Essay on Analysis of Aaron McGruder´s The Boondocks

Black people still call America their home, even though they are consistently discriminated against. Consistently hated on because of how they look like. Black people have been viewed as trouble, suspicious, no good, and will never be anything respectable (Goldberg 2). When young black children cannot be protected from this everyday, so they adapted to this way of life and was to never believe otherwise. Racism and discrimination limit not only black people, but everyone of color. People of color believe they will never be like a white man because of all the advantages a white man has. However, people like Benjamin Banneker, Kenneth Clark, and Toni Morrison are showing their skin color does not relate to their success or intelligence (Goldberg 3). These people are showing how even with all the injustice in America, they were still able to be successful. It is not about what the color of one’s skin is, it is about the mindset and perspective of each

Among the critical responses to Home to Harlem, W.E.B. Du Bois’s criticism of Claude McKay’s text seemingly speaks from an essentialist perspective. Du Bois simply found that McKay’s representation of black culture within his novel reproduced stereotypical and crude images which white audiences desired in the midst of the Harlem Renaissance. In response to Du Bois, McKay argued that the novel was created for a black audience, but, to delve even deeper outside of Claude McKay’s views, it could be argued that Home to Harlem does not produce a single identity at all. Rather, Home to Harlem’s perpetual mobility and movement invests in the idea of black “identity as ‘production’” rather than as the exhibition of a “collective ‘one true self’”

The August 1897 issue of the Atlantic Monthly introduced Du Bois to a national audience when it published his article "The Striving of the Negro People”. He begins this article with what he calls “the unasked question” he continually encountered: “How does it feel to be a problem?” Meaning: how does it feel to be black in America after the end of the

The author, Curtis J. Evans, argues that African Americans and images of black religion in American culture have been key to the development of American ideals and culture, as well as a reflection of the nation’s failures as a country. Throughout the text, Evans never truly offers any added narrative to the events in history he speaks on, but simply historicizes the burden that has been placed on black religion, and by natural extension, black people. He documents the changes in how black religion was viewed in America and how black America responded to these views.

The time has come again to celebrate the achievements of all black men and women who have chipped in to form the Black society. There are television programs about the African Queens and Kings who never set sail for America, but are acknowledged as the pillars of our identity. In addition, our black school children finally get to hear about the history of their ancestors instead of hearing about Columbus and the founding of America. The great founding of America briefly includes the slavery period and the Antebellum south, but readily excludes both black men and women, such as George Washington Carver, Langston Hughes, and Mary Bethune. These men and women have contributed greatly to American society.

The black race has faced many hardships throughout American history. The harsh treatment is apparent through the brutal slavery era, the Civil Rights movement, or even now where sparks of racial separation emerge in urbanized areas of Baltimore, Chicago, and Detroit. Black Americans must do something to defend their right as an equal American. “I Am Not Your Negro” argues that the black race will not thrive unless society stands up against the conventional racism that still appears in modern America. “The Other Wes Moore” argues an inspiring message that proves success is a product of one’s choices instead of one’s environment or expectations.

In Brian Copeland’s memoir, “Not a Genuine Black Man: My Life as an Outsider”, he vividly shares to what kind of racism and treatment that he and his family have gone through in a white community in San Leandro, CA during the 70’s. Through an ethnic studies lens, we can see clearly that indeed, the treatment of most Americans or “whites” toward African-American or “blacks” are hostile. There’s an invisible gap between two races, and Being an African-American

On the very first day of the class, Introduction to the Black Experience, we learned that people are defined by their culture and geography. We are also defined by the gaze of others and our own gaze. This realization led me to contemplate what the “black experience” means to me. As a first generation Haitian-American woman at Wellesley College, it has become clearer to me how important the language and culture of parents has been in shaping my identity. I have also begun to think more critically about how my identity as a woman of color separates me from black brothers as well as my white peers at Wellesley.

