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Course Recap and Religion and Protest . AS/HUMA 1300 9.0 Faculty of Arts. 1.Explaining How Remediation Works 2.Reviewing First Term 3.Identifying Religion as Black Protest Rastafari as Black Self-Definition Nation of Islam and the Recovery of the Black Body. Lecture Outline.

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Course recap and religion and protest l.jpg

Course Recap and Religion and Protest

AS/HUMA 1300 9.0

Faculty of Arts


Lecture outline l.jpg

1.Explaining How Remediation Works

2.Reviewing First Term

3.Identifying Religion as Black Protest

  • Rastafari as Black Self-Definition

  • Nation of Islam and the Recovery of the

    Black Body

Lecture Outline


Office hours l.jpg

Wednesdays 2:30-3:30

Fridays 2:30-3:30 (fall term)

Thursdays 2:30-3:30 (winter term)

Centre for Research on Latin America and the Caribbean (CERLAC), 240G York Lanes

Office Hours


Changes to course outline l.jpg

1. Readings originally scheduled for November

5th and January 7th have been dropped;

2. Lectures on “Caribbean Diasporic

Communities in the United States,” originally

March 4 and 11, have now been condensed

into one week, April 22;

3.The novel, Breath, Eyes, Memory by Edwidge

Danticat has been dropped from that week’s

readings;

Changes to Course Outline


Evaluation an in class quiz and take home exam replace the textual analysis and final exam l.jpg

Essay One: 15% February 11

In-Class Quiz: 20% March 4

Essay Two 20% April 22

Online Quizzes

Oral Report 15%

Participation 10%

Take-Home Exam 20% May 27

Evaluation: an in-class quiz and take-home exam replace the textual analysis and final exam


Student support activities l.jpg

Town Hall Meeting with President Shoukri

Moot Court, Osgoode Law School

4-5:30 pm, February 4

Post Strike Stress-Busting Tune-Up Groups

Tuesdays, 1-2:30, N204B

Wednesdays, 10:30-12, N102

Thursdays, 11-12, N204B

Fridays, 3-4:30, N204B

First Days Back, VH, 10am-3pm, Feb. 2-5

Student Support Activities


Course recap contesting race l.jpg

“ ‘Race’ is first and foremost an unequal

relationship between social aggregates,

characterized by dominant and

subordinate forms of social interaction,

and reinforced by the intricate patterns

of public discourse, power, ownership

and privilege within the economic,

social and political institutions of

society” (Beyond Black and White186).

Course Recap: Contesting “Race”


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“…identity is not only a story, a narrative which we

tell ourselves about ourselves, it is stories which

change with historical circumstances. And identity

shifts with the way in which we think and hear

them and experience them. Far from only coming

from the still small point of truth inside us,

identities actually come from outside, they are the

way in which we are recognized and then come to

step into the place of the recognitions which others

give us. Without the others there is no self, there

is no self-recognition” (“Negotiating Caribbean

Identity” 8).

Course Recap: Contesting “Race”


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“…the normalizing gaze [is] a surveillance that

makes it possible to qualify, to classify and to

punish. It establishes over individuals a visibility

through which one differentiates and judges them”

(Discipline and Punish 25).

Course Recap: Contesting “Race”


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The social imaginary is a discursive space

in which communities are already

constructed, imagined, positioned and

created by hegemonic discourses and

dominant groups.

Course Recap: Contesting “Race”


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“Our ability to transcend racial chauvinism

and inter-ethnic hatred and the old

definitions of “race,” to recognize the class

commonalities and joint social-justice

interests of all groups in the restructuring

of this nation’s economy and social order,

Will be key to constructing a nonracist

democracy, transcending ancient walls of

white violence, corporate power and class”

(Beyond Black and White 201).

