This book draws out a number of unexpected connections between chocolate and blackness as both idea and reality. Silke Hackenesch builds her argument around four main focal points. First is the modes of production of chocolate--the economic realities of the business and the material connection between blackness and chocolate. Second is the semantics of chocolate, while its iconography is analyzed third. Finally, she addresses the use of chocolate as a racial signifier, showing that it is deployed differently by African Americans and Afro-Germans, for example.
Silke Hackenesch untersucht den Zusammenhang zwischen der Konstruktion schwarzer Identitäten und der Produktion, dem Konsum und der Repräsentation von Schokolade. Dabei werden die oft sklavereiähnlichen Arbeitsbedingungen auf den Kakaoplantagen ebenso analysiert wie die Verflechtung von Schokolade und Schwarzsein in der Werbung, in der Belletristik und in der Populärmusik. Sie zeigt, wie Schokolade als Metapher für Schwarzsein erheblich zur Rassifizierung und Erotisierung schwarzer Körperlichkeit beigetragen, aber immer wieder auch Möglichkeiten zur selbstermächtigenden Verwendung geliefert hat.
While Washington, D.C., is still often referred to as "Chocolate City," it has undergone significant demographic, political, and economic change in the last decade. In D.C., no place represents this shift better than the H Street corridor. In this book, Brandi Thompson Summers documents D.C.'s shift to a "post-chocolate" cosmopolitan metropolis by charting H Street's economic and racial developments. In doing so, she offers a theoretical framework for understanding how blackness is aestheticized and deployed to organize landscapes and raise capital. Summers focuses on the continuing significance of blackness in a place like the nation's capital, how blackness contributes to our understanding of contemporary urbanization, and how it laid an important foundation for how Black people have been thought to exist in cities. Summers also analyzes how blackness—as a representation of diversity—is marketed to sell a progressive, "cool," and authentic experience of being in and moving through an urban center. Using a mix of participant observation, visual and media analysis, interviews, and archival research, Summers shows how blackness has become a prized and lucrative aesthetic that often excludes D.C.'s Black residents.
When you think of a map of the United States, what do you see? Now think of the Seattle that begot Jimi Hendrix. The Dallas that shaped Erykah Badu. The Holly Springs, Mississippi, that compelled Ida B. Wells to activism against lynching. The Birmingham where Martin Luther King, Jr., penned his most famous missive. Now how do you see the United States? Chocolate Cities offers a new cartography of the United States—a “Black Map” that more accurately reflects the lived experiences and the future of Black life in America. Drawing on cultural sources such as film, music, fiction, and plays, and on traditional resources like Census data, oral histories, ethnographies, and health and wealth data, the book offers a new perspective for analyzing, mapping, and understanding the ebbs and flows of the Black American experience—all in the cities, towns, neighborhoods, and communities that Black Americans have created and defended. Black maps are consequentially different from our current geographical understanding of race and place in America. And as the United States moves toward a majority minority society, Chocolate Cities provides a broad and necessary assessment of how racial and ethnic minorities make and change America’s social, economic, and political landscape.
Soft Skull Press proudly offers this tenth-anniversary edition of visionary essays exploring the glory and power of Black Cool, curated by thought leader and bestselling author Rebecca Walker, with a foreword by Henry Louis Gates, Jr. Originally published in 2012, this collection of illuminating essays exploring the ineffable and protean aesthetics of Black Cool has been widely cited for its contribution to much of the contemporary discussion of the influence of Black Cool on culture, politics, and power around the world. Curated by Rebecca Walker, and drawing on her lifelong study of the African roots of Black Cool and its expression within the African diaspora, this collection identifies ancestral elements often excluded from colloquial understandings of Black Cool: cultivated reserve, coded resistance, intentional audacity, transcendent intellectual and spiritual rigor, intentionally disruptive eccentricity, and more. With essays by some of America’s most innovative Black thinkers, including visual artist Hank Willis Thomas, writer and filmmaker dream hampton, MacArthur-winning photographer Dawoud Bey, fashion legend Michaela angela Davis, and critical theorist and cultural icon bell hooks, Black Cool offers an excavation of the African roots of Cool and its hitherto undefined legacy in American culture and beyond. This edition includes a new introduction from Rebecca Walker, a powerful meditation on the genesis, creation, completion, and subsequent impact of this landmark volume over the last decade.
Over 277,000 African Americans migrated to Chicago between 1900 and 1940, an influx unsurpassed in any other northern city. From the start, carceral powers literally and figuratively created a prison-like environment to contain these African Americans within the so-called Black Belt on the city's South Side. A geographic study of race and gender, Spatializing Blackness casts light upon the ubiquitous--and ordinary--ways carceral power functions in places where African Americans live. Moving from the kitchenette to the prison cell, and mining forgotten facts from sources as diverse as maps and memoirs, Rashad Shabazz explores the myriad architectures of confinement, policing, surveillance, urban planning, and incarceration. In particular, he investigates how the ongoing carceral effort oriented and imbued black male bodies and gender performance from the Progressive Era to the present. The result is an essential interdisciplinary study that highlights the racialization of space, the role of containment in subordinating African Americans, the politics of mobility under conditions of alleged freedom, and the ways black men cope with--and resist--spacial containment. A timely response to the massive upswing in carceral forms within society, Spatializing Blackness examines how these mechanisms came to exist, why society aimed them against African Americans, and the consequences for black communities and black masculinity both historically and today.
What Makes That Black? The African-American Aesthetic identifies and defines seventy-four elements of the aesthetic through text and illustration. Using the magnificent camerawork of R.J. Muna, Sharen Bradford, Jae Man Joo, Rachel Neville, James Barry Knox, and more- as they point their cameras at Alonzo King LINES Ballet, Complexions Contemporary Ballet, and jazz artists such as Cécile McLorin Salvant and Wynton Marsalis- a specific artistic consciousness or sensibility visually unfolds. Luana even joins the camera crew as she shoots Oakland Street Graffiti--Backcover.
Located on Mexico's Pacific coast in a historically black part of the Costa Chica region, the town of San Nicolás has been identified as a center of Afromexican culture by Mexican cultural authorities, journalists, activists, and foreign anthropologists. The majority of the town's residents, however, call themselves morenos (black Indians). In Chocolate and Corn Flour, Laura A. Lewis explores the history and contemporary culture of San Nicolás, focusing on the ways that local inhabitants experience and understand race, blackness, and indigeneity, as well as on the cultural values that outsiders place on the community and its residents. Drawing on more than a decade of fieldwork, Lewis offers a richly detailed and subtle ethnography of the lives and stories of the people of San Nicolás, including community residents who have migrated to the United States. San Nicoladenses, she finds, have complex attitudes toward blackness—as a way of identifying themselves and as a racial and cultural category. They neither consider themselves part of an African diaspora nor deny their heritage. Rather, they acknowledge their hybridity and choose to identify most deeply with their community.