This week’s reading of Roderick A. Ferguson’s Aberrations in Black: Towards a Queer of Color Critique offers a queer of color analysis that poses itself against Marxism, revolutionary nationalism, liberal pluralism and historical materialism, and opts instead for an “understanding of nation and capital as the outcome of manifold intersections that contradict the idea of liberal nation-state and capital as sites of resolution, perfection, progress and confirmation (3). By challenging some of the main complacent thinking that characterized canonical sociology, Ferguson pushes for an engagement with racial knowledge about African American culture as it was produced by American sociology if one is to fully understand the gender and sexual variations within the African American culture. One of the principle assumptions of canonical sociology is represented by its use of cultural, racial and sexual differences in the process of pathologizing African American culture. By juxtaposing canonical sociological texts from the Chicago School of Sociology with that of African American literature, Ferguson provides a genealogy of this foundational issue of imagining African American culture as sites of polymorphous gender and sexual perversions and how these perversions are in turn associated with societal and moral failings.

Matthew Frye Jacobson’s Whiteness of a Different Color offers innovative insight into the concept of “race” and the evolution of “whiteness” throughout American history. Jacobson focuses his analysis on the instability of racial identification over time and how race has been created and perceived throughout different stages of history. He states in his introduction that “one of the tasks before the historian is to discover which racial categories are useful to whom at a given moment, and why” (p.9) and while he is successful in some respects, his analysis is somewhat incomplete in providing a full scope of the power relations that created, altered and maintained racial identities in the United States. While Jacobson offers a detailed

The African Americans: Many Rivers to Cross, is a six-part Public Broadcasting Service (PBS) television series that chronicles the African-American experience beginning with the origins of the transatlantic slave trade, journeying to the inauguration of the first African-American president. It recounts the African American history, exploring the African-American people, including the diversity of cultural institutions, political strategies, and the religious and social perspectives they have developed- establishing their own culture, history, and society all while traveling a journey of unimaginable odds. In addition, this series travels through 5 centuries of historical events and struggles, ending with the present- detailing the strides African Americans made towards resiliency, a sense of community, social connections, social networks, social support, and connections of faith.

The Unites States is a true melting pot of ethnicities and cultures. For many members of minority groups a certain hybridity is readily adopted, but for others, cultural assimilation can be quite difficult. Chicana author, Sandra Cisneros described this phenomenon as “always straddling two countries… but not belonging to either culture” (Doyle. 54). African American author, Alice Walker shared Cisneros’ sentiment, but focused her attention on the assimilation of black cultures and subcultures within the United States. Cisneros and Walker make the same poignant statement about the strains of cultural assimilation, with reconciliation of split identities as the goal, in their respective works, 1991’s “Woman Hollering Creek,” and 1973’s “Everyday Use,” yet their unique ethnic perspectives allow them to make it in surprisingly different ways.

“We are not makers of history, we are made by history,” once said by Martin Luther King Junior. Black history has impacted all of our lives, regardless of our race or the color of our skin. Therefore, it is imperative that we all explore black history. In modern society, most adolescents can’t even begin to fathom what it was like to live in the 1950s as an African American. Moreover, they don’t recognize the colossal sacrifices African Americans made in order to obtain equality. Many juveniles find it difficult to wrap their heads around what life was like prior to all of these pivotal icons that paved the way for our contemporary lifestyle. Icons much like Ineria Hudnell who revolutionized academia in Florida.

In James Baldwin’s essay “Letter to My Nephew on the One Hundredth Anniversary of Emancipation” in The Fire Next Time, Baldwin advises his black, adolescent nephew living in the 1960’s during the African-American Civil Rights Movement on what living a free life means based on Baldwin’s own experience as an adult. As an existential thinker, Baldwin attributes a person’s identity to the collection of accomplishments and failures in his or her entire lifetime, as opposed to accepting a person as determinately good or bad. In order to be truly free of oppression, according to Baldwin, African Americans must seek to be authentic by not conceding to the expectations and restrictions of racist white Americans. A person’s authenticity lies in

So as you all can tell I love basketball from my previous post. So if you didn't read my last post I currently play for the Parker Hawks. Last time I told you my record we were 0-1-1. But since my last blog I have played four more games. We are now currently 3-1-1 which means three wins, one loss, and one tie. My position is either the point guard or shooting guard. Other things I do besides basketball is play with my two dogs, Chester and Lucy or play with friends. I also love going to Boondocks. For those of you who don't know what Boondocks is, it is the best place on earth! They have bowling, two floors of laser tag, go carts, and mini golf. Thank you for reading my