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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.

This important book showcases institutional and private efforts to collect, document, and preserve African American art in American's fourth largest city, Houston, Texas. Eminent historian John Hope Franklin's essay reveals his passionate commitment to collect African American art, while curator Alvia J. Wardlaw discusses works by Robert S. Duncanson, Henry Ossawa Tanner, Horace Pippen, and Bill Traylor as well as pieces by contemporary artists Kojo Griffin and Mequitta Ahuja. Quilts, pottery, and a desk made by an African American slave for his daughter contribute to the overview. The book also focuses on the collections of the "black intelligentsia," African Americans who taught at black colleges like Fisk University, where Aaron Douglas founded the art department. A number of the artists represented were collected privately before they were able to exhibit in mainstream museums.

Este texto analiza la transcendencia de la revolución feminista que se inició en los años 60 a partir del lema «Lo personal es político» y su influencia en la transformación del arte contemporáneo. En este contexto el trabajo desarrollado por las prácticas artísticas y la crítica feminista en relación a la denuncia de la violencia contra la mujer ocupa una posición destacada. A lo largo de estas últimas décadas no sólo ha evidenciado la violencia como un hecho continuado y global hacia la mujer sino que, además, ha iniciado nuevas narraciones que dan respuesta a un drama considerado socialmente como un irremediable «trágico final».

En este artículo, se aborda la temática del video como tecnología de género. El video es el medio de creación artística que algunas mujeres están utilizando para crear lo que se puede llamar imá genes en femenino. Se hace un acercamiento al discurso feminista y los presupuestos teóricos que se han tomado para el análisis del discurso videográfico de las mujeres. Se presenta un breve análisis de los trabajos de las videastas Pola Weiss y Pilar Rodríguez.

A history of a past phenomenon - racial art - which has ramifications for the present.

La presencia del arte contemporáneo latinoamericano en el mundo contemporáneo, es concebida y movilizada a través de la existencia de una diáspora que ha perdido toda clase de arraigo en sus lugares territoriales definitorios. Los lenguajes que éstas muestran tienden ha consolidar un gusto por la simultaneidad, por la complejidad, por lo marginal, por lo oculto, y por las relativizaciones de una realidad que se pregunta constantemente por el sentido de su ser. Las diásporas artísticas ubican sus propuestas en medio de una serie de posicionamientos, para tratar de narrar las historias y las situaciones, que comenzaron ha emerger, en el momento en el cual se establece una dominante epocal, observadora y tolerante de la diversidad de los márgenes. El arte de las diásporas parecía configurar un nuevo espacio de representación, digno de ser atrapado o explicado dentro de nuevas posiciones teóricas, que manifestarán el por qué de unas de estas expresiones, muchas veces imposibles de traducir ante la pérdida del sentido del monopolio cultural occidental en el campo de las artes. De allí que, se hallan confeccionado en el mundo contemporáneo tardocapitalista y posindustrial, posiciones teóricas que incluyentes y estudiosas de la alteridad, de las diferencias, de la otredad, de la subalternidad. Para partir de los enunciados fragmentarios y múltiples mostrados por las teorías multiculturalistas y por la Crítica Poscolonial. Un intento de dotar de sentido a una realidad global, que ha perdido las fronteras. En este sentido, el espectro teórico que estudia a la diversidad observa a las culturas, a sus contaminaciones y desplazamientos desde diversas perspectivas, las cuales han incido en el mundo del arte contemporáneo en la formulación de un Nuevo Internacionalismo incluyente de las representaciones de los otros. El arte latinoamericano en este contexto se encuentra convocado, invitado, para legitimar la puesta en escena de unas realidades que pretenden ser cercanas, y a su vez alejadas, por las tensiones producidas por las propuestas discursivas del multiculturalismo y del poscolonialismo, en sus lecturas sobre las culturas como opuestas y no como parte integrante de una metacultura global. Las diásporas se ubican a partir de la deconstrucción de los postulados mayores de estas nuevas tendencias teóricas, para evidenciar su localidad desde la particularidad de sus legados e historias. Espacio en el cual, los artistas pertenecientes a la diáspora contemporánea, han demostrado responder con presteza a la cantidad de situaciones presentadas en medio de una realidad interconectada desde tiempos anteriores, y que en la actualidad manifiesta la exacerbación de las relaciones con lo que se pretende diferente.

En el presente trabajo nos proponemos reflexionar sobre el surgimiento de la categoría Fotografía Latinoamericana hacia fines de la década del setenta. Una reflexión sobre las prácticas fotográficas que refleja un intento de descolonizar las definiciones y categorías sobre la fotografía realizada en América Latina.Desde aquel momento, se estableció un concepto que englobaba bajo una misma rúbrica la fotografía latinoamericana y la representación del Ser latinoamericano, su identidad y su historia compartida en las diferentes naciones de la región. Una definición que cambia en los años noventa donde puede observarse una renovación de los modos de representación que complejizan las miradas sobre el pasado colonial y la heterogeneidad de nuestras identidades.Tras el análisis general de la búsqueda de definir una práctica cultural desde una perspectiva poscolonial de la fotografía latinoamericana, buscaremos centrarnos en el caso de la fotografía brasileña en dicho período.

Postcolonial theory has developed mainly in the U.S. academy, and it has focused chiefly on nineteenth-century and twentieth-century colonization and decolonization processes in Asia, Africa, the Middle East, and the Caribbean. Colonialism in Latin America originated centuries earlier, in the transoceanic adventures from which European modernity itself was born. Coloniality at Large brings together classic and new reflections on the theoretical implications of colonialism in Latin America. By pointing out its particular characteristics, the contributors highlight some of the philosophical and ideological blind spots of contemporary postcolonial theory as they offer a thorough analysis of that theory’s applicability to Latin America’s past and present. Written by internationally renowned scholars based in Latin America, the United States, and Europe, the essays reflect multiple disciplinary and ideological perspectives. Some are translated into English for the first time. The collection includes theoretical reflections, literary criticism, and historical and ethnographic case studies focused on Ecuador, Guatemala, Mexico, Brazil, the Andes, and the Caribbean. Contributors examine the relation of Marxist thought, dependency theory, and liberation theology to Latin Americans’ experience of and resistance to coloniality, and they emphasize the critique of Occidentalism and modernity as central to any understanding of the colonial project. Analyzing the many ways that Latin Americans have resisted imperialism and sought emancipation and sovereignty over several centuries, they delve into topics including violence, identity, otherness, memory, heterogeneity, and language. Contributors also explore Latin American intellectuals’ ambivalence about, or objections to, the “post” in postcolonial; to many, globalization and neoliberalism are the contemporary guises of colonialism in Latin America. Contributors : Arturo Arias, Gordon Brotherston, Santiago Castro-Gómez, Sara Castro-Klaren, Amaryll Chanady, Fernando Coronil, Román de la Campa, Enrique Dussel, Ramón Grosfoguel, Russell G. Hamilton, Peter Hulme, Carlos A. Jáuregui, Michael Löwy, Nelson Maldonado-Torres, José Antonio Mazzotti, Eduardo Mendieta, Walter D. Mignolo, Mario Roberto Morales, Mabel Moraña, Mary Louise Pratt, Aníbal Quijano, José Rabasa, Elzbieta Sklodowska, Catherine E. Walsh

The conceptualization of decolonial aesthetics is fairly recent, however its points of departure — the epistemic shifts that have been challenging coloniality in the artistic and cultural practices of the Global South — are as old as the colonial system. The defiance of colonialism in Vodou dance and rituals, which in Haiti ultimately led to the first successful enslaved people’s revolution, is a splendid case in point.

The written curatorial statement from the organizing committee of the 11th Havana Biennial arrived via email the same day that we were preparing a dossier for the Romanian magazine IDEA. As we put together a brief history of “Decolonial Aesthetics” meetings and some portions of the “Decolonial Manifesto,” we discussed the need to bring to the biennial some of the critical and creative processes emanating from the decolonial collective. Previous editions of the biennial were overcharged with doses of “postmodernity,” marginal notes on the “postcolonial” condition, and celebrations of the “altermodern” (with its postproduction and relational dimensions). These were present in the curatorial practices, as well as in several of the presentations at the Theoretical Forum during the 2006 and 2009 editions. As we kept reading through the Biennial‘s curatorial statement, its content promoted a heated discussion among us where the idea of presenting a panel on decolonial aestheSis at the Havana Biennial became seen as not only relevant, but also, and above all, necessary.

In this essay, I aim to engage the growing body of scholarship that employs Indigenous feminist theories to understand and mobilize against the sexual and gendered violence committed against Native peoples. To accomplish this, I construct a Native feminist analysis of the 2010 Tribal Law and Order Act. I posit that despite the overwhelmingly positive characterizations of the legislation as “historic” in its potential to address violence against Native women and reduce crime in Indian country, a Native feminist reading of the Tribal Law and Order Act illuminates the degree to which the Act emerges from, engages with, and advances settler colonial and heteropatriarchal logics that cause violence against Native women in the first place. I suggest that although the Act does contain measures that have the potential to alleviate the experience of violence in Native women’s lives, it also diminishes tribal sovereignty, perpetuates the ongoing encroachment of tribal jurisdiction, regulates the boundaries of Native identity, and limits our ability to envision and enact practices of decolonization.