Course Recap: Contesting “Race”


Course recap african diaspora and slavery l.jpg

“In diaspora experience …. Linear history is

broken, the present constantly shadowed

by a past that is also a desired, but

obstructed future: a renewed painful

yearning.” (Routes 264)

Course Recap: African Diaspora and Slavery


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“For black Atlantic diaspora consciousness,

the recurring break where time stops and

restarts is the Middle Passage. Enslavement

and its aftermaths—displaced, repeated

structures of racialization and exploitation—

constitute a pattern of black experiences

inextricably woven in the fabric of

hegemonic modernity.” (Routes 264)

Course Recap: African Diaspora and Slavery


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1. Sambo/Quashie/Uncle Tom

2. Mammy

3. Buck/Black Brute/Nat

4. Jezebel

5. Coon

6. Sapphire

Course Recap: African Diaspora and Slavery


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In the Americas, slave resistance was the

sum of all the tools and strategies used to

openly challenge and defy the system of

slavery, as well as the more subtle

responses of survival that characterized the

daily lives of slaves and helped keep their

spirits alive.

Course Recap: African Diaspora and Slavery


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Humanism, generally speaking, refers to the ethical understanding that all human beings have the capacity to appeal to universal values and are therefore equal. The fundamental assumption of all slave narratives is that black people ought to be included in an understanding of humanity and thus these texts served to critique theories of being which ontologized racism by declaring blackness outside of the human.

Course Recap: Slave Narratives


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“Africana Thought…refers to an area of thought that focuses on theoretical questions raised by struggles over ideas in African cultures . . . . African Thought also refers to the set of questions raised by the historical project of conquest and colonization that has emerged since 1492 and the subsequent struggles for emancipation that continue to this day. .. They are marked by the contrast between how the modern is often characterized in Western academy—through, say, philosophical treatment of ideas, from Rene Descartes to Immanuel Kant, or perhaps Michel Foucault’s locating of modernity in nineteenth-century European thought—and how it has been lived by those on its periphery.”

Course Recap: Slave Narratives


Course recap black twentieth century thought l.jpg

Tragic Redemptive Narrative: focuses on theoretical questions raised by struggles over ideas in African cultures . . . . African Thought also refers to the set of questions raised by the historical project of conquest and colonization that has emerged since 1492 and the subsequent struggles for emancipation that continue to this day. .. They are marked by the contrast between how the modern is often characterized in Western academy—through, say, philosophical treatment of

Marcus Garvey—Malcolm X—Black Panthers

Progressive Narrative:

Frederick Douglas—DuBois—Martin Luther

King, Jr.—Barack Obama

Course Recap: Black Twentieth- Century Thought


Rastafarianism l.jpg

1. Acceptance of Haile Selassie (Ras Tafari) as focuses on theoretical questions raised by struggles over ideas in African cultures . . . . African Thought also refers to the set of questions raised by the historical project of conquest and colonization that has emerged since 1492 and the subsequent struggles for emancipation that continue to this day. .. They are marked by the contrast between how the modern is often characterized in Western academy—through, say, philosophical treatment of

living God and black Messiah;

2.Commitment to African cultures and traditions;

3.Commitment to liberation of blacks globally;

4.Socio-economic and political response to

oppression—rejection of Babylon;

5.Belief in the empowerment of black family and

community through black men.

Rastafarianism


Nation of islam l.jpg

1.Founded in 1930s by Farad Muhammad; focuses on theoretical questions raised by struggles over ideas in African cultures . . . . African Thought also refers to the set of questions raised by the historical project of conquest and colonization that has emerged since 1492 and the subsequent struggles for emancipation that continue to this day. .. They are marked by the contrast between how the modern is often characterized in Western academy—through, say, philosophical treatment of

2. God is a black man and African Americans are

“original men”;

3. Challenges racism in the United States and

offers a counter-narrative to the discourse of

slavery;

4. Offers tools for the recovery of the black body;

5. Powerful, organized economic force;

6. Male-centered religious tradition.

Nation of Islam


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“In the case of the Nation of Islam, working-class African Americans created a religious culture that, like the black working-class youth culture of the postwar era, identifies the black body as a locus of social protest. But rather than negating traditional black Christian middle-class ideals, members appropriated them within a new Islamic matrix” (“Islamizing the Black Body” 178)

Edward E. Curtis IV


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