiques, sans de murs identitaires ni d’illusions normalisatrices. Enfin, la contribution de Glissant ouvre des espaces de recherche pour les mouvements sociaux andins afin d’enrichir leurs pratiques d’identité en tant que relation, au-delà des essentialismes et de la prétention d’une seule origine.

Enunciando el delinking de la matriz moderna/ colonial, este artículo imagina un territorio crítico teórico creativo partiendo de la aesthesis decolonial con el fin de dialogar con una serie de hacedores culturales que emplean estrategias creativas decoloniales en proyectos creativos. Un acercamiento a la exposición Haceres Decoloniales (2015) realizada en Bogotá, ofrece la oportunidad de conversar sobre el hacer creativo de Benvenuto Chavajay, Rosa Tisoy Tandoy y Marco Alonso Roa. Los efectos de la colonialidad sonora conllevan a dialogar con la artista maya k´iche Sandra Monterroso y el creador maya yucateco Isaac Carrillo Can. Discursamos sobre el proyecto Espejo Negro (2010) de Pedro Lasch y el mural Las Aguas Sagradas de La Llorona (2004) de la artista xicana Juana Alicia. Terminamos con una interpretación crítica sobre el proyecto Mariposa Memoria Ancestral (2013-2015), y el performance multidisciplinario Whip It Good (2013) de la artista danesa trinitobaguense Jeannette Ehlers. En reliant la déconnexion de la matrice moderne / coloniale, cet article imagine un territoire créatif- théorique-critique à partir de l’aesthésis décoloniale, afin de dialoguer avec une série d’acteurs culturels qui utilisent des stratégies décoloniales créatives dans des projets créatifs. Une approche de l’exposition Haceres Decoloniales (2015) tenue à Bogotá, offre l’occasion de parler du travail créatif de Benvenuto Chavajay, Rosa Tisoy Tandoy et Marco Alonso Roa. Les effets de la colonialité sonore impliquent un dialogue avec l’artiste maya k’iche Sandra Monterroso et le créateur maya yucatècque Isaac Carrillo Can. Nous parlons du projet Espejo Negro (2010) de Pedro Lasch et de la peinture murale Las Aguas Sagradas de La Llorona (2004) de l’artiste chicane Juana Alicia. Nous terminons avec une interprétation critique du projet Mariposa Memoria Ancestral (2013-2015) et la performance pluridisciplinaire Whip It Good (2013) de l’artiste danois né en Trinité-et-Tobago Jeannette Ehlers.

"By bringing together a provocative selection of essays and images, Only Skin Deep: Changing Visions of the American Self addresses the issues of nation, race, and selfhood and how they are depicted in ways that are challenging and informative, prompting readers to consider the impact of photography on our everyday lives." "If photographs are chiefly responsible for perpetuating myths of American identity, can a different reading of these representations break down distorting stereotypes? This is the central question posed by Only Skin Deep. The authors in this book forcefully argue that race and nation - and, indeed, photography itself - are fictions, cultural constructions that shape our social interactions. Even as symbols, these photographic depictions of ethnic difference and cultural superiority have very real consequences. This collection of works and essays addresses, for example, the lingering consequences of American colonial expansion; the conflict between public and private visualizations of individuals; the role of commercial imagery in shaping gender roles; the impact of fantasy in ethnic or ethnographic photography; and the uses of science to provide justification for politicized depictions of "race."" "Accompanying a major exhibition of the same name, Only Skin Deep offers a critical rereading of the archive of the history of photography. This applies to the works of famous photographers - such as Dorothea Lange, Walker Evans, Ansel Adams, and Edward Steichen - as well as lesser-known historical figures, including Charles Eisenmann, Frances Benjamin Johnston, Will Soule, and Toyo Miyatake. A substantial part of the book is devoted to contemporary artists and photographers who have moved beyond the multicultural approach to representations of "race" and have made an investigation of the semiotics of cultural identity a prevalent theme over the past decade. Among the recent photographers included are: Nancy Burson, Nikki S. Lee, Glenn Ligon, Paul Pfeiffer, Hulleah Tsinhnahjinnie, Cindy Sherman, Lorna Simpson, and Andres Serrano."--(BOOK JACKET)

Samella Lewis has brought African American Art and Artists fully up to date in this revised and expanded edition. The book now looks at the works and lives of artists from the eighteenth century to the present, including new work in traditional media as well as in installation art, mixed media, and digital/computer art. Generously and handsomely illustrated, the book continues to reveal the rich legacy of work by African American artists.

This landmark work of history and theory challenges every accepted notion about the nature of black women’s lives. Ain’t I A Woman examines the impact of sexism on black women during slavery, the historic devaluation of black womanhood, black male sexism, racism within the recent women’s movement, and black women’s involvement with feminism. hooks refutes the antifeminist claim that black women are not victims of sexist oppression nor in need of an autonomous women’s movement. She pushes feminist dialogue to new limits by claiming that all progressive struggles are significant only when they take place within a broadly defined feminist movement which takes as its starting point that race, class, and sex are immutable facts of human existence. bell hooks’ insight as a black woman and a feminist extends the scope of feminist theory and practice for us all, and marks the emergence of a revitalized feminism in the 1980s.

"In the critical essays collected in Black Looks, bell hooks interrogates old narratives and argues for alternative ways to look at blackness, black subjectivity, and whiteness. Her focus is on spectatorship--in particular, the way blackness and black people are experienced in literature, music, television, and especially film--and her aim is to create a radical intervention into the way we talk about race and representation. As she describes: 'The essays in Black Looks are meant to challenge and unsettle, to disrupt and subvert.' As students, scholars, activists, intellectuals, and any other readers who have engaged with the book since its original release in 1992 can attest, that's exactly what these pieces do"(Provided by publisher)

Qu'est-ce que l'identité noire ? Contre ceux qui en défendent une conception ethniciste ou nationaliste, ou qui cherchent avant tout à en préserver l'authenticité, Paul Gilroy montre comment cette identité complexe, nourrie d'une diversité irréductible, repose sur l'existence d'un espace transnational en constante transformation, qui n'est pas spécifiquement africain, américain, caribéen ou britannique, mais tout cela à la fois : l'Atlantique noir. L'objet de ce livre est de donner à voir l''existence de cet espace constitué dès le XVIIe siècle à travers l'histoire de la traite négrière, de retracer ce réseau serré de relations, d'échanges à multiples sens, d'idées, d'hommes et de productions culturelles. Au fil de pages peuplées par les figures les plus hétéroclites, de Spike Lee à Walter Benjamin en passant par les Jubilee Singers, Richard Wright, W. E. B. Du Bois, Jimi Hendrix, Wynton Marsalis et Hegel, l'espace et le temps singuliers de l'Atlantique noir prennent forme et consistance de façon saisissante. La musique, mode d'expression de prédilection d'une culture enracinée dans l'expérience des terreurs indicibles de l'esclavage, avec ses usages et ses allers-retours inattendus d'un bord à l'autre de l'Atlantique, joue ici un rôle de premier plan. Le retour sur l'esclavage et son caractère intrinsèquement moderne, opéré dans les oeuvres de nombreux écrivains noirs, ouvre par ailleurs à une relecture critique de la modernité, d'une portée universelle, au même titre que la critique des conceptions figées et réductrices de l'identité.

In the 1920s, Harlem was the capital of Black America and home to an epochal African-American cultural flowering called the Harlem Renaissance. This book presents the work of the most important visual artists of the day, including Meta Warrick Fuller, Aaron Douglas and Palmer Hayden.

John Hope Franklin, one of the US's foremost historians, collects twenty-seven of his most influential shorter writings. The essays are presented thematically and include pieces on southern history; significant but neglected historical figures; historiography; and the connection between historical problems and contemporary issues.

For the first time, a major exhibition examines the impact of African culture on black artists, both trained and self-taught, in a stunning range of 157 works which are variously bold, witty, historical, and mysterious. 49 biographical outlines; 320 illustrations, 170 in full color.

The educational video game, When Rivers Were Trails, was launched in 2019. The purpose of the game is to teach players about Indigenous perspectives of history, US federal allotment policies affecting tribal nations, and some of the effects of these policies on Indigenous peoples. This article explores tribal college student experiences playing When Rivers Were Trails in hopes that it provides the basis for further research into how tribal college faculty may be able to teach the game within their own classrooms. Tribal colleges and universities were created by tribal nations to provide for the higher education needs of their citizens. Using phenomenological research methods, seven college students volunteered to participate in a brief study about their experiences playing the video game. Upon transcription and analysis of the interview data, three themes were developed that capture how these students define their experience with When Rivers Were Trails: feelings of representation, histories of land dispossession, and resilience of communities